🕯️ Today’s Yartzite – 29th Tamuz
🕯️ 1105 – The Passing of Rabbeinu Shlomo Yitzchaki (Rashi)
In the year ד’תתס”ה (1105) passed away Rabbeinu Shlomo Yitzchaki, universally known as Rashi זלה”ה, the greatest commentator on Chumash and Talmud, whose works became inseparable from the study of Torah.
Born in Troyes, France, around 1040, he illuminated the Jewish world with a clarity of learning that continues to guide Torah study nearly a millennium after his passing.
From a young age, Rashi displayed extraordinary brilliance and dedication to Torah. He traveled to the great Torah centers of Worms and Mainz, where he studied under leading sages who were disciples of Rabbeinu Gershom Me’or HaGolah. After years of intensive study, he returned to Troyes, where he established a renowned yeshivah and became one of the foremost halachic authorities of his generation.
Rashi’s enduring greatness lies in his unparalleled ability to reveal the meaning of Torah with remarkable precision and simplicity. His commentary on Chumash masterfully combines the straightforward explanation of the verse (peshat) with the teachings of Chazal, presenting profound concepts in language accessible to every student. His explanations became so universally accepted that learning the weekly Torah portion without Rashi came to be regarded as incomplete Torah study.
Even more revolutionary was his commentary on the Talmud. Before Rashi, the intricate discussions of the Gemara were often difficult for students to navigate. With unmatched clarity, he explained words, concepts, arguments, and logical flow, transforming the study of Talmud for generations to come. His commentary became inseparable from the text itself and has been printed on virtually every standard page of Shas, serving as the primary key to understanding the Gemara.
The influence of Rashi extends far beyond his own writings. Entire schools of Torah scholarship were built upon his foundation. The Tosafists, including his distinguished grandchildren such as Rabbeinu Tam and the Rashbam, expanded and analyzed his teachings, while countless later commentators devoted their works to explaining, defending, and elucidating Rashi’s words. More than three hundred supercommentaries have been written on his commentary to the Torah alone.
Because of his extraordinary contribution to Torah learning, Rashi became known as “מאיר עיני הגולה” — “The one who illuminates the eyes of the Exile.” For nearly a thousand years, Jewish children have taken their first steps into serious Torah learning through Rashi’s explanations, while seasoned scholars continue to uncover ever deeper insights within his concise and carefully chosen words.
On כ״ט תמוז ד׳תתס״ה (13 July 1105), Rashi returned his soul to its Creator. Yet his voice never ceased speaking. Every day, in yeshivos, batei midrash, homes, and synagogues throughout the world, Jews open a Chumash or Gemara and study his commentary, fulfilling the teaching:
“שפתותיו דובבות בקבר”
“The lips of a tzaddik continue to speak in the grave when his Torah is learned.”
Few figures in Jewish history have shaped Torah study as profoundly as Rashi. His works remain the faithful companion of every learner, illuminating the path of Torah from the beginner’s first lesson to the scholar’s deepest analysis. Through his words, generations continue to encounter the living wisdom of Torah with clarity, understanding, and inspiration. ✨
🕯️ 1612 – The Passing of Rabbi Avraham Porto-Leone, Author of Shiltei HaGibborim
In the year שע”ב (1612) passed away the gaon Rabbi Avraham Sha’ar Aryeh Porto-Leone זצ״ל, author of שלטי הגבורים.
His writings contributed significantly to Torah scholarship and were highly respected among the scholars of Italy and beyond. His work became an important source cited by later authorities.
🕯️ 1828 – Yahrzeit of Rabbi Yosef Epstein of Kitov
In the year תקפ”ח (1828) occurred the yahrzeit of Rabbi Yosef ben Rabbi Eliezer Dov Epstein of Kitov זצ״ל.
He was known as a distinguished talmid chacham and communal leader whose devotion to Torah left a lasting impression upon the communities he served.
🕯️ 1831 – The Passing of Rabbi Moshe of Zolshin
In the year תקצ”א (1831) passed away the gaon Rabbi Moshe ben Rabbi Yosef of Zolshin זצ״ל.
Among his works are:
- משפט צדק
- תיקון שבת
His sefarim reflect profound Torah scholarship and practical guidance in halachah and avodas Hashem.
🕯️ 1833 – The Passing of Rabbi Shmuel Zanvil Charif
In the year תקצ”ג (1833) passed away the holy Rabbi Shmuel Zanvil Charif, son of Rabbi Yitzchak Itzik Tzvi Brauerberger of Litovisk, זצ״ל.
Known for his extraordinary sharpness in Torah learning, he belonged to the chain of great תלמידי חכמים who transmitted the Torah traditions of Eastern Europe with exceptional depth and precision.
