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HaRav Isser Zalman Meltzer zt"l: Chalutz Before the Camp
By A. Yitzchaki
Yeshivas Eitz Chaim in Slutzk and in Kletzk. The journal Yagdil Torah. Chidushim of the Ramban on the Shas. Otzar Haposkim. Vaad Hayeshivos. Even HaEzel. These are only some of the monumental accomplishments of the great gaon, Rav of all Israel, R' Isser Zalman Meltzer who died on the tenth of Kislev, seventy-one years ago.
Yagdil Torah was a journal, founded by the great gaon, R' Isser Zalman Meltzer in 5669 (1909) when he was rav of Slutzk. In an introduction to one of its issues, he comments on the passage in Mishlei, "If you seek it like silver and search for it like treasures, then you shall understand the fear of G-d," explaining why Shlomo Hamelech felt it necessary to express his point by using two analogies: the search for silver, and the search for a hidden treasure.
"`If you seek it like silver,'" he says, "refers to man's unrelenting, dauntless pursuit of a livelihood. `And like treasures you shall search for it,' alludes to the tremendous zeal and energy that one who searches for a hidden treasure expends. Only when all these traits—zeal, indefatigability and dauntlessness—are called into play, does `one [come to] understand the fear of G-d.'
"The reason zeal applies to the search for a treasure, is that once a person learns that a treasure lies buried in a specific place, he will begin digging for it with all his might. Only when he fails to discover it, will he despair and grow weary. One who has a family, though, has no choice but to support it. As a result, he continues to strive to earn a living his entire life, never despairing, never growing weary."
The attributes of indefatigability, dauntlessness, zeal and alacrity, run like golden threads throughout the tapestry of his life, and were his salient traits. He established many unique and vanguard institutions, devoting himself to their support and maintenance with unrelenting fervor and zeal, never abandoning them in midstream. Whenever something had to be done, he was the first to offer his services, even if they had not been solicited. He was "the Chalutz before the camp."
Slutzk in Lithuania/Russia
Slutzk
The pioneering spirit of R' Isser Zalman manifested itself in many areas. When the Ridbaz, who was Rav of Slutzk, sought to establish a branch of Slobodke in his hometown, he asked the Alter of Slobodke, R' Nosson Tzvi Finkel, to send him a group of students and a rosh yeshiva who would spearhead the project. At that time, White Russia and the regions of central Russia were populated mainly by Jews. Regarding Slutzk as the gateway to those areas, the Ridbaz hoped that the yeshiva would rescue them from ignorance and boorishness.
The Alter sent fourteen of his best students to Slutzk, and they became known as "Yad" HaChazakah. Because the Alter was familiar with Rabbenu's pioneering spirit and knew that he was imbued with a deep desire to spread Torah, he appointed him rosh yeshiva. Although Rabbenu was only twenty seven at the time, he already held a position as a rosh yeshiva in Slobodke. Nevertheless, he did not hesitate to accept this new offer. Like a true pioneer, he left his spacious home in Kovna, his prestigious post as rosh yeshiva, and headed for Slutzk.
The Ridbaz
Before the opening of the yeshiva, the Alter stipulated that the Ridbaz and the members of his community would support the yeshiva, and R' Isser Zalman would be responsible only for its spiritual state. However, due to the overwhelming concerns of the Ridbaz, the financial burdens of the yeshiva fell on the shoulders of Rabbenu. Although the yeshiva was in dire straits, R' Isser Zalman, with characteristic dedication and zeal, assumed that burden too.
At one point, when his health deteriorated, and he began to doubt that he could carry the full brunt of the financial aspects of the yeshiva, one of the Jews of the city rallied to his aid and bolstered his spirit. "Rabbenu," he said, "there is a tradition that R' Chaim of Volozhin said that a yeshiva is like the Holy Ark which bore its bearers. So please, don't worry!" That dedicated Jew not only spoke, he also helped Rabbenu secure money for the yeshiva.
In any case, Rabbenu became rosh yeshiva, mashgiach and administrative director of Yeshivas Eitz Chaim of Slutzk.
One of the many students of the yeshiva, the gaon, R' Eliyahu Henkin, wrote: "Rabbenu served the yeshiva, not only as a rosh mesivta, but also as a director, who took care of all its material needs. He was also its mashgiach, because, under the circumstances, it was impossible to hire a separate one. In most cases, the same person cannot supervise both the spiritual development and the learning levels of his students. However, R' Isser Zalman was able to fill both functions.
