This is a sampling of stories and anecdotes told by HaRav
Shach and about HaRav Shach that appeared in the pages of
Yated Ne'eman in the past few years. Where necessary
we have provided a few remarks to make the context
clear.
From HaRav Nosson Einfeld
Maran HaRav E. M. Shach [shlita] told me that he once
served as a rosh yeshiva in Yeshivas Slutsk, which was headed
by Maran HaRav Aharon Kotler zt'l. After Communist and
Bolshevik harassment intensified, Maran HaRav Kotler decided
to transfer the yeshiva to Kletsk, in Poland. He moved with
part of his talmidim and the other part, that at the
time could not leave Soviet Russia, remained in Slutsk under
the leadership of Maran HaRav Shach.
HaRav Shach said that as rosh yeshiva in Yeshivas Slutsk he
was strongly against bochurim making a mishmar
(studying the entire night) on Thursday nights. Even erev
Shabbos is a day like any other day: we must daven
a yeshivisheh davening, study during the seder,
and attend the shiur. Students who have studied the
whole night daven vosikin hastily and afterwards they
sleep until the afternoon. Their gain becomes a sure loss.
Some talmidim did not heed the Rosh Yeshiva's warning
and continued studying the whole night. "What did I do?" says
HaRav Shach. "I remained awake and studied with them in the
beis midrash until morning. They davened
vosikin and then went off to sleep, but I continued
studying until the regular Shacharis of the yeshiva. I
was present at the seder and even gave a shiur.
Why did I remain with them the whole night? I had to watch
over them to ensure that they truly studied."
Saying Tehillim
Many wonders have been performed through the merit of saying
Tehillim. The book Orchos Chasidecho (pg. 247)
relates the following incident involving Maran HaRav Shach,
[shlita]. When HaRav Shach was still a bochur
in the Yeshiva of Slutsk, he and a group of bochurim
passed a certain cemetery in a small Lithuanian town. The
young Rav Shach entered the cemetery. After some time had
passed, he came out and enthusiastically told the others to
go in and look at the inscription on one of the tombstones:
"Here lies Ish Elokim the holy Reb Nochum the
Tehillim Zogger [the one who recites
Tehillim)."
At that moment, HaRav Shach resolved to himself that he would
also say Tehillim every day, a custom that he kept up
even after becoming a rosh yeshiva and leader of Klal
Yisroel.
One day, a certain rosh yeshiva entered HaRav Shach's room at
eight o'clock in the morning and saw him bent over a sefer
Tehillim. HaRav Shach looked up at his visitor and
detected a look of amazement on his face as if to ask, "How
does the Godol Hador have time to say
Tehillim?"
Answering the unasked question, he explained that for
decades, since the time that he visited that cemetery, he
says Tehillim very early in the morning before
davening. However, due to certain disturbances the
previous night which caused him to go to bed very late, he
had to postpone his Tehillim until eight o'clock.
Maran went on to say that the tzaddik Reb Nochum was
known to perform great miracles in the merit of his diligence
in reciting Tehillim. (Vayeitzei, 5760)
Klal Yisroel's Sole Surviving Child
The following is an excerpt from a hesped on the Brisker
Rov delivered at his levaya by Maran HaRav Shach
[yblct"a]. The same can certainly be said of HaRav
Shach in our day, more than 40 years later.
Impossible to Appreciate
No matter what words of eulogy or appreciation we use, they
will only serve to detract from the stature of the
niftar, for we are not capable of grasping what he
really was. We find something like this in the gemora
(Bovo Kamo 59), where Eliezer Zeira, wanting to mourn for
Yerushalayim, donned footwear that was customary for
mourners, and the members of the Reish Galusa's household
asked him, "Are you worthy of mourning for Yerushalayim?"
