Rabbi Elisha Wishlitzky

1. Introduction: The Uncrowned Leader of the Generation of Connections

The leadership of Rabbi Elisha Wishlitzky of blessed memory was radical precisely because it was built on foundations—humility, unconditional love and deep listening—that are often perceived as the antithesis of modern conceptions of power and influence. He held no official title that defined his standing, yet he acted as a "great connector" in Israeli society, a personality whose entire being was a mission of mending rifts and building bridges. This profile will analyze his unique philosophy of leadership, which turned these spiritual principles into an ordered and powerful method, and its profound influence on social and religious movements in Israel.

His extraordinary ability to bridge the political and social divides that define contemporary Israel was not a by-product of his personality, but a direct result of his teaching. Evidence of this can be found in the words of the state's leaders, who recognized in him a figure belonging to all of Israel. The President of the State at the time, Reuven Rivlin, described him as one who was "a lover of peace and a pursuer of peace, loving people and bringing them near to the Torah," while Prime Minister Benjamin Netanyahu defined him as a "great connector" who worked for "unity and love of Israel." These perceptions did not grow in a vacuum; they were a precise expression of an entire philosophy of life.

To understand the secret of his influence, one must go beyond the outward descriptions of his work and delve into the fundamental philosophical principles that formed the basis of all his actions. His leadership was not a collection of actions, but a practical expression of an ordered worldview, whose foundations we will now examine.

2. The Core of His Thought: "A School of Humility"

Understanding Rabbi Wishlitzky's leadership requires delving into the philosophical foundations that guided him. Humility, unconditional love and seeing the good were for him not merely personal character traits, but an ordered and comprehensive method that formed the basis of all his public, educational and personal actions. He was, as people testified of him, a walking "school of humility," in which every spiritual principle was translated into daily practice. An analysis of these fundamental principles reveals the inner engine that drove one of the greatest enterprises of connection Israeli society has known.

2.1. Humility (Anavah) as the Foundation of Everything

At the center of Rabbi Wishlitzky's teaching stood the trait of humility, which he saw as "the root of faith" and the basic condition for any repair of the world. An analysis of his figure reveals a powerful paradox: humility, in his conception, was not an expression of weakness or outward modesty, but a conscious strategy of emptying oneself of the private "I." It was this self-emptying that created the inner space which allowed him to be a clean channel for a message greater than himself, and to connect authentically and without ego with others and with the mission. Thus, precisely the nullification of the "I" became a source of immense inner strength and wide-ranging influence.

His deep humility was expressed in every detail of his life:

• He consistently refused to sit in places of honor, and even avoided sitting in the chair of a rosh yeshiva younger than himself, saying: "Who am I that I should sit at all?"
• He used the word "I" so rarely that his students noted that it was hard to find it in his words.

In his original interpretation, he explained that the biblical expression "Let us make man," said in the plural, is a lesson in humility from the Holy One, blessed be He, Himself, teaching that "the greater one consults and takes permission from the lesser."

His figure, described as "a school of humility," taught that only out of self-emptying can sincere, deep and long-term influence grow.

2.2. Unity and Unconditional Love (Ahavat Yisrael)

The principle of "Ahavat Yisrael" (love of the Jewish people) was the central driving force of Rabbi Wishlitzky's activity. It was not a sentimental feeling, but an ordered theological principle that served as the engine of his public activity. It was based on the ruling of the Holy One, blessed be He, Himself, as the Ben Ish Chai interpreted it, that the halakha follows Rabbi Meir: "Either way they are called children." That is, the status of Israel as the children of the Holy One, blessed be He, is never annulled. The mechanism that enabled him to love unconditionally without giving up criticism rested on a sharp distinction: love is always directed toward "the pure soul," the eternal divine part of a person, while education and rebuke relate solely to outward actions.