🕯️ 1857 – The Passing of Rabbi David Yehudah Rotenberg
In the year תרי”ז (1857) passed away the holy Rabbi David Yehudah, son of Rabbi Yechiel Rotenberg, Av Beis Din of St. Petersburg, זצ״ל.
He was recognized as a prominent rabbinic leader and devoted his life to strengthening Torah observance within his community.
Today in Halacha – 29th Tamuz
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.
- Fasting and saying Selichos:
Fasting: Some pious Jews have the custom to fast on Erev Rosh Chodesh.[4] This fast has become widespread in the later generations.[5] Those who fast are not to delay eating once the night of Rosh Chodesh begins.[6] Thus, it is forbidden to continue to fast past nightfall.[7] This applies even if he did not yet Daven Maariv.[8] Some Poskim[9] rule one is to stop fasting starting from sunset. Some fast only until midday.[10] [Practically, it is no longer the widespread custom even amongst the pious to fast on Erev Rosh Chodesh.[11] It is likewise not the Chabad custom to fast on Erev Rosh Chodesh.[12] One who nevertheless desires to fast is to redeem the fast with charity.[13]]
Selichos and Seder Yom Kippur Katan:[14] Many have the custom to recite Selichos and Seder Yom Kippur Katan [even if they are not fasting on this day[15]]. [Practically, many today are not accustomed to reciting the Seder Yom Kippur Katan on Erev Rosh Chodesh. Likewise, it is not the Chabad custom to recite Selichos or Seder Yom Kippur Katan on Erev Rosh Chodesh.[16]] Those that recite Selichos on Erev Rosh Chodesh are to recite it before Mincha.[17] However the custom has become to say it after Mincha.[18]
- A day of Teshuvah:
The day of Erev Rosh Chodesh is a day of Teshuvah in which one repents for his sins of that month.[19] 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.[20] Certainly one who fasts [or says Selichos] on this day is to mainly emphasize the performance of Teshuvah.[21]
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The Mittler Rebbe’s directives:[22] 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. |
- Eulogies:
Some Poskim[23] rule it is forbidden to eulogize or say Tziduk Hadin and Kaddish[24] on Erev Rosh Chodesh starting from midday. Other Poskim[25] however rule it is permitted to eulogize and say Tziduk Hadin on Erev Rosh Chodesh even past midday.
- Tachanun:[26]
Tachanun is omitted starting from Mincha of Erev Rosh Chodesh.
Tzidkasecha:[27] When Rosh Chodesh falls on Sunday, Tzidkasecha is not recited during the Mincha prayer on Shabbos.
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Hataras Nedarim:[28] 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.[29]
Kivrei Tzaddikim:[30] 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] M”A 417:3; Manos Halevi [of Rav Shlomo Alkabetz]; Admur 249:12-13 and Kuntres Acharon 249:5 “The fast of Erev Rosh Chodesh that has become widespread in the later generations”; Kneses Hagedola 417 in name of Manos Halevi; Bach 686; Elya Raba 518; Peri Chadash 417; Birkeiy Yosef 417:1; Siddur Yaavetz; Reishis Chochmah Shaar Hateshuvah 4:21; Kaf Hachaim 417:10-26; M”B 417:4; Hashlama of Divrei Nechemia 670; See Avos Hachassidus of the Rebbe Rayatz [printed in Pardes Chabad 8].
Background: 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.
The reason: The reason behind the custom to fast is because on Rosh Chodesh they used to bring the Karban Sair, the goat offering, which was atonement for Hashem for Him diminishing the moon. Hence, pious Jews would fast as a replacement of this Karban and atonement. [Kneses Hagedola ibid in name of Manos Halevi, brought in Kaf Hachaim 417:10] Alternatively, the reason for this fast is because it states in Sefer Chassidim 97 that one should not pass 30 days without fasting. Likewise, the Acharonim record that fasting once every thirty days is good for one’s health. [Kaf Hachaim 417:10]
Fasting from the day of the Molad: Some would fast from the day of the Molad until Rosh Chodesh. [Mekubal brought in M”A ibid]
Accepting the fast from the time of Mincha: Those who are accustomed to fast on Erev Rosh Chodesh are to accept the fast during Mincha of the day before Erev Rosh Chodesh. [Biur Halacha 562 “Sheragil”]
Bli Neder: Those that desire to take upon themselves the custom to fast are to make a stipulation that they are not doing so forever, in order to avoid it becoming a Neder. [Radbaz 2:277; M”B 417:4]
Rosh Chodesh falls on Sunday: In the event that Rosh Chodesh falls on Sunday, the fast takes place on Thursday. [M”A 417:3]
Rosh Chodesh falls on Shabbos: In the event that Rosh Chodesh falls on Shabbos, the fast takes place on Friday. [Admur 249:12] See 249:12-13 regarding if one must fast until nightfall. See our Sefer “The Laws of Erev Shabbos” Chapter 5 Halacha 2. This is dependent on whether he ever fasted on Erev Rosh Chodesh until nightfall, and on whether he accepted the fast during the Mincha before.
