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IN-DEPTH FEATURES
Chapter Sixteen: Whoever Despises Gifts Shall Live
Wages — Yes, Gifts — No
Maran was most scrupulous when it came to refusing to accept
any benefit from others gratis. As the wisest of men said,
"Whoever despises gifts shall live." The following story
illustrates how, even in desperate straits, having arrived
here penniless and threadbare, Maran refused to accept
anything from anyone.
When Maran arrived in Eretz Yisroel in 1941, together with
Morenu Rosh Yeshivas Mir HaRav Eliezer Yehuda Finkel
zt'l, a delegation including myself (a yeshiva
bochur in Heichal HaTalmud at the time), went to receive
them at the Haifa port. The English border police who
operated there processed all the incoming passengers quickly.
Only Maran and R' Finkel were detained.
Time passed and they had still not left the terminal. We
approached some English officers and asked them why. They
explained, "Those two old men don't have the money to pay the
half-lira head tax (the equivalent of about 80 shekel today).
We cannot possibly let them into the country until they
pay."
People from the Jewish Agency were present at the time and
one of them, Mr. Dostrovsky, a head of the Mizrachi, offered,
"I'll go and give them the necessary money and there will be
no problem."
The British let him enter the immigration office and he
approached the two rabbonim, offering to pay their head tax.
Maran insisted that he would not accept the money. "I have
never taken money from anyone!"
Dostrovsky tried to convince him, saying, "You will be doing
the greatest honor to the Jewish Agency if you allow me to
pay for you both."
But Maran was adamant, "I refuse to accept money to begin
with, and all the more so do I refuse to give honor to the
Zionist Agency."
He persisted in his refusal and the British stubbornly
refused to let him enter the country without his having paid.
We were greatly concerned, knowing that the British officials
would not relent. We held council and thought that perhaps
the two sages would be willing to accept the money from us,
but realized that they would refuse us just as well. We were
at a stalemate until Mr. Gewirtzman, one of the prestigious
laymen originally from Brisk, presented a solution:
He entered the immigration office and said to Maran, "I think
that the people of the Brisk kehilloh living in Eretz
Yisroel are obligated to continue paying their rabbi a salary
and the Rov must continue to serve them as he did in Brisk.
On account of the future salary, I beg you to accept a sum of
money either as a loan or as advance wages."
"Such a suggestion I am willing to consider," said Maran. He
accepted the money from Mr. Gewirtzman and the two were thus
able to pass through.
Without his offer, Maran would not have agreed to take money
from anyone, under any circumstances, in spite of his
difficult situation. This was a solid principle by him: never
to accept any gift, big or small, from any person. And he was
unswerving in this to the very end.
No Favors, Please
Along the same lines, I heard the following fact from
Maran:
Maran arrived at the shores of Eretz Yisroel penniless, with
no means of support. The president of Mizrachi, Rabbi Meir
Bar Ilan, who happened to be a relative, paid him a call and
suggested that Maran establish a yeshiva or kollel, promising
to provide the budget for its upkeep.
Maran listened to the offer but made no comment.
Some time later, Rabbi Bar Ilan returned and asked him if he
had already opened a yeshiva, adding, "How can you be here
without disseminating Torah! I know how much you miss it!"
Maran, again, refused to react. And so, Rabbi Bar Ilan
continued to reiterate his offer upon repeated occasions,
while Maran studiously maintained his silence.
One time, Maran said to him, "Let me tell you a story:
"Every motzei Yom Kippur, the Kotzker Rebbe used to
announce that he knew every request residing in the hearts of
all the worshipers on Yom Kippur as well as how these were
received in Heaven. To be sure, the chassidim never dared ask
questions. But once a Jew came to Kotzk who was not a
chossid. He heard about the Rebbe's announcement and
immediately after Yom Kippur, approached him and said, `I was
told that the Rebbe knows the secret request of every person,
as well as how it was received in Heaven. If this is true,
tell me what I asked for, and what was decreed for me.'
"`I will tell you what you asked for,' said the Rebbe. `You
have a grocery store, from which you derive a comfortable
living. When you stood in prayer, you asked: Ribono Shel
Olom, I know that You provide me with a livelihood, but
it comes at the expense of my spiritual life. Let us say I am
waiting for customers; the shop is empty and the time comes
for minchah. I stand and say Shemoneh Esrei,
when in steps a gentile woman asking for half a kilo of
sugar. She waits, but I cannot pray as I should. I hardly see
customers all day and then, just when I wish to begin
learning, along comes one customer and then another and
another . . .
