🕯️ Today’s Yartzite 14th Elul
🕯️ 14 Elul, 5682 (1922) – The Passing of Rabbi David Tzvi Kamen
In the year תרפ”ב (1922) passed away the gaon Rabbi David ben Rabbi Chaim Tzvi Kamen זצ״ל, author of the important halachic work בית דוד on the laws of Shechitah and Treifos.
Rabbi David Kamen devoted much of his life to clarifying and preserving the intricate laws of kashrus, particularly those relating to the slaughtering and examination of animals. His sefer Beis David became a respected authority in the field and was valued by rabbanim, shochtim, and תלמידי חכמים for its clarity and practical guidance.
What makes his legacy especially remarkable is that he passed away without leaving children. Yet, according to those who wrote about him, he viewed the countless תלמידים and Torah scholars who learned from his works as his spiritual descendants. Chazal teach:
“Whoever teaches Torah to the child of his fellow, it is considered as if he gave birth to him.”
Because his sefarim educated generations of students and helped preserve the standards of kosher shechitah throughout the Jewish world, his Torah became his enduring legacy.
It is related that he himself expressed the wish that his soul be remembered through the prayers and study normally associated with descendants honoring their parents. In this sense, all who benefited from his Torah became partners in perpetuating his memory.
Many rabbanim noted that Klal Yisrael owes him a debt of gratitude, for his scholarship helped strengthen and uphold the integrity of Jewish kashrus at a time when precise knowledge of shechitah and treifos was essential for maintaining communal standards.
🕯️ Rabbi David Kamen’s life serves as a powerful reminder that while physical descendants preserve a person’s name, Torah teachings can create spiritual descendants whose numbers continue to grow long after one’s passing. Through Beis David, his influence remains alive in the study halls, slaughterhouses, and kosher kitchens of the Jewish world.
🕯️ Today in Chabad History 14th Elul
🕯️ 14 Elul, 5612 (1852) – The Histalkus of Rabbi Baruch Mordechai Ettinger of Bobruisk
On 14 Elul 5612 (1852) passed away the gaon and chassid Rabbi Baruch Mordechai Ettinger of Bobruisk זצ״ל, one of the outstanding disciples of the Alter Rebbe, Rabbi Shneur Zalman of Liadi.
After the histalkus of the Alter Rebbe, Rabbi Baruch Mordechai became deeply attached to the Mitteler Rebbe, and later was counted among the elder chassidim of the Tzemach Tzedek. He belonged to the select group of chassidim who linked the first three generations of Chabad leadership and helped transmit their teachings and traditions.
For approximately fifty years, he served as the Rav of Bobruisk, one of the most important Jewish communities in White Russia. His influence extended far beyond the Chassidic community. Even the Misnagdim of the city accepted him as their rabbi and treated him with exceptional respect and honor.
One prominent rabbinic contemporary wrote about him:
“Rabbi Baruch Mordechai was a wondrous and exalted man, wise in both Torah and worldly affairs. He drew people’s hearts like a magnet through his love of Torah and fear of Heaven.”
Those who knew him were struck not only by his scholarship but also by his personality. Even ordinary conversation with him was filled with wisdom, insight, and a refined sense of humor.
🕯️ His Aliyah to Eretz Yisrael
In 5611 (1851) Rabbi Baruch Mordechai fulfilled his long-held desire to settle in the Holy Land and moved to Jerusalem.
After a lifetime of serving the Jewish community of Bobruisk and strengthening Chassidic life, he spent his final year in Eretz Yisrael. Approximately one year after his arrival, he passed away and was buried on the Mount of Olives, near the resting place of the holy Ohr HaChaim HaKadosh.
🕯️ His Extraordinary Humility
Many stories were told of Rabbi Baruch Mordechai’s remarkable humility.
Visitors to his home noticed that near the entrance there was always a muddy puddle of water—summer and winter alike. When asked how the puddle could remain there throughout the year, Rabbi Baruch Mordechai would answer with characteristic self-deprecation:
“Our Sages teach that Hashem showed Adam HaRishon every generation and its leaders. When He showed Adam that Baruch Mordechai would one day serve as the rabbi of Bobruisk, Adam spat and exclaimed, ‘Peh! Peh! This one is also a rabbi?’ That puddle came from Adam’s spit, and therefore it never dries up.”
The story became famous among Chassidim as an illustration of his profound humility despite his towering stature in Torah and leadership.
🕯️ 14 Elul, 5693 (1932) – The Frierdiker Rebbe Settles in Warsaw
On 14 Elul 5693 (1932), the Frierdiker Rebbe, Rabbi Yosef Yitzchak Schneersohn, established his residence in Warsaw, Poland.
