The Bitterness of the Marror – and the Bitterness of Tisha B’Av (Adapted from the Hakdomo to Sefer Shev Shmaitso, Os Shin)

 The Bitterness of the Marror – and the Bitterness of Tisha B’Av (Adapted from the Hakdomo to Sefer Shev Shmaitso, Os Shin)

By Eliakim Willner

Eliakim Willner is author of a newly released volume of select Pachad Yitzchok Maamorim, in English with commentary, and of “Nesivos Olam – Nesiv HaTorah: An Appreciation of Torah Study”, a translation with commentary of a work by the Maharal of Prague, both published by Artscroll/Mesorah. A continuation of the Nesivos Olam series, “Nesivos Olam – Nesiv HaAvodah: The Philosophy and Practice of Prayer” awaits publication, as does “To Be A Jew”, an adaptation with commentary of the Hakdomo to Sefer Shev Shmaitso, from which this article is drawn.

 

A Strange Connection

Chazal make a curious connection between the Seder night and the night of Tisha B’Av. The Shev Shmaitso, in his introduction, explains the relationship between these two apparently disparate occasions.

We begin with the source for this connection in the Medrash Rabbah (Eichah Rabbah 3:5):

“‘He has filled me with bitterness; He has sated me with wormwood’ (Eichah 3:15). With what he filled me with bitterness on the nights of Pesach, per the posuk, ‘they shall eat it with matzo and marror’ (Bamidbar 9:11), he sated me with wormwood on the nights of  Tisha B’Av, the ninth of Av.”

The Medrash is drawing a parallel between the bitter marror of the nights of Pesach and the much more bitter “wormwood-like” experience of the night of Tisha B’Av, when the two Batei Mikdash were destroyed. Tisha B’Av always falls out on the same day of the week as the first day of Pesach, but the connection between the first night of Pesach and Tisha B’Av runs deeper, as the Shev Shmaitso will explain, based on another Medrash in Eichah Rabbah 1:20.

Avrohom’s Argument to Hashem

“On the night of Tisha B’Av our forefather Avrohom entered into the kodesh kodoshim. Hashem “took him by the hand” and strolled with him through its length and breadth, and asked him, ‘What brings you, my cherished one, to My home?’ (Yirmiyahu 11:15) He responded, ‘My Master, where are my children?’ Hashem responded, ‘They sinned and I exiled them among the nations’. Avrohom responded, ‘Were there no righteous among them?’ Hashem responded, ‘…the many perform evil design’ (Yirmiyahu 11:15). Avrohom said, ‘You should have focused on the righteous among them’. Hashem responded, ‘Their many were bad, as the posuk testifies: “…the many perform evil design”’.

Upon close analysis there seems to be something amiss with this dialog. Avrohom asks, “Were there no righteous…”, seeking mercy on the basis of more merit than sin. Hashem responds in a manner implying that in fact that this was not so. Why, then, does Avrohom persist by suggesting, “You should have focused on the righteous”? He was just told that there was no majority of righteous!

Transgression Cancellation

It seems to me that we must understand Avrohom’s argument in light of a concept presented in the Drashos of Rabbi Yehuda Moscato (Nefutzos Yehudah), who has a novel understanding of the principle of judgement being based on the conduct of the majority. He writes that this judgement works through the mechanism of “transgression cancellation”, such that if person A is a murderer, person B, a thief, person C, a bribe-taker, person D, a usurer, etc., the transgression categories “cancel each other out” – meaning that since most people do not fall into each individual category the net result is that no transgression category will have a majority of the population.

Thus, the population can be judged favorably, in this lenient understanding of the concept of judgement being based on the conduct of the majority, even if the net sum of overall transgressions in the population exceeds the net sum of overall mitzva actions.

Another way of viewing this “mitzva-centric” approach is to consider each mitzva individually, asking of each, “are the majority of the population observant of this mitzva?” If the answer is “yes” that counts in the “favorable” column. If the answer is “no”, that counts in the unfavorable column. After all the mitzvos have been processed in this way, the two columns are summed, and positive or, G-d forbid, negative judgement is applied based on the column with the highest value.

Bitul of an Issur with an Issur

This is analogous to the principle expounded in Zevachim 78a that if one combines and eats a mixture of pigul, nosar and tamei he is exempt from penalty. There are various disqualifiers that prohibit the consumption of meat from a korban. The three mentioned here are pigul, which is meat from a korban offered with improper intent, nosar, which is meat from a korban whose time limit for consumption has expired, and tamei, which is meat from a korban that was rendered ritually impure by contact with a person or object that was itself impure. Penalties are imposed on those who violate these prohibitions by eating a minimum olive-sized piece of any of those meats.

The reason for the exemption of penalty is the principle of bitul, annulment. If a prohibited substance is mixed with a larger amount of a different substance, the prohibited substance is nullified. Here, all three substances are prohibited, but the prohibitions are different, and with respect to each of the substances, the others, although prohibited in their own right, are capable of nullifying that substance. (This is a complex topic; see the Gemara and commentaries for additional detail and explanation.)

Avrohom’s Lomdishe Argument

Now, let us apply this principle to our question on the Medrash. Originally Avrohom asked if there were actual righteous people among the nation, meaning “righteous” in the classic sense of overall merits outnumbering overall transgressions. Told that there were not – “the many perform evil design” – Avrohom responded, “You should have focused on the righteous among them”, meaning that Hashem should have applied the mechanism of “transgression cancellation”. Although each of them were guilty of several categories of transgression, they were “righteous” with respect to the categories of transgression that they were did not violate, in comparison to the “un-righteous” others who did violate those transgressions. The transgressions of person A are not the transgressions of person B, etc.

This answers our question on the Medrash. Avrohom was not asking the same question twice. Having been told that considering all the mitzvos in aggregate the nation had more transgressions than merits, Avrohom contended that a favorable judgement should nevertheless have emerged, using Rabbi Moscato’s “mitzva-centric” understanding of judgement based on the conduct of the majority.

To this Hashem responded, “Their many were bad…”, meaning that prohibitions do not “cancel each other out”. Only the sum total of transgressions versus merits is significant. There is no “transgression cancellation”. And on that basis the destruction of the Bais HaMikdash and the exile were deserved.

Pesach: The Refutation of the Argument

Now let us return to the original Medrash’s equation of the “bitterness” of the marror on Pesach with the “bitterness” suffered on Tisha B’Av. We do so via the continuation of the previously cited Gemara in Zevachim, which states that the previously cited rule that eating a mixture of prohibited foods is exempt from penalty, where each prohibited food is a minority of the total mixture, is counter to the opinion of Rabbi Elazar, who holds that just as mitzvos cannot nullify one another, so too can forbidden items not nullify one another.

How does Rabbi Elazar know that mitzvos cannot nullify one another? The Gemara states that the origin of the counter-view that mitzvos cannot nullify one another is a practice of Hillel, who would sandwich matzo and marror together and eat them together with the korban Pesach, in keeping with the posuk (Bamidbar 9:11), “they shall eat it with matzo and marror”.

Hillel’s actions presume that mitzvos cannot nullify one another. The Torah commands that we eat both matzo and marror on the night of Pesach. They are separate mitzvos. The suggestion that they be eaten together implies that one cannot nullify the other. We do not say that if there is more matzo, for example, the marror is nullified (and therefore the marror mitzva has not been fulfilled). Hillel’s advice does not take nullification into account and therefore he must hold that it is not a factor. By eating matzo and marror together both mitzvos are fulfilled, Hillel holds, and therefore it must be that he holds that mitzvos cannot nullify one another.

It stands to reason that Hillel holds that the same logic applies to transgressions, and that one transgression cannot nullify others, since there is no reason to distinguish between positive mitzvos and transgressions in this regard. Just as the mitzvos of matzo and marror each remain intact when they are eaten together, and we discount nullification, so also if a person eats multiple forbidden foods together, each food remains intact and nullification must be discounted as a factor. Therefore, Rabbi Elazar states, Hillel must hold, contrary to the original statement of the Gemara in Zevachim 78a, that if a person eats a mixture of pigul, nosar and tamei together, he is not “off the hook” but must suffer the penalties of all three.

