Rabbi Moshe Aharon Pinto 1912-1985

Introduction

“One does not create a monument to memorialize a tzaddik; it is his actions that commemorate him.” Thus, it is important to record a few of the great achievements of the pious tzaddik, known for performing miracles, Rabbi Moshe Aharon Pinto, zy”a, in order to publicize his saintliness for posterity and so that people can learn from his ways.

His wondrous deeds were wellknown throughout the world, but at the same time, they were hidden and concealed even from his close family members. This is because he practiced the injunction to “walk humbly with your G-d.” He humbled himself before everyone, as will be illustrated in the following chapter. He also loved peace and pursued peace. It was not by coincidence that he was named Moshe Aharon by his illustrious father, since he embodied the virtues of both Moshe Rabbeinu and Aharon Hakohen.

Consequently, we are faced by a formidable task in displaying his greatness and illustrating even a small fraction of his great and wondrous deeds.

The tzaddik Rabbi Moshe Aharon Pinto would always sympathize with other people’s troubles, in line with the pasuk “In all their troubles, he was troubled.” He would pray for others after lighting many candles l’iluy nishmat his holy father. He exemplified the pasuk “A tzaddik decrees, and Hashem fulfills his wish,” proving that even in our generation, there are holy tzaddikim who can determine events.

The purpose of relating the following stories is to reveal his outstanding holiness.

His absence has been greatly felt throughout the world since his passing to the Heavenly Spheres, on the fifth of Elul, 1985 (5745). Everyone should learn from his worthy actions how to conduct himself properly, and how to strengthen himself in Torah, fear of Heaven, teshuvah, and in the performance of mitzvot, in order to draw closer to our Father in Heaven wholeheartedly. May his merits protect us.

From Essaouira to Casablanca

The following is what Moreinu v’Rabbeinu, Rabbi David wrote, which is brought in the sefer Shenot Chaim written by his father:

His outstanding virtue of humility becomes apparent when reviewing his sefer Shenot Chaim, which he wrote by himself in Arabic, describing the history of his holy ancestors. A very small part of his lofty accounts were copied in this book.

Rabbi Moshe Aharon moved from Essaouira (formerly Mogador) to Casablanca, twenty years after the death of his father. He provided the following explanation for leaving his birthplace, where he had lived in seclusion for many years. The majority of the Jews living there had emigrated to Eretz Yisrael. Rabbi Moshe Aharon wished to memorialize his illustrious ancestors and strengthen people’s faith. Therefore, he moved to a place that had a larger Jewish population.

In addition, Rabbi Moshe Aharon wanted to provide his children with a proper Torah education and fulfill the words of Chazal, “Exile yourself to a place of Torah,” as Rabbi Yosi ben Kisma says, “I would dwell nowhere but in a place of Torah.” He lived in Essaouira after the demise of his father, Rabbi Chaim Hakatan, because he did not want to abandon the hometown of his holy father, leaving it empty of holiness. In this way, he fulfilled the mitzvah of honoring one’s parents even after their death.

It is mistaken to assume that he desired to live in Casablanca in order to become wealthy, since in the period after his father’s death, there were over one hundred thousand Jews living there. He really preferred living in a place with fewer, and even poorer, people. This is because he was content with very little. However, the reason that he decided to live in Casablanca was his wish to glorify Hashem’s Name in public.

Rabbi Moshe Aharon wrote that he was grateful to every person who helped him. He would publicize every favor done for him, and sometimes he would even specify the address of the person, in order to make known the identity of his benefactor, who had done a mitzvah by helping him. He testifies about himself that he remained secluded in his house, without crossing its threshold, for twenty years after the death of his father, so that he would be available for anyone in need of a blessing or words of encouragement.

Rabbi Moshe Aharon did not leave the home town of his holy fathers until he was instructed to do so through a dream in which his exalted father appeared to him and told him, “Go for yourself from your land, from your birth-place, and from your father’s house, so that your children can learn Torah in a different place.” Only after receiving the permission of his father, did he leave his birthplace and move to Casablanca. But, even there, he continued living in seclusion, never leaving his house.

Furthermore, Rabbi Moshe Aharon testifies in his sefer, that despite the dream, he did not leave Essaouira until he also received a sign from Heaven that it was Hashem’s will for him to move. He made several attempts to confirm that he was not doing anything wrong by leaving the place of his holy fathers, since his intentions were purely for the sake of Heaven.