With R' Isser Zalman as its rosh yeshiva, Eitz Chaim flourished. The number of its students grew, and for a few years, the yeshiva wandered from shul to shul. At last, though, it acquired a magnificent edifice, to which students from all over Russia flocked. From Moscow, St. Petersburg and even distant Caucasia, they came to study Torah.
Rabbenu bequeathed his pioneering spirit and deep sense of dedication to his students, and sent R' Eliyahu Henkin to Caucasia to found yet another yeshiva. The far-reaching influence of Rabbenu is reflected in a report written by a group of rabbis from America about religious strife in the Caucasian region of Bagistan, and about the staunch dedication of its Jews to their faith. Surely, what they witnessed was the result of the labor of R' Isser Zalman's students, who had been trained to teach Torah in spiritual wastelands, and to raise knowledgeable generations of Jews, capable of withstanding the religious persecutions of the Communist regime.
Despite the many demands of his position in Slutzk, R' Isser Zalman sought broader horizons. Regarding his yeshiva as a springboard from which to spread Torah throughout Russia, he continued to encourage and establish new yeshivos.
R' Eliyahu Henkin writes about this in his book, saying, "He journeyed with me, in order to help me find a rabbinical position. In time, he found me a post as a rosh mesivta in a yeshiva Stolepski, to which he sent students from Slutzk, who strengthened the yeshiva and established my position there."
R' Pesach Pruskin, who opened a yeshiva in Shklov, under the aegis of the Alter of Slobodke, was also helped by Rabbenu.
The building of the Kletzk yeshiva in 2009
In 5690, the new edifice of the Kletzk branch of Eitz Chaim, headed by Rabbenu's illustrious son-in-law, Maran R' Aharon Kotler, was dedicated. R' Isser Zalman, who had already moved to Eretz Yisroel, returned to Europe in order to participate in the event, which was attended by the world's greatest roshei yeshiva, among them R' Eliezer Yehuda Finkel and R' Elchonon Wassermann. [The yeshiva of Slutzk was transferred to the Polish city of Kletzk, because of the Communist threat.] The chanukas habayis celebrations lasted for a full week, and were attended by all of the city's residents and many of the world's gedolim.
The Founding of Yeshivas Brisk
R' Isser Zalman utilized his visit to spread Torah. At that time, he advised one of the students of Mir—who was the gaon, R' Michel Feinstein—to study in Brisk for a number of months in order to learn the approach of the city's rav, the gaon, R' Yehoshua Zeev (the Brisker Rav). R' Michel replied that he had to receive the rosh yeshiva's permission, first. Rabbenu approached R' Eliezer Yehuda Finkel, who agreed to send a select group of Mirrer students to Brisk twice a year. These groups would study with R' Yehoshua Zeev, and would be called, "students of Mir who are in Brisk." As a result of this idea, the Brisker yeshiva, headed by the Brisker Rav, was founded.
His purpose in founding the publication Yagdil Torah, was to spread Torah in the Diaspora, and to encourage young bnei Torah to continue learning with added zeal and fervor. In its first issue, Rabbenu writes: "...We know that many of our readers will ask what we have to gain from [such a publication]. Some will say: who can guarantee that it will really strengthen Torah? Others will claim: we no longer know how to inspire the younger generation. As far as gedolim and rabbonim are concerned, why do they need journals? They can find other platforms for chidushim. New books abound every day, kein yirbu!
"While it is true that the geonim don't need me to help them find platforms for their chidushim," he adds [after presenting the above mentioned explanation of the verse in Mishlei: `If you seek it like silver...'], "However, we are aware of the necessity of strengthening the hearts of the youth, and inspiring both the younger generation of Torah students who are being trained to be gedolei Torah, and the baalei batim, who were once bnei Torah, but had to leave the yeshiva world in order to earn a living. [One must not] presume that such a journal, founded in order to present Torah thoughts, and to arouse and strengthen the weak and indifferent, will not bear fruit. We do not believe in despair. We believe in searching for ways and means to raise the glory of Torah and yir'a."