This principle was expressed consistently and impressively in his work:

• In interpreting the commandments: Rabbi Wishlitzky interpreted everyday commandments as mental exercise for strengthening brotherhood. The commandment of returning lost property, for example, he saw as training to "remember the brotherhood and forget the hatred"—to strengthen the living memory of the inner bond that unites and to make people forget the outward factors that divide.
• In public action: After the painful split in the "Mercaz HaRav" yeshiva and the founding of the "Har HaMor" yeshiva, Rabbi Wishlitzky was the only figure who continued to teach in both institutions at once. This was not merely a gesture of reconciliation, but a practical expression of his principled commitment to unity, which saw every Torah scholar as part of the divine whole, above every dispute.
• In unconditional love: He stressed that one must love even those who do not observe the Torah and the commandments, while distinguishing between love of the person (the soul) and criticism of his actions. Love, he explained, is directed toward the inner force, while the negation relates to outward behavior alone.

2.3. The "Good Eye" as a Methodology

The concept of the "good eye" was a central working tool in Rabbi Wishlitzky's leadership. It was not naive optimism, but systematic "work" and a conscious effort to identify the point of life and goodness in every person and every situation. In his method, "advocacy" (sanegoria) is not a surrender of the truth, but "deep and broad wisdom" that makes it possible to uncover the inner and deeper truth, even when it is covered by outer layers.

He interpreted the concept of "guarding the eyes" in a revolutionary way: not as passive avoidance of seeing evil, but as an active and constant search for the good in every Jew. This, he said, was what the Baba Sali meant when he said that the secret of his power lay in "guarding the eyes"—the ability "to see good in every Jew."

His initiative to set up WhatsApp groups called "The Merits of Israel," in which positive stories about the people of Israel are passed on every Saturday night, illustrates his method in practice. In this way he sought to amplify the positive, to flood the world with the good, and to make dealing with the merits of Israel a way of life and a methodology for repairing the world.

3. Leadership in Action: From the Field of Thought to the Field of Deeds

These philosophical pillars were not abstract ideals confined to the walls of the study hall; for Rabbi Wishlitzky they formed an explicit master plan for action. The following chapter analyzes how he systematically translated his "Torah of connections" from the field of thought into a nationwide social enterprise. His leadership was a leadership of constant movement, of going down to the field and of physical presence wherever he felt he was needed, out of a sense of deep and uncompromising commitment to the whole of Israel.

3.1. A Life of Mission: The "Samuel the Prophet" of the Generation

Rabbi Wishlitzky's life was conducted as a life of constant "mission." He saw himself as a soldier in a great campaign, whose task was to move ceaselessly in order to connect, strengthen and illuminate. The image that stuck to him, "the Samuel the Prophet of the generation," aptly expresses his unceasing journeys throughout the country, like the prophet who made the circuit of the cities of Israel. The sense of mission was so deeply ingrained in his essence that it defined his identity absolutely.

3.2. The Enterprise of the Torah Core Groups: Leadership of Integration

As "the rabbi of the Torah core groups" (garinim toraniyim), the spiritual companion and compass of one of the most significant social enterprises of Religious Zionism, Rabbi Wishlitzky instilled a model of leadership that flowed directly from the principle of humility. He opposed the conception of the core groups as a "conquering" or "rescuing" force coming to redeem the periphery, and demanded that they act from a place of integration.

His central guideline was to join the veteran communities humbly, to learn from them, to receive from them, and to exert influence out of an inner, true and sincere connection. He rejected the pride of "we are the elite unit," and in its place coined the guideline "and go to the vessels"—to be a receptacle, to receive from the place and serve it, and not to come from a position of condescension. This model made the core groups a connecting and growth-giving force, and not an alienating one.

3.3. Redrawing the Map: "The Natural Towns"

One of the most powerful expressions of Rabbi Wishlitzky's leadership was the conceptual revolution he coined in changing the term "development towns" to "natural towns." This was not a merely semantic change, but a fundamental reversal of the social value system in Israel. It was a revolutionary act of leadership, which redefined center and margins not by economic or geographical criteria, but by spiritual and moral standards.

