5 Shevat · Yahrzeit
Rabbi Yehuda Aryeh of Ger – The Sfat Emet
Rabbi Yehuda Aryeh Leib ben Avraham Mordechai of Ger – the “Sfat Emet” (The Language of Truth) - (1847—1905). Chassidic leader and Talmudist.
Yahrzeit - 5 Shevat
Resting place - Ger (Gora Kalwaria), south of Warsaw
Since his father, Rav Avraham Mordechai, passed away when Yehuda Aryeh Leib was only 8 years old, he was raised by his grandfather, Rabbi Yitzchak Meir Rothenberg-Alter - the Chidushei HaRim, the first Gerrer Rebbe. He was known for the diligence with which he studied Torah, devoting 18 hours a day to mastering the Talmud, the Zohar, and the classic works of Chassidus, becoming a Gaon in both the revealed and hidden aspects of the Torah.
In 1870 he reluctantly agreed to become the second Gerrer Rebbe. His monumental work, “Sfat Emet al HaTorah,” is a five-volume commentary on the Torah. His commentaries emphasize the moral and ethical lessons to be drawn from the text, offering numerous kabbalistic approaches. The “Sfat Emet” on Tractate Kodashim is studied intensively by Torah scholars of every stripe, from Chassidim to “Litvaks.”
The name “Sfat Emet,” taken from the verse: “Sfat emet tikon la’ad” (“a truthful word shall endure forever”) (Mishlei 12:19), was chosen by his children, who published his writings, because this was the last verse he commented on before his passing.
The “Sfat Emet”
The name “Sfat Emet,” taken from the verse: “Sfat emet tikon la’ad” (a truthful word endures forever) (Mishlei 12:19), was chosen by his children, who published his writings, because this was the last verse he commented on before his passing. His son – Avraham Mordechai Alter, the “Imrei Emet” – succeeded him and built the Ger Chassidic movement into a following of more than 100,000 Chassidim. But the wave of the Holocaust swept away most of them. The “Imrei Emet” himself miraculously survived and rebuilt the Gerrer community in Jerusalem, Israel.
Limud - “Many waters cannot extinguish love” (Shir HaShirim 8:7)
On the festival of Sukkot, the Almighty draws the Jewish people closer to Him through teshuva out of love and joy. As it is written (Mishlei 10:12), love “covers” all transgressions. This is the sukkah, which protects (like a shield) the Jewish people, as it is said (Shir HaShirim 8:7), “many waters cannot extinguish love.” And love for the Almighty always remains in the hearts of the Jewish people. In these days, that love is revealed. Our sages said: through teshuva out of fear, intentional transgressions become unintentional ones, while through teshuva out of love, they become merits. And it is written (Yeshayahu 59:2) that transgressions separate [or divide]. From here we learn that an intentional transgression causes separation, but an unintentional one does not.
As a result of teshuva (out of fear), even an unintentional transgression, once turned into a case where there is no longer separation [from the Almighty], one can then awaken to love. And when love is awakened, it covers (extends over) all transgressions. No trace of the transgression remains at all, and it becomes as though it were a merit. It is said that there is a point within every Jew that the Almighty protects and guards, referred to as the “Shield of Avraham” (Magen Avraham). This is the point of love that rises above, as it is said, “many waters cannot extinguish it.” The festival of Sukkot is the Mishkan (Portable Sanctuary), which was given to the Jewish people after the sin, once they had done teshuva. It is written: “And Moshe assembled” (Shemot 35:1) – Rashi comments: this was after Yom Kippur, when Moshe descended from the mountain (with the second tablets). The people then began to bring their jewelry as voluntary offerings for the building of the Mishkan specifically in the days between Yom Kippur and Sukkot, as it is written (Shemot 36:3), “morning after morning during those days.” And since they gave with joy, these days became days of our rejoicing (zman simchateinu) year after year. It is said in the midrash (Shemot Rabbah) that “He loved their voluntary offerings” – meaning that through the joyful offerings for building the Mishkan, love was awakened between the Jewish people and their Father in Heaven. Before this, unity could not be achieved. Sukkot is the festival of the unity of the Jewish people, hinted at by the Four Species (Arba Minim), which are joined together in the performance of the mitzvah. Chanukah: Why are the Chanukah lights kindled at the entrance (door or window) of the home? The entrance to the home symbolizes the openness of every Jewish heart. Speaking to Cain, the Almighty warned him: “sin crouches at the entrance” (Bereishit 4:7) – that is, at the entrance to the heart. Through the light of the mitzvot, we stand against the desires of our evil inclination. (“Sfat Emet,” Moadim, translated by Rav Meir Bruck)
May the merit of the Tzadik protect Am Yisrael!
(https://dailyzohar.com/tzadikim/158-Rabbi-Yehudah-Aryeh-Leib-Alter-of-Ger)