(The Shev Shmaitso apparently holds that the view of Rabbi Yehuda Moscato does not align with the view of Hillel, which is normative halacha, and thus would not have a practical application.)

Hillel’s Korech is the Answer

The connection between the bitter marror of Pesach and the bitterness of Tisha B’Av now becomes clear. As Hashem told Avrohom, “Their many were bad” and transgressions do not “cancel each other out”.

The fact that we fulfill the mitzva of marror even when it is eaten with matzo is a signal that mitzvos do not nullify one another, and therefore by extension, and contrary to Rabbi Moscato’s approach to judgement based on majority, transgressions do not nullify one another. And therefore, since without that leniency, judgement based on majority means the more stringent approach of tallying the sum of mitzvos versus the sum of transgressions and applying reward or penalty to the nation based on whichever is greater. And since, unfortunately, the sum of the transgressions was greater, at the time of the Bais HaMikdash’s destruction, the harsh penalties of destruction and exile were imposed.

This is the full and profound meaning of the Medrash which draws a parallel between the bitterness of the marror on the first night of Pesach and the bitterness the destruction and exile of Tisha B’Av. “With what he filled me with bitterness on the nights of Pesach, per the posuk, ‘They shall eat it with matzo and marror’, he sated me with wormwood on the nights of Tisha B’Av”.

May we merit the final redemption and an end to the bitterness of our galus, quickly and in our days!

 

In Memory of Reb Yankel Montag, zt’l: A Beacon of Quiet Benevolence

A Life of Humble Service and Generosity

Reb Yankel Montag, a man known for his modesty and quiet benevolence, was niftar last week at the age of 75. Reb Yankel, the esteemed owner and operator of a substantial electrical supply company, leaves behind a legacy defined not just by his business acumen, but by the profound impact of his selfless acts of generosity and support.

A Successful Businessman

Reb Yankel ran a thriving electrical supply company, which he built from the ground up through hard work and dedication. His entrepreneurial spirit and keen business sense allowed him to create a prosperous enterprise that served countless customers with integrity and excellence. Yet, behind the façade of a successful businessman, and his many professional achievements, Reb Yankel remained grounded and true to his Torah values and his humble nature.

Unseen Acts of Kindness

Reb Yankel Montag's true passion lay in his quiet acts of kindness and his unwavering commitment to helping those in need. He was a man who never sought recognition or accolades for his deeds; instead, he found joy in the simple act of giving. His financial support extended far and wide, reaching individuals and families who found themselves in difficult circumstances. Whether it was to help pay a medical bill, finance a wedding, cover educational expenses, or provide for basic necessities, Reb Yankel was always there, offering a helping hand and a compassionate heart, with no fanfare.

A Pillar of Support

Reb Yankel’s generosity was not limited to financial aid. He was also a source of moral support and guidance for those who needed it most. There are countless stories of Reb Yankel stepping up the plate to assist families who lost everything in a fire or other catastrophe with financial support, moral support and even hands-on construction support.

His wisdom and empathy made him a trusted confidant and mentor to many. Reb Yankel believed in the power of encouragement and often provided solace to those facing life's challenges. His ability to listen and offer sound advice was a testament to his deep understanding of the neshama of a Yid.

Championing Education and Community

Reb Yankel Montag's benevolence extended beyond individuals to educational, religious and civic organizations. As a licensed contractor, he used his skills and expertise to provide hands-on assistance to Yeshivos, Batei Knesset and Batei Medrash. He financed projects, offered advice, and personally contributed to the maintenance and improvement of these institutions. Reb Yankel understood the importance of education and community, and he dedicated himself to ensuring that these pillars of society thrived. Among the many beneficiaries of his largesse were Yeshiva Rabbi Chaim Berlin, Camp Morris, Yeshiva of Brooklyn, Khal Veretzky, Yeshiva Novaminsk, Yeshiva Torah Temimah and numerous others.

He was personally involved in the building and renovation of these and other mosdos, bringing to bear not only financial assistance but also practical architectural and building advice – Reb Yankel was a licensed contractor and got his parnoso start in that field. And, as told to me by Rav Shlomo Mandel, Rosh Yeshiva of Yeshiva of Brooklyn, Reb Yankel wasn’t above getting hands-on with the construction, the shlepping, the waste removal and other tasks that are usually relegated to the hired help. He viewed the construction as a mitzva and as such, mitzva bo yoser mi’bi’shelucho.

Reb Yankel also participated on a “lay leadership” level with the mosdos that were nearest and dearest to his heart, including Yeshiva Rabbi Chaim Berlin, Camp Morris and Yeshiva of Brooklyn, among others.

A Legacy of Quiet Service

In a world where many seek recognition for their charitable acts, Reb Yankel Montag strove to avoid the limelight. His contributions were often made anonymously, with no expectation of gratitude or praise. Those who knew him were aware, usually through others, of some of his countless acts of kindness, but Reb Yankel rarely spoke of them. He believed that true tzdoko was not about acknowledgment but about the genuine desire to make a difference and to do the rotzon Hashem.

A True Eved Hashem

For many years I was privileged to daven one table away from Reb Yankel, whose ruchniesdike home base was Yeshiva Rabbi Chaim Berlin. Watching him daven was a shiur in avodas Hashem. In keeping with his mehalech of hatzneah leches, he did not engage in vocal or body language histrionics, but his demeanor – the look of concentration on his face, his unwavering focus on the siddur in front of him, the care he invested in clearly pronouncing every word with kavana – was constant. His absorption in his learning was on the same level.

If you wanted to chap a shmooze with Reb Yankel you had to wait until the final Amen of the final Kaddish, or until he closed his Gemara.

Vignettes of Chesed

To bring the gadlus of Reb Yankel home in more than just an abstract sense we present several of many, many stories that emerged as people came forward after his petira to discuss how they, personally, were beneficiaries of his benevolence.

·       A yunger man was having parnoso difficulties after leaving kollel; nothing he tried seemed to work out. He decided to get his feet wet in real estate, going door to door, asking people if they wanted, perhaps, to sell their house. Finally he hit upon what he thought was a good deal, but the asking price was much more than he could afford. So he consulted Reb Yankel. Reb Yankel taught him the ropes of real estate investment, gave him confidence and loaned him the entire sum necessary to make the purchase. This yunger man became successful and he attributes his success to Reb Yankel.

·       Reb Yankel’s involvement in kiruv was not well-known but it was yet another facet of his chesed. There is now a wonderful, frum family whose mother, the daughter of a non-Jewish man and a Jewish woman, become frum as a result of Reb Yankel’s tireless efforts over many years.

·       A homeowner was scammed, and as a result his house went into foreclosure. Reb Yankel bought the house and allowed the owner to live there for the remainder of his life.

·       In the depression of the late 1990’s several Yeshivos had problems making payroll, and Reb Yankel laid out the funds so that the Rebbeim and staff could be paid on time.

·       During that same tekufa other Yeshivos were not always able to cover their checks on time and some of their Rebbeim got into the habit of exchanging their Yeshiva checks with Reb Yankel’s personal check so that they wouldn’t have to worry about having to delay depositing their funds.

·       Reb Yankel heard when my wife and I were about to buy our first home and he reminded me that we had to have the house inspected before we closed. When he saw my blank stare he told me not to worry, he would take care of it. He personally inspected the house and gave us a detailed report of what needed to be taken care of before we signed our contract.

·       Reb Yankel’s son Yisroel told me that when he was a camper at Camp Morris, Reb Yankel, who had a summer home there, would ask him to bring him some of the Camp cholent before Shabbos. He said, “but Abba, we have our own cholent!” And his father told him, “I’m not interested in eating the cholent, but, as one of the baalei batim helping to run the camp, I have to make sure that the food we serve our bochrim is of the highest quality!”

Remembering Reb Yankel Montag

As we remember Reb Yankel Montag, we celebrate a life lived with purpose and compassion. His legacy is etched in the hearts of those he touched, a testament to the power of quiet benevolence. Though he is now in the olam ha’emes, his spirit of generosity and humility will continue to inspire and guide us.