The explanation of this gemora is that no external
action could possibly encompass the dimensions of the
dreadful loss that befell us with the churban Beis
Hamikdosh. Performing such an act would actually lessen
the significance and belittle the dimensions of the tragedy,
because it could not possibly express or represent what in
truth happened. We, who are able to mourn for Yerushalayim,
are only permitted to do so inasmuch as we are fulfilling the
halochos fixed by Chazal for all generations and are
obeying their command.
This occasion, the petiroh of our great teacher, the
gaon and av beis din of Brisk zt'l, is the
same. It is impossible for any words to properly evaluate and
to eulogize such a great man. Instead let us talk about the
event, as people discuss what has happened to them with each
other. Everybody is able to take part in such a discussion,
arousing one another to the terrible calamity, sounding the
alarm and crying out.
For example, if a man sees that a fire has broken out at
night in a house where men, women and children are all
sleeping, unaware of what has happened, he certainly has to
yell and wake them up from their slumber. No excuses, such as
his inability to shout and arouse people, are at all
relevant. Even a dumb man would have to find a way to arouse
the people and save them.
That is our position; we have been literally left orphans. We
have to cry out at our situation, having been left by
ourselves, utterly alone -- who will now fill the breaches?
From whom will we be able to seek counsel and advice? We are
orphaned in every sense. (Succos, 5760)
On the Necessity of Fighting
In the famous address by Maran HaRav Eliezer Shach
[shlita] at the Degel HaTorah Movement Founding
Convention more than ten years ago, the Rosh Yeshiva chose to
focus on this point: We must guard the Torah and the genuine
hashkofoh transmitted to us from Sinai, even when
doing so requires forgoing aspirations for popularity and
specious "unity."
In response to all those who maintain that fighting for the
truth and only the truth generates a machlokes, the
Rosh Yeshiva cited what the Maharil Diskin zt'l once
said: When Moshe Rabbenu was niftar, the Torah writes,
"Bnei Yisroel wept for Moshe" (Devorim 34:8).
Chazal (Ovos DeR'Nosson 12:4) explain that the
posuk is emphasizing that not all of bnei
Yisroel wept over Moshe's departure, as is written
explicitly about Aharon Hacohen: "When all the congregation
saw that Aharon was dead, they mourned for Aharon, thirty
days, all the house of Yisroel" (Bamidbar 20:29). This
needs to be better understood. These pesukim are
apparently coming to praise Moshe Rabbenu, but what praise is
there in that not everyone cried when he died?
Chazal are teaching us that since Moshe Rabbenu was a leader
of the Jewish Nation he needed to make decisions concerning
the public in general, and "of necessity there would be
complaints against him. He was forced to be a `person who
makes a machlokes.'" The Torah commends Moshe Rabbenu
for the fact that not all of bnei Yisroel wept after
his death, since "of necessity there would be complaints
against him" (VeZorach HaShemesh, pg. 138).
Maran [shlita] recommended this approach to us for
constant use. We are living in a generation when many have
deviated from the Torah's way and have adopted bogus
ideologies. We must stand firm to protect the true Torah
outlook and the stature of the Torah World. There is no other
way. The Chovos Halevovos writes about the
yetzer and its agents that "you are oblivious to them
but they are conscious of you."
If a person does not attack all contemporary trends that are
improper they will instead overwhelm him. There is sometimes
no choice. We must occasionally employ the "negative approach
and style" to say "No" and to protest against what is
unbefitting the Holy Nation. This must be done, even though
we will be looked upon as people who start
machlokes.
Maran [shlita] has often emphasized that the most
prominent title to be awarded a communal activist in our
generation is that of a fighter. Maran used this concept
often when he praised the precious young people who are
working with great dedication for the klal wherever
they are. He wanted to implant within those who are fighting
in the front for Yiddishkeit, and within the entire
public, the concept campaigning for the principles of our
religion and to elevate the Torah's honor is not a "negative
approach" but an obligatory goal. This is true even though we
may be stuck with a distorted image of being persons making
machlokes. Being a fighter for such sublime matters is
not a disgrace but rather a badge of honor. (Behar, 5759)
"If Not -- I'll Write the Opposite"
Maran the Rosh Yeshiva [shlita] spoke about a
difficult question he had asked the Griz about R' Chaim's
words. The question was straight from a gemora and
they could find no way to solve it. "I remember," Reb Velvele
responded to the question, "that when Father wrote this
chiddush, this gemora was open in front of
him," referring to the gemora from which HaRav Shach
asked the question.