After leaving Soviet Russia, the Rebbe had settled in Riga, Latvia, where he lived from 5688 (1928). In 5693 he relocated to Warsaw, which at the time was home to one of the largest and most vibrant Jewish communities in the world.
Before the move, while staying in Marienbad, the Frierdiker Rebbe wrote to his daughter and son-in-law, the future Lubavitcher Rebbe and Rebbetzin Chaya Mushka, informing them:
“Today we are traveling successfully to Warsaw. Please write to me there…”
The move to Warsaw marked a significant new chapter in the activities of the Frierdiker Rebbe. From Poland he expanded his efforts on behalf of Torah education, Chassidus, yeshivos, and Jewish communal life throughout Eastern Europe.
The Rebbe remained in Warsaw for approximately two years, during which the city became an important center of Chabad activity and leadership in Europe.
🕯️ 14 Elul, 5702 (1942) – Rebbetzin Chaya Mushka Hornstein Led to Treblinka
On 14 Elul 5702 (1942), Rebbetzin Chaya Mushka Hornstein, the youngest daughter of the Rebbe Maharash (Rabbi Shmuel Schneersohn), was taken by the Nazis to the death camp of Treblinka, where she was murdered al kiddush Hashem.
Rebbetzin Chaya Mushka was a member of the illustrious Lubavitch dynasty and the wife of Rabbi Moshe Hornstein. Throughout her life she carried the dignity, refinement, and strength associated with the household of the Rebbeim.
Information regarding her final days is preserved in a letter cited by the Lubavitcher Rebbe in Sefer HaMaamarim 5711. According to testimony from Mr. Mordechai Unrad, who was imprisoned in Treblinka during 1942, Rabbi Menachem Mendel HaKohen, a relative of the family, informed him that both his mother, Rebbetzin Chaya Mushka, and his wife were being held in a nearby barrack.
On 15 Elul, a message reached Rabbi Menachem Mendel stating that on the previous day, 14 Elul, his mother had been taken away to be led to the cremation facilities of the camp.
Thus ended the life of one of the last surviving daughters of the Rebbe Maharash, during the darkest years of the destruction of European Jewry.
🕯️ A Link to the Earlier Generations
Rebbetzin Chaya Mushka represented a living connection to the great era of Lubavitch in the nineteenth century. As the daughter of the Rebbe Maharash and sister of the Rebbe Rashab, she belonged to the generation that had personally witnessed the flourishing of Chabad in White Russia.
Her martyrdom symbolized the destruction not only of millions of Jews, but also of countless links to the great Torah and Chassidic world that had existed before the Holocaust.
🕯️ Eternal Memory
Although she left no court of followers or published works, her life remains part of the sacred history of the House of Lubavitch. Together with the countless kedoshim of the Holocaust, her memory serves as a reminder of the faith, courage, and sacrifice of a generation that was cut down in sanctification of Hashem’s Name.
“ה’ יקום דמה” – May Hashem avenge her blood and remember her among the holy martyrs of Israel. 🕯️
🕯️ Today in Halacha – 14th Elul
The 14th of Elul-Begin reviewing the laws of Sukkos:[1]
It is a Mitzvah[2] upon every Jew to study[3] the laws of Sukkos prior to the festival until he is an expert in them, and knows what is to be done. One is to study the laws from the many available books dealing with the practical laws of Sukkos, or is to learn the laws from a teacher.
From when before Sukkos is one to begin studying the laws?[4] One is to begin studying the laws thirty[5] days prior to the festival. Practically, one is to begin studying the laws of Sukkos starting from the 14th of Elul.[6]
Increasing in study two weeks prior to Sukkos:[7] One should increase in learning these laws from two weeks before Sukkos thus following the opinion of Rav Shimon Ben Gamliel.
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Summary: Starting from the 14th of Elul it is a Mitzvah upon every individual to study the laws of Sukkos until he is expert in them.