In order that others would not suspect him of moving to Casablanca in order to gain wealth and fame, as it says, “You shall be vindicated from Hashem and from Israel,” he publicized the reason for his move. He did so only to avert a chillul Hashem, so that people should not think that he moved there to obtain a higher salary. People flocked to him from all over Morocco, and he was famous. He did not desire money or wealth. He was satisfied with the bare minimum.

In the Merits of His Holy Ancestors

Rabbi Moshe Aharon was accustomed to lavishly celebrating the hilula of the Tanna’im Rabbi Shimon bar Yochai and Rabbi Meir Ba’al Haness, as well as the hilula of his holy ancestors, Rabbi Chaim Pinto Hagadol and Rabbi Chaim Pinto Hakatan.

He believed strongly in the merits of his holy fathers. If anyone would come to seek his blessings, he would bless them only in the merits of his exalted fathers, not referring any greatness to himself, in complete humility and self-effacement.

Everything Is from Hashem

Rabbi Moshe Aharon never viewed anything as coincidence. He perceived the most ordinary events as divinely orchestrated. Chazal teach that even the mundane speech of Torah scholars needs to be studied, since their words are laden with wisdom. One should not ignore the underlying messages of everyday events. They may contain an implication from Heaven.

If one would examine the events that happen in his life, he would be able to reveal untold secrets of Hashem. However, Hashem reveals such secrets only to His devout ones. This is done through hints and in the guise of everyday events, so that the tzaddikim alone should understand them and the Satan should not interfere through hints and in the guise of everyday events, so that the tzaddikim alone should understand them and the Satan should not interfere.

The Outstanding Virtue of Tzedakah

It is well known that tzedakah is an outstanding virtue. Rabbi Moshe Aharon firmly believed in the power of tzedakah, as it says, “Tzedakah saves one from death.” He would implore people to fulfill this mitzvah. He wrote in his sefer that anyone who loses something, or has any requests, should give tzedakah, and he will see wondrous miracles.

He taught that even if something terrible happens to a person, he should not assume that it was meant for his detriment. For example, if a person loses his wallet, it is a sign that he must remedy something. Everything that Hashem brings upon a person is ultimately for his good. Therefore, if something seemingly bad happens to a person, the first thing he should do is make an accounting of his deeds. He should then give tzedakah, in order to cancel the decree. The problem will surely be resolved, and his suffering will cease.

The Greatness of His Holy Forefathers

Rabbi Moshe Aharon related many wondrous miracles about his holy ancestors. Many of these stories appear in this book. Of note are the following incidents that Rabbi Moshe Aharon recorded, from which one can perceive how great the tzaddikim were during their lifetime, as well as after their death.

He wrote about his grandfather Rabbi Yehuda – Hadan that aside from being a tzaddik who pursued charity and loving kindness (as described earlier in the book), he was also able to prophesy.

Rabbi Moshe Aharon related that once a man struck his greatgrandfather, the tzaddik and mekubal Rabbi Chaim Hagadol, and at that moment, his hand withered (see earlier).

He also related that once, a tzaddik sent a sefer to Rabbi Chaim Hagadol through a messenger. Rabbi Chaim Hagadol saw this prophetically, and he immediately set out by himself to intercept the messenger, telling him, “Give me the sefer that was sent to me by the tzaddik (he specified his name), who lives in such and such a city.”

Rabbi Moshe Aharon told about his great-grandfather Rabbi Chaim Hagadol that once he viewed an action of a certain tzaddik condemningly, and the tzaddik died that day. Thereafter, Rabbi Chaim Hagadol requested that when his time would come to die, he should be buried next to that tzaddik, in order that he should not be viewed unfavorably in the World of Truth. Also, in this way, he would make up with him after their death.

A Paragon of Humility

Rabbi Moshe Aharon lived humbly and modestly. When Torah scholars would come to receive his blessings, he would stretch out his hand in greeting, but pull it back before they had a chance to kiss it. Afterward, he would try to evade being asked for his blessings, or to pray for them, saying, “Who am I to bless you? After all, you are sitting in the Beit Hamidrash elucidating the words of the holy Abaye and Rava. Blessed are you that you merit being involved in the study of the holy Torah.”

