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IN-DEPTH FEATURES
Excerpts from volume 3 of the series HaRav miBrisk
— a biography of HaRav Yitzchok Zeev Soloveitchik in
Hebrew. HaRav Shimon Yosef Meller opens new vistas for us
with his unique revelations.
Part II
The books of HaRav Shimon Yosef Meller need no introduction.
They have become famed throughout the world and have become a
cornerstone for every Jewish household, with every Jewish
library respecting their reputation.
His supreme masterpiece, published in the last year-and-a-
half, is the biography and excerpts from the life of the
Brisker Rov, HaRav Yitzchok Zeev Halevi Soloveitchik.
Recently, the author has been working hard to complete and
publish the third and last volume, which includes chapters
beginning from the year 5710 (1949) until that bitter day of
erev Yom Kippur 5720 (1959) when the Rov ascended to
the Heavens.
Volume Three will cover important aspects of the life of the
Rov, such as "Chosomo Emess," a special chapter
dealing with "Inyonei Chinuch," another on matters of
hashkofoh, another on the time he spent in
Switzerland, as well as special chapters on the controversies
that swept the Jewish community in Eretz Yisroel in his time,
such as the drafting of women, the excavations of graves, a
political coalitions with the National Religious Party, the
swimming pool in Yerushalayim, the clubhouse dispute in
Jerusalem, and more.
This is the first time a comprehensive work has been produced
which is most particular about the accuracy of facts, is
based on an in-depth investigation, a cross-check of
information where possible, and an uncompromising criticism
of the data collected on many incidents which then caused a
storm among the chareidi sector in Eretz Yisroel.
Even though more than 50 years have passed since many of
these events occurred, there are still a few important
personages, rabbis and public figures left, who were very
much involved in all aspects of these affairs. Exclusive
material of the rarest type was gleaned from these people,
and others, together with documents which have not as yet
been released to the public, which shed new light on many
facts that were unknown to the public in those days.
*
No Flattery Will Come from Him
During the period when the harsh and painful battle was
underway in Israel to prevent drafting women into the army or
Sherut Leumi, Rabbi Shlomo Lorincz suggested to the Chazon
Ish that he apply in writing to Prime Minister Ben Gurion on
the matter.
This issue was more serious than any of the other edicts.
Those in power in the State sought to undermine the most
vital and basic foundations of Judaism in a way that was seen
as wickedness. It completely disrupted the peace of mind of
the gedolim of those days, and they completely
dedicated themselves to thwarting it.
When Rabbi Lorincz was asked, "Who do you think should sign
this letter?" he said that in addition to the Chazon Ish they
must get the Brisker Rov to sign the letter, to ensure that
the letter would evoke the right response.
"Your suggestion," responded the Chazon Ish, "will be
accepted, but only halfway."
In other words, he himself was willing to apply in writing to
Ben Gurion, but the Brisker Rov would not agree to sign such
a letter.
"Why not?" inquired Rabbi Lorincz.
The Chazon Ish replied: "It is not possible to apply to the
Prime Minister with a request of this type without bringing
in a touch of flattery (chanufoh) and the Brisker Rov,
who is entirely emess, would never be able to sign
it."
Indeed, when the Chazon Ish's words were conveyed to the
Brisker Rov, he nodded his head to confirm that he would not
indeed sign such an application.
So the letter was sent on its mission with only the Chazon
Ish's signature on it!
This was heard from Rabbi Lorincz, who added that after the
Chazon Ish's passing, a few outstanding talmidei chachomim
examined the letter that was sent and found not the
slightest trace of flattery in it. However, the Chazon Ish,
with his deep perception, felt that there was a touch of
flattery in the very fact of their applying to the Prime
Minister, and he therefore decided that the Brisker Rov would
not wish to include his signature on it.
It is hardly necessary to add that this dreadful edict, which
threatened to tear down the foundations of the sanctity of
the Jewish home for generations to come and affected every
single person who had a daughter at home, disturbed the
Brisker Rov's peace of mind to the very depths of his
sensitive soul. He worked night and day to abolish it, his
heart torn inside, until his health was affected, though his
efforts to save the remnants of his people did, by the Grace
of Hashem, eventually bear fruit.
However, this was not sufficient reason to permit him even a
shade of flattery which might even slightly deviate from the
emess. His commitment to truth was like an iron
barrier preventing him from taking this kind of action,
negating the option entirely as if it had never existed.
