Ropshitz, Rabbi Naftali Tzvi Horowitz of

  General Notes:

He was the founder of the Ropshitz Chasidic Dynasty.

Reb Naftali, whose maternal and paternal forebears were famed for their scholarship and piety, was born on the day the Baal Shem Tov died, and he proved to be one of the Besht’s primary successors.

During his early years he studied in the Yeshiva of R. Meshulem Igra, one of the Torah giants of the time, where his fellow students were R. Mordechai Benet and R. Yaakov Loberbaum, who were to become two of the leading scholars of the next genera tion. R. Naftali then traveled to the court of R. Elimelech of Lizensk, whose practice was not to admit yachsanim (those of eminent families). Because of R. Naftali’s illustrious lineage, R. Elimelech at first refused to admit him but finally acqu iesced to R. Naftali’s entreaties. He later was associated with the greatest Zaddikim of the time, particularly R. Mendel of Riminev, R. Yaakov Yitzchok of Lublin (the Chozeh), and R. Yisrael of Kozhnitz.

During the Napoleonic wars the Zaddikim were divided in their attitude towards Napoleon. R. Mendel of Riminev strongly supported Napoleon and felt the wars represented Gog and Magog and were a prelude to the Messiah. His disciple Reb Naftali, as w ell as R. Shneur Zalman, the Baal HaTanya, were strongly opposed, sensing that Napoleon’s victory would introduce changes which would threaten the Jewish community’s way of life.

Reb Naftali is a crucial figure in the development of Galician Chassidus and there are many “minhagei Ropshitz”, which are followed in Galicia. He was known for his profound wisdom, sharp sense of humor and musical gifts. He insisted that young me n should devote themselves exclusively to Torah study and not be involved in Chassidus until they were 25. In his later years he perceived that some Hasidim followed Chassidic practices but were negligent in basic halachic requirements, such as ti mely prayer and shemah, and questioned if it would not be better if the Chassidic way were replaced by greater concentration on Torah study. When R. Yosef Babad, the future author of the Minchas Chinuch came to him he sent him away, advising him t o return home and pursue his studies.

He emphasized the power of prayer and stressed that a person must be able to pray in all circumstances and never say “I don’t have the head for prayer now”. In answer to the question how can a zaddik undo a divine decree, he replied that through h is actions and prayer a zaddik creates a new world, to which the old decree does not apply. He commented that Moses was shown each generation first, and then shown their leaders, because he might be dismayed at seeing Naftali as a leader. However , having first seen the generation, he understood that Naftali was appropriate for his generation.

Reb Naftali was particularly devoted to the mitzvah of sukkah and it is said that every day he was preoccupied with some aspect of that mitzvah, which was particularly suited to his neshama.

Reb Naftali refused to give permission for the publication of his writings, but with the concurrence of his famous disciple, R. Chaim Sanzer, his two works, Zerah Kodesh and Ayala Shelucha were finally published. R. Chaim recalled that though R. C haim Vital had prohibited publication of the writings of the Holy Ari, his reluctance was overridden by later scholars. The only praise he permitted on his tombstone was “the singular one in his generation in the knowledge of G-d”. (“Yachid B’Dor o B’Chochmat Elokim”).

Further written about his is:
Rabbi Naftali Tzvi Horowitz of Ropshitz (Ropczyce) was born on the holiday of Shavu’ot in 5620 (1760)-the very day that the Ba’al Shem Tov passed away. Rabbi Naftali’s father was Rabbi Menachem Mendel and his mother was Baila, the daughter of Rebb e Itzikel of Hamburg, under whose tutelage Rabbi Naftali learned Torah when he was young. Rabbi Naftali then studied under Rebbe Elimelech of Lizhensk. After Rebbe Elimelech’s passing, he learned Torah from his student, the Choizeh of Lublin and a lso studied under the Maggid of Kozhnitz and Rebbe Menachem Mendel of Rimanov. He was a rabbi in Ropschitz and additional cities, and after the passing of his rabbis, Rabbi Naftali became a chassidic Rebbe.