Erev Rosh Chodesh Teves and Iyar: One does not fast on Erev Rosh Chodesh Iyar. [Admur 429:9; M”A 429:5] The same applies to Erev Rosh Chodesh Teves. [670] One likewise does not fast on Erev Chanukah to make up for this fast. [Hashlama of Divrei Nechemia 670 “It is not such a stringent fast”; See Tashis Lerosho p. 368]
[5] Admur Kuntres Acharon 249:5
[6] M”A 417:3; Rameh 79; Peri Chadash 417; M”B 417:3
[7] Peri Chadash 417; M”B 417:3; Kaf Hachaim 417:14
[8] Shesilei Zeisim 417:3
[9] Peri Chadash 417; Kaf Hachaim ibid
[10] Yeshuos Chochmah 97:1; See Yerushalmi Sanhedrin 10:2; Igeres Hateshuvah 3
[11] See Avos Hachassidus of the Rebbe Rayatz [printed in Pardes Chabad 8] chapter 32-33 that even in the 1600’s the marking of Yom Kippur Katan in its proper method began to decrease from previous generations. See also Kuntres Umayan p. 25 for a Sicha of the Rebbe Rayatz that describes how in the city of Vilna the Rabbanim began following leniencies in Yom Kippur Katan and this aroused the anger of Rav Chaim Ozer, the Rav of Vilna. When one of these Rabbanim ridiculed the Chassidim for making a Holiday of Yud Tes Kislev, Rav Chaim Ozer responded “By them they are adding in serving G-d, by us we are subtracting”; See Igeres Hateshuvah chapter 3
[12] Otzer Minhagei Chabad Elul p. 5; See Sefer Hasichos 1989 Shemos
[13] See Igeres Hateshuvah chapter 3; Likkutei Sichos 23:242; Siddur Yaavetz
[14] M”A 417:3 “The Selichos is to be said before Mincha”; Peri Chadash 417 brings the Seder of prayers that were accustomed to be recited in Jerusalem on Erev Rosh Chodesh. M”B 417:3 “Some are accustomed to perform Seder Yom Kippur Katan by Mincha” See Avos Hachassidus of the Rebbe Rayatz [printed in Pardes Chabad 8] chapter 32-33 for a vivid description of the Seder Yom Kippur Katan in the 1600’s
[15] The custom of saying Selichos on Erev Rosh Chodesh is seemingly an offshoot of the custom to fast, as Selichos is customarily recited on a fast day. [See 565:5] Nevertheless, see the Poskim in next footnote who do not write that the saying of the Selichos was contingent on fasting that day, and so is the custom today amongst many, that although they are not accustomed to fast they recite the Seder of Yom Kippur Katan by Mincha.
[16] Otzer Minhagei Chabad Elul p.5
[17] M”A 417:3
The reason: As after Mincha it’s already considered like Rosh Chodesh. [M”A ibid]
[18] M”B 417:4
[19] 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]
[20] M”B ibid; Kaf Hachaim 417:26
[21] Moreh Baetzba ibid
[22] Pokeiach Ivrim Chapter 1:5 and 3
[23] Rama 420:2 regarding Erev Shabbos after midday, and the same would apply to Erev Rosh Chodesh being Tachanun is omitted starting from midday; P”M 420 A”A 1 that so is custom of Prague and other cities; Maareh Kohen Y.D. 401:2
[24] The reason: As this comes to lead one to eulogize. [M”B 420:3]
Other opinions: Some Poskim rule that Tziduk Hadin and Kaddish is recited on Erev Rosh Chodesh and even on Rosh Chodesh being it is not considered a eulogy but merely a blessing to Hashem. [Michaber 420:2; Opinions in Tur 420; Talmidei Rashi; Rambam] Practically, each community is to follow their custom, and in a place where there is no set custom, it is better not to say it. [Kaf Hachaim 420:1]
[25] Shach Y.D. 401:2; Beir Heiytiv 401:1; Nitei Gavriel Aveilus 52:15
[26] Admur 292:7; Siddur Admur; Hashlama of Rebbe Nechemia 131:8
[27] Admur 292:7; Siddur Admur; M”A 292:3-4; Darkei Moshe 292; Tur 292
[28] Kaf Hachaim [Falagi] 32:17
[29] Sichos Kodesh 1976 p. 663; Likkutei Sichos 15 p. 549; Sefer Haminhagim p. 77
[30] Kaf Hachaim 581:98; Alef Hamagen 581:110; Siddur Marshkov; Custom of Rebbe