Reb Yankel Montag is survived by his beloved family; his wife, children and grandchildren, all of whom are following in his ways. He also leaves behind a community that is forever grateful for his myriad acts of chesed. His petira leaves a void that can never be filled, but his memory will live on in the countless lives he changed through his selfless acts of compassion, and in the mosdos that he contributed to. May he be a mailitz yosher for his family and for the tzibur.

When we reflect on the life of Reb Yankel Montag, we are reminded of the profound impact one individual can have on his tzibur, and on the world. His life serves as a shining example of how we can all strive to be better, kinder, more modest, more generous – and better ovdai Hashem.

תהא נשמתו צרורה בצרור החיים

 

HaGaon Rav Shlomo Chai David Yitzchak Halioua, zt’l, Rosh Yeshiva of Yeshiva Rabbeinu Chaim Berlin

By Eliakim Willner

It is impossible to encapsulate in writing an individual of the caliber of Rav Shlomo Halioua. However, the emotions rise up and spill over, and it is also impossible to remain silent in the face of the unspeakable tragedy of his untimely petira. I’m sure that many others with qualifications far greater than mine will have words of tribute and homage; chizuk and nechama, but the following are the words that emanate from my own heart. I also draw on the testimony of the maspidim at the levaya, and others with whom I communicated personally, who were profligate in their praise of Rav Shlomo.

This is a tribute that, in my worst nightmares, I never expected to write. It is barely a few hours since the shocking news broke of Rav Shlomo Halioua’s petira, and barely two weeks since the Yeshiva Rabbeinu Chaim Berlin oilam-at-large understood that the Rosh Yeshiva wasn’t well. In fact, he had been ill for some time but few people were aware of his condition. With incredible mind-over-matter kochos – reminiscent of the kochos of his revered shver, Rav Aharon Schechter, zt’l – he soldiered on, delivering shiurim and shmuesen in his usual carefully thought out and meticulously crafted way.

Only very recently did it become evident that his strength might have been waning. At times he sat during davening when he would ordinarily have been standing. Yet, on Rosh HaShana he took the time and made the effort to give personal brachos to the large tzibur that went to be mekabel ponim by him after davening. On Chol Hamoed Sukkos he delivered his usual insightful Maamar and joined in the simcha with a smile on his face.

When we heard that he was hospitalized with an infection toward the end of Chol Hamoed, we weren’t shocked but neither were we alarmed. After all, the Rosh Yeshiva was a relatively young man and infections were treatable.

Only in the last week did the seriousness of the situation hit us. The change in atmosphere in the Yeshiva was palpable. Tehillim were recited with great fervor during the last days of yom tov, at every opportunity in the Yeshiva – before leining, after davening, before hakafos – and a large chabura forewent the pre-hakafos kiddush and said Tehillim again, b’tzibur.

His brother-in-law, Rav Sendrovitz, tore the heavens as he led the tzibur in Tehillim after Shachris on Sunday morning. But we were not zoche to reverse the gezaira and the bitter news reached us shortly after 2:00pm Sunday afternoon, chof-hai Tishrei.

His Ascension to Rosh Yeshiva

As Rosh Yeshiva, Rav Shlomo had huge shoes to fill; much of the oilam remembered Rav Hutner zt’l and of course everyone had vivid and immediate memories of Rav Aharon Schechter, zt’l. Rav Aharon hand-picked Rav Shlomo, his son-in-law, as his successor and it is safe to say that Rav Aharon fully expected Rav Shlomo to strike a balance between maintaining the traditions and minhagim of Yeshiva Chaim Berlin, while striking out on his own path, to meet the changing needs of the times.

This was no mean feat, but Rav Shlomo was up to the task. The “old-timers” continued to feel at home in the Yeshiva but Rav Shlomo “tweaked” as necessary to accommodate the dispositions of today’s bochrim. For example, Rav Shlomo instituted “in Shabbosos” for the younger Bais Medrash bochrim to encourage camaraderie and to build their kesher to the Yeshiva. He gave the younger bochrim a greater role in organizing and managing the Leil Shabbos and weekday sidrei ha’tefillos. He was mechazek sedorim on erev Shabbos and on Shabbos kodesh itself.

Rebbe-talmid relationships have always been very strong in the Yeshiva, but Rav Shlomo strengthened them even further by traveling to Eretz Yisroel to meet with the Yeshiva Rabbeinu Chaim Berlin bochrim learning there. He strove to relate to each bochur on an individual level, in the Yeshiva Rabbeinu Chaim Berlin tradition established and maintained by Rav Hutner and Rav Schechter.

The Early Years

Rav Shlomo was the son of Rav Avrohom Halioua, zt’l, a choshuver talmid chochom who became a Rav in Flatbush after emigrating from Morocco, and of Masoda bas Jamilla (who passed away only hours after Rav Shlomo’s petira and who whose aron joined that of Rav Shlomo outside the Yeshiva so that the massive oilam gathered for Rav Shlomo’s levaya could be melave her, as well).

Rav Shlomo Halioua’s abilities became known at a young age. Rav Shlomo Mandel, Rosh Yeshiva of the Yeshiva of Brooklyn, told me that he saw Rav Shlomo Halioua’s potential when he was yet a young student at that yeshiva. He later learned by Rav Paler zt’l, by Rav Faivel Cohen zt’l and in the Brooklyn Yeshivas Mir, before coming to Yeshiva Rabbeinu Chaim Berlin, where he became very close to the Rosh Yeshiva, Rav Aharon Schechter, soon becoming his son-in-law. He developed and maintained a close kesher with Rav Yaakov Drillman, Rosh Yeshiva of the Novardok Yeshiva.

Rav Shlomo’s gadlus in all miktzo‘os of Torah was legendary. He was a masmid from his early years; a boki in, among other things, shas, rishonim, acharonim; Maharal and Ramchal and other machshova seforim, and in inyonei tefilla. He was also a tremendous baal chesed – but always, in all areas, with the comportment of a true hatznaya leches.

His memory was incredible; it was said of him that talmidei chachomim could engage with him on any topic and he had that topic on his fingertips.

His Relationship with Rav Aharon Schechter

Rav Aharon relied on Rav Shlomo and often consulted with him on both Yeshiva and klal matters, especially in Rav Aharon’s later years. He trusted Rav Shlomo to represent him in meetings of senior Roshei Yeshiva, when Rav Aharon himself was unable to attend. Rav Aharon knew that although Rav Shlomo was an independent thinker, his and Rav Shlomo’s minds ran along similar paths, so to speak, and ultimately focused on achieving the same objectives.

A major factor in Rav Shlomo’s decision making process, even after Rav Aharon’s petira, was “How would Rav Aharon have responded to this question?” or “How would Rav Aharon have handled that situation?”

Middos and Hanhagos

Rav Shlomo was soft-spoken but firm on matters of principle and did not hesitate to hold his ground in those areas. He was adamant that once a proper course was identified, it would be adhered to.

My personal encounters with Rav Shlomo were limited, but despite the fact that he was eons above me in every respect, he related to me, as he did to most people he interacted with, as an equal. He had the rare quality of genuine humility; he never “spoke down” to anyone because he didn’t think of himself as “up”. He never lost sight of the individual and was sensitive to every person’s feelings, even as he focused on larger issues of the Yeshiva and the tzibur.

I once consulted him about an idea I had for a certain project. A conversation with him was always a pleasant affair; he was easy-going, had a sense of humor, and, aside from the matter I approached him about, was genuinely interested in what was going on in my life.

Although he immediately grasped all the implications of the idea, both positive and negative, he told me that he wanted to think about it and asked that I return a few days later for a response. When I did return he advised an approach that accentuated the positive implications of my project while downplaying the negative ones. Despite the sharpness of his intellect, he followed the dictum of chazal to not be hasty in deciding questions with halachic implications.