Vedovor zeh, lo lelamed al azmo yotzo, elo lelamed al
haklal kulo! This thing is not singled out from the
general statement in order to teach only about itself, but to
apply its lesson to the entire corpus [of the Brisker Rov's
actions]!
From Inside and Out
His grasp of the middoh of emess in all his
ways had two sides to it, two sides that were really one: the
inward and the outward. It was not a demand for the truth,
where one makes a public condemnation when the occasion
warrants it. It was a real inward demand for the truth. It
was a complete attachment to the truth even when it involved
monetary loss, unpleasantness, or possible loss of status, as
it were, which a regular person would have difficulty
withstanding, and would easily find some heter or
another to extract himself from that feeling of discomfort
that the pursuit of emess necessarily brings with
it.
To illustrate, here are some examples, as cases in point:
A trustworthy fundraiser, Rabbi Shmuel Aharon Izkov went to
the Brisker Rov and offered to go overseas and knock on the
doors of potential contributors to get them to donate to the
kollel the Rov had founded. This occurred not long
after the kollel had opened, when its maintenance cost
him considerable effort and when more than once he was left
on erev Rosh Chodesh without sufficient funds to
distribute to the avreichim.
Nevertheless, the Brisker Rov was only willing to consent to
the suggestion on one absolute condition: that Rabbi Izkov
would tell everyone to whom he applied for a donation that in
the Brisker Rov's kollel there were no more than three
avreichim studying!
Truth to tell, the kollel contained additional
students, besides also the Brisker Rov's own sons [thereby
numbering much more than three]. And there were also those
who participated in his shiur who studied in the
kollel hall.
However, since in the Rov's mind this figure [3] constituted
the real number of avreichim who were then in need of
the monthly stipend or who, in his broad estimation, really
deserved it without the shadow of a doubt, and since he knew
that, as fundraisers tend to do, he might exaggerate its
size, he was afraid the man might create the impression that
the `Brisker Rov's kollel' was massive.
The Brisker Rov saw in this a trace of geneivas daas
and possibly gezel, and he was only willing to accept
the offer of fundraising on condition that the man promised
him faithfully that he would say the absolute truth as he saw
it, without any additions! (Heard from Rabbi Izkov
zt"l himself)
Another story: Once an eminent and wealthy man came to his
residence and told him that he would give $10,000 — an
enormous sum in those days — to the kollel. This
would have provided relief on a long-term basis, and would
have prevented a great deal of anguish—especially
taking into consideration the Brisker Rov's pure sensitivity
and how particular he was in money matters.
"No," the Brisker Rov replied. "The kollel does not
need so much right now!"
I Had Not Intended to Go Any Further
Following a visit that HaRav Yechezkel Abramsky once paid to
him, after the gaon had said his parting words, the
Brisker Rov asked if he could fulfill the mitzvah of
accompanying his honored guest. As he escorted him outside,
HaRav Yechezkel kept telling him, "The Rov does not need to
go to all this trouble to escort me. Let him please go back
home."
Meanwhile, both continued with their conversation on
divrei Torah and halochoh that they had discussed
during their meeting. Then, at a certain point, when HaRav
Yechezkel reiterated his request that the Rov not trouble
himself to escort him, the Brisker Rov said: "Mehr, hob
Ich taka nisht getracht" (I had not intended to go any
further). And so they took leave of each other.
Later the Brisker Rov explained that if he would not have
said this there would have been an element of geneivas
daas to HaRav Abramsky, as if he had actually intended to
escort him another few steps and that it was only because of
HaRav Abramsky's insistence on not troubling him that he had
gone back home. He therefore felt impelled to tell him that
he had truthfully never intended to walk him any further, but
had intended to take leave of him at that spot. (Heard from
HaRav Meshulam Dovid HaLevi Soloveitchik).
One of the geonim of Yerushalayim once discussed with
him a certain sugya in the seder Taharos at his
home. During the conversation, the gaon posed him a
kushya, and the Brisker Rov gave his response. The
person, who was certain that the answer did not work because
of the halocho that tumoh belu'oh (enwrapped
tumoh) does not transmit tumoh, began to
respond to what the Brisker Rov said. No sooner did the words
"tumoh belu'oh" issue from his mouth, than the Brisker
Rov, with a tremendous shriek that reverberated throughout
the house like someone who put his hand in boiling water,
confirmed that he was right in front of the entire company:
"Richtig. To'us, to'us. Ir zent gerecht. To'us,
to'us." (You are absolutely right: It's a mistake, a
mistake!). (In the name of HaRav Zeev Chechik.)
