Part II
"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,
Rabbi 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. 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 did not record everything; not everything needs to be
written, not everything can be written. 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.
*
Did the Steipler write Chayei Olom to address the
problems of the times?
He wrote it for those who asked. When he heard their
questions, he felt it was necessary to publish his answers
for future questioners and wrote a special work.
Maran the Steipler was ensconced in the four cubits of
Torah. How was he able to be so proficient in life's
problems; how was he able to offer advice on every subject,
even in matters of mental health, for example, among
others?
That is the special segulah property of Torah!
And with this, the interview was culminated, with his
parting blessing . . .
"Behatzlochoh!"
*
Knowing that HaRav Eliyohu Mann shlita is fortunate to
be very close to HaRav Chaim, one of his close confidants
and always present in his inner sanctum, we turned to him
with some additional questions, which he presented to HaRav
Chaim.
Prepared by Rav H. Helman.
Maran the Kehillos Yaakov carried out the dictum of
"belechtecho baderech -- when you go forth" literally,
verbally reviewing chapters of mishnayos which he
could say nonstop from memory. We know that many gedolei
Yisroel were also immersed in thoughts of Torah, but not
many actually verbalized them with their very mouths.
Why was the Kehillos Yaakov so particular about studying
by mouth? Perhaps it was to fulfill a personal commitment to
study eighteen pirkei mishnayos every day. Was this an
actual vow he had once made?
I don't know if he truly studied those eighteen chapters,
but I do believe that he completed an entire order every
day. On Sunday, he completed Zeroim. On Monday,
Moed and so on for the six weekdays.
They say that he never made kiddush on Friday night
before he had completed reviewing them all, and the family
had to wait. Is this true?
They waited until the Chazon Ish was ready to make
kiddush, but Abba never spoke about his study of
mishnayos.
They tell that once, when the Kehillos Yaakov was walking
with his son HaRav Chaim, the former suggested that they
mentally review the number of times the word `of --
fowl' was mentioned in maseches Chulin. They both
began thinking aloud, reviewing page after page, until they
completed the entire tractate. Is this true?
Absolutely not!
But my father told me that during the war, a group of
students of the Novardok yeshiva was fleeing the enemy,
traveling from place to place. What did they do en route?
Each day, one of the students would begin a discourse and
the others would carry on. For example, if one began with
the word `ein,' the others would continued with his
choice of, "Ein odom lomed . . . A person should
prefer to study something that appeals to him."
Then the others would quote excerpts from the entire Talmud
with this phrase or word. On the morrow, a different student
would offer, "Yesh . . . " and the rest would quote as
many sources as they could find beginning with that word,
trying to cover the entire Talmud in this manner, day by
day.
Father also told me that when they were in Novardok, food
was scarce. There was no bread but they did have meat in
plentiful supply. During each of the Nine Days, a different
student would make a siyum masechta so that they could
all eat meat. I cannot recall if this was at every meal or
only once a day . . .
We know that the Kehillos Yaakov, as well as many other
gedolei Yisroel, would shun any assistance or
ministration from others. He wished to do everything by
himself. Was this an emulation of Hashem's attribute or
simply a desire never to become dependent upon someone else
and thus come under obligation? Was this a conduct of
bein odom lechavero or did it stem from humility?
I know that Abba practiced to an extreme his self
sufficiency and his refusal to let others do anything for
him, even in his old age. And if anyone did succeed in doing
something for him, he took great pains to recompense them in
the same manner.
We do find that many gedolei Yisroel were extremely
punctilious in this area, and even elderly laymen of
previous generations practiced this to the extreme.
Hashem created man to be self sufficient; this is his design
and makeup still from Creation.
But ultimately, there comes a time when a person cannot
do everything by himself . . .
I once heard that HaRav Ben Zion Bruk zt'l was injured
when a shell fragment penetrated his foot, handicapping his
movements. He then noted that he now understood the meaning
of the morning blessing, " . . . Who provided me with all my
needs." We thank Hashem daily for being able to tend,
personally, to all of our physical needs.
Abba would add, that he only began to understand the real
meaning of this later in life. Perhaps, had he known this
earlier and included it in his mental kavonoh during
prayer, he might not have reached the state where he had to
rely on others, where "all my needs" are taken care of by
"me/myself."
Maran Kehillos Yaakov was very careful that a pen which
had been used to write divrei Torah not be used for
mundane purposes. Was this a personal strictness for the
enhancement and importance of divrei Torah, or is this
actual halochoh?
I don't really know, but it could be that he did so because
it suited him. Very possibly, it is because of the reverence
he accorded to Torah, while not being an outright
halochoh.
They tell that during his early days in Yeshivas
Novardok, Maran used to spend a great deal of time in the
study of Mussar. Did he devote as much time in later years
to such works as Mesillas Yeshorim and other such
works?
Abba had a daily schedule of about fifteen minutes study of
Mussar.
Which works did he study?
The ones that appealed to him, including works of Chassidus.
He was especially fond of Shomer Emunim. Once, when
the Admor was in Bnei Brak, I accompanied Abba for a
courtesy visit.
When my father was an ovel, he asked the Chazon Ish if
he was permitted to study Mussar, and the latter replied
affirmatively.
What was Maran's opinion about the establishment of
Yated Ne'eman?
He felt that under the circumstances, it was very necessary.
In the writings of HaRav A. Horowitz, we find something
unusual about the Kehillos Yaakov, especially in his later
years; he would sometimes shout at the people who came to
him with their questions.
When HaRav Avrohom asked him about this, he said that he did
this when he wished to evade an issue. When, for example, a
Breslover chossid once asked him if he should travel
to Uman at a time when it was still considered dangerous, he
later explained his shouting and said, "If I tell him not to
go, he will go anyway, ignoring my advice. To tell him to go
-- I cannot do either. So I shouted at him!"
When the affair of grave desecration arose, askonim
came to ask Abba if they should make a hue and cry and tell
all yeshiva students to attend a national demonstration. He
told me, "I shouted. To tell them to go all out and
demonstrate -- I was unable to do. We cannot empty out the
yeshivos for this even for one day. To tell them not to go
and participate in the demonstration -- I could not declare,
either, since it is a vital issue. So I shouted . . . "