The Levaya

The hespedim were heartfelt and filled with much specific toichen about Rav Shlomo, and they held the oilam in their grip throughout. Sometimes the bochrim of today are described as cold or unfeeling but the wails and the wrenching sobs that rose, specifically from his many talmidim, during the hespedim, made it clear that this wasn’t so, at least with respect to the feelings of his talmidim for Rav Shlomo.

The maspidim were, in order of appearance, Rav Chaim Kitevits, R”M in the Yeshiva, Rav Yosef Halioua, Rosh Kollel Gur Aryeh, Rav Tzvi Fink, a son-in-law, the Lakewood Rosh Yeshiva, Rav Malkiel Kotler (all shlita), Reb Boruch Halioua; sons-in-law Reb Yitzchok Aharon Shonek and Reb Yehuda Herzka, Reb Avrohom Halioua, Reb Yaakov Halioua, Reb Refoel Halioua, Chaim Tzi Halioua, Eliyahu Halioua; Rav Eliyahu Yormark, Rav Yitzchok Meir Sendrovitz and Rav Avigdor Kitevits (all shlita).

Much of what was said has already been covered in this tribute and it would take reams of paper to even summarize the hespedim, worthwhile as they were, in full. I will present various additional points that the maspidim brought to the fore, largely without specific attribution, since many of the points were raised by multiple maspidim.

Rav Chaim Kitevits noted that Rav Shlomo could be referred to as being comparable to a malach Hashem, in his single-minded concern for his talmidim and for the hatzlocho of the Yeshiva.

The family and the Yeshiva were all made yesomim by the petira of Rav Shlomo, in that we are bereft of the Torah that he might have transmitted, but which will no longer be available to us.

Rav Shlomo, inherently a private person, had a mokom mutzneh, a secluded portion of his intellect that was continually active in learning – analyzing, asking, answering and fine-tuning his understanding of sugyos. It wasn’t unusual for him to give the appearance of “returning to earth” from his own private world when someone approached him with a question.

His approach to learning defies typical darchei limud; it was described as “top-down”, ending in new havanos, and it became clear, after-the-fact, that these havanos emanated from the specific wording of the sugya under study.

Rav Shlomo was compared to a maayan hamisgaber that was always rooted in oilam haba and which will remain connected to his talmidim even as he himself now inhabits oilam haba.

Rav Shlomo was noteworthy for his yishuv hadaas, his bitachon and his menuchas hanefesh – his serenity, all of which lead to his perpetually exuding simcha.

As mentioned, few knew that the Rosh Yeshiva was ill for over a year prior to his petira. But the illness did result in his occasional absences from the Yeshiva for treatments and the like, so minyanim in the Yeshiva and shiurim were missed, and this was bound to raise eyebrows. Someone suggested that perhaps he should make his illness known, to avoid exciting comment by his absences. He responded that he feared that people would be reluctant to approach him with their personal or  klal issues if they knew he was ill, and he would rather have people think poorly of him than avoid availing themselves of his advice. Such was his self-sacrifice for the sake of the tzibur.

The point was made several times of his extreme zehirus in shmiras ainayim and in his dibbur. He was meticulous to never speak or listen to anything remotely approaching loshon horah. Rav Shlomo did not drive and, as related by Rav Avigdor Kitevits, he confided to a chaver that it was impossible to drive carefully without looking in all directions, and if he did that, who could tell what he might see? So he opted to be a passenger, who could avoid looking out of the car windows.

The Yeshiva had a difficult year, with the passing, first of the Rosh Yeshiva, Rav Aharon Schechter, zt’l, then with the passing of the Mashgiach, Rav Mordechai Schechter, zt’l, and now with the passing of Rav Shlomo, zt’l. As Rav Yormark said, “the wound that was beginning to close was ripped open”, and we, as a tzibur need to be mechazek ourselves. The Yeshiva had tremendous hatzlocho the past few zemanim and we are challenged to continue to rise to even greater heights.

As Rav Sendrovitz put it, on Simchas Torah we returned the sifrei Torah to the aron kodesh, and just two days later, Rav Shlomo was returned to his “aron kodesh” in shomayim.

But, Rav Chaim Kitevits emphasized, the Yeshiva will rise to even greater heights and the talmidim will continue to grow in Torah, avodah and yiras shomayim!

His Legacy

I had been looking forward very much to interacting with Rav Shlomo more over time. Alas, none of us will have that opportunity any longer. He was poised to make many and more significant contributions to the Yeshiva Chaim Berlin legacy as his leadership of the Yeshiva continued. Alas, that is also not to be. But even during his short tenure as Rosh Yeshiva he has left a substantial mark and that mark will endure, and be a significant foundation for his successor to build on, iyH, as the Yeshiva continues to thrive and flourish – as it is sure to. That will be Rav Shlomo’s everlasting legacy. Yehi zichro baruch.

A Deeper Appreciation of a Well-Known Ramban on Mitzvos that are Zecher L’Yitzias Mitzraim Adapted from the Torah of Rav Yitzchok Hutner, zt”l (Pachad Yitzchok, Chanukah, Reshima)

A Deeper Appreciation of a Well-Known Ramban on Mitzvos that are Zecher L’Yitzias Mitzraim Adapted from the Torah of Rav Yitzchok Hutner, zt”l (Pachad Yitzchok, Chanukah, Reshima)

By Eliakim Willner

Eliakim Willner is author of “Nesivos Olam – Nesiv HaTorah: An Appreciation of Torah Study”, a translation with commentary of a work by the Maharal of Prague, published by Artscroll/Mesorah. A continuation of the Nesivos Olam series, “Nesivos Olam – Nesiv HaAvodah: The Philosophy and Practice of Prayer”, and an adaptation of a collection of Pachad Yitzchok Maamorim for an English-speaking audience, are currently awaiting publication.

Before we present Rav Hutner’s insightful appreciation of the words of the Ramban we will quote this seminal Ramban directly, in free translation. The Ramban appears at the end of parshas Bo (Shmos 13:16).

The Ramban

“I now present a principle that will explain numerous mitzvos.

“From the time that idol worship began spreading throughout the world, in the days of Enosh, people began to develop corrupted faith ideas. Some denied the existence of a Creator and maintained that the world always existed. Some denied Hashem’s omniscience saying, ‘How does Hashem know, and is there knowledge in the Most High?’ (Tehillim 73:11). Others acknowledge His omniscience but deny his active direction of world affairs, claiming that man and beast are equal in that Hashem does not watch over them, does not reward or punish them and does not care what happens in the world.

“When Hashem chooses a group or an individual and performs miracles that depart from the natural order on their behalf these false ideas are discredited for all to see. Open miracles demonstrate that there is a G-d in the world who created it from nothing, who knows what transpires in it, who watches over His creations and who is omnipotent. Moreover, when the miracle is predicted in advance by a prophet it further demonstrates that there is truthful prophecy and that Hashem communicates with man and reveals his secrets to His servants, the prophets. This in turn demonstrates the veracity of the Torah. …

“Thus, open miracles and signs are clear proofs to the principles of our faith in Hashem and to the entirety of the Torah.

“And since Hashem will not perform signs and miracles in every generation, and in the presence of every evil person and scoffer, He has commanded us to continually make commemorations and remembrances to these miracles that we witnessed with our own eyes and to pass a record of these events to our children, and they to their children, and so on until the final generation. And Hashem was very stringent on this matter, as we see from the fact that excision was decreed upon those who consume chometz or neglect the korban Pesach…

“There are many other mitzvos that are commemorations of the Egyptian exodus and the purpose of all of them is that there be, in all generations, support for the principles of our faith through these never-to-be-forgotten miracles, and so that there shall be no opening for scoffers to deny these principles of faith.

“Thus, a person who purchases a mezuzah for pennies,  and affixes it to his doorpost, and has in mind its purpose, implicitly acknowledges that Hashem created the world, is aware of what transpires in it, actively supervises it, communicates to prophets; and he also implicitly acknowledges his belief in all the fundamentals of the Torah – and, moreover, he demonstrates at the same time that Hashem is benevolent in the extreme to those who fulfill his will, as can be seen from the fact that He delivered us from slavery to freedom and to great honor, in the merit of our forefathers, who chose to serve Him…

And in acknowledging open and public miracles, a person is at the same time acknowledging hidden miracles, which are the foundation of the entire Torah, for a person has no claim to any part of the Torah of Moshe if he does not believe that all our affairs and all our events, whether transpiring to groups or to individuals, are themselves miracles, not results of nature or predetermination.