"`Ribono Shel Olom, how much do I earn, anyway? Twenty
ruble a month? I don't need more than sixteen. Please, give
only that to me, but give it without interruptions,
disturbances, annoyances. Without spiritual damage to my
soul. Let me pray and study in peace!'
"The man was astounded. That had been exactly what he had
prayed for in his heart! Then he asked, `And what was
Heaven's reply?'
"The Kotzker Rebbe said, `Heaven said that you must continue
as before, to do just as you did up till now, for that was
good.' "
Maran said to me, "I told him the story and stopped there. He
understood the hint and never approached me again with his
request. I don't want to accept any money for my kollel
from the head of the Mizrachi, even though he is a
relative."
I would like to add something for accuracy's sake. This is
how I understood what he told me. But when I repeated this to
Maran HaRav Shach ztvk'l, he commented that Maran had
also told him the story, but the way he had heard it, Maran
had made no mention of the story about the Kotzker Rebbe to
Rabbi Bar Ilan, so as not to insult him. Rather he had added
it in telling R' Shach about the Rabbi Bar Ilan's attempts to
establish a yeshiva for Maran.
"I Would have been Ashamed to go out in the
Street"
The seriousness which the House of Brisk attached to every
matter smacking of pikuach nefesh, life-and-death, is
well-known, as well as the importance they placed on
preserving health. Nonetheless, two incidents illustrate that
even when his own health was involved, Maran would not agree
to modify his policy of not benefiting from someone else in
any way.
When I visited the U.S., forty-one years ago, I received a
letter from Maran HaGaon R' Yechezkel Abramsky zt'l.
It is known that he was one of those who was very close to
the House of Brisk, dating back still to R' Chaim. The letter
said: "When I visited the Brisker Rov in his home on Rechov
Press, I found him ill. He told me that the doctors said that
since he was suffering from frequent bouts of colds and
grippe, therefore [said the doctors] the apartment [in which
he is living] is not suited for someone in his state of
health, as it has no direct sunlight. [R' Yechezkel advised]
that it is proper (min hadin) that the Rov move to a
different apartment. As one those who know just who the
Brisker Rov is [addressed to the readers of the letter], it
is our responsibility to take care of this matter. In my
opinion, it is a matter that borders on pikuach
nefesh."
I was surprised to read this message. I knew Maran well and
felt that this did not at all conform to his will. But since
one could surely rely on Rabbi Abramsky, I felt obligated to
fulfill his wishes.
I took the letter and showed it to a relative of mine, R'
Yehuda Bodenheimer a wealthy ben Torah, and asked him
to read the letter. When he finished, I suggested that he
answer the plea for help and gain that mitzvah for
himself.
I presented two possibilities: the first, to buy an apartment
for Maran, and the second, to buy an apartment for himself,
and to put it at Maran's disposal. I knew Maran well, and I
still surmised that he would not agree to benefit from such a
favor, but if R' Abramsky, who could be relied upon, declared
that Maran needed to change his housing, he surely knew, and
in order to facilitate the matter, I was looking for some way
that Maran would agree to receive the use of another
apartment.
R' Yehuda Bodenheimer jumped at the offer. He was prepared to
give me the full sum right away, and told me that I could
inform the askonim that they could buy an apartment
already, as I would be bringing the check with me. Maran
would be free to use the apartment as he wished; he could
call it his own, or he could just use it for living
purposes.
He immediately wrote out a check for twenty thousand dollars,
which was the going price those days for an apartment in that
neighborhood. I told him that I had a feeling that Maran
would not be amenable to the offer.
I hesitated as how to proceed, and decided to send a cable
directly to Maran, explaining who R' Yehuda Bodenheimer was,
and asking him for his opinion on the matter. I had in the
past received instructions from him never to transact
anything concerning him without first consulting him. I
wanted to be sure, I said, that I was not doing anything
contrary to his will.
I sent it off and received an immediate, four word reply:
Under No Circumstances. Soloveitchik.
I went back to Mr. Bodenheimer and told him that my hunch had
proven correct. I had not harbored any doubts about Rabbi
Abramsky being qualified and reliable in the matter; my
doubts concerned Maran's acceptance of the offer.
When I returned to Eretz Yisroel, I went in to Maran. He
turned to me, asking, "How had it occurred to you to even ask
such a question? Did you really think I would agree to accept
a gift from flesh and blood, in one form or another?"
I replied that I had relied on Rabbi Abramsky's view that we
were under obligation to do something since it was a matter
of health, and bordering on life and death. After I explained
myself, I asked him why, if it really did concern health, he
nevertheless refused to move.
He replied, "Do you think that I would have been capable to
show myself on the street while living in a home belonging to
another person? I would be totally ashamed of myself. Why
don't you understand that such a thing would be
impossible?"