Behind this change stood an entire ideology: the belief that in the periphery, in cities such as Dimona, Sderot and Beit She'an, are found "the natural people"—sincere and genuine people who are not enslaved to "the externality of life" and to the superficial culture of the West. In his eyes, it is precisely Tel Aviv and the cities of the center that are the true "development towns"; places whose residents need "to develop their souls" and free themselves from enslavement to an external culture, to money and to honor. In this way he not only gave honor and pride to the residents of the periphery, but also set a deep spiritual challenge before Israeli society as a whole.

4. The Wishlitzky Method: Personal and Pedagogical Style

Rabbi Wishlitzky's personality and style were inseparable from his messages. How he taught and led was no less important than what. His power stemmed from the complete correspondence between what he said and who he was, between his teaching and his being. He did not only speak of humility, love and listening—he lived them. This chapter will focus on the methods of action and the unique style that characterized him and made every meeting with him a formative experience. We will examine three key aspects of his method: the art of listening, the ability to translate spiritual ideas into practice, and the power of the personal bond.

1. 4.1."Before He Would Say Anything, He Would Listen"

The methodology of deep listening was a precondition for Rabbi Wishlitzky's influence. He did not come to "pour out" his teaching, but sought first of all to understand the person or community before him. As Rabbi Shmuel Eliyahu testified of him: "Before he would say anything, he would listen... listen to people, listen to the stirrings of their hearts... and only after he had listened... then he would say something."

His words resonated powerfully not because they were a universal truth, but because they were precisely attuned to "the stirrings of the heart" of the person before him, and made that person feel seen and understood even before he had learned anything. This approach made his words relevant and precise. They did not stem from a predetermined agenda, but grew out of an authentic connection to the need, the pain or the question of the other side. Therefore they were received "like living water to a weary soul."

4.2. From Spirit to Matter: Translating Principles into Life

One of Rabbi Wishlitzky's great strengths was his ability to "translate" abstract spiritual ideas into practical guidelines and into a relationship with everyday events. He connected the upper worlds with the most earthly reality, and showed how every act, however small, is an arena for the service of God.

• Pride and driving: He knew how to link the abstract trait of pride with everyday actions such as using a remote control to open the car or dangerous driving on the road, and showed how the sense of "I" is expressed there too.
• The Traveler's Prayer and using a cellphone: In a pointed and unforgettable statement, he determined that for one who touches a cellphone while driving, his "Traveler's Prayer" is "a blessing in vain." In this way he turned caution on the roads into a deep spiritual matter.
• Disengagement and engagement: He did not define the struggle against the Disengagement Plan as a merely political struggle, but as a spiritual struggle against the conception of "disengagement" as a whole. The remedy, in his view, was "engagement"—connection between the parts of the people, between a person and himself, and between the people and its land.

1. 4.3."Everyone Felt That He Was His Best Friend"

Above all, Rabbi Wishlitzky is remembered for his wondrous ability to create a personal, deep and warm bond with every person he met. Countless testimonies describe a similar experience: the feeling that at that moment his whole being was given over to the person before him, as if that person were the center of his world.

His personal bond was not abstract, but tangible and physical. Many testimonies described again and again the warm and genuine embrace, the strong handshake that "transmitted strength and energy," and his physical presence at difficult moments—sometimes "without words," just to be there and support. He "set his eyes and his heart" on each person, as the Midrash required of Moses our teacher. It was this rare ability that enabled him to be so great a connector; connection was not ideology alone, but a personal and tangible experience that everyone who met him had the privilege of experiencing.

5. Legacy and Influence

The legacy of Rabbi Elisha Wishlitzky extends far beyond his life. It lies not only in his books, but first and foremost in the thousands of people and the social enterprises he brought into being, which continue his path. He left behind him not buildings or titles, but living souls and a paved way of life, whose influence is measured not in official achievements but in the deep change he brought about in people's hearts.