According to HaRav Shach's students, Maran HaGriz first tried
to solve the question. When he was unable, the Griz said, "I
don't have an answer, but I can tell you a story pertaining
to the matter. I remember that when Father put this
chiddush onto paper, I was also in the house. In the
middle of writing, Father called me and asked to bring him
this gemora. He opened it to this very page, the site
of your question, looked at it for a few minutes, closed the
gemora and continued writing."
The Griz looked at those sitting in front of him as if he
wanted to say, "Father saw the gemora, thought of the
question and nevertheless wrote what he did."
But Maran the Rosh Hayeshiva replied, "If you have an answer,
good. If not, I'll write the opposite." HaRav Shach did not
flinch. (Beha'alosecho, 5760)
Life and Death Decisions Made for Irrelevant
Considerations
Maran HaRav Elazar Shach [shlita], in a shmuess
delivered in Ponevezh Yeshiva during the Sholom HaGalil
Operation in 5742 (1982) after which Israel originally
established the buffer zone in Lebanon, spoke painfully about
the rashness with which those who have cast off the Torah's
yoke make life-threatening decisions. They act irresponsibly
in connection with questions of life and death.
[Referring to the invasion of Lebanon:] "Whether it was right
or not, whether they needed to do it or not, is a legitimate
question. There are so many casualties, so many wounded
because of it.
"In the outside world, the secular world, this is not taken
into consideration at all. Lives are not precious to them.
What is chiefly important to them is high governmental
positions, being in power, staying in power and running the
country. Their glory is more precious to them than anything
else. For the sake of such a disgusting sin as running after
glory and power -- a sin one ought to be ashamed of -- they
are ready to send Jews to their death. Where is their
conscience? Do they think they were born this way, in power?
What will happen to them when they lose their positions? Is
it justified, in order to gain this power, to act so wickedly
towards so many Jews?
"But what is there to ask about conscience and morality when
they are bribed by their lust for glory? They are enwrapped
in personal interests and this bribery blinds them. Bribery
applies not only to great issues -- even the smallest bribe
is included. It is therefore prohibited for a dayan
even to borrow a scythe from a litigant; that is already
bribery. Even shochad devorim (the most minimal amount
of benefit from a litigant) is also forbidden.
(Kesuvos 105b). When a person is bribed he is blind
and cannot see the truth. Try to talk with a blind person and
tell him how bright the sun in shining; he will not
understand, since he cannot see. These people are bribed by
their high governmental position and they see only that.
"We are living in a time of war. May HaKodosh Boruch
Hu help us, that we be saved from our enemies! Yet all
the same we must know what the Torah's outlook is and live
accordingly. I am not talking about what was done here, but
if we consider in depth, will we feel right in calling this a
victory? We see that there are those, even gedolei Torah,
rabbonim, who consider what happened here a milchemes
mitzvah. Is this really a milchemes mitzvah? Was
not the decision to start the war determined by a vote in the
Knesset? That vote was entirely based upon collusive deals
among the MKs: you say this and I will say that, I will
support you if you will do so and so, as the gemora
writes, `You watch for me and I will watch for you.' This
is the way they reached the decision and obtained approval to
launch a war. If the connivances had brought the opposite
results, then the vote would have been different and another
decision would have been reached. Can we rely on such
decisions? Can personal considerations like this dictate the
path of a whole people and decide life-threatening issues?"