Many gedolim and important Torah scholars participated in Yagdil Torah. Quite a large number of those who later became famous as a result of their seforim, published their first chidushim in Yagdil Torah. Among them are the geonim,, R' Moshe Mordechai Epstein, the Afikei Yam, the Dvar Avrohom, R' Shimon Shkop, R' Yechezkel Abramski, R' Elchonon Wassermann, and many others.
Throughout his life, he paid no heed to his personal needs or concerns. After the Communist victory, the yeshiva suffered from terrible distress and from the pressures of the authorities. Rabbenu tried to persuade the authorities to permit Jewish children to study in chadorim, and was imprisoned a number of times as a result of his activities on behalf of Torah.
Even when his situation grew unbearable, he refused to abandon the people of Slutzk who relied on him to console and help them during that bitter period. Only after he was imprisoned for six weeks, awaiting to be tried twice for the "sin" of spreading Torah, did he send his son- in-law, R' Aharon Kotler, to the Chofetz Chaim to ask if he was permitted to leave Slutzk and move to Kletzk.
Even during his old age, when he lived in Yerushalaim, he was willing to risk his life and to suffer sorrow and distress, in order not to plunge the city's Jews into despair. During the war of 1948, when Yerushalaim was besieged and bombarded, Rabbenu was nearly eighty. However he still refused to leave the city because he felt that his departure would deflate the morale of some of its residents.
The meeting with Ben Gurion: (from the left) R' Menachem Porush, HaRav Tzvi Pesach Frank, HaRav Isser Zalman Meltzer and HaRav Meir Karelitz
Initiatives for Torah
His entire life was an endless saga of devotion to the public and of concern for both its spiritual and material needs. Only a few are aware of the fact that many important and influential enterprises were initiated by him. His son-in-law, R' Aharon Kotler, related that it was Rabbenu who conceived the idea of founding Vaad Hayeshivos. He suggested it to the Chofetz Chaim, when the two met in Warsaw, and the Chofetz Chaim enthusiastically endorsed his plans. Joined by R' Chaim Ozer, Rabbenu proceeded to spearhead its founding.
In 5685 (1925), Rabbenu bequeathed a precious gift to the Torah world: the corrected and annotated edition of the chidushim of the Ramban on the Shas. He also encouraged others to issue corrected manuscripts of our rishonim, and as a result an association called Ohr Olam was established to publish the manuscripts of our rishonim which had been stored in libraries the world over. One of the members of that enterprise, R' Yechezkel Sarna, wrote: "This institution is founded through the initiative of the gaon beYisroel R' Isser Zalman Meltzer, zt"l.
When R' Yechezkel Sarna visited Rabbenu at his home, he asked him: "Should one as great as you spend his time deciphering the annotations of the Ramban? Students from the yeshiva can do the work for you."
Hearing this, Rabbenu showed R' Yechezkel a certain portion of the Ramban's chidushim and asked him to explain it. R' Yechezkel read and reread the text, but could not fathom Ramban's intent. Rabbenu then told R' Yechezkel how he had proofread and corrected the errors which had cropped up in that text over the generations, and demonstrated how he had clarified and elucidated all the unclear points.
R' Yechezkel Sarna was deeply moved, and said: "If such is the case, you and only you must assume the sacred task of deciphering the chidushim of Rabbenu Moshe ben Nachman!"
Jewry owes Rabbenu a deep debt of gratitude too, for having salvaged whatever he could of the writings of the Amud HaEish, R' Yehoshua Leib Diskin. R' Yaakov Katzenelenbogen describes how, in 5700 (1940), Rabbenu approached him and said: "R' Yaakov, please make every possible effort to collect all the chidushim of the Maharil Diskin. Your father, R' Rafael, is the only man capable of deciphering the hints and allusions of R' Yehoshua Leib, which were written on notes and bits of paper, in a very brief manner and with many initials and cross references."
R' Rafael accepted the assignment, and made a monumental effort to compile the Maharil's writings. Indeed, Rabbenu had selected the best possible candidate for the challenge, for R' Rafael had spent many years as the aide-de-camp of R' Yitzchok Yeruchom Diskin, son of the Maharil. During that period, he merited to hear and absorb many of the Maharil's chidushim, and in time became a master of that great godol's school of thought. Even after R' Yitzchok Yeruchom's death, R' Rafael continued to decode those hidden secrets, and to bequeath the world the illuminating, resplendent thoughts of the Maharil Diskin.