The main points of his legacy lie in several foundational elements:

• The "middle bar" of the generation: More than anything, Rabbi Wishlitzky served as a uniting force—the "middle bar" of the Tabernacle, which connects all the parts into one complete structure. He was the glue that mended rifts in the public, who worked tirelessly to connect extremes, to bridge gaps, and to remind everyone of the deep common denominator.
• Imparting the "Torah of connections": Rabbi Wishlitzky not only lived connection, but left behind an ordered method—"the Torah of connections." This teaching, based on humility, the good eye, love of Israel and mission, continues to serve as a beacon for his students and for everyone who seeks to work for unity and goodness among the people of Israel.
• Leadership of responsibility: His central legacy is an eternal call to personal and national responsibility. He taught by his deeds that every person must leave the private space and personal comfort, "take your tiredness with you... and travel," and be an active partner in the process of the redemption of the people of Israel. This is a call not to be passive, but to initiate, to connect, and to be part of the great story.

Rabbi Elisha Wishlitzky of Blessed Memory: A Biography of a Man of Connection and Humility

Introduction: A Man of Mission and Love of Israel

Rabbi Elisha Wishlitzky of blessed memory was an exemplary figure of connection and love in Religious Zionism. He devoted his whole life to one great task: love of the Torah, of the people of Israel and of the Land of Israel. He was not the rabbi of a single institution, but a rabbi of many, "a rabbi of connections" who worked in every corner of the country out of an infinite sense of mission. Alongside his greatness in Torah, he was known for his deep humility and his self-sacrifice, qualities that made him a figure loved and admired by thousands. Since his death on 25 Tevet 5779, his absence has been deeply felt in the hearts of many who continue to walk in his light.

Roots and the Shaping of His Path: His Early Years

To understand Rabbi Wishlitzky's life's work, one must go back to his early years, where his special personality was formed and his spiritual path was set.

• Childhood and family background: Rabbi Elisha was born in 5714 (1954) in Kvutzat Yavne. His parents, Shlomo-Salomon, a native of Oświęcim, and Bilha-Berta, a native of Berlin, were people who had survived the inferno of the Holocaust and chose to build their home in the Land of Israel.
• The world of the yeshiva: After his studies at Midreshiyat Noam, Rabbi Elisha came to the "Mercaz HaRav" yeshiva in Jerusalem. There he became a distinguished disciple of the great figures of the generation in Religious Zionism, who stamped their spiritual and ideological imprint on him. His principal teachers were:

• Rabbi Zvi Yehuda HaKohen Kook of blessed memory
• Rabbi Yehoshua Zuckerman of blessed memory
• Rabbi Zvi Israel Tau, may he live long

His bond with the yeshiva and its way was deep and essential, as Rabbi Yehoshua Zuckerman, one of his foremost teachers, testified of him in a eulogy:

"Rabbi Elisha represented Mercaz HaRav at its best, perhaps in the most beautiful way."

These years in the yeshiva were formative years. They deepened his love of the Torah, shaped his redemptive worldview, and prepared him for his life's mission—to spread the great light he had absorbed from his teachers throughout the country.

Life's Work: Leadership of Connection in the Field

Rabbi Elisha was not a man of official titles, but a man of the field who worked tirelessly wherever he was called. His leadership did not stem from an appointment, but from broad public recognition of his greatness and devotion. This wide-ranging activity did not stem from mere activism, but grew out of an ordered and profound spiritual teaching—a "Torah of connections"—that illuminated every step of his way.

Father of the Torah core groups: Rabbi Wishlitzky was one of the founders of the enterprise of the Torah core groups and was known by the nickname "the rabbi of the core groups." He saw them as a central tool for connecting the parts of the people and strengthening Jewish identity. For decades he traveled ceaselessly throughout the country, "from Eilat to Kiryat Shmona," in order to strengthen, accompany, advise and be with the members of the communities.