(Bamidbor, 5760)
Write them on the Tablet of Your Heart
Rabbenu, the rosh yeshiva of Ponovezh, Maran HaRav Eliezer
Menachem Shach [shlita], had been suffering for many
years from problems with his eyes. At one point, it was
decided to call in a specialist who would check Maran's eyes
and determine how to make seeing easier for him. The
specialist designed a special type of magnifying glass [which
would slide into the rosh yeshiva's eyes something like a
contact lens] enabling him to read the small letters of the
gemora.
The specialist arrived, and wanted to see how the Rosh
Yeshiva read with the aid of the magnifying glass, so that it
could be adjusted to his needs. He asked that the Rosh
Yeshiva be brought a sefer with small letters. A copy
of Shev Shemaitesah lay on the table and the Rosh
Yeshiva began to read it aloud.
After a few minutes, the specialist stopped him and said:
"Impossible! The Rosh Yeshiva can't be reading from the
magnifying glass. He knows the book by heart, and that is why
he is reading at such a rapid pace. The examination isn't an
examination at all and doesn't reflect the state of his
eyesight."
But that wasn't the end.
The members of the household placed another sefer
before the Rosh Yeshiva -- Ketzos HaChoshen. The Rosh
Yeshiva began to read but the specialist stopped the
examination and once more said that the Rosh Yeshiva knew the
material by heart.
A third attempt was made and this time Rabbenu's own
sefer, Avi Ezri, was brought to him. But he remembered
every word he had written many years beforehand.
There was no choice but to bring him a newspaper, and to ask
him to read a few paragraphs. Only then was the specialist
able to check the Rosh Yeshiva's eyesight. (Nosso, 5759)
Far-reaching Concern for Aveiros
When Maran HaRav Shach [shlita] was a yeshiva
bochur, he used to say chaburos. He noticed that
some of his talmidim smoked and he tried to convince
them to stop smoking. Even when some of them refused to stop,
he continued his efforts, asking them again and again to
stop. In the end, some of them stopped.
One must remember that in those days there was no awareness
of any danger attached to smoking. When he was asked why he
tries to hard to get other bochurim to stop smoking,
HaRav Shach [shlita] answered: "I see that the
haskalah is spreading and who knows what will
eventually come out of the bochurim. Chas vesholom,
maybe the will go off the path and transgress serious
aveiros. I at least want to save them from the serious
aveiros of smoking on Shabbos."
Even many years later, in 5732 (1972), HaRav Shach
[shlita] was hospitalized in the Tel Hashomer
Hospital. When he was getting ready to leave, the staff asked
for a brochoh from the Rosh Yeshiva. One in
particular, who was a smoker, approached the Rosh Yeshiva and
asked for a brocho. The Rosh Yeshiva said to him,
"First of all, you have to stop smoking."
Later on, the Rosh Yeshiva explained that he knew that the
man was not a shomer mitzvos, and therefore he took
the opportunity to save him at least from the aveiros
of smoking on Shabbos. (Vayikro, 5759)
Half a Million Dollars for a Yeshiva
HaRav Eliyahu Abba Shaul recalled the following story about
his father, HaRav Ben Tzion Abba Shaul zt"l.
One day while he was learning in Ponevezh Yeshiva, he was
called to come to HaRav Shach's home. After greeting him and
asking him to convey greetings to his father, HaRav Shach
handed him a folded check, which was to be given to HaRav Ben
Tzion.
"I took the check innocently," HaRav Eliyahu related, "and
placed it in my shirt pocket.
"`No,' the Rosh Hayeshiva motioned to me in frustration. With
his finger, he showed me that I should open the check and
examine it. I obeyed and to my astonishment I discovered that
what I had put into my shirt pocket unknowingly, and had
become a shomer and a shaliach mitzva for, was
a check that had been made out for no less than half a
million dollars!
"This was a donation from Rabbi Reichman which HaRav Shach
had been instrumental in obtaining, and it was meant for the
bolstering of the network of educational institutions which
my father had begun to set up, in order to rescue
Sephardic youth who had strayed far from their
religion." (Ki Sovo, 5758)
