Like its predecessors, it contains hundreds of fascinating
facts and vignettes about Gedolei Yisroel, and at the end, a
comprehensive index of all the six volumes of the series,
which has been received most enthusiastically by the Torah-
true public.
Noted educators testify to the great benefit which this
series has brought, primarily because of its unique makeup of
mussar messages presented in a most readable style,
well adapted to this particular generation.
We present here more selected stories and facts from the
sixth and final volume of Oleinu Leshabeiach.
*
Maran HaGaon R' Leib Chasman Pointed to One Sefer
How moving it is to read the following story we heard from
HaRav Yosef Buxbaum, which vividly illustrates that even
gedolei Yisroel who emulate the ways of Hashem —
all their ways are righteous. Even when beset by terrible
times, at the apex of suffering and hardship, they stood
steadfast in their ways, not budging from halachic
strictures, refusing to benefit from property that was not
theirs.
This took place when Yeshivas Chevron, located at the time in
the holy city of Chevron, was required to prepare a list of
seforim that had graced their Torah library before the
uprising of 5689 (1929), a treasure store that had been
pillaged and destroyed by Arab rioters. The list was to be
handed over to the British High Commissioner with an itemized
estimate of the value of each one, and finally, a monetary
request for reimbursement submitted by the Otzar
Haseforim.
The following amazing story can be distilled from documents
in Rabbi Buxbaum's archives.
The list which was duly prepared was not signed by the
roshei yeshiva for a long time, to the bewilderment of
the Commissioner's legal representative. He approached them
to ascertain the reason for the delay.
"The list lay on my desktop," admitted HaRav Moshe Mordechai
Epstein, the Rosh Yeshiva, "awaiting my final approval. But
at one point, the Mashgiach, HaRav Leib Chasman, entered my
office and asked to see it. Suddenly, he pointed a finger at
one book, announcing that this one volume had not been
destroyed or stolen by the rioters.
"`I borrowed this book from the otzar seforim a few
days before the pogrom, and it is in my possession,' he
said."
This presented a severe problem.
One copy of the list had already been given to the High
Commissioner, who had urged the legal representative to
complete the procedure, since this matter of reparations
could no longer be delayed.
The Mashgiach however, was adamant in refusing to allow that
one volume to appear on the list as being missing —
since it was in his very possession. On the other hand, if it
were erased from the list, the governor would see the erasure
and claim that the entire list was inaccurate and therefore,
invalid.
To compound the situation, the yeshiva, and its otzar
seforim were in dire deficit, and receiving reparations
would have been a tremendous help.
But all of these considerations had absolutely no effect on
the Mashgiach, who refused to budge from his position that
one could not ask for reparations on a false premise.
Just consider this exalted stature, this nobility of spirit
of R' Leib, who refused to receive remuneration for one
single volume without justification.
Consider again the background to this issue. The yeshiva had
just suffered from a devastating pogrom in which ten of its
precious students had forfeited their lives! Anyone not
brought up on the all-encompassing, demanding just laws of
the Torah, might have argued that it was virtually a mitzvah
to glean as much reparations as possible, even if there was a
small problem.
And what was the end?
The attorney explained to the governor the reason behind the
delay. The latter was so deeply impressed by the honesty and
integrity of the roshei yeshiva that he agreed to
forgo their oath and the declaration necessary for receiving
indemnities. He immediately approved the list presented to
him, complete with the crossing-out of the one entry of the
volume which was in the possession of R' Leib the
Mashgiach.
The truthfulness and strict sense of justice also found its
glowing expression in the official personal claim for
reparations filed by the Mashgiach, which noted the five
pounds Sterling he had lost, but being unsure that the Arab
rioters had actually stolen them, he wrote that he did not
wish to claim this loss.
"I Don't Know How to Do Teshuvoh!"
Every Purim, children are wont to set off fireworks which
strike terror in many hearts — and worse, cause
injuries. What is a boy supposed to do if he caused a
friend's finger to be blown off? How can he do
teshuvoh for such damage?
HaRav Yitzchok Zilberstein tells that the boy who ignited the
gunpowder that inflicted the above injury went and knocked
upon the door of Maran HaGaon HaRav Aharon Leib Shteinman and
asked how he could possibly do teshuvoh for his
terrible deed.
The gaon replied: "I really don't know how one does
teshuvoh for such an act!"
The boy tried again and again, but the gaon wrung his
hands helplessly, as if to say, "I don't know; I cannot help
you," but he did not utter another word.
HaRav Zilberstein explained that reply, saying that truly,
there is nothing one can do. There is no practical way of
repenting that sin and injury.
The Sefer Chassidim questions the seeming redundancy
of the words, "And he shall return the theft which he stole."
He replies (simon 595) that if the thief returns the
stolen item that selfsame day, it suffices. But if he only
returns it after a day or two, there has been a loss
involved. If it was a work animal, like an ox or donkey, the
owner could have plowed with it during the interim etc. Thus,
even if the thief returns the animal, but does not reimburse
the victim for his financial loss of the use of the stolen
item, he still remains a thief . . .