“Rather, if a person fulfills the mitzvos his reward will be success, and if he violates them his penalty will be excision, all in accordance with Hashem’s will…”

The Pachad Yitzchok’s Understanding of The Ramban

What does it mean to say, in such strong terms, that mundane events are actually miracles? This is the focus of the Pachad Yitzchok’s discussion, as follows.

In his well-known commentary at the end of Parshas Bo (Shmos 13:16), the Ramban writes that open miracles enable us to appreciate that what appears to be the “natural order” is actually just as miraculous, albeit in a non-obvious way. Open miracles demonstrate that Hashem is continually aware of what transpires in the universe and maintains full control over all events, large and small. However, for reasons the Ramban explains, Hashem prefers to keep his “choreography” obscure, except in exceptional circumstances, hiding His involvement in what appears to be laws of nature. He concludes with the statement that anyone who does not believe that all apparently natural events are in reality “stealth miracles” has utterly rejected the Torah of Moshe.

Let us examine the inner workings of the relationship between open miracles and the stealth miracles that are commonly referred to as natural law, as defined by the Ramban.

By definition, the laws of nature take the form of limits. In the physical world infinity is a concept, not a reality. Things and events have start and end points and quantifiable measurements. Limits stand in opposition to the Ohr Haganuz, the primordial light that marked the onset of the creation process; the light about which it is said that (Chagigah 12a), “with it, man could see from one end of the universe to the other”. The light of the first day of creation is a supernatural, spiritual light that exists independently of any heavenly bodies (which had net yet been created). Hashem hid it away for a future time so that it would not be used by the sinful generations that would soon ensue. Since this light is infinite, the concept of “limit” does not apply to it and it is thus not subject to natural law, which is, as we said, bound by limits.

The Ohr Haganuz was hidden away for the righteous, in the world-to-come. (See Rashi on Beraishis 1:4, citing Beraishis Rabbah 3:6) It is important, though, for seekers of the deeper layers of meaning that underlie the words of chazal to clearly understand that when chazal say about a thing that it was “hidden away” the intent is not to convey that for all practical purposes it ceases to exist in the here-and-now.

It is a fallacy, for example, to think that when chazal teach us (See Shekalim 6:1; Yoma 53b) that the Aron, the ark of the covenant, was hidden away, they mean to imply that the world is the same with the Aron hidden as it would be if the Aron did not exist at all. If the Aron exists, it is certain that there are here-and-now implications to its existence, albeit that it is hidden. Rather, “hidden” means that the effects of the Aron’s existence prior to its being hidden are different from the effects after it was hidden. Prior to its being hidden, the effects of the Aron’s existence were overt and perceptible. After it was hidden its effects are also hidden; they are veiled and obscured. (See Pachad Yitzchok, Shavuous, Maamar 26:14)

The same principle applies with respect to the Ohr Haganuz. Ordinarily it also makes its presence felt in the here-and-now, in a veiled and obscured manner. This is what we call “nature” – finite, and following predictable rules which limit physical behavior – for example, the law of gravity limits the direction in which an object can move; the law of momentum limits how far an object will travel when force is applied to it, and so on. It is in fact a reigned-in version of the Ohr Haganuz that provides the energy for the material world to function, albeit in the limited manner that it does. However, what we call a “miracle” and what we call “nature” are actually the same Ohr Haganuz working in two different ways. A well-placed, miniscule “puncture” in the fabric of the veil that, as a rule, hides the Ohr Haganuz, manifests itself as a suspension of the normally restrained behavior in the area where the puncture was made. For example, in the case of kriyas yam suf, water rose instead of seeking its level – its behavior when the Ohr Haganuz is veiled, as it usually is. We refer to this suspension of the veiling of the Ohr Haganuz as a “miracle”. When, however, the veil remains tightly sealed in all directions, then the Ohr Haganuz only functions in muted form, its full powers hidden, and we refer to this state of affairs as “nature”.

This is what the Ramban means when he writes that, in reality, nature is actually miracles in hidden form. He is saying that the very same Ohr Haganuz that powers miracles, actually powers the day-to-day events of nature. When the hiddenness is lessened that light produces miracles. When the hiddenness remains intact that light produces nature.

The Maamar is adding an important additional dimension to our understanding of the Ramban. Superficially the Ramban can be understood as merely saying that Hashem’s involvement in world (and individual) affairs is as real and intense when it is non-obvious (through natural law) as when it is blatant (through miracles). This is certainly true. However the Maamar additionally points out that it is actually the same force – the Ohr Haganuz – that powers both natural law and miracles, although functioning in different ways. Not only do natural law and miracles have the same divine Author, they are both implemented using a common medium – the Ohr Haganuz.

 

 

Rav Mordechai Zelig Schechter, Z’tl

 Rav Mordechai Zelig Schechter, Z’tl

By Eliakim Willner

The Chaim Berlin community is shell-shocked, having suffered the loss of our revered Rosh Yeshiva, Rav Aharon Moshe Schechter, z’tl, and his son, the Mashgiach, Rav Mordechai Zelig, z’tl, in a matter of weeks.

My relationship with the Rosh Yeshiva – a talmid/Rebbe relationship, was primarily one of yirah. My relationship with Rav Mordechai – a peer, a valued member of our close-knit chaburah, with whom I spent years in Bais Medrash and Kollel – was that of a yedid.

Today’s hespedim dealt with Rav Mordechai’s shlaimus – his insistence on getting to the bottom of an issue, a seeker of emes, his obliviousness to gashmius, his total absorption in the physical and spiritual well-being of the talmidim of the Yeshiva – and his devotion to his father’s and to Rav Hutner ztl’s Torah.

The hespedim brought me back in time, to when Rav Mordechai was one of the chevra, forty or fifty years ago. I felt a sense of dissonance; of disconnect. None of us suspected the greatness that Mutty (as he was known to us then) was destined for. He never gave himself airs, as son of the Rosh Yeshiva, or acted “holier” than the rest of us.

As I said, we were (and to a large extent, still are) a close-knit chaburah. We had deep and passionate late-night discussions (especially in Camp Morris) about the kinds of things bochrim that age talk about – subjects ranging from hashkofo, the latest Yeshiva hock, politics, etc. Mutty participated with gusto, along with the rest of us. His views were sometimes off the beaten track but they were always well-thought out; never ad hoc.

We might not have recognized the Mutty of those years as the Mashgiach, Rav Mordechai, that he would become (indeed, Mutty himself might not have recognized himself as the Mashgiach he became). Thus the dissonance. And yet, in retrospect, had we looked more closely, we would have seen the seeds that sprouted and grew into the greatness that the hespedim described.

The first such seed was his passion for cutting through nonsense and seeking truth. Even as a bochur, he was never content with the notion of “conventional wisdom” – if the hamon thinks it, it must be true. If any of us took that position with him, Mutty would confront him with pointed questions that exposed the weak foundations of that person’s argument.

As Rav Mordechai matured, that seed was directed more and more toward his limud Torah. I remember listening with him to tapes of the shiurim of his father. He would not rest until he, personally, got to the bottom of every difficulty. He would never content himself with the thought that “the Rosh Yeshiva said it so it must be true”. Yes, he KNEW that it must be true. But he HAD to understand WHY it was true.

The seeds were there. The disconnect was in us. We didn’t see it then but we see it now.

Rav Mordechai (in one of the few ways he wasn’t like his father) appreciated cool, rather than heat. Yet, in the early years of his marriage – and later as well –  despite his access to Camp Morris, he preferred staying in the city. I asked him why, since it was cooler and more comfortable in the country, and he responded that he didn’t see the need for the additional expense. “But what about your comfort?” I asked him. “Don’t you prefer cool?” He responded, “Eli, if I ran my air conditioner day and night all summer, it would cost a fraction of what it would cost to take a bungalow in the country!”