Innovation In Service of Halacha
Over the years, Rabbenu became keenly aware of the urgent need to gather the halachic rulings scattered throughout the thousands of responsa works which have been published over the generations, and to present them along with succinct explanations of the reasons behind them. These rulings would then be arranged according to the order of the Shulchan Oruch, and presented in a many volume series.
His purpose in promoting this project was to make it easier for rabbis and dayanim to issue rulings according to the halacha. He also felt that such an endeavor would spur the development and progress of budding Torah scholars, and provide a broad field for the expression of their talents. It would also be a source of income for eminent talmidei chachomim who had escaped the Nazi inferno, and had come to Eretz Yisroel without a penny to their names. And so, the idea of Otzar Haposkim was born, and together with R' Yitzchok Halevi Herzog, who had conceived a similar idea, a great enterprise was established.
Very few know that it was Rabbenu who established religious councils in every settlement in Eretz Yisroel. These councils, he stipulated, would be composed of only Torah observant people who would administer the financial aspects of the religious services of their respective communities.
He was prompted to take such a step for two reasons. The first was that the National Committee had begun to bear down on the Land's Torah and religious institutions, curtailing and limiting their vital expenditures. The other was the fact that it was impossible to allow non observant people, among them Sabbath desecraters who haughtily trampled Torah and mitzvos, to make decisions regarding the budgets of yeshivos and Talmudei Torah. These bodies had to be denied the right to intervene and decide in such issues.
Deliberations with the National Committee on this issue lasted for a number of years, until, in Av 5795 (1935), twenty eight rabbis, headed by Rabbenu, signed a proclamation approving the founding of sovereign religious councils in every city and settlement which would administer all the religious affairs of their respective constituents.
R' Isser Zalman's net was cast throughout the land. At the beginning of the Second World War, he summoned one of the students of Eitz Chaim—Rav Moshe Dovid Tennenbaum, and said: "The chareidi residents of Tel Aviv have asked me to help them establish a Talmud Torah for their children. Reb Dovid, I want you to move there, and found a branch of Eitz Chaim. Reb Moshe Dovid accepted the assignment, and set out for Tel Aviv despite the difficulties which prevailed in those days.
R' Moshe Dovid Tennenbaum related that Rabbenu had once said to him: "You won't have olam hazeh as a result of your efforts to build the Talmud Torah. I feel obligated to tell you that if you succeed in your endeavors, neither you nor your employers will have nachas. The board of the Talmud Torah will say: `Look! The school is a success, so why import someone from Yerushalaim to run it? We might as well hire a principal from Tel Aviv.' If you don't succeed, they will of course blame you. But don't let this vanquish you, for the concept of `Talmud Torah' will penetrate the minds of the people through your efforts, and, for you and for me that is quite enough!"
When Reb Moshe Dovid related this story, he added: "It is difficult to understand how much wit, wisdom and foresight were embedded in Rabbenu's words."
The influence of R' Isser Zalman on the Jews of Yerushalaim in general, and on bnei Torah in particular, was decisive. In his eulogy of him, R' Aharon Kotler said: "He established the learning approach [now used] in Eretz Yisroel and raised remarkable gedolei Torah. Not only are the graduates of Eitz Chaim in Yerushalaim his students, but so are countless numbers of bnei Torah from other yeshivos, who were influenced by his approach. These students were drawn to him, because he would uplift and raise every ben Torah. As a result, all sought to tell him their chidushim, because the encouragement he gave them was palpable."
One of the thousands of bnei Torah whom he encouraged and drew close related a typical story about his first encounter with Rabbenu. That student was none other than the present Chief Rabbi of Yerushalaim, the gaon R' Yitzchok Kulitz.
"When I was only fourteen years old, and a student in Yeshivas Chevron, I made my very first chidushim. `Go to Rabbenu, and recite them before him,' I was told. With trepidation, I knocked on Rabbenu's door one motzei Shabbos, only to be greeted by Rabbenu himself, in all his glory and splendor. With characteristic warmth, he greeted me with a `gutte voch.' He invited me in, and my heart began to pound. I was so frightened by his exalted stature, that I could hardly speak. I told him that I was a student in Chevron, and that I had come to recite one of my chidushim. `Would you be so kind as to hear me out?' I asked.
"`I will be very happy to hear you. Please sit down,' he said, his face glowing with a good heartedness and geniality one rarely encounters.
