Rabbi Moshe Klein of Haifa, of the Breslov Chassidim • The story of his life • His journey to Uman to the tziyun of Rebbe Nachman of Breslov • His passing • For the Yom HaHilula, 12 Nissan 5688 (1928) • “There is much to say about him”

His Birth and His Drawing Close to the Light of Lights

Rabbi Moshe was born in the city of Tzefas. At his birth, he appeared to his parents to be far too small, and because of this they refrained from bringing him into the bris of Avraham Avinu. In the neighborhood of his parents’ home lived Breslov Chassidim—students of Rabbi Nosson (Moharnat) who had come up to Eretz Yisrael: Rabbi Meir of Teplik and Rabbi Nachman of Ribotzk. When these devoted servants of Hashem saw that their neighbors were not circumcising their son, they inquired. The parents told them that the baby was too small, and they feared he might be harmed by the bris milah.

When they heard this, they spoke to them with heartfelt, persuasive words and influenced them not to be afraid. They added that they were taking full responsibility upon themselves, saying: “He will yet live a good life!” Indeed, the parents accepted their words and placed their newborn son in their hands, and Rabbi Meir and Rabbi Nachman brought him into the bris of Avraham Avinu.

As Rabbi Moshe grew, he would visit his righteous neighbors. In their home, a powerful imprint entered his heart from their elevated avodah and from the light of Rebbe Nachman—holy and awe-inspiring—which filled his entire being. In this way he merited drawing close to the Light of lights—the light of Rebbe Nachman of Breslov, holy and awe-inspiring. Rabbi Moshe also attributed his closeness to Rebbe Nachman to the letters of Rabbi Nosson son of Rabbi Yehudah, a student of Rabbi Nosson (Moharnat), who lived in Tiveria and maintained a correspondence of chizuk with the Breslov community in Tzefas. In the final period of Rabbi Nachman of Ribotzk’s life in this world, Rabbi Moshe served him with devotion until his passing and burial.

Later, Rabbi Moshe moved to live in Haifa, where he engaged in business and saw blessing in his work. The greater his income, the greater his tzedakah became. In Haifa, his name became known and praised for his great care in fulfilling the mitzvah of hachnasas orchim. Everyone knew that with Rabbi Moshe they would find a listening ear and a generous hand.

I Will Fly to the Holy Tziyun of Uman—and His Return to Eretz Yisrael

In the year 5679 (1919), Rabbi Moshe packed his belongings and left Eretz Yisrael—on a long road filled with upheavals—to Uman, to the tziyun of Rebbe Nachman, holy and awe-inspiring. He merited being counted among those who came to the holy kibbutz on Rosh Hashanah 5660 (1900).

In the month of Shevat 5660 (1900), he began his journey back to Eretz Yisrael together with Rabbi Simcha of Berditchev and Rabbi Shmuel Heshel Friedman, a student of Rabbi Avraham son of Rabbi Nachman.

At the Tziyun of the Tzaddik Rabbi Naftali Katz, Author of Semichas Chachamim

While they were in Turkey—on the way to Eretz Yisrael—they went to the cemetery in the Ortaköy neighborhood and prostrated themselves at the tziyun of “the famous righteous Rav… our teacher the Rav Rabbi Naftali Katz zt”l” (in the words of Rabbi Shmuel Heshel Friedman), author of the sefer Semichas Chachamim, who passed away on the way to Eretz Yisrael. As is known, even the holy Baal Shem Tov and Rebbe Nachman, holy and awe-inspiring, when they were in Istanbul, prostrated themselves at his holy tziyun.

[caption id="attachment_50458" align="alignnone" width="225"] The tziyun of Rabbi Naftali Katz, author of Semichas Chachamim, Ortaköy, Istanbul, Turkey[/caption]

It should also be noted that a few years ago, Rabbi Berland shlit"a sent a group of our people to his holy tziyun on his Yom HaHilula, the 24th of Teves. They were in contact with Rabbi Berland, who arranged for them the order of prayer at his tziyun (and there was a wondrous incident: Rabbi Berland shlit"a called immediately after his grandson activated the phone upon landing in Istanbul).

