HaRav Yisroel Avrohom Krieger zt'l from Spinishuk,
Lithuania, studied under Rabbenu Meir Simcha of Dvinsk after
his marriage. Many years later, before immigrating to the
U.S. when World War I broke out, he traveled on a train that
bore the emigrants to the port from which they would sail. En
route, the train made a stopover for many hours in Dvinsk.
Not one to forego such an excellent opportunity, R' Yisroel
debarked and went off to pay his respects to his master and
teacher.
The two returned to the train some time later, master
accompanying his dear disciple, both deeply engrossed in a
Talmudic discussion, parrying heatedly in Torah, to the
surprise of the other passengers. R' Meir Simcha sat inside
the train with his disciple, the two continuing their
discussion until the very last moment before departure. When
they finally had to part, he did so with deep reluctance and
difficulty.
(Taanugei Yisroel)
It is Worth His While
Maran, HaGaon, the eminent and venerable R' Eliezer Gordon
zt'l, av beis din verosh mesivta in Telz, was
accustomed to delve deeply and intensely into the weekly
portion with the Rashi and Ramban commentaries.
When he reached particularly difficult passages, he would
study these thoroughly, with the help of additional
commentaries, including those of acharonim. One time,
he was exceptionally joyful and gratified at finding the
answer to a question that had disturbed him in a newly
published commentary on the Torah written by the rov of
Kronstadt. His face verily glowed when he turned to me and
said, "It was worthwhile for this entire work to be printed
and published just for the sake of this one correct
chiddush which I have found in it. It is so very true
and valid."
(R' Zalman Sorotzkin zt'l -- Oznayim laTorah)
Nothing New . . .
After the great pogroms of 5642 (1882), a major assembly was
called of Torah leadership to be held in St. Petersburg.
Among the various suggestions raised at this meeting was that
of sending a delegation of distinguished figures to the Czar
to register protest and to pour out all of the pain and
bitter rancor of the Jewish people concerning the horrendous
deeds perpetrated by the mad mob of rioters. The delegation
was also to voice its shock that even the so-called civilized
and enlightened citizens of the country had done nothing to
protect the Jews or even protest the mass massacre.
Indeed, the aristocracy had actually shown their approval and
glee! This attitude, the Jews hoped to stress, was
potentially dangerous for the future; it showed a precedent
of tacit condonation for the violence.
The participants at the meeting approved such a visit and
received a subtle message from the capital that the Czar
would grant an audience to such a distinguished delegation
and receive it with the proper deference and good will.
R' Eliyohu of Prozna, however, was altogether opposed to this
move. He voiced his opinion that he imagined that it was
impossible for the Czar not to have known about the pogroms
in advance. Not only had he given his tacit approval, he
said, but the Czar must have been behind them in some manner
for it could not be that an entire nation be transformed into
wild bloodthirsty beasts and vicious vandals overnight.
Surely the hints from up high at the Czar's agreement to
receive the delegation were attempts at hiding the
government's hand in the violence and its actually promoting
the bloodshed and rebellion as a covert message to the nation
that Jewish blood was truly worthless.
In this godol's opinion, the result of this royal
visit would merely be for the Czar to lecture the Jews and
suffice with a flimsy promise of future protection, which
would hinge upon the Jews' proper behavior; in short, a
bargain promise.
The delegation decided to go, nonetheless. And true to that
great Jew's sagacious vision, the audience did not improve
the conditions for the Jews in the least but only prefaced
worse treatment at the hand of the Russian government.
(Halichos Eliyohu)
The Maharsham from Brezein tzvk'l told that he first
took on a position in horo'oh, on the basis of the
approbation which he received from HaRav Shlomoh Kluger of
Brod ztzvk'l. After receiving his official
smicha from him, he turned to leave, and his master
accompanied him. In parting, R' Shlomo asked him,
"Are you well versed in all of the rules?" The Maharsham
thought he was referring to the laws in the Shulchan Oruch
Yoreh Daei'ah, siman 242, and he replied, "Certainly, and
I would like Rabbenu to test me thoroughly on them, too."
Said R' Shlomo Kluger, "Let me tell you one ironclad rule: A
baal horo'oh must always pray and ask for heavenly
assistance. One should always raise one's eyes and say:
Ribono Shel Olom: Save me from committing an error in
ruling..."
(Mishmeres Sholom IV)
He Should Have Been Cautious
When I was in Karlsbad at the outbreak of the War, I met one
of my good friends, R' Yitzchok HaKohen Rapaport, who was a
refugee from Cracow. He told me that he had in his possession
a letter handwritten by HaRav Shlomo Kluger zt'l from
Brod. The latter had been written to his father, R' Shabsai
Rapaport zt'l, av beis din of Amrava, who had
requested that he send him a hetter horo'oh on the
basis of their mutual close acquaintance.
In the letter, R' Shlomo writes, "R' Meir of Premiszlan wrote
to me that there is severe Heavenly censure against me for my
being overly lax in dispensing so freely these hetterei
horo'oh to all who seek it. Heaven has, therefore,
decreed a harsh punishment for me. R' Meir suggests that
hereon in, I be extremely cautious before giving out any more
such writs with a free hand.
"I cannot say that I altogether believe in what he says.
Nevertheless, it behooves me to be cautious and circumspect.
Therefore, I regret to say that I find it very difficult to
give you a hetter horo'oh as you request."
(R' Tzvi Yechezkel Michelzohn -- Tirosh veYitzhor)