"I began to recite my chidushim, and he—the rosh yeshiva, the rav of all Israel—listened to me raptly. He explained my words, and asked me questions, which I, a young fourteen-year-old, had never thought of, and barely understood. Every now and then he would remark: "You speak so well. Your svora is so good. You explain yourself so clearly. Yes you have indeed understood the questions of the Ketzos."
"Every now and then the Rosh Yeshiva would approach his book shelf, take out a sefer, and show me pertinent Talmudic texts and chidushim. As I have already said, in the beginning, I had found it difficult to utter a word. However, quote rapidly, due to the pleasant and warm atmosphere Rabbenu had created, my words began to flow freely and easily.
"Words cannot convey how I felt at that moment, nor can they depict how he encouraged me and inspired me to continue making chidushim and to progress in learning. I cannot describe the impact he had on me, and the great benefit I had derived from coming to him."
In that manner, Rabbenu presided not only as rosh yeshiva of Eitz Chaim, but also as rosh yeshiva of the entire generation. He instilled thousands of bnei Torah with the desire to learn, and helped them savor the sweetness of Torah. His blessed influence spread throughout the Land.
He called his monumental work, Even HaEzel, and in its title page writes, "It is written: "You shall sit beside the ezel stone." Rashi explains defines "even hazel as "a sign for wayfarers." Indeed Rabbenu was a "sign for wayfarers," a sign for those who sought to walk in the paths he paved, the paths of pioneering, the paths of dedication to one's fellow and to the public.
(The stories which appear here were taken from B'Derech Eitz Chaim by R' Yudel Meltzer.)
Remarks of R' Michel Yehuda Lefkowitz, at the Ceremony in Yeshivas Even HaEzel, Kislev 5749 (1989):
"Thirty-five years have elapsed since the passing of Morenu, the gaon, R' Isser Zalman Meltzer, and tonight we have gathered to call the yeshiva ketana in Netivot after him. In truth, the yeshiva has been in existence for three years, and it has already produced wonderful fruits. If so, why have we decided at this point to rename it?
However one must know that naming an institution is like placing a sign on the door of one's store, in order to indicate what type of merchandise one is selling. The fact that the gaon, R' Yissochor Meir has decided to name the yeshiva after Rabbenu, indicates that a new era is dawning. What is clear and known is that the gaon, R' Isser Zalman was a genius in Torah andmiddos, and that the new name of the yeshiva marks the beginning of a new chapter in the yeshiva's history, and the laying of a new spiritual foundation.
Chazal say: "A good eye results in humility, and humility leads to sanctity, and all this comes about through toil in Torah, until one finally merits the crown of Torah.' It is written: "UmiMidbar Matana, umiMatana Nachliel," [names of stations in the Wilderness]. Chazal explain: `A person makes himself like a midbar on which everyone treads (dashin bo.' What is the meaning of dashin bo? That one dedicates himself to disseminating Torah and to teaching with a good eye and a generous heart. Without dedicating himself to Hashem, one cannot reach such a level. True success is dependent on one's humility (i.e. on his behaving like a midbar). Only then, does one merit to reach great heights.
Chazal ask: Why did Beis Hillel merit that the halacha always be in accordance with their opinion? Because they were genial and loving to each other. Of course this does not mean that Beis Shammai were not humble. However Beis Hillel had a different approach and a different way of expressing kovod Shomayim. In that area, they were more praiseworthy than Beis Shammai, and that is why they merited that the halacha be decided according to their view.
There are no words to describe the humility of the Rav of all Israel, Morenu, R' Isser Zalman Meltzer, no words to describe how genial he was towards young students. He would accompany his students to the door. We never managed to reach the book closet before him (in order to give him the book he needed), because he was so quick, and so humble that he would never ask us to serve him.
The fact that we have called the yeshiva ketana after him, obligates our students and the roshei yeshiva, because the sign on its door indicates that all inside are humble. It indicates that rav is dedicated to talmid, and talmid to rav.
In his eulogy of him, R' Aharon Kotler said that he taught Torah in public for sixty years, and felt like he was fulfilling a debt. This obligates the roshei yeshiva to build the yeshiva anew, and to dedicate themselves to their students with added fervor.
May all the roshei yeshiva, and their illustrious head, R' Yissochor Meir, merit to build a Torah edifice, an edifice of gedolei Torah. Together with the ramim, may all succeed in their endeavors.
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