Rabbi Moshe Aharon lived by the words of the Mishnah, “Be exceedingly humble in spirit.” Every Shabbat, when he would arrive at the Beit Hakeneset to pray, he would hunch over at the entrance, as if trying to shrink, in order to be as inconspicuous as possible. He was appalled at all signs of respect directed to him and vehemently opposed any deference shown him in a selfdeprecating manner.

When someone would approach him, whether rich or poor, prominent or destitute, he would stand up to honor him. When he was once asked about this behavior, he explained, “Every person possesses a spark of Hashem, and I stand up in honor of that spark… Do not look at the vessel, but what is in it.”

One Shabbat, when he was on his way to pray, Rabbi Moshe Aharon saw a blind man, wrapped in his tallit, groping his way toward the Beit Hakeneset. Rabbi Moshe Aharon did not hesitate for a moment and took the blind man’s hand and guided him to his destination. He made sure to escort him inside and help him to his place.

A short while later, when the blind man became aware of the identity of the one who had led him, he was aghast, and went to Rabbi Moshe Aharon’s house to beg forgiveness. But his apologies made the Rav feel bad. He had hoped that his acts of loving kindness would remain between him and his Creator and would not trouble the blind man.

Years later, a similar story occurred to Rabbi Moshe Aharon, at the end of his days, when he got sick and had trouble walking. His son asked the congregants who were supposed to recite Kaddish to come stand beside his father, in order to save him the trouble of walking over to the Aron Hakodesh, as is customary. When Rabbi Moshe Aharon became aware of this, he was horrified at the thought. “This must not happen!” he said. “I will get up and go stand by the Aron Hakodesh together with the others. One may not change our fathers’ customs.”

This is the way Rabbi Moshe Aharon lived his life: with modesty and humility. It was a life of spiritual pursuits, without any emphasis on materialism. The words of Chazal, “Eat bread with salt, drink water in small measure, sleep on the ground, live a life of deprivation – but toil in the Torah!” was his way of life. He denied himself luxuries, to the extent that when he lost his teeth at an early age, he preferred to remain toothless.

The following is what happened. When he was forty-five years old, he had already lost most of his teeth. His dentist offered to install dentures. Initially he agreed, and the dentist got to work. When the dentist had finished removing the rest of his shaking teeth and began taking measurements to fit the dentures, Rabbi Moshe Aharon refused to continue the treatment. He argued, “If Hashem took all my teeth away from me, I do not have permission to replace them.”

Available to All

Rabbi Moshe Aharon writes in his sefer that he fought for the honor of Hashem after the demise of his father in Casablanca. His brothers remained living in that large metropolis, but Rabbi Moshe Aharon opted to reside in the birthplace of his father, the great tzaddik, in the city of Essaouira. He overcame the temptation to live in the comfort of the capital city, and instead chose to return to Essaouira to live in seclusion. He wanted to ensure that anyone searching for assistance, whether spiritual or physical, would find someone there for him to beg Hashem for mercy.

Rabbi Moshe Aharon relates that he personally witnessed many wondrous miracles in Essaouira. Sometimes, he literally had nothing to eat, until his father appeared to people in a dream, asking them to provide his son with food and clothing. Rabbi Moshe Aharon was embarrassed to ask people for assistance. Thus, they assumed that he had enough money. People would flock to him to receive his advice and blessings for free. They would sometimes offer to donate oil to light the many candles which Rabbi Moshe Aharon would light each day. His father helped him to survive and to support his family, in fulfillment of the pasuk “His righteousness is upon his children’s children.” (Thus, we conclude the testimony of Rabbeinu, shlita.)

His Marriage to Rabbanit Mazal

How did Rabbi Moshe Aharon find his match? Grandmother Simcha Elkeslasy, a”h, the mother of the Rabbanit Mazal, told her grandson, Rabbeinu, the amazing story.

Grandmother Simcha’s daughters all died in infancy. She would go to the tzaddik Rabbi Chaim Hakatan, in order to receive his blessings. Once, the tzaddik told her, “I promise that you will have a daughter in the coming year, and you will call her Mazal. In this merit, she will live, and when she becomes of age, she will marry my son Moshe.”