That was the frugality seed that sprouted into his almost-complete eschewal of indulgence in gashmius in his later life. The seed was there. The disconnect was in us.

Mutty got along with everyone, notwithstanding their background. He was non-judgmental, but without giving the slightest ground when it came to matters of principle. And yet, he was capable of kanaus l’shaim shomayim when the situation called for it. But unlike others who gloried in their kanaus, his was well-thought-out, carefully disciplined, and not tainted by personal enmity. 

There was a fellow in the Bais Medrash who, for whatever reason, made certain slight noises during lail Shabbos Maariv, and it bothered some of the other mispallelim in his vicinity, I spoke to Rav Mordechai about it and he said, calmly, that there was no stopping the fellow without taking drastic action. And he asked me, “Do you really think, in the grand scheme of things, that this behavior merits drastic action?” It hit me that perhaps I was over-blowing the issue. His words made me look at it in an entirely different light. And I conceded that he was right.

A “kippa sruga” cousin of mine once visited from Israel and I took him to the Yeshiva to daven. It was his closest experience to date with the Chareidi world. As was my custom, I went to say good Shabbos to Rav Mordechai after davening and introduced him to my cousin. After the usual “Nice to have you here, where are you from?”, he engaged him in conversation about the Yeshiva where he learned, where he served in the army, what he thought of the political situation…” They spoke in easy conversation for about 20 minutes. It was very clear that Rav Mordechai knew what he was talking about. Afterwards my cousin told me, “I didn’t know Chareidi Rabbis were like that”. Indeed, not all of them are.

Before his illness the Mashgiach always made a very early-morning appearance in the Bais Medrash and sat and learned by his shtender with single-minded devotion. After he became ill, and the learning was more difficult, he nonetheless made his appearance in the Yeshiva at his usual hour.  He would wander into the Bais Medrash and out, back in again, and out.

In his hesped, Rav Yitzchok Meir Sendrovitz compared this behavior to that of a yid during yimei hadin, recoiling from Hashem in awe and fear, and running. Running where? Why, back to Hashem, of course, since that was his only possible source of salvation. Rav Mordechai knew, even when his mind wasn’t at its best, that his place was the Bais Medrash. This was home. This was the place that nurtured him and in which, in turn, he himself nurtured the Yeshiva’s many talmidim. Even when his usual learning was no longer possible, for him, there was no other place to run.

In those dark days, the Mashgiach kept a cot in his office so he could lay down and rest when he felt weak. At times, in the early morning, he would ask me to get him a coffee, or something to eat, and then ask me to stay with him as he rested, appealing to me to daven for him. I promised him that I would. And I did. We all did.

It is likely that Rav Mordechai would not have liked this article. To him, it was never about him. But in justice to him, after his petira, and for the sake of kovod hatorah, I think these things must be said. Rav Mordechai, I beg your mechila but I believe I am doing the right thing.

The Yeshiva has lost another part of its heart. Our chaburah has lost a valuable member. I have lost a cherished friend. Yehi zichro boruch.

Personal Reminisces of Fifty Years Under the Tutelage of My Rebbi, My Rosh Yeshiva – HaRav Aharon Moshe Schechter z’tl

Personal Reminisces of Fifty Years Under the Tutelage of My Rebbi, My Rosh Yeshiva – HaRav Aharon Moshe Schechter z’tl

This is an expanded version of an article that appeared on page 78 of the September 1^st, 2023 edition of the  Yated Neeman.

By Eliakim Willner

Some years ago I was editor of the Yeshivas Rabbeinu Chaim Berlin Alumni Newsletter. In the issue that followed Rav Aharon’s becoming the Rosh Yeshiva I naively inserted a short paragraph mentioning the fact, along with a brocha for hatzlocho. That issue was placed at every setting at the Chaim Berlin dinner that year. At some point, prior to the arrival of the guests, the Rosh Yeshiva happened to see the issue, and the paragraph, and requested that the copies be collected and not distributed.

I was naturally perturbed, so shortly thereafter I told the Rosh Yeshiva that I wished to apologize. He said, “What for?” I responded, “To be honest, I’m not sure what for, but I heard what happened at the dinner and I want to understand what I did wrong.” With his characteristic smile, the Rosh Yeshiva explained that “Rosh Yeshiva” was not a “job” like, l’havdil, “CEO” and in no way should be treated as such. The Rosh Yeshiva understood and accepted that I meant well, but felt that it was worth confiscating all copies of that issue to avoid any hint of pechisus in the exalted role of a Rosh Yeshiva.

I begin with this story because it brings to the fore the Rosh Yeshiva’s constant emphasis on gadlus haTorah and chashivus haTorah. It also brings to the fore his ability to make almost every interaction with his talmidim into teaching moments.

The Rosh Yeshiva was exacting in his choice of words and I tremble with the thought that I may, in this article, inadvertently not phrase things in a manner befitting the kovod due him. I ask for mechila in advance, but perhaps some leeway can be permitted for devarim hayotzim min halev, written in the heat of emotion, just a day after his petira.

***

For many years the Rosh Yeshiva gave motzai Shabbos chazoros of Maamorim from his own Rebbi, Rav Hutner zt’l’s Torah – from Sefer Pachad Yitzchok. Time stood still during those chazoros; the Rosh Yeshiva was living the words of the Maamar, his face alight, his words carefully chosen. Deep concepts were repeated, often with a different choice of words, to bring out nuances that might not have been apparent before.

On Friday nights the Rosh Yeshiva often hosted bochrim for the Shabbos seudah, and the seudah was followed by an extemporaneous shiur on the Ramban of the parshas hashavuah. Although I ate at home, I tried, as often as possible, to walk to the Rosh Yeshiva’s house afterwards for the Ramban “shiur”. The lessons on how to approach a Ramban were eye-opening and have remained with me to this day.

The Rosh Yeshiva wanted us to remember that chol hamoed was yom tov. During the years that Rav Hutner gave chol hamoed Maamorim in the Yeshiva, Rav Aharon gave chazoros the next morning to a small chaburah. Rav Aharon reviewed each point of the Maamar, explaining it in detail and responding to our questions. The Maamorim, and the chazoros, opened up new vistas in machshova for those of us fortunate enough to attend them. They also took several hours, insuring that we would, in fact, be observing at least part of chol hamoed as yom tov!

***

The Rosh Yeshiva was once searching for a word to describe the actions of a predatory animal against its victim. Members of the chabura threw out some suggestions – perhaps “attack” or “injure” would do? The Rosh Yeshiva was not satisfied. His point could not be effectively made without the exact word he had in mind (the word, which he remembered with great joy, was “maul”).

I was privileged to serve as gabbai for Shabbos kabolas Shabbos and Maariv for some years. I needed to discuss something in that regard with the Rosh Yeshiva and I thoughtlessly started with “last Friday night…”. The Rosh Yeshiva quickly interrupted with a mock scowl: “Friday night??? NO, LEIL SHABBOS!” The Rosh Yeshiva was makpid not only with his own choice of words, but also with those of his talmidim.

***

The Rosh Yeshiva was also very makpid to daven slowly and carefully and aloud, looking at every word in his siddur.  He used a small card to be sure he was looking at the right place and, in the days when the Rosh Yeshiva was unfortunately not so audible, the shluchai tzibur, who would naturally not move ahead until the Rosh Yeshiva was ready to, learned to know his place by watching his card and waiting for it to stop moving.

The Rosh Yeshiva listened to every word of the sholiach tzibur and immediately picked up on any deviation from halacha or from the minhagim of the Yeshiva, as they were established by his own Rebbi, Rav Hutner. In fact he was strongly makpid to preserve those minhagim even when they were not halachically m’akev. If for example, the shatz dropped his voice by go’al yisroel, or said “morid haGOshem” instead of “morid haGEshem” he would hear about it from the Rosh Yeshiva. If the shatz dawdled by lecha dodi and risked not reaching mizmor shir l’yom hashabos before shkia, the Rosh Yeshiva would rush him along, nigun or no nigun!