"No! I Do Not Know."
Once, when he was speaking to a certain talmid chochom
about a particular sugya, the Brisker Rov gave
over his own chiddush on the matter. In the opinion of
that rabbi, the chiddush seemed to contradict what the
gemora said explicitly in a certain place, and he
commented gently: "Der Rov vaist doch mistoma funn di
gemora . . . " (The Rov surely knows [what it says in]
the gemora), and he mentioned which gemora he
meant.
The Brisker Rov responded instantly: "Nein! Ich veiss
nisht" (No, I do not know!)
*
One Purim, a certain person who had great yiras Shomayim
was at the Brisker Rov's house, and as he was sitting at
his table the cup of wine by his side spilt onto the
tablecloth and stained it.
On motzei Purim, the same man came to his house again,
his heart stricken, and begged forgiveness from the Rov for
unintentionally staining his tablecloth. The Brisker Rov did
not answer him right away, as people usually do in such
cases, when they say something like: `What kind of question
is that? It is really nothing.' The Rov thought for a while
first, and only when he had internalized it in his heart did
he say aloud that he forgave the damage.
(Heard from mori verabbi HaRav Meir HaLevi
Soloveitchik.)
See in the book, part II, on what the Rov once said of
himself: "Ich bin achro'i oyf yedder vort vos ich red
arrois funn moil" (I am responsible for every word that
comes out of my mouth).
Truthfully, I Did Not Recognize You
One of the former residents of Brisk, who was once close to
him and one of his trusted friends, came to Israel after many
years had passed since their last meeting, which had been
before the onset of those dreadful years when the
institutions of the world collapsed and the survivors fled
Brisk and its sister cities in stricken Europe.
The Brisker Rov had received notice that this person wished
to come to his house, so that he was aware of the intended
visit. When the man arrived and was welcomed into the house,
he asked the Brisker Rov if he had recognized him immediately
by his face.
Here, it is worth noting how far people are from the way of
emess in such cases, in their desire to feel closer or
endear themselves to the person asking the question. But the
Brisker Rov was of a different brand. He did not refrain from
saying explicitly: "Truthfully, I did not recognize you. And
I do not even know if I would have recognized you at all if I
had not been told in advance that you were planning to come
to me . . . " (Heard from HaRav Menachem Zvi Berlin, rosh
yeshiva of Rabbeinu Chaim Ozer, who witnessed the
incident.)
During the harsh controversy over giyus bonos, when a
compromise was proposed to offer Sherut Leumi (National
Service) as an alternative to army service and it was
accepted by the heads of the government, all the Israeli
gedolim of those days, led by the Brisker Rov and the
Chazon Ish, declared a milchemes mitzvah even against
this pathetic "compromise."
In no way did the gedolim see the "compromise" as
changing the essence of the wicked decree one iota, and they
therefore came out with the famous psak halocho of
`yeihoreg ve'al ya'avor" (prefer death and not commit
the sin).
There were certain activists who went to the Brisker Rov and
argued that if the staunchly religious sector in Israel would
continue to fight even this compromise proposal of Sherut
Leumi as well, the government would not only harden its
stance and revert to their original demand of full
conscription for women, but they might also revert to their
former demand for compulsory conscription for bnei
yeshivos in Israel as well.
These activists argued that it was absolutely necessary to
compromise on this matter, in order not to put at risk even
what they had achieved in terms of the yeshiva bochurim.
At face value, this argument appeared logical and was
based on a fear that certainly had a realistic basis.
But the Brisker Rov answered: "We are not the
baalebatim of Yiddishkeit, that we can sell
parts of the Torah in order to save other parts. Our duty is
to stand firm as a rock before this intent to undermine this
sacred wall, and we have no authority to reach a compromise
on matters that we are commanded to fight for."
The Rosh Yeshiva of Beer Yaakov, HaRav Moshe Shmuel Shapiro
shlita, from whom we heard the abovementioned story,
added for emphasis: "We are not partners of HaKodosh
Boruch Hu, we are His servants."
The rov of Kommemiyus, HaRav Binyomin Mendelson, said at the
time that just from looking at the Brisker Rov's face on a
given day you could judge how the situation stood in terms of
the Sherut Leumi bill, and whether the danger still hovered
over the people of the Holy Land.
At the time, somebody came with a complaint to the Brisker
Rov: "I cannot comprehend it," he said. "The Rov rejects any
compromise or suggestion out of hand, and is not even willing
to hear it."