When Grandmother Simcha heard these words, she smiled inwardly. Although the Rav’s son, Moshe, was still young at the time, he was already twelve years old. Until she would give birth and her daughter Mazal would be of marriageable age, Moshe would be too old for her. How could she be his match? However, she accepted what the Rav said.

A few months later, Grandmother Simcha was expecting a child, but she did not tell anyone. She remained in her house throughout her pregnancy. Immediately following the birth of her daughter, the tzaddik Rabbi Chaim Hakatan suddenly appeared at her house. He knocked on the door loudly, and called out repeatedly, “Bring me the girl who was just born.”

The family members became alarmed, and told the tzaddik, “But Mrs. Simcha just gave birth!” The tzaddik countered, “I know, but I want to bless the baby.” The family members argued, “But the baby is still grimy and needs to be cleaned.” The tzaddik stood his ground firmly and said, “I know. Just wrap her in a blanket and bring her to me the way she is. I want to bless her.”

The family members did as they were told. They brought the baby to the Rav, wrapped in a blanket, and the tzaddik blessed her and gave her the name Mazal. Afterward, the tzaddik added, “She is born under the mazal of my son Moshe.” Then he left.

When Rabbi Chaim Pinto returned home, he called his son Moshe (the tzaddik Moshe Aharon), who was still young, and told him, “You should know that your destined match was born today, and her name is Mazal.” The young Rabbi Moshe Aharon smiled and told his father, “Give me a sign that Mazal is truly my destined wife.” Rabbi Chaim told him, “I do not have a sign for you, but just know, that on the eve of your wedding, you will not eat from the food served at the wedding, but will buy food elsewhere. Furthermore, that night you will eat bread made of barley.”

Rabbi Moshe smiled again, but his father, Rabbi Chaim, repeated, “The name of your destined bride is Mazal.” Then Rabbi Moshe Aharon asked his father what her family name was, but his father refused to tell him.

Thereafter, Rabbi Chaim returned to the Elkeslasy family and told them again, “Do not forget! Your daughter Mazal is the destined bride of my son Moshe. You will not have to inform him of the match, since when the time comes, my son will come to you on his own accord, and Hashem will arrange their meeting. The following will be a sign: On the eve of the wedding, the couple will eat bread made of barley, and they will not partake of the wedding meal, but will eat food from somewhere else.”

Years went by, and the tzaddik Rabbi Chaim Pinto passed away. Rabbi Moshe Aharon went to live in Essaouira, as discussed. There, he isolated himself in his house for many years, engaging in the study of Torah. He recalled the words of his father about his destined wife, whose name was Mazal.

Meanwhile, Rabbi Moshe Aharon was getting older, and he began inquiring about a match, but nothing materialized. Either he did not agree to the suggestion, or the other side did not want to meet. Rabbi Moshe Aharon was nearly thirty years old. He was very distressed, especially since his bachelor status made it difficult for him to bless others to find their proper match. His misery was noticeable.

Once, when he was feeling especially down about his situation, he wrote the following letter directed to his father, who had already passed away, “Many years ago, you promised me that I would marry a girl whose name is Mazal. Where is she? I am already thirty years old. I came here to preserve your house, maintaining the honor of our family. Thus, whoever wishes to pray would find a place to pour out his heart. When will I build my own home? I am waiting another month! If by then I will not have met my match, I will have to leave the city, as Chazal say, ‘One who changes his location, changes his fortune.’”

In the evening, Rabbi Moshe Aharon took the letter, went to the Beit Hakeneset, and placed it near the Sifrei Torah. At night, his father appeared to him in a dream and told him, “My son, do not fear. Within another month you will meet your destined partner, Mazal.” The next morning, Rabbi Moshe Aharon got up happily with complete faith in Hashem that he would shortly meet his match.

In the morning, when he was praying, he was visited by his uncle Chananya, who was his mother’s brother. He had a special request. A family, whose father had recently died, had arrived from Marrakesh. They had come to Essaouira for vacation, but did not have a place to stay. Since Moshe Aharon lived in the house alone, his uncle asked if he would allow them to use several rooms upstairs until they would find another dwelling.

Rabbi Moshe Aharon asked what the father’s name had been, and his uncle told him: Rabbi Aharon Elkeslasy. Rabbi Moshe Aharon agreed, but cautioned, “I am about to get married shortly. I cannot allow them to live here for more than a month or two.”

