Ye’aros Dvash by Rabbi Yehonasan Eibschutz
First Edition. Karlsruhe, 1779
Drashos, mussar discourses, and eulogies by Rabbi Yehonasan Eibschutz.
Ye’aros Dvash has been widely acclaimed throughout the Torah world, regarded as a foremost work of derush and mussar. The devout and the pious studied it and embraced it with exceptional affection, to draw their hearts closer to their Father in Heaven.
Rabbi Yehonasan Eibschitz (1694-1764), Av Beis Din of Prague and later of the "Three Communities" of Altona, Hamburg and Wandsbek, was a noted lecturer, famous for his penetrating drashos which often spanned many hours of mussar. In the present work, ‘Ye’aros Dvash’ (Drush 11), he attests, “I tell you in good faith that throughout all my days and years in this world, I did not value an hour more than this one when I stand before you to deliver words of rebuke and lead many back from sin.”
Two parts in two volumes. The first part was printed in 1779, and the second in 1782.
First edition. Page Count: Vol. I: [4], 116 leaves; Vol. II: [4], 116 leaves.
Condition: Vol. I is in very good condition; Vol. II has minor restorations and a few stains on the final leaves. Both volumes have new, matching bindings.
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Ye’aros Dvash on the Month of Elul and the Yamim Noraim
Eight drashos in the sefer were delivered during the month of Elul, the days of Selichos, and the Aseres Yemei Teshuva. These drashos contain many foundational teachings on teshuvah and the Yamim Noraim.
“In these days of accounting, each person should establish firm boundaries for himself that will stand the test of time, for everything depends on boundaries. And the foremost of all boundaries is Torah study—especially setting aside a fixed time, even just an hour or half an hour daily, to learn sefarim of mussar, for this is a life-giving remedy.” (Ye’aros Devash, derush for the month of Elul, Vol. II, Derush 1)
One of the most well-known foundations regarding the Aseres Yemei Teshuva has its origin in ‘Ye’aros Dvash’ (Vol. I, Derush 1). There the author teaches that each of these ten days allows a person to rectify one corresponding day of the week throughout the entire year. This idea is quoted in the Mishnah Berurah (siman 603, se’if katan 2) in his name.