His conception was revolutionary and founded on deep humility. He guided the members of the core groups not to come as "saviors" or condescendingly, but to join the veteran communities respectfully. His message was sharp and clear: "You have not come to save the town; you have come humbly to join the veteran residents... receiving from them and bringing what you too can contribute." With this approach he coined terms that turned the accepted conception on its head:

• "The natural cities": a name for the cities of the periphery, in which, in his view, live sincere and genuine people who are not enslaved to Western culture.
• "The development towns": a name for the cities of the center, whose residents, he said, need to develop their souls and free themselves from externality.
• A man of connections, not of titles: Although he held no official position as "rosh yeshiva" or "city rabbi," Rabbi Wishlitzky was a central and active figure in dozens of institutions and organizations. Every place became a home to him, and every person became a friend.

Deep social involvement: Rabbi Wishlitzky was a man who lived the pain of the community and shared the burden with his fellows at all times. His devotion was expressed especially during the period of the Disengagement Plan, when he devoted himself heart and soul to the residents of Gush Katif. He became part of them, sat with them whole nights on the sidewalks in Neve Dekalim, listened, embraced and strengthened the spirits of young people and adults alike. During periods of rocket attacks on Sderot, he traveled to the south to be with the residents and show a shared fate. And when he heard on the radio about a crisis at the "Pri Galil" factory in the north, he immediately changed his plans and traveled specially to the place to be with the workers, sing with them and lift their spirits. None of these were symbolic acts, but a living expression of deep love and a true connection to the pain of Israel.

His Spiritual Teaching: "The Torah of Connections"

Rabbi Wishlitzky's teaching was not merely theoretical; it was a Torah of life, based on several fundamental principles that recurred in his lessons and his deeds.

A school of humility: For Rabbi Elisha, humility was not merely a character trait, but "a complete method" and "the foundation of his strength." He fled from honor as from fire, disliked using the word "I," and never agreed to sit in the first row or at the head table. When he introduced himself, he would say simply: "Elisha from Jerusalem." This humility was not a pretense, but a deep worldview that a person is an emissary, and it was this that opened hearts to him and enabled him to create genuine connections with every person.

Love and the "good eye": seeing the good in every Jew. Rabbi Wishlitzky taught a revolutionary conception of the concept of "guarding the eyes." He related how Rabbi Mordechai Eliyahu of blessed memory once asked the Baba Sali of blessed memory what the secret of the power of his blessings was. The Baba Sali replied: "Guarding the eyes." And when asked what this meant, he explained: "To see good in every Jew." Rabbi Wishlitzky made this principle one of the pillars of his teaching: guarding the eyes is not only avoiding forbidden sights, but an active and constant search for the good point in every person. He believed in "love without conditions", and taught that just as we ask the Holy One, blessed be He, to love us unconditionally, even in a generation "that curses its father and does not bless its mother," so we are obligated to love our children and the whole of Israel—a love that does not depend on anything.

• Truth and peace: Inspired by the verse from Zechariah, "Love truth and peace," Rabbi Wishlitzky held together the two values, which sometimes appear contradictory. He did not give up the truth and could be demanding and incisive, but he always did so out of tremendous love and a desire to connect. His ability to speak harsh words of rebuke that were accepted by his listeners stemmed from the fact that his words were wrapped in such great love and humility that they opened the heart instead of closing it.
• Refinement of character and mission: The rabbi stressed that a "religious" person is measured first and foremost by the commandments between a person and his fellow. He saw his whole life as a divine mission, and this awareness gave him superhuman strength. As Rabbi Dov Bigon testified, "When a person is an emissary, the mission gives him strength." This conception was the engine behind his tireless activity. Even during his severe illness, when he was exhausted and in pain, he continued his journeys throughout the country and said that the travels and the meetings with the people of Israel were "his medicine."