The Rov responded as follows:
"There was once a teacher of beginners who tried with all his
might to teach his young pupil to pronounce the word
`Kedorlo'omer' properly (in sefer Bereishis),
but he could not manage it. Again and again the child would
go over the word with some mistake or other. When the rebbe
managed to get him to stop saying `Kaldaromer,' the
boy would say `Karladomer,' and when the mistake was
pointed out to him the child would say `Kalradomer.'
He pronounced the word in every possible combination besides
the correct pronunciation of `Kedorlo'omer.'
One day the rebbe's patience ran thin, and he thundered at
him: "Why are you so stubborn? Say Kedorlo'omer
already!"
A look of astonishment came over the little child's face and
he said to the rebbe plaintively: "You call me stubborn, but
I have been saying that word in so many ways. You are the one
who keeps stubbornly insisting that it is not right."
The Brisker Rov needed to supply no further explanations with
regard to the man's complaint.
(Heard from Rabbi Avrohom Ehrlanger)
The Brisker Rov could find no inner peace on account of the
digs being carried out at the ancient graves near the grave
of the Rambam in Tiberias, and took all kinds of actions to
try to stop them. Among other things, he summoned one of the
leaders of the Mizrachi movement who held a senior public
office, whom he blamed for having a hand in that
treachery.
After some argument, during which the Brisker Rov spoke to
him in harsh terms about his part in that serious affair, the
man gave his word that he would instruct the authorities
concerned to stop the desecration of the graves and the
excavations on the site. However, the Rov was not satisfied
with just a promise, and informed him that he was sending two
of his sons with him to make sure that he would stand by his
word and give the proper orders.
As Rabbi Lorincz relates: "The Brisker Rov told me later that
the man was apparently very deeply offended at the total lack
of faith shown in him — so his sons informed him. They
said that he lost his temper and said some very angry words
about the fact that the Rov was sending them after him to
check that he would really stand by his promise.
"I was baffled," added Rabbi Lorincz. "What did he mean by,
`My sons told me . . .?' Didn't this take place in the
presence of the Rov, with the man facing him as he made his
harsh outburst?
"The Brisker Rov responded: `When it happened, my ears did
not absorb the words, and I did not hear a single one of the
harsh words that the man directed at me.'
"When I continued to express my amazement at how he could
reach such a high madreigoh that when he was attacked
so harshly he did not physically hear one word that was said,
the Rov answered me in a way from which I was able to grasp
how deeply his heart trembled over the disgraceful
excavations of the deceased, the ancient graves. This is what
he said to me:
"This is not a madreigoh at all, nor is it an
especially good trait. It is just something very simple.
During those weeks and days when the danger of the
excavations of the graves was still there, I never had any
peace of mind. I was totally absorbed in anger and pain over
the affair, to the point where I could not absorb anything
else in that period that did not pertain to it.
"`It happened not infrequently,' added the Rov, `that people
would talk to me about various subjects and I — I
simply did not hear their words, just simply not . . . My
mind was occupied the whole time with the effort to bring
about an abolishment of that evil decree and I was just not
able to take in other matters.
`The Mizrachi person's outburst over the lack of trust I was
displaying in him and in other people had no bearing on the
desecration of the graves itself, and therefore my ears
completely failed to absorb any of it. . . So that I would
not have known anything about it had it not been for my sons
who told me about it after the decree had been rescinded,
when the excavations on the site had been halted.' "
During the battle and the enormous controversy which ensued
over the idea of establishing a `unified religious front,'
when it became apparent that it would be removed from the
agenda and not materialize at all — to the complete
satisfaction of the Brisker Rov — someone discovered
from reliable sources that various people who had an interest
in the religious parties were attempting to reinstate the
idea and to still bring about such a coalition.
This person, who was one of the Brisker Rov's friends, was
very much afraid of the Rov finding out about this worrying
new development and of it causing him excess anguish. He went
to R' Yoshe Ber (the Brisker Rov's son) with the
shailoh of how to proceed, and was told that for the
good of the cause, he must inform the Brisker Rov so that he
could take steps to frustrate the plan.
However, to his immense surprise, when this person approached
the Rov with a trembling heart and with his knees shaking and
told the Rov the news, the Rov's face remained as peaceful as
ever. He showed no signs of any special emotion as he
pronounced decisively: "Mir hobben gettoen vos mir hobben
gekennt" (We did what we could to foil the whole
business) — "but if HaKodosh Boruch Hu wants it
to be, it is not our affair, since we have fulfilled our
obligation of hishtadlus to the fullest extent."