It was already September, which is the middle of the month of Elul. Thus, he agreed that they could stay in his house until after the Festivals. The uncle reassured Rabbi Moshe Aharon that the family would leave immediately after Sukkot. Meanwhile, they would try to find another apartment. The family arrived, and Rabbi Moshe Aharon prepared several rooms for them upstairs.

One day, while Rabbi Moshe Aharon was reciting Tehillim, he was disturbed by the incessant cries of a baby. He decided to go upstairs and offer the family some cookies, in case they were hungry. He saw a woman sitting with her children, and beside her there was a young lady standing and holding a small crying infant in her hands. Rabbi Moshe Aharon offered the young lady,

“Take some cookies and give it to your baby to eat.” She told him, “This baby is not my son, but my brother.”

Rabbi Moshe Aharon inquired a bit about their family, and asked what the baby’s name was. “David,” the young lady told him.

“And what is your name?”

“Mazal,” she answered.

All of a sudden, Rabbi Moshe Aharon recalled what his father had told him fifteen years earlier. The name of his destined bride would be Mazal. Rabbi Moshe thought to himself: Now they are still mourning the death of their father. I will wait until the month of mourning is over, and then I will speak to the mother about arranging our match. We shall see if this was preordained from Heaven to help me find my wife.

Rabbi Moshe Aharon returned to his quarters in high spirits. He began to inquire more about the family, and found out that they were descendants of the holy tzaddik, Rabbi Yoshiyahu Pinto, the Rif. He waited expectantly until the end of the month.

When the time came, Rabbi Moshe Aharon went upstairs and asked to speak to the mother. “Fifteen years ago, my father told me that my destined wife had just been born, and her name is Mazal. He also told me that he had specifically named her Mazal, since all the girls born in the family died in infancy. Two months ago, my father appeared to me in a dream and told me that shortly, my destined wife, Mazal, would arrive at my house. Since you came to my house, and your daughter’s name is Mazal, I would like to know, if you had daughters who died in infancy.”

“Yes.”

“Did my father bless you with a daughter?”

The mother, Mrs. Simcha Elkeslasy nodded in the affirmative.

“Did my father tell you that Mazal is my destined wife?” The mother again nodded in agreement. However, she seemed a bit hesitant.

She turned to Rabbi Moshe Aharon and asked, “What is the sign that your father gave me?” Rabbi Moshe Aharon answered, “If I am not mistaken, the sign is that on the eve of the wedding, we will not partake of the wedding meal, but eat from an outside source. We will also eat bread made of barley.”

Mrs. Elkeslasy began to cry and trembled in fear. She was scared that her family members would not agree to the match. They would fear marrying into the Pinto dynasty. Furthermore, Rabbi Moshe Aharon was an older bachelor and an absolute pauper. Conversely, Mazal came from a wealthy home and was used to a more comfortable lifestyle. In the end, she told him, “Let us wait until after the chagim. Then I will return to Marrakesh, and I will consider the match.”

Rabbi Moshe Aharon told her, “You do not have much to deliberate, since she is definitely my destined wife.” But the mother insisted, “I want to discuss this with my family.” Rabbi Moshe Aharon conceded to her wishes. Consequently, everything was delayed until after the chagim.

After the chagim, Mrs. Simcha Elkeslasy returned with her family to Marrakesh. She told her family members about the match, and as she had suspected, they vehemently opposed it. When Rabbi Moshe Aharon realized that they were not pursuing the suggestion seriously, he decided to travel to Marrakesh himself. In this way, the prophecy of his father materialized, since he had told Mrs. Elkeslasy that his son Moshe Aharon would come to her himself. However, he was not welcomed cordially at all; the family opposed the match.

Rabbi Moshe Aharon was persistent. He informed the family, “If my father gave his blessings for this match, and she is truly my destined wife, then she is bound to me. Whoever tries to come between us, is putting himself in danger.” The family members did not take him seriously, and two members took steps to delay the match. Soon after, they met with disaster.

The family was frightened, since they saw that Hashem had struck them. In the end, Rabbi Chaim’s prediction was realized, and Rabbi Moshe Aharon married Rabbanit Mazal, may she live long.