In addition, it is stated in Sefer Chassidim, that if
one wishes to come altogether clean of the sin in the eyes of
Heaven, he must compensate the victim for his anguish as
well, and so on for every other kind of loss.
If in such cases it is so difficult to gauge the damage, the
pain etc., how much more difficult is it in our case, where a
child lost his finger. How can one reimburse him for that?!
It is virtually impossible! And this was what HaRav Aharon
Leib wished to convey by his silence.
One cannot help wondering how, in spite of all the warnings
issued by rabbonim before Purim, we still hear those shots
and explosions which can cause even a healthy man to faint
from the shock. Where are the parents? Where is the
chinuch?
He Consecrated His Sick Son
A famous personality, a non-religious man, once came to
Kollel Beis Dovid, with a request. His infant son was
critically ill. The doctors had already despaired of his life
but he was asking the kollel members to pray for him,
nevertheless. "What must I do for him to get well?" he
asked.
We preferred to send him to our sister-in-law, Rebbetzin
Kanievsky tichye, daughter-in-law of the Steipler Gaon
ztvk'l and have her show him in to her father-in-law.
First, however, we suggested that he consecrate this son to a
life of Torah.
Amazingly enough, this suggestion was embraced by that
secular person, the suffering father, and he even called his
wife up to inform her of his decision. She agreed, as well.
Thereafter, he traveled to Bnei Brak and was taken in to the
Steipler.
The Steipler skimmed over the note which his daughter-in-law
presented to him about the sick child, and immediately
declared, "It is nothing. It will pass. You have nothing to
worry about."
And so, indeed, it was. There was a sudden, inexplicable turn
for the better in the baby's condition. The doctors
themselves were at a loss to explain it.
When I later met the specialist who had been called in to
treat the child, he told me about the medical miracle, adding
that in the hospital file, it was noted that they could not
explain the recovery. I then told him what had transpired
with the father, and the specialist then nodded, "Ah, now I
understand . . . "
A Question from the Advertisement Department of the
Newspaper
A person is sometimes fired with enthusiasm about doing a
certain act, in his eyes a worthy one, being certain that
this is a superlative mitzvah. In truth, the act is no less
than a sin, and he should refrain from it altogether!
A man working in the advertising department of a famous
newspaper came to me with the following story: A certain
person had called up to place an ad that he wished to sell
his three-room apartment for a designated sum. The cost of
the ad was 1,000 shekel.
Only a few moments later, another person called, asking to
insert an ad that he was interested in buying a three-room
apartment. His specifications corresponded exactly to those
of the previous caller regarding location, size, price
etc.
The cost of the second advertisement was identical to the
first: 1,000 shekel.
The man who came to me said that he had made a rapid
calculation that he could save two Jews a considerable sum by
referring the one to the other; surely this must be a great
mitzvah! What an excellent `shidduch'!
Surely, his intentions were the finest, the proof being that
he was not asking for any remuneration for himself. He was
doing it purely for the sake of the mitzvah. Perhaps this
could be considered hashovas aveidah or ve'ohavto
lerei'acho komocho. Perhaps he could gather up some more
mitzvos in the process!
I cannot say that this involved a real act of hashovas
aveidah at all, especially since so long as he is
employed in the advertising department of the paper, he is
not permitted to make use of the information which he
receives in the context of his work. And even more important,
he is not permitted to cause the paper such a major loss by
the use of that information.
If he did go through with his `beneficial' idea, his employer
would be fully justified in firing him!
Lessons Learned from a Prime Minister
I once had the opportunity to meet — per the request of
gedolei hador — with the prime minister in his
office. I learned many important lessons from that meeting
connected to prayer and to the initial bond that ties us to
the Creator. As follows:
A week before my appointment, my history was thoroughly
reviewed by computer to see if there were any criminal
offenses in my past.
No one makes such a thorough investigation by Hashem! On the
contrary, the place that baalei teshuvoh, people with
a sinful background, occupy is considered higher than that of
regular people, and only tzaddikim gemurim can attain
such an exalted level!
When I arrived at the office, I was examined from head to
food to make sure I was not carrying any explosives or
weapons. The car in which I arrived was also given a thorough
going-over. In fact, a police sapper crept under the car to
examine it from below.
When we come to stand before Hashem in prayer, no one checks
if we are carrying anything dangerous . . .
I was instructed to appear well groomed, in tailored clothing
as befits the occasion. Hashem does not examine our clothing;
He accepts everyone as-is, even if they are dressed very
simply and poorly.
I was alloted a mere six minutes for the appointment to
present my plea; six minutes — no more.
Hashem never turns a supplicant away. The longer one prays,
the better. The more one's prayers, the longer a life he is
granted.