In this context, the Brisker Rov went on to explain the words
of the Midrash brought down in Yalkut Shimoni
(Shmuel II remez 163): "Four kings — what one
demanded, the other did not. They were Dovid, Assa,
Yehoshofot, and Chizkiyohu. Dovid said `I will pursue my
enemies and overtake them . . ." Hakodosh Boruch Hu
told him, `I will do it [for you].' As it says, `And Dovid
smote them from evening until night.' Assa came and said, `I
have no strength to kill, but I will pursue, and You do [the
rest].' HaKodosh Boruch Hu said, `I will do so.' As it
says, `And he pursued them, Assa and the men who were with
him.' It does not say there that they were `broken before
Assa,' but it says they were `broken before Hashem.'
"Yehoshofot came and stated, `I have no strength either to
kill nor to pursue, but I will herewith sing a song, and You
do [the rest].' HaKodosh Boruch Hu said, `I will do
so.' As it says, `And when they broke out into song, Hashem
placed ambushes.'
"Chizkiyohu came and said, `I have no strength to kill or to
pursue, or to sing shira, but I will sleep in my bed
and You do [the rest].' HaKodosh Boruch Hu told him,
`I will do so.' As it says, `And an Angel of Hashem went out
and smote the camp of Ashur." Here the Midrash
ends.
These words require explanation. If behavior like King
Chizkiyohu's was appropriate in that he said, "I will sleep
in my bed and You will act," then why did the other three who
were mentioned in the Midrash not act likewise? And
why did King Dovid need `to kill,' Assa `to pursue,' and
Yehoshofot to sing shiroh?
From here we learn, continued the Brisker Rov, that each one
of us has an obligation to act as far as he can and as much
as his strength permits. Dovid Hamelech, whose strength was
in pursuing and killing, was obligated to do so.
Assa, who by then lacked the strength to kill, was at least
obliged to do whatever he did have the strength for: to
pursue. However, Yehoshofot, who had neither the strength to
kill nor to pursue, was in any event expected to sing
shiroh.
But since King Chizkiyohu had no strength for any of these
three things — killing, pursuing, or singing
shiroh — he said to HaKodosh Boruch Hu:
"I will sleep in my bed, and You do [the rest]."
The words of this Midrash contain a lesson for
generations: Each one of us has an obligation to act whenever
necessary with all the strength he has at his disposal. But
when it is something beyond his reach, he can say to
HaKodosh Boruch Hu: `I will sleep in my bed, and now
You do [the rest]. "
"It is the same with us," concluded the Brisker Rov. "We have
done everything in our power to prevent the danger of the
establishment of a unified front. We are therefore in the
situation of not having the strength to do any more. So now
we can lift up our eyes and say to HaKodosh Boruch Hu:
"I will sleep in my bed and You do the rest."
Rabbi Amram Blau was once locked up in Ramla Prison for the
`crime' of his vigorous protests against Shabbos desecration
and breaches of religion. With Pesach coming close, various
activists made every effort to get him freed for the Seder
night.
One of the senior government officials in Israel was a
prominent talmid chochom who would sometimes come to
the Brisker Rov's house to bask in his Torah. That
erev Pesach, Rabbi Amram's son went to the Brisker Rov
to ask him to speak to that official to persuade him to wield
his influence on the appropriate authorities who could
authorize the leave.
The Brisker Rov did not hold any great hopes of that person's
readiness, even maintaining that it was hardly worth the
effort to try to convince him. Nevertheless, he told Rabbi
Amram's son that if he really wanted him to speak to that
person then he should have him come to his house.
Hardly was the person asked than he rushed over to the Rov's
house and heard out his request. The man responded that if
Rabbi Amram would declare that during the whole period of his
leave he would not take part in any demonstrations, it would
be easier to get the consent of the authorities.
When the Rov heard these words he shouted loudly: "You would
make conditions with me? Did I call you here to make
conditions with me?" And for a few minutes he did not spare
his tongue on the man, expressing himself in the harshest
terms.
Those who were present in the house and witnessed the harsh
interchange, were shocked at the fierceness of the words, and
feared the reaction of that distinguished person. But to
their astonishment, in spite of it all, that public official
wielded his considerable influence on the appropriate
parties.
His efforts were crowned with success, and Rabbi Amram spent
that Seder Night together with his family, as he did every
year.
(Heard from Rabbi Amram's son, HaRav Yeshaya Blau).
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