Rabbi Wishlitzky's unique teaching, which combined greatness in Torah with simple humility and infinite love of people, left a deep mark on his tens of thousands of students, who continue to walk in his light.

His Legacy: The Middle Bar of the Generation

Rabbi Elisha Wishlitzky was "the rabbi of connection of the generation." He himself used the image of "the middle bar" of the Tabernacle—that hidden board which connects all the parts of the Tabernacle into one unit without standing out itself. So he acted all his life, and so he instructed his students to find their place: "Who said you were born to be a board? Perhaps you were born to be the last millimeter in the 'middle bar'... Take your tiredness with you, put it in some side bag on your shoulder, and travel."

The immense affection he enjoyed was expressed at his funeral, attended by thousands from every part of Israeli society, and in the many testimonies of people each of whom felt that the rabbi had been "his best friend." As an expression of deep appreciation for his work, a street was named after him in the city of Sderot, the city he so loved and strengthened.

Rabbi Elisha's legacy lies not only in his books and lessons, but in the resounding call to continue the "melody" of connection, humility and love of Israel that was his whole life.

The Foundations of the Teaching of Rabbi Elisha Wishlitzky of Blessed Memory: A Guide for Beginners

Introduction: The Man of Connections and Humility

Rabbi Elisha Wishlitzky of blessed memory was a prominent figure in Religious Zionism, known for his deep love for the people of Israel, the Torah of Israel and the Land of Israel. All his life he acted as a "great connector," who bridged gaps and disputes in Israeli society. All this out of a worldview whose roots are planted in humility and infinite self-sacrifice, which sets a challenging spiritual path before us.

Part 1: Humility – The Foundation of Everything

At the center of Rabbi Wishlitzky's teaching stands the conception that humility is the absolute foundation of a proper spiritual life and of the service of God.

1. 1.1."A School of Humility"

For Rabbi Wishlitzky, humility was not merely a positive character trait, but a complete worldview, which he called "a school of humility." He taught that true humility is a necessary condition for attaining the fear of Heaven and a pure love of the Land of Israel. This insight is summed up in his saying:

"One who hopes to merit the removal of pride from his heart will merit the love of the Land of Israel."

1.2. Divine Humility as a Model

Rabbi Wishlitzky interpreted the expression "Let us make man" from the Book of Genesis as a lesson in humility from the mouth of the Almighty. He explained that the Holy One, blessed be He, so to speak, "consulted" with the ministering angels before creating man. In this way the Holy One, blessed be He, Himself taught that the trait of humility is the strongest shield against pride, which is the root of heresy.

1.3. Humility in Practice

Rabbi Wishlitzky lived the teaching of humility with his whole being. Two examples illustrate this:

• He used to introduce himself simply as "Elisha from Jerusalem," and avoided using titles.
• When he was offered a seat at the head of the table or in a place of honor, he firmly refused, saying: "Who am I that I should sit at all?"

Only out of emptying the self and recognizing the magnitude of our task, as humility demands, can there grow the inner space needed for the great mission of his life: unconditional love for the whole of Israel.

Part 2: A Mission of Connection and Unconditional Love

Rabbi Wishlitzky's central mission was to connect people, to bridge gaps and to instill the principle of love that does not depend on anything (love without conditions).

2.1. Remember the Brotherhood, Forget the Hatred

Rabbi Wishlitzky saw the commandments between a person and his fellow as tools for building national unity. He laid special stress on the commandment of returning lost property. In his view, the main purpose of the commandment is not only the technical act of returning an object, but a deep training of the soul "to remember the brotherhood and forget the hatred," and to see the inner bond of the soul that unites all the parts of the people of Israel.

1. 2.2."Either Way They Are Called Children"

His teaching on love without conditions was based on the teaching of Rabbi Meir, and can be summed up in the following points:

Unconditional love: Just as a parent's love for a child does not depend on anything, so the love of the Holy One, blessed be He, for the people of Israel is absolute.