Rabbi Moshe also went together with Rabbi Shmuel Heshel to see the Ottoman sultan, and he recited over him the blessing said upon a non-Jewish king: “Who has apportioned of His honor to flesh and blood.”

Purim and the Mitzvos of the Day on the Ship — Reading the “Aseres HaDibros”

They celebrated Purim on the ship with joy and dancing after it departed from Rhodes. Rabbi Moshe had a Megillas Esther, and there he read the Megillah. While he was reading, a Greek non-Jew among the ship’s passengers passed by, and when he saw the Jews and what they were doing, he spat on the Megillah in contempt. Rabbi Moshe could not restrain himself and overlook this desecration of holiness. He raised his hand and struck the Greek man with several slaps. The Greek man went to the captain and complained about the Jew who had hit him. When the captain heard of the Jew’s audacity, he came in anger with several sailors, seized Rabbi Moshe, and placed him in a holding cell in order to punish him.

The captain and sailors asked Rabbi Moshe: “Is it true that you struck this Greek?” Rabbi Moshe answered: “Yes!” When they asked again, “Why did you strike him?” Rabbi Moshe replied: “This Greek disgraced and spat upon the ‘Aseres HaDibros.’ He mocked the Aseres HaDibros!” (The Aseres HaDibros are important and sacred even in the eyes of the nations of the world.)

When the captain and sailors heard this, the story already looked different to them. Still, they did not believe Rabbi Moshe and asked: “Can you prove this clearly?” Rabbi Moshe said: “Certainly!” Rabbi Moshe opened the Megillas Esther to the place where the ten sons of Haman are written, and said to them: “Do you see? There are ten lines here with large letters unlike the rest of the Megillah’s parchment—these are the Aseres HaDibros!” The captain and sailors counted the lines and saw that there were indeed ten lines in large script. They said: “Yes, yes—you spoke the truth! This is the Aseres HaDibros!” They added: “All honor to you for striking the Greek—this is what he deserves!” The captain and sailors seized the Greek man and shouted at him for his brazenness in disgracing the Aseres HaDibros, and they too struck him. Rabbi Moshe then went free—“to a good life and to peace.”

“My Nachman” in My Home

Rabbi Shmuel Horowitz writes in his writings: “Rabbi Moshe Klein told me that he heard from Rabbi Nachman Arvadsker that Rebbe Nachman said: ‘Ich vil blaybn tsvishn eich’ [I want to remain among you], brought in Chayei Moharan 497. There is a hint from this that they should call [children] by Rebbe Nachman’s name—that each person should have a ‘Nachman’ in his home—‘yeder zol hobn a Nachman’le’ [that everyone should have a little Nachman at home].”

In Jerusalem, the Holy City—and His Passing

As mentioned, Rabbi Moshe was wealthy, but wealth does not endure forever. Over the years, the wheel turned against him. He became deeply indebted; his creditors took all his assets, and he became destitute. This was in Elul 5687 (1927). Rabbi Shmuel Horowitz came to visit him and found him living in a courtyard of non-Jews, in a small house that did not even have a window. Rabbi Moshe’s suffering was harsh and bitter, to the point that his soul almost left him from the pain and bitterness.

When Rabbi Shmuel Horowitz saw this, he spoke with the Breslov community in Jerusalem, and with their agreement they brought him to Jerusalem. Our people supported him as best they could. On Chanukah 5688 (1927/1928), Rabbi Shmuel Horowitz was in Meron, and on his return to Jerusalem he passed through Haifa. Rabbi Shmuel worked with his acquaintances so that they would send Rabbi Moshe “ma’amados”—a monthly financial support that would help him survive in Jerusalem.

On 12 Nissan 5688 (1928), Rabbi Moshe passed on to his eternal home and was buried on Har HaZeisim.

When Rabbi Shmuel Horowitz mentions him in his sefarim, he notes time and again: “There is much to say about him”…

May his soul be bound in the bond of life.

[caption id="attachment_50459" align="alignnone" width="225"] Har HaZeisim Cemetery, Jerusalem[/caption]