I knew that if I made some error in my verbal presentation, I
could not take back my words. What was said was said.
By Hashem, one is always permitted and enabled to make
amends, to improve oneself.
The final and main lesson was that nothing was accomplished
by my visit. But when one stands before Hashem, the King of
kings, in prayer, one is guaranteed that his plea will always
make an impression, an impact, even if we cannot see it. No
prayer goes unanswered. "He hearkens to their cries —
and succors them."
Half an Hour in the Beis Haknesses
During the shivah mourning of Rebbetzin Eliashiv
o'h a Canadian Jew came to pay his condolences to the
family. He announced that he had come specially in order to
show his appreciation for the assistance which the rebbetzin
had extended to him. He expressed his deep pain and
commiseration for the family's loss.
He then related that one of his daughters had `strayed from
the true path' to the point of conducting herself like a
complete non-Jew. She went so far as to marry a gentile.
"All of my efforts to dissuade her from this step were in
vain and fell upon deaf ears," he told the family. He
actually blamed himself for this in having left Eretz
Yisroel with his family to seek a better livelihood
abroad.
This daughter left Canada and moved to Switzerland with her
gentile husband. Several years later, the marriage was
dissolved and they separated. This took place in Elul and she
died very suddenly, right after Yom Kippur.
The rabbis in Switzerland refused to give her a Jewish
burial, arguing that even though she had separated from her
gentile husband before her death, nevertheless, she had lived
with him as a gentile for many years prior and conducted
herself altogether as a non-Jew. She had no place in a Jewish
cemetery, they said.
"I contacted the Rebbetzin," continued the father, "and
begged her to ask her father, HaRav Eliashiv, for his opinion
in this matter.
"Your father," he wept before them, "wanted to know what she
had done on the final Yom Kippur before her death. I made a
thorough investigation among the people of the local
community in Switzerland and learned that she had visited the
synagogue for about half an hour."
When HaRav Eliashiv heard this, he ruled that she be given a
Jewish burial since that act proved that her soul had still
remained connected to her people and that she had still
identified herself with the essence of Yom Kippur, the Day of
Atonement.
It was safe to assume that sentiments of repentance and
remorse had smitten her on that day over her past sins.
"In the End — All is Heard"
A person is sometimes misled to believe that he can do vile
things in secret and that no one will know about them. But he
is mistaken, and this error can cost him dearly.
I know of an amazing incident to prove that "in the end, all
is heard." Nothing can remain forever hidden. The following
was told to me by the very rov in whose home it took
place.
A yeshiva student came to this rov and said that he wished to
learn to drive but he was aware of the prohibition of
gedolei Torah and roshei yeshiva, who would
oust any [unmarried] student who took driving lessons and
received a driving license.
He wished to discuss this matter with the rabbi, explaining
that if he did take driving lessons, he would only do it in
another city so that no one would know of it.
"I advised him strongly against it," this rabbi relates, "and
warned him that if he did so, it would eventually be
discovered, no matter what means he took to conceal the fact,
and he would be expelled from his yeshiva. Furthermore, no
other yeshiva would agree to admit him and he would encounter
problems when it came to shidduchim, as well.
"The young man left my house greatly disappointed for not
having gained my approval to take driving lessons. I could
not help noticing that as he left, he made a dismissing,
deprecating gesture with his right hand, as if to say, `What
nonsense.'"
The student in question was not a bad type at all; in fact,
he had an excellent reputation in his yeshiva, but he seemed
to be possessed by a drive to drive. Possessed — to the
point that it overcame his better judgment and good sense.
What was the end of this story? The young man did not listen
to the rov's advice and actually took off time from yeshiva,
during the middle of the zman, to take driving
lessons. He successfully passed the test, received a license,
and began driving his father's car. To be sure, he made every
effort to keep this concealed from his friends.
One rainy day, he was involved in a serious accident. He was
fortunate to emerge alive with an injury: his right hand
became useless.
The time came for him to begin shidduchim. He met with
a girl whose fine character and background was compatible
with his own good name. All went well and they had almost
decided to become engaged. But on the last meeting, the girl
suddenly realized that his right hand was not functioning
properly; the movements were slow and awkward.
She told her father about this and he made inquiries.
learning that the young man had taken off time from yeshiva
studies, learned to drive, had taken a test, and after
receiving his license, had been involved in an accident.
The father of the girl suggested to the young man that they
go together to a certain rov, who was also known to be well
versed in medical matters, and ask his advice.
When the young man learned which rabbi was being suggested,
he turned deathly pale. "Anyone — just not him!" he
declared. This was, of course, the very rabbi who had tried
to deter him in the first place.
This shidduch was never finalized. "And if you ask
me," said that selfsame rabbi who told this story, "I believe
that he missed out on his true zivug. I believe that
the girl in question suited him excellently in many aspects,
but once she saw his defect, she decided to break off. Who
knows what will happen to him in the end . . . " he
concluded.