"You are children of the Lord your God": The rabbi stressed that even when the people of Israel sin, their status as the children of the Holy One, blessed be He, does not change. He taught, following the Ben Ish Chai, that "God, blessed be He, ruled the halakha according to Rabbi Meir."

Refraining from accusation: The natural result is that one must never accuse any part of the people of Israel or disqualify it, even if it is a generation that seems completely lost.

Love that does not depend on anything cannot remain an abstract idea; it must be embodied in deeds. Therefore Rabbi Wishlitzky saw in the meticulous observance of the commandments between a person and his fellow the most concrete and precise expression of love of Israel.

Part 3: The True Test: Religiosity Between a Person and His Fellow

Rabbi Wishlitzky did not ask whether a person is religious, but how his religiosity is expressed in the world. In his view, the true test is not in the synagogue but in the marketplace, on the road and at home.

3.1. Beyond Ritual

Rabbi Wishlitzky's central argument was that the title "religious" must apply to a person who is meticulous in all parts of the Torah, and especially in the social and moral commandments. In his "school of humility," grades were not given for the strictness of ritual, but for meticulousness in the social commandments.

3.2. A Torah That Touches Life

The following table illustrates how Rabbi Wishlitzky interpreted the commandments between a person and his fellow as lessons in building character and building society:

This commitment to every person in Israel broke the accepted boundaries of "religiosity," and obliged him to break the geographical boundaries of "center" and "periphery" as well and to set out on a journey of connections throughout the country.

Part 4: A New Map of Israel: "The Natural Towns" and a Mission to the Whole

Rabbi Wishlitzky had a unique conception of the geography of Israel, which led him to a life of tireless mission.

4.1. Reversing the Map: Center and Periphery

Rabbi Wishlitzky proposed a reversed view of the concepts of "center" and "periphery" in Israel.

• "The natural towns": the cities of the north and the south, which in his opinion were populated by more "natural" and authentic people, who are not enslaved to the superficiality of Western culture.
• "The development towns": the cities of the center of the country (Gush Dan), whose residents, in his conception, are the ones who need to "develop" their inner spiritual world and free themselves from materialism.

4.2. A Life of Mission

Rabbi Wishlitzky's life was a life of constant mission. He traveled ceaselessly from one end of the country to the other, from Eilat to Kiryat Shmona, sometimes visiting several remote communities in a single day. He did this not only in order to teach, but in order to be with the people. He saw in this bond the purpose of his life and the source of his strength, even when he was ill and exhausted.

1. 4.3."The People of the Border"

Rabbi Wishlitzky developed the concept of "the people of the border" from the words of the Mishnah in Tractate Sotah, and gave it three topical interpretations:

The geographical border: the pioneers and residents of the periphery, whose idealism and devotion are pushed to the margins by the center.

The border between the holy and the profane: people who know how to bridge between different worlds and to contain complexity. He noted that in a period of polarization such people are not popular.

The moral border: leaders who set a moral bar and challenge the public to improve from within, instead of saying only things that are pleasant to hear.

This unceasing journey to "the people of the border" in all their senses would have worn out any person. But Rabbi Wishlitzky drew his strength from one spiritual principle, which was both a condition of the mission and its result: the ability to see with a good eye the infinite good hidden in every person and every place.

Summary: A Legacy of the Good Eye

Rabbi Wishlitzky's legacy is not merely a collection of ideas, but a call for an inner revolution: to begin with humility, to act out of love, and to see the good hidden in the people of Israel as the task of our lives. The fundamental principle driving this whole teaching is the power of the "good eye." He taught, in the name of the Baba Sali, that the true meaning of "guarding the eyes" is not an act of avoidance, but the positive and active choice "to see good in every Jew." It is a constant call to adopt a gaze that discovers the inner good hidden in the people, to serve it with boundless devotion, and to know that the strength comes from the task itself. As he taught:

"According to the tasks, so are the strengths."