Part I
"He left behind a son like him." This is how Maran the
Rosh Yeshiva, HaRav Shach ztvk'l expressed it in his
eulogy for Maran the Steipler ztvk'l. In a rare
moment, the editor of the Hebrew Yated's Musaf Shabbos
Kodesh, R' Yisroel Friedman, and writer of these lines,
HaRav A. Chefetz, were admitted into the inner sanctum of
HaRav Chaim Kanievsky.
It is over twenty years since the passing of the Kehillos
Yaakov ztvk'l on 23 Av, 5745. We lesser beings will
always find difficulty in grasping the greatness of such
cedars of Lebanon. It is daunting to attempt to encompass the
stature, impossible to touch at the depths of their internal
workings and the exalted level of the personalities of these
Torah giants who Hashem implanted in every generation,
figures like the Steipler.
We are so limited in vision; we cannot even touch a single
thread of the hem of their garments. But since it is our task
as writers to present, to the extent of our own limitations,
a portrait of the great life of the Steipler, we knew that
only those of similar stature could even begin to approach
the task.
So, one way to do this without being great enough to
appreciate greatness ourselves, is to come and listen to the
voice of one of the gedolei Yisroel whom Hashem has
seen fit to leave behind for our salvation.
This is the approach of Musaf Shabbos Kodesh, and this
is how we came to HaRav Chaim, fully appreciating the rarity
of such a precious interview and the value of those
moments.
We entered with trepidation and hesitation. Maran invited us
to sit down and received us with exceptional shining
countenance and effusive warmth. We consulted with him in
general and for several long moments, asked him more specific
questions. And the great man answered us and guided us.
We did not record everything; not everything needs to be
written, not everything can be written. Primarily, etched in
our memories was the cordial attitude and geniality, which we
carried along with us for a long time to come, in our
position as the editorial board of Musaf Shabbos
Kodesh.
After we transcribed the recorded interview onto paper, we
returned to seek permission to publicize the interview in the
honor and memory of Maran the Steipler. And upon that
approval, we hereby offer excerpts of the conversation which
took place in the home of HaRav Chaim shlita, so that
they serve as an illuminating beacon for days to come.
*
The customs and daily conducts of Maran the Steipler
— are they to be considered as binding halochoh?
In many areas, he conducted himself in a certain way since
this is what he maintained to be the correct halochoh.
But he never wanted to rule questions halachically for
others. So long as Maran the Chazon Ish was alive, he
certainly did not rule or answers questions in
halochoh. But even afterwards, he was always careful
not to do so.
Still and all, many precedents and conducts were
publicized in his name . . .
R' Avrohom Horowitz publicized what the Steipler himself
practiced and indeed, many times, these practices correspond
to and represent the halochoh. He, himself, however,
never ruled it thus. He was, in fact, one of those who are
always wary and fearful of determining halochoh for
the public.
What he practiced, however, was very often a way of conduct
designed to eliminate any sefeikos, or to encompass
several halachic opinions concurrently. Therefore, it is not
suitable to serve as a precedent for halachic practice
for everyone.
The rabbinical garment (frock) that the Steipler
refused to don, preferring the simple style of garment
— was this to conform to the ideal of humility or was
it a practice of Novardok, where he studied in his
youth?
True, he did not wear a rabbincial style garment, but he was
attired like other talmidei chachomim.
Notwithstanding, he embraced simplicity and austerity. For
example, he did not renew his worn kapote for many
years, and wore very simply-styled garments.
He was altogether garbed in simplicity and plainness.
He owned a silver cane which R' Menashe Klein had given him
as a gift, but he never used it. Never touched it. I have it
to this day.
Many maintain that he lived in dire poverty all his life,
while others say that this was his approach, his demeanor of
sufficing with a bare minimum in all circumstances.
In his earlier periods, the poverty in the home was so
intense that he had to go to the dining room [of the yeshiva]
to bring some food for the family. Later, however, the
situation improved somewhat. But it must be remembered that
at all times, he never required much at any rate!
Were his special practices in life actually an expression
of the Novardok school of thought or was it simply because he
was so wrapped up in Torah learning that he really did not
require more than the material subsistence level?
Abba used to talk a great deal about Novardok but was not
truly an advocate or representative of its outlook in his own
life.
There are some who say that because Maran was so strong
physically, he was better equipped to grapple with Torah
study as well.
Towards the end, he was so weak that he did not even have the
strength to go to shul. But this extreme debility was
only in his final years and throughout, he studied to the
utmost of his ability.
Maran the Steipler always expressed himself in humility.
He often said, "Why do children pursue me in the street?" One
time he went as far as to ask, "Am I a meshugeneh,
that they run after me?" Didn't he know that he was the
acknowledged godol hador?"