The Rosh Yeshiva was makpid that the sholichei tzibur should take their tefillos, and particularly chazoras hashatz, at a sedate pace, often signaling to the shatz to slow down. In fact he had the following sign posted prominently on the amud, as a reminder.

The Rosh Yeshiva was strongly opposed to the use of cellphones within the confines of the Yeshiva and no one dared to take or make phone calls in the building lest the Rosh Yeshiva see them. One day I had to make an important call and walked out of the Yeshiva to do so. Since it was raining, I made my call on the bottom step of the covered portico leading out of the Yeshiva. At that moment the Rosh Yeshiva was leaving the building and sternly told me, “Eliakim! Remember, no cell phone usage in the Yeshiva building!” I stammered that I was out of the building and he pointed up to the roof overhead and said “as long as you are sheltered under a roof of the Yeshiva, even outdoors, you are in the mechitzos of the building!” Lesson learned!

***

I was in the  Rosh Yeshiva’s blatt shiur for several years. They were deep and comprehensive – so much so that I did not want to trust to memory or even notes, to engrave them on my mind. With the Rosh Yeshiva’s permission I recorded them and went over them later, often with a chavrusa, pausing frequently to review and write down questions, which we then took to the Rosh Yeshiva for clarification. (One of my chavrusas in this endeavor was Rav Mordechai Schechter, the Rosh Yeshiva’s son and the Yeshiva’s mashgiach ruchni – may he have a refuah shlaimo!) This practice formed the basis for the derech halimud that I use, in my own small way, to this day.

One zman my chavrusa, Yaakov Jacobson a’h and I, learned with the Rosh Yeshiva for afternoon seder. I asked the Rosh Yeshiva for reshus to leave early one day, explaining that I had to donate blood. The Rosh Yeshiva asked, with concern, if everyone was OK, and I explained everyone was fine, but my family’s medical insurance required that every year one family member donate a pint of blood in order to provide transfusions coverage for the entire family, and this year it was my turn.

The Rosh Yeshiva told me that it was questionable if donating blood in that circumstance was permitted, and that I should ask a shailo. I stammered that I had no idea who to ask, and how to ask, and that in any case my appointment was imminent... He excused himself and went to his office, returning ten or fifteen minutes later to tell me that he asked on my behalf and that in fact it was permissible. I was stunned at the Rosh Yeshiva’s level of achrayus for his talmidim – taking time out of his own afternoon seder to ask a shailo on behalf of a clueless bochur who unwittingly got himself into a predicament.

***

When I left kollel I went to the Rosh Yeshiva for hadracha and advice. Among other things he told me that it was important that I should have a seder in Mishnayos. I must have looked a bit taken aback because I was thinking, “Does the Rosh Yeshiva suspect that I’m finished learning Gemara now that I’m leaving full-time learning?” The Rosh Yeshiva smiled and responded to my unspoken unease. “I don’t mean that you should chav vesholom stop learning Gemara”, he said – “I know that you will keep good bekius sedorim. But I want you to have yedios from all of shas, and the best way to do that is to have a consistent seder in Mishnayos”.

I took his advice and several years later was making a Mishnayos siyum, with a seudah for family in my home. I was shocked when there was a ring at the bell and the Rosh Yeshiva himself was at the door. He had heard about the siyum from one of my sons and wanted to be mishtatef. Such was the Rosh Yeshiva’s mesiras nefesh for his talmidim, even after they left the Yeshiva.

During that post-kollel tekufah I wanted to discuss an urgent personal matter with the Rosh Yeshiva. I was generally reluctant to impose on the Rosh Yeshiva’s time but felt at that juncture that it was justified. The Rosh Yeshiva said, “Yes, we can talk later today. Come to my office at home at 2 o'clock. I stammered that I was working at 2 o'clock and could we perhaps make it after hours? The Rosh Yeshiva gave me a surprised look: “I know you work during the day. I meant 2:00 o’clock AM.”

When I arrived at that hour the place looked like Grand Central – people were coming and going, the phone was ringing, the fax machine was buzzing… Nonetheless, I had the Rosh Yeshiva’s full attention as I laid out my issue, and received the advice that I had been seeking, leaving in wonderment at the Rosh Yeshiva’s incredible stamina.

Another example of the Rosh Yeshiva’s legendary mesiras nefesh for his talmidim: Many years ago, one of our chabura was getting married the night after the Rosh Yeshiva was released from the hospital after serious surgery. Yet, the Rosh Yeshiva insisted on attending the chasunah. I observed him walking in, bent over and supported on each side. When the dancing started he asked to be taken in to the main hall to dance with the chosson. I and others around him looked at him incredulously. He could barely walk on his own, how could he possibly dance with the chosson? Yet, he shook off his gabbaim walked into the circle, and danced in his inimitable fashion, smiling, with his arms in the air, an active vision of kedusha, as if he were in perfect health. I have never seen a more potent example of “mind over matter”. It was known that the Rosh Yeshiva had other-worldly self-discipline. Here was living proof. The Rosh Yeshiva’s conviction was that dancing with the chosson was the right thing a Rebbi should do for his talmid, and he was able to push the physical barriers aside in order to do so.

***

There were times after that surgery that the Rosh Yeshiva felt that he would not be able to function properly unless he took some time to rest, and he kept a cot in his office for that purpose. One Sunday afternoon I was discussing a matter with the Rosh Yeshiva in his office, and when we finished, he said, “Eliakim, I need to lay down to rest for a while. Please do me a favor and sit outside my office and don’t let anyone disturb me”. I was happy to oblige so I picked up a sefer and took my post. (It became immediately clear that my presence was necessary, since there was a constant flow of would-be visitors.)

More than an hour later the Rosh Yeshiva emerged from his office with profuse apologies: “Eliakim I didn’t intend for you to sit out here for so long, I only wanted to rest for a few minutes!” I responded that I didn’t have anything time-sensitive to take care of, in any event I was learning, and besides “if the Rosh Yeshiva rested for so long then clearly his body needed the rest and I wasn’t going to be the one to disturb it”. What struck me, though, was that the Rosh Yeshiva’s primary concern was my supposed waste of time, and not his own waste of time.

***

The Rosh Yeshiva’s caring extended to every yid, talmid or not. Shortly before the wedding of one of my son’s, my mother-in-law was struck by a car, badly injured and rendered comatose. My father-in-law was very broken but he attended my  son’s wedding. During the dancing, however, he could not restrain his grief, and went into a quiet corner to cry. Someone called the Rosh Yeshiva’s attention to his situation. The Rosh Yeshiva left the dancing circle and spoke quietly to my shver for a few minutes. He then returned to the dancing with my shver in tow, and my shver was fine for the rest of the chasunah. We don’t know what the Rosh Yeshiva told him but clearly he found the right words to console an elderly European yid, in his grief.

***

The Rosh Yeshiva was capable of displaying a sharp sense of humor. Talmidim often made their brissim in the Yeshiva, and the seudas bris, in the Yeshiva dining room. The Rosh Yeshiva liked to keep things moving, so as not to cut into morning seder. At the bris of one of my grandsons the Rosh Yeshiva asked me who was going to speak and I told him that my mechutan and I were going to speak. He didn’t look thrilled at the prospect but all he said was “so get started and zeit mekatzer”. My mechutan, a Rav and talmid chochom, spoke first. When it was my turn I began, tongue-in-cheek, with “I can’t compete with my mechutan’s Torah but maybe I can outdo him in being mekatzer.” I said my piece and sat down, and the Rosh Yeshiva leaned over and whispered to me, “He was more mekatzer than you, too!”

***

I would like to conclude with an incident reported to me by a 7^th grade Rebbi in a Yeshiva outside of New York. As part of a chol hamoed trip, he planned on taking his class to visit the Rosh Yeshiva; to see a gadol b’yisroel, hear divrei Torah, receive a bracha. One of the bochrim created a disturbance and the Rosh Yeshiva had to send him from the room. The Rosh Yeshiva took the time to calmly explain to the rest of the class that, as a matter of chinuch, the boy had to learn that actions have consequences.