Maran's Refusal to Accept Free Treatment
During his illness, I offered him the services of a ben
Torah male nurse, who would have considered it a great
privilege to attend to Maran. Maran, of course, turned down
the offer of free service, agreeing to his ministrations only
on condition that the nurse accept full payment. The subject
was stalemated for a few days, during which Maran suffered
excruciating pain but refused free treatment. I finally
convinced the man to accept money.
Two days before his death, Maran asked me if he had, indeed,
been paid in full.
His Last Illness
During his final illness, Maran was greatly disturbed over
all the fuss being made over him by so many people,
especially his sons and daughter. He once complained, "I am
literally stealing away my family's time and effort."
During this period, I was also by Maran's bedside for months.
I once sat by him for seven consecutive hours, in a very
uncomfortable chair besides. Maran then said to me, "Reb
Shlomo, I see that sitting is difficult for you for hours at
a time. But you are making it so much easier for me, so that
it is really worth your while."
In order to get an idea of Maran's greatness during this
stage, we will quote the words of the doctor who was in
charge. He said, "I know how great the rabbi's suffering is.
If one could divide it up between several people, they would
each be going berserk with pain. And yet, just look at his
face; see with what serenity he is sitting, as if he were not
suffering in the least." (Heard from HaGaon R' Zev Chechik
zt'l)
In his eulogy, Maran the Mashgiach HaRav Yechezkel Levenstein
said, "We are incapable of grasping the scope of his illness,
the suffering it caused the patient during the year and a
half it held him in its grip. And yet, it did not even affect
him. He studied, asked, gave answers as if nothing was the
matter. His depth in Torah and his clarity were not damaged
whatsoever. He remained with the same equanimity and nothing
was discernible upon him at all."
What, then, did pain Maran during this period?
Maran's son-in-law, HaGaon R' Michel Feinstein zt'l,
said in his eulogy: "On the final Shabbos of his life, he
said to his son, HaGaon R' Meir shlita, `A Jew like
me, who is accustomed to conducting himself purely according
to the Shulchan Oruch, finds it difficult when he is
sick, since his illness makes it difficult for him to conduct
himself in this manner.' "
The pain, the disease itself, did not disturb his peace. The
only difficulty he found was conducting his life strictly
according to the Shulchan Oruch, as he said.
When on his deathbed, Maran did not fail to take into account
his responsibility towards the public. He knew full well how
concerned the bnei Torah community was about him and
therefore sought to prevent the knowledge of his sickness
from reaching them. He forbade me from even mentioning the
name of the illness from which he was suffering or any
details concerning it, for fear that people would discuss it
among themselves, which would be of no practical use in any
case. All this, he felt, would only lead to time wasted from
Torah study.
Maran did, in fact, succeed. The details of his disease were
not made public and thus, did not cause any unnecessary idle
talk.
His Main Greatness — In Torah
In the chapters of Maran's memoirs, we have outlined certain
characteristics and general lines, which, to be sure, are
very superficial and do not provide a complete picture. His
primary greatness, which lay in his Torah knowledge, was not
even touched upon here, and surely, the Torah world does not
need our own corroboration on this point!
We did mention what Maran R' Aharon Kotler ztvk'l
said, "I will never presume to disagree with the Brisker Rov.
The halochoh is always according to his stand."
Again, on one public issue, R' Aharon did not worry about his
own honor but publicly changed his stand when he learned that
the Brisker Rov was opposed to it.
It was not extreme humility on the part of R' Aharon but a
simple fact, that none of the Torah leaders of his generation
dreamed of differing with his opinion. Maran's stature in the
yeshiva world had no parallel. Maran had no yeshiva of his
own, but the top students in Yeshivas Mir, who were the top
students of the entire yeshiva world, were sent by their rosh
yeshiva, Maran R' Eliezer Yehuda Finkel zt'l, to spend
a year in his proximity, while he [HaRav Finkel] footed the
expenses for their stay in Brisk. These students, who were
great Torah scholars in their own right, later disseminated
Maran's teachings to the yeshiva world.
Maran's teachings became a foundation for the yeshiva world,
accepted universally without dispute. In contrast to other
Torah giants and roshei yeshiva, whose words were argued and
challenged, Maran's Torah was inviolate, untouchable, and it
was only when people did not understand fully what he had
said that they had any questions. Just like a difficult
Rambam remains a Rambam, so did a difficult Brisker Rov
remain a Brisker Rov. But to question the basic principle and
to argue with the Brisker Rov — no one dreamed of
doing.