No! He held himself as a regular person, even as a `nobody,'
certainly not as the supreme authority of his generation.
And yet, notwithstanding, he did lead the generation . .
.
Yes, and still, he did not hold of himself — not at
all! He would refer his halachic questions in the last period
of his life to R' Gedalya Nadel zt'l, whom he
considered his authority. After hearing what R' Gedalya had
to say, he would reflect; sometimes he accepted his opinion
but in other instances he would disagree and not rule
according to R' Gedalya. But to ask? He always asked.
Regarding his works Kehillos Yaakov: it is
interesting that the Steipler never sought written
recommendations as many do for their works. The Chazon Ish
also did not seek letters of recommendation for his writings
. . .
Actually his first work, Shaarei Tvunah, does have
haskomos, including one from R' Menachem Zemba. How
did he ask him for it? It happened when someone promised to
underwrite the publication of the sefer, but in the
end he backed out and my father remained deeply in debt. He
had to invest a great deal of effort in selling his
sefer in order to pay back those debts.
He traveled to Warsaw, where he met with R' Menachem Zemba
and received a letter of approbation from him. It is told
that he printed up the letter separately and inserted it
inside every copy of the book.
He also got a letter from R' Chaim Ozer Grodzensky. He
actually had three letters, all told, which we found among
his writings. In general, since he did not write anything
with halachic substance he did not feel he needed a special
haskomoh for his writings.
Regarding the body of his chiddushei Torah, we
heard that Maran the Chazon Ish would first think in deep
concentration and then, when he began writing, he would write
fluently without any erasures. On the other hand, Maran the
Steipler used to write and erase constantly.
True. Father used to write and often erase as he went along,
frequently so. He wanted clarity. All of this effort, he
would explain, was so that there would be no misunderstanding
and that whatever he wrote would be easy to refer to. But as
you said, with the Chazon Ish it was otherwise and he almost
never wrote something a second time.
People note that the study approach of the Steipler and
that of the Chazon Ish were different.
Abba studied in yeshivos throughout his life. He also
attended the Chazon Ish a great deal. But his Torah study up
until his marriage was in yeshivos.
He used to tell young students not to waste their time but to
strictly adhere to the study schedule. However, he did not
place any emphasis on how to study — whether in depth
or to strive for a broader knowledge through
bekiyus.
Maran's conduct in medical matters followed the approach
of the Ramban, that is: "What are doctors doing in the house
of a G-d-fearing Jew?" Is this true as a rule?
Yes, it is true, but even in this area sometimes, when it was
necessary, he would tell people to go to doctors. He,
himself, never sought their counsel and would say that they
didn't know anything. But one must take this attitude with a
grain of salt and not as a general rule; it had its
exceptions. Sometimes, doctors do know how to cure and then
one must obey them. He did believe in taking routine
medicines, such as antibiotics.
In their conduct and approach to life, Maran HaRav Shach
and Maran the Steipler were very intertwined. And even though
by nature they were dissimilar, and in personal ways they
differed, still he relied upon him in everything.
Abba said many times that R' Shach deserved a hearty
yasher koach for freeing him from many public
responsibilities in his assuming them upon his own
shoulders.
Still, there were many public issues and battles in which
he became personally and practically involved, such as the
controversy against P.A.I. and others.
He intervened when he felt it necessary. When he thought it
was unnecessary, he kept out of the battle.
At any rate, it was obvious that he trusted Maran R' Shach
implicitly.
Because he maintained that he was right!
In his letters, the Steipler guides every one to subjugate
himself to and sacrifice himself to Torah study. In other
letters, he encourages the writer to go out and disseminate
Torah.
That is because each case had its own approach. Some people
are very successful in teaching, in becoming a rosh yeshiva,
while others are better suited in increasing their own
knowledge through intensive study. All his life, Abba was a
rosh yeshiva and said shiurim, but he told me that I
must devote myself to pure study, and not to teach on an
official basis. He was opposed to my accepting any office,
any position; he said I must consecrate myself to study,
alone. The Chazon Ish was like that too; he never assumed any
position.
If that is so, was the fact that the Steipler did serve as
a rosh yeshiva a result of necessity?
Oh, no. He was a rosh yeshiva in order to serve the public.
This is what he said as well with regards to the
seforim he printed — that he did so in order to
disseminate Torah to the public at large.
Regarding this, he once said that if a Torah scholar
publishes his works and others study them, if it should
happen that he be guilty of bittul Torah — and
others are meanwhile studying his works, it will be to his
merit. It will decrease his culpability for wasting any of
his time . . .
End of Part I