Another, rather impertinent bochur suggested to the Rosh Yeshiva that perhaps the boy had learned his lesson and should be re-admitted. The Rosh Yeshiva responded that if he did that, not only would that negate the lesson to the bochur himself, but would give the rest of the class a contrary lesson – that, in fact, bad actions do not have consequences.

The interaction was handled with ultimate respect for the talmidim and illustrates how the Rosh Yeshiva could transform even sticky situations into teaching moments – not only for his own talmidim, but for  talmidim from another Yeshiva.

In truth, though, to the Rosh Yeshiva every yid was a talmid to whom he could impart Toras Emes.

Life goes on, but the passing of the Rosh Yeshiva zt’l leaves a void in my life, and in the lives of my family members, that can never be filled. Yehi zichro boruch.

On Visiting Your Rebbi on Yom Tov:

 On Visiting One’s Rebbi on Yom Tov: Adapted from the Torah of Rav Yitzchok Hutner, zt”l

By Eliakim Willner

Eliakim Willner is author of “Nesivos Olam – Nesiv HaTorah: An Appreciation of Torah Study”, a translation with commentary of a work by the Maharal of Prague, published by Artscroll/Mesorah. He is currently working on a continuation of the Nesivos Olam series, “Nesivos Olam – Nesiv HaAvodah: The Philosophy and Practice of Prayer”.

 

The Basis for the Obligation

“A person is obligated to visit his Rebbi on yom tov” (Sukkah 27a). The basis of this obligation is not simply a matter of honoring the Rebbi; rather it is intended to be a depiction of how a student must accept from his Rebbi. What kind of acceptance, specifically, is the obligation intending to depict?

At the end of parshas Ki Savo, in the context of Moshe delivering his final words to the nation after forty years in the desert, the posuk states (Devarim 29:3), “Hashem has not given you a heart to know… until this day” and Chazal comment, as quoted in Rashi, “No one can fathom the depths of his Rebbi’s mind… before forty years. Hence, Hashem was not strict with you until this day, but from now on He will be strict with you; and therefore, “Observe the words of this bris…”.

Time-Delayed Understanding

These words teach us an incredible insight: it is possible for the divrei Torah conveyed by the Rebbi to become actionable to the student only after a long interval from when they were received, for Chazal are very clear that after forty years since the teaching was received there is more of a requirement that they be absorbed then there was at a time closer to when they were received.

Let us take careful note of the choice of words employed by Chazal to express this requirement –  amida al daas HaRav, “to fathom the depths of the Rebbi’s mind”. What form of understanding, exactly, are Chazal intending to convey with these words?

We are familiar, by now, with our oft-repeated explanation of the answer Chazal give (Yerushalmi Brachos 5:2) in response to the question, why was the Havdalah recitation inserted into the “…endow man with intelligence, daas” blessing? They answer, “without daas, whence separation?” Intelligence is required to distinguish between different things. In Hebrew the word daas implies a connection; a joining together, as in (Beraishis 4:1) “And Odom knew Chava, his wife…”. An ox is not safeguarded if it is handed over to a watchman who lacks daas, because the watchman does not “connect” to the responsibility he was entrusted with and is therefore unreliable.

We elsewhere explained the phrase “without daas, when separation?” by noting that being able to grasp when things are connected and when they are divergent are two sides of the same coin and a person who cannot grasp connections cannot grasp divergencies, either. Thus Havadalah is inserted into the bracha of daas because it is daas that enables us to grasp the distinctions between sacred and mundane, etc. – and grasping these distinctions is critical to our ability to serve Hashem.

Knowing Our Rebbeim

We come now to our central, novel point: It is possible for a student to understand the Torah teachings of his Rebbi on the deepest level; his understanding can even extend to being able to build new ideas on the basis of his Rebbi’s concepts, but he may still be totally bereft of the ability to “to fathom the depths of the Rebbi’s mind”. A student can only be said to have that ability when, in the process of absorbing his Rebbi’s teachings, he perceives the connection between the Rebbi’s individuality – his unique character – and  the Torah he is imparting. As we said, the ability to discern connections and disconnections is the hallmark of daas.

Just as, with his ability to understand, the student can process his Rebbi’s wisdom, so also, with the ability “to fathom the depths of the Rebbi’s mind”, the student can process the Rebbi’s unique connection with that wisdom.

There are tell-tale signs that reliably enable the observer to determine whether or not students have this ability. For example, there are perceptive and sharp students who, nonetheless, find it difficult to listen to the same thoughts expressed multiple times by the Rebbi. By and large this is an indication that they lack the ability to “to fathom the depths of the Rebbi’s mind”. Similarly, these same students will become fidgety when they do not clearly understand what the Rebbi is teaching.

[Perhaps we can say that students who exhibit those symptoms are focused exclusively on the content of the shiur and are oblivious to an entirely different level of understanding, which is focused on why these particular concepts, expressed in that particular way, using these particular words and manner of delivery, could not have emanated from anyone other than the Rebbi who is currently delivering them.

Thus if they have heard this shiur before, they do not see the point in focusing on that content again. And if they do not understand the shiur’s content they see no benefit in continuing to listen to it. They see the shiur only in terms of its content. Whereas to students who are sensitive to the nuances of the relationship between the Rebbi’s presentation and his personality, there will always be new facets revealed about that relationship even in a reprise of the shiur. New facets will be revealed that transcend the content of the shiur]

Be a Growing Person – Not an Ox!

Now, the Gemara teaches that “a one-day old ox is already called an ox” (Baba Kama 65a). An ox has its salient characteristics at birth and those remain essentially static for the duration of the ox’s life. But the abilities of human beings evolve over time. The amount of time separating a just-obtained but dormant kernel of knowledge, from that knowledge in actualized form, is a function of the significance of that kernel of knowledge.

The most rarefied form of knowledge transfer is that of a student absorbing the Torah teachings of his Rebbi, and the most rarefied subset of that variety of knowledge transfer is the ability to “to fathom the depths of the Rebbi’s mind”. Therefore it is not surprising that Chazal assessed the gap between dormant and actualized for this ability to be forty years. “No one can fathom the depths of his Rebbi’s mind before forty years” – that is, forty years from when the knowledge transfer for this form of knowledge began.

To one who properly considers what is involved, the extent of the soul-penetrating labors required to receive and absorb Torah wisdom is truly mind-boggling. Anyone who deludes himself into thinking that the fruits of obtaining Torah knowledge are ripe just at the moment the knowledge is received, and if the benefits of the knowledge are not immediately apparent, they will never be apparent – such a person is studying in the manner of “a one-day old ox is already called an ox”, since he fails to appreciate the distinction between the potential of dormant knowledge and the actualization of that knowledge. His one-dimensional view of Torah knowledge acquisition does not take into account the fact that the knowledge takes form over time and does not come into full bloom immediately. The “ox” that he started off with will be the same “ox” that he will continue to have as time passes. Such a person will not achieve the ability “to fathom the depths of the Rebbi’s mind” since absorbing that form of knowledge can only happen over time.

The Unique Segulah of Visiting One’s Rebbi on Yom Tov

Visiting one’s Rebbi on the holidays is uniquely suited to absorbing the teaching we refer to as “fathoming the depths of the Rebbi’s mind”. The purpose of the holiday visit is not to hear this or that particular teaching from the Rebbi. Its goal is, rather, to understand the workings of the Rebbi’s mind. The student will walk away from the visit with a deeper understanding of the relationship between the Rebbi’s essence and the Torah he imparts.

[Perhaps the less formal setting typical of such a visit will provide another level of insight into the Rebbi’s individuality and its relationship to his Torah, and the repeated exposure to that setting, holiday visit after holiday visit, will provide the time element necessary in order to bring the additional insight into full bloom.]

May we all be zoche this yom tov and every yom tov to deepening our understanding not only of the Torah we have learned from our Rebbeim, but also of how the Torah of our Rebbeim is intimately bound with the persons of our Rebbeim themselves.

(Based on Igros U’Ksovim, Igeres 12)