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[1] Admur 429:1-3; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron; Hisvadyos 1982 Vol. 4 p. 2154
Background of this ruling from Admur 429:1-3:
Initial institution: The early Sages, which existed at the time that the Temple was established, instituted that the preachers should begin to publicly teach the laws of the upcoming festival, thirty days prior to the festival. Thus, from Purim [itself, starting on the 14th of Adar] and onwards they would expound on the laws of Pesach. From the fifth of Iyar and onwards they would expound on the laws of Atzeres [Shavuos], and from the 14th of Elul and onwards they would expound on the laws of the Chag [Sukkos]. [Admur 429:1; Michaber 429:1; Pesachim 6a; Tosafus ibid; Rosh Hashanah 6a; Rashi Rosh Hashanah 6a; Sukkah 9a Yerushalmi Pesachim 1:1; Rokeiach 244; Bach 429:1; M”A 429:1; Chok Yaakov 429:1-2; Yad Aaron]
The reason behind this institution: Every Jew living in Eretz Yisrael at the time of the Temple was obligated to bring three sacrifices [to the Temple] on the Festival, [the Olas Riiyah, Shalmeiy Simcha and Shalmeiy Chagigah]. [Admur ibid; Pesachim 8b; Tosafus 3b; ] Now, being that the animals to be sacrificed must be clean of blemishes and other invalidations, therefore the Sages instituted for the preachers to begin expounding on these laws thirty days prior to the holiday, in order to remind the people of the festival, so they do not forget to prepare animals which are kosher for the sacrifice. They thus had thirty days for preparation. [Admur 429:1; Beis Yosef 429; Tosafus Bechoros 57b; Mur Uketzia 429]
Does this institution apply even today? Even after the destruction of the Temple this institution remained active, as every Rebbe would teach his students the laws of the upcoming festival thirty days prior, in order so they become experts in the laws of the festival, and know that which has to be done. [Admur 429:2; Michaber C.M. 346:13; Taz 429:1; Beis Yosef 429; Tosafus Avoda Zara 5b; Bava Metzia 97a; Yerushalmi 1:1; ] In today’s generations however since the Rabbi’s no longer teach the laws to the students being that they are already all written in books, it is therefore a Mitzvah on every person to learn the laws of the festival prior to the festival until he is expert in them, and knows what is to be done. [Admur 429:3; Bach 429; Chok Yaakov 429:3; Maharil]
[2] What is the meaning of the term “Mitzvah”; is it obligatory, or voluntary? Some write that the term Mitzvah is not a complete obligation. [Chazon Ovadia Pesach p. 1; See also Kelalei Haposkim page 187 that the term Mitzvah is not an obligation.] Possibly one can say as an explanation of why learning the laws is not an absolute obligation is because since everything today is written in Sefarim one can simply look up a Halacha when it comes up, and thus there is no obligation to actually learn all the laws prior to Sukkos. Alternatively, one can explain that the institution of the Sages was only for the teachers and not the students, thus one cannot consider it an obligation for the student to learn. [See previous footnote]
[3] Admur ibid; M”A 429:1; Majority of Poskim and Rishonim brought in Biur Halacha 429:1 “Shoalin”
Other Opinions-Asking the laws? Some Poskim write that “One asks about the laws of Pesach thirty days before” and not that “one expounds the laws of Pesach thirty days before.” [Michaber 429:1; Tur 429; Rif; Wording in Pesachim 6a and Bechoros 58; ] This can possibly be interpreted to mean that the Mitzvah is not to teach the laws but rather that if two people ask a question to a Rabbi, then the one who asks regarding Pesach receives precedence. And so is the ruling of the Ran Perek Kama Pesachim and Rashba Perek Daled Megillah that there is no Mitzvah to teach the laws and rather the Mitzvah is simply to give precedence to questions. Admur ibid, based on the Magen Avraham ibid, is thus negating this opinion in their wording. Furthermore, see Biur Halacha ibid who learns that majority of Poskim and Rishonim rule that one must teach the laws and that is the intent behind the word Shoalin in the Gemara ibid and used by the Michaber ibid. There is thus no dispute between the Michaber ibid and Admur in this matter, and the opinion of the Rashba and Ran are negated in face of all the other Poskim.
[4] 429:1
[5] Ateres Zikeinim 429; Hisvadyos 1982 Vol. 4 p. 2154 mentions to begin learning the laws from the 14th of Elul
Ruling of Admur in 429:3: Admur ibid mentions studying the laws thirty days before hand only with regards to the preachers in the times of the Temple, however regarding today’s times that all the laws are written in Sefarim he does not write how many days before hand one is to begin the study. However, in Ateres Zikeinim 429 he writes that even in today’s times that all the laws are written in books one is to study the laws 30 days before.
[6] Tishrei includes 14 days of learning until Sukkos which is on the 15th. Thus, one needs to learn an additional 16 days in Elul to make up the 30 day period prior to the festival. Now since Elul is always a 29-day month, even in a leap year, therefore one must begin from the 14th for a total of 30 days.
[7] Based on Rebbe brought in Hamaaseh Hu Haikur regarding Pesach; See Pesachim 6a