No one doubted that Maran was the highest authority in his
generation, both in matters of Torah and in communal
leadership.
Suffice it for us to quote some of the eulogies said by his
bier, by the outstanding leaders of the generation, to
understand Maran's unique, unparalleled stature.
The Mashgiach of Ponovezh, HaGaon R' Yechezkel Levenstein
ztvk'l, said of him, "A Brisker Rov we will no longer
have. In all those areas where he was so outstanding, he will
never have his equal. He stated that he had no doubts, no
sfeikos. His passing is an elimination of a certain
level of clarity in Torah which will never return."
The Mashgiach also said: "I did not visit him much, but every
time I went, I felt a self-nullification. I experienced an
awe . . . This is the power of Torah; when someone speaks
with its authority, one feels like a nothing."
The Ponevezher Rov, HaGaon R' Yosef Shlomo Kahaneman
ztvk'l, said in his eulogy: "There is no Torah scholar
or rosh yeshiva who does not need to avail himself of his
teachings. He merited to disseminate Torah in all the
yeshivos. He was our master, our rebbe. He was the ultimate
posek."
"I heard from HaRav Shach that the Beis Halevi, R' Chaim and
the Brisker Rov — were like one generation."
Rosh Yeshivas Mir, Maran HaGaon R' Chaim Shmuelevitz
zt'l, expressed it thus: "Had he lived in the time of
the Rishonim, he would have been one of them . . . Whoever
would have liked to see how the Ramban prayed, could have
seen it by him . . . He was able, by his sense of smell, to
know what was kosher and what was invalid. With a sense of
`smell,' it is possible to detect something that might prove
harmful in a century's time."
Maran HaGaon R' Shach ztvk'l said: "He was the
rabbi/master of diasporan Jewry, literally so, not only as a
title. His famous father testified of him that
halochoh followed his ruling in every instance. All
bnei Torah studied his teachings. In every yeshiva,
throughout the world, they reviewed the questions and
responsa said in his name. His teachings were uttered by all
with the greatest reverence. Nothing of the kind could be
said about anyone in these latter generations, by no other
gedolei Torah. With his passing, Klal Yisroel
lost an `only son,' a matchless one-of-a-kind. We lost
the House of Brisk, the Beis Halevi, R' Chaim . . . "
Maran R' Shach added, "I remember twelve years ago, leaving
his house totally overflowing with the joy of Torah. I met a
Torah scholar and said to him, `I don't know if I have a
portion in Olom Habo, but if I do, I have just
consumed it all now, through the sheer joy that I have
gleaned from a chiddush I just heard from Maran the
Brisker Rov!'"
The Answer to Backsliding
I will conclude with poignant words I had the privilege to
hear during a special moment of grace by Maran, which I
regard as a kind of will and testament to public servants and
addressed, in effect, to each and every one of us:
I once went in to the Brisker Rov in a downcast mood, close
to despair. It was after the Knesset had voted down a bill I
had proposed regarding the breeding of pigs, despite the fact
that before the vote, I had been assured of it passing with a
large margin, including the support of secular MKs. I poured
out my heart before Maran about the low spiritual state of
the country, explaining the facts that everything seemed a
lost cause.
Maran then said to me: "Let me teach you a portion in
Chumash, as I learn it with my son . . . "
He opened up a Chumash Devorim and read from
Parshas Vayeilech (posuk 16): "And Hashem said to
Moshe: You are about to be gathered with your forefathers.
And this nation will rise up and stray after the strange gods
of the land . . . "
He then explained in Yiddish: "Their straying after strange
gods does not [just] mean that they will stop davening
shacharis, but that they will literally worship idols.
And if this were not enough, the verse continues, `And they
will abandon Me.' This does not mean that they will stop
davening minchah, but that they will not even worship
Me in conjunction with other gods. And as if this were not
enough, it continues further, `And it [the nation] will break
My covenant.' This does not mean that they will stop
davening ma'ariv, but that they will not circumcise
themselves."
And he continued commenting on the successive verse in the
same vein.
"Nu," he said, lifting his head towards me. "You surely agree
that this is a worse situation than what you are describing
to me. But let us continue to learn. `And now, write you this
song for Me and teach it to Bnei Yisroel.' The study of Torah
will be the remedy, the nostrum, for every backsliding and
spiritual deterioration, even if it reaches idolatry and the
breaking of the bris covenant. It will return the Jews
to Hashem's Torah. We must simply see to it that `it is
taught to the bnei Yisroel.' "
And that — he said — is why there is no
justification for your despair.
This marks the end of Rabbi Lorincz's articles on the
Brisker Rov. The series continues with his memories of HaRav
Shach, zt"l.
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