Rebbe Naftali was known to be smart, endowed with a sharp wit. On his tombstone, it is written that he was, “unique in his generation in Divine wisdom.” He would dress his wisdom in humor and clever sayings. Among his disciples were Rebbe Chaim o f Tzanz, Rebbe Shalom of Kaminkah, Rebbe Hanoch Henich of Alesk, Rebbe Yosef Baba”d, author of the Minchat Chinuch and others. He authored the books, Zera Kodesh and Ayalah Shluchah. Rebbe Naftali passed away in Lantzut on 11 Iyar 5687 (1827) an d was buried there.

The holy Ruzhiner Rebbe, who was a contemporary of Rebbe Naftali of Ropschitz, called Rebbe Naftali “the wise man of the generation.” Once, when he heard a Torah teaching of Rebbe Naftali, the Ruzhiner Rebbe added that “Until now, I knew that Rebb e Naftali was a great sage, but I did not realize it was to such a great extent.” There was a chassid present-not the brightest-who journeyed specially to Rebbe Naftali to tell him what the Ruzhiner Rebbe had said about him. “Until now, I though t you were foolish,” Rebbe Naftali said to the chassid, “but I did not realize it was to such a great extent.”

This story is an example of Rebbe Naftali’s sharp wit. The chassid thought that relating what one tzaddik said about another tzaddik would make Rebbe Naftali feel good. But in truth, it is gossip-mongering. In addition, even a simple remark of a h oly tzaddik is replete with secrets within secrets. Happy is he who understands the banal conversation of great tzaddikim. To take their utterances at face value is very foolish. There is inner, hidden meaning to their words. Only people on a hig h spiritual level can understand their intentions. Every remark that they make triggers a reaction in heaven. In addition, it was foolish for that chassid to tell the Ropschitzer [Rebbe Naftali] what the Ruzhiner said, because a true tzaddik is ve ry humble. It does not add to his joy to hear that others are praising him.

Prayer is a ladder, and as we pray, we ascend from rung to rung. The highest rung of the ladder is the Amidah, the silent prayer, which is associated with the World of Emanation. The Ropschitzer would say that when the other tzaddikim pray, they e arn tremendous spiritual gain. But when they finish their prayers, it all disappears, and they lose all they had gained. “When it comes to me, however,” he said, “everything that I earn remains with me.”

What did Rebbe Naftali mean by this? Some tzaddikim ascend to great heights in their spiritual apprehension. But tzaddikim also descend to the reality of this world. Not every tzaddik can take the great light that he earned above and bring it bac k down. To do so, one needs the wisdom to enclothe the light in the simplest actions. “Even when I descend below,” said Rebbe Naftali, everything remains with me. The light of the World of Emanation is even in my jokes.” [Rebbe Naftali was famou s for his sharp-witted, wise jokes].

The Lubavitcher Rebbe instructed us to bring the lofty concepts of Torah far enough down to reach even the simplest of Jews with the spiritual aptitude they possess. Chassidut teaches that if you wish to speak of concepts of Chassidut with a frien d who is interested only in football, then speak with him about football, but insert Chassidic concepts into the football conversation. He may think that all you are talking about is his favorite sport (or any other topic that interests him). Bu t the true wisdom is to be able to descend precisely to his level, to speak his language, and to imbue your conversation with Chassidut. His soul, which is literally a part of God above, will understand, and slowly but surely, he will be aroused t o the Torah’s inner dimension.

This was Rebbe Naftali’s specialty. He was a great sage who knew how to bring Divine wisdom down to earth and to make his listeners laugh in the process. In this way, we can bring the Mashiach.

Rabbi married Rivka Goldhammer, daughter of Tzvi Hirsch (of Dukla) Goldhammer and Unknown. (Rivka Goldhammer was born in 1770 and died on Mar 2, 1842 in Ropshitz, Podkarpackie, Poland.)