Hacham Moshe Dayyan

A Short Tribute

Hacham Moshe Dayan was born to Rachel and Hacham Abraham in Cairo, Egypt, 1931. He studied at the Ahava Ve'akhva yeshiva with his teacher, the Rishon LeZion Hacham Ovadia Yosef, who officiated in Cairo as Head of the Bet Din.

In 1952 he moved to Paris, where he studied at the rabbinic seminary and received his rabbinic ordination from the Chief Rabbi of France at the time, Rabbi Yaakov Kaplan. Following his ordination he served as Rabbi of Northern France and as a rabbi in the French army. Hacham Moshe Dayan married Rivka and the couple had ten children.

In 1963 he immigrated to Israel and settled in the city of Holon, where he taught Torah at Pirhei Kehuna and Torah ve'Aliyah.

In 1972 Hacham Moshe Dayan relocated in order to serve as rabbi of the Egyptian Jews' Mekor Haim community in Sao Paulo, Brazil, where he established a Talmud Torah, had a mikve built, and ensured that meat would be kosher.

Hacham Moshe Dayan passed away from an illness on 21 Iyar 5739 (1979) at the age of 48. He was buried at the Mount of Olives cemetery in Jerusalem.

His book Likutei Hemed, printed before his death, has two parts and includes a collection of Halachot. Hemdat Moshe, published in his memory, is principally a collection of Torah articles by various writers, some of which were written by Hacham Moshe Dayan.

A few quotes from the Rabbi on 'Love of Israel' in which he teaches not to be angry on Rosh Hashanah, and not to be stringent with one's wife, not even in one's own heart.
Beyond the prohibition on anger, which is a strict one at all times, one should take care not to be angry on Rosh Hashanah, for it is not a good omen. A wife must be quick to set the table, and cover it with an appealing tablecloth, before her husband returns from synagogue so that when he arrives he will find the table set, and this is a good omen. But should it happen that he arrive and does not find the table set, he should not quarrel with his wife and become angry, for anger is a very bad omen; he should tolerate it and not be harsh, not even in his heart.
Likutei Khemed, Part One, Rosh Hashanah Halakhot, Halakha 6, p. 141, Hapoel Hamizrachi Press, 1976
A few quotes from the Rabbi on 'Torah Study' in which he teaches that a friend's wife is to be considered as is the friend, and one should rise before her, out of respect for her husband
There are those who say that the rule concerning a friend's wife on this issue is the same as for the friend, and one must stand up before her, and some who say that it is not imperative but that it should be done - out of piety. It is appropriate to rise in the first sense; it says in Sha'ar Hamiztvot that "you shall fear your God". Fear in the heart was said concerning women, and rising or praising is unnecessary. These words apply to aged women and to wise women, but it is obligatory to stand before the wife of a talmid hacham [Torah scholar] out of respect for her husband, since she is likened to his body and her case is considered as is standing before her husband. Know that even somebody who considers a friend's wife like his friend on this matter will admit that nobody they did not say that an elder's wife is like the elder, because the honor of the Torah is different, and this is as simple as it is clear.
Likutei Khemed, Part One, Halakhot, Respect of one's master's and for Talmidei Hachamim, Halakha 15, p. 250, Hapoel Hamizrachi Press, 1977
A few quotes from the Rabbi on 'Tzedakah and Healing' in which he teaches that one who lingers and keeps a counterfeit coin in his possession passes the Ne'ilah prayer in transgression.
Whoever lingers in keeping a short weight or measure in his home or shop transgresses, as it says: "You shall not have in your pouch alternate weights, larger and smaller". One is still transgressing even if one does not ever measure according to it, and this transgression remains in effect even during the Yom Kippur Ne'ilah prayer. This is the rule for similar cases – not to delay in getting rid of a paid bill. Nor should one delay with a silver-plated copper coin and the like.
Likutei Khemed, Part One, Rules on Weights and Theft, and False Pretense, Halakhot 1-3, pp. 131-132, Hapoel Hamizrachi Press, 1976
A few quotes from the Rabbi on 'Torah Study' in which he teaches that Scripture should not be learned like a mere song without comprehension
One should hire a clever tutor who is familiar with the ways of teaching children according to their nature, and who will be very precise, for the version learned in childhood is not forgotten. He should also be faithful and not transform God's work into deceit, and should supervise the children and prevent them from any unsightly or forbidden acts, and watch them carefully when they go to the toilet, and assure that indecent individuals not associate with them, for children are easily tempted and cannot be relied upon… Also, should one realize that the tutor does not behave as he should or that his teaching is inadequate, one should withdraw one's child from his hold and place him with another tutor, and not take pity on the tutor because of his income, for in so doing one is being cruel to his child as well as sinning towards God. The tutor should be prompt in teaching the children a daily hour of halachot for proper behavior and ethics, "train up a child in the way he should go". He should clarify biblical texts in depth, in keeping with their abilities and understanding, so that Scripture not be learned like a mere song whose recitation they do not understand; when he translates Bible into the local language, he should take care to be precise in his language and to be exact in all instances, as required.
Likutei Khemed, Part Two, Halakhot, Guidelines for Tutors, Halakhot 22-24, pp. 251-252, Hapoel Hamizrachi Press, 1977
A few quotes from the Rabbi on 'Redemption of Israel' in which he teaches that a vow to live in the Land of Israel is not to be annulled, except under duress
Concerning a person who vows to reside in the Land of Israel in our day... A vow is considered a commandment, and one is not permitted to annul it except under duress. This rule also applies to someone who vows to visit the Land of Israel, may it be rebuilt and established speedily in our day, Amen: The vow is considered as a commandment. If someone who vows to make a pilgrimage to the tombs of righteous people, this is considered a vow, and requires annulment.
Likutei Khemed, Part Two, Halakhot for Vows and Oaths, Halakha 6, p. 232, Hapoel Hamizrachi Press, 1977
A few quotes from the Rabbi on 'Traditions of the Fathers' in which he teaches to establish a day of fasting after the death of one's parents for having caused them sorrow while they were alive
It is forbidden for a person to impose heavily upon his children and to be overly stringent, so as not to lead them to error. A father who has forgiven disrespect still maintains his honor - even his honor! But his striking and insulting are not forgiven, and some say his sorrow is not forgiven either. Even if he has forgiven disrespect, his child remains liable at the heavenly reckoning, and this must therefore be repaired…One who has transgressed in honoring his father and mother should fast forty-five fasts, the [alphanumeric total] equivalent of mother and father. And it is fitting that every person do this mending following the deaths of his father and mother; one can do these fasts easily, and if one's strength wanes, one may redeem the days, one by one, and recite a plea for their [the parents'] spiritual redemption. This mending seems to me to be sufficient for them both.
ikutei Khemed, Part Two, Halakhot for Respecting Parents, Elder Brothers and Parent's in Law, Halakha 22, p. 245, Hapoel Hamizrachi Press, 1977
A few quotes from the Rabbi on 'Customs of Israel' in which he teaches to pray not for a limited term but to be considered for a long and good life.
The wording of the 'May it be Your will' prayer before Psalms reads: 'That we merit to live seventy years, or even by reasons of strength eighty years' and the wording is the same in several prayer books in the 'May it be Your will' recited upon the opening of the ark. What should an elder who is more than eighty recite? Moreover, even if one has not yet reached seventy, why ask for a limited term – when the Holy One, blessed be He, has perhaps accorded him a longer life? He should therefore not recite this version, but say: that we should merit a long and proper life. This version, certainly, holds mystical value, being the prayer recited by the Cohen Gadol at the end of Yom Kippur, upon his safely departing from the Sanctity.
Likutei Khemed, Part One, Halakhot for Rosh Hashanah, Halakha 21, p. 144, Hapoel Hamizrachi Press, 1977