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IN-DEPTH FEATURES
Part II
In this article we will survey the development of the
Torah world in Eretz Yisroel and the United States, from the
period of spiritual desolation and great state of neglect
through the transformation to today's Torah halls and
citadels—the holy yeshivas.
We are following the parallel development of the Torah
world in Eretz Yisroel and the US. It should be clear that
the various locations are fundamentally different and the
central figures working in each location operate according to
the dictates of the local needs and practices.
Both Eretz Yisroel and the US were scenes of spiritual
desolation some 60 years ago, but for what could be described
as opposite reasons: in Eretz Yisroel there was terrible,
grinding poverty which stunted spiritual growth, and in
America there was great wealth which also stunted spiritual
growth. Nonetheless, in Eretz Yisroel there was a stronger
tradition of gedolei Torah and true Torah life, while
Torah had never really taken root in the US.
The first part described aspects of the scenes in both
countries, where the Torah leaders in Eretz Yisroel worked to
increase Torah learning, and in America the leaders worked to
establish Shabbos observance.
The Vision
To speak of building the Torah world during those days of
World War II sounded a bit peculiar and fantastic (in the
sense of "fantasy"). Though German Field Marshal Rommel was
poised at the gates of Eretz Yisroel, there was still
talk about a huge Torah center in Bnei Brak while Yeshivas
Hevron was rising up from its ruins in Hevron. Parts of the
yeshiva moved to Tel Aviv for a certain period of time and
other parts were scattered in various botei knesses in
Jerusalem. In Petach Tikva, the chareidi sector was beginning
to put down roots. Most youths were preoccupied by problems
of day-to-day subsistence and confronting the attempts to
persuade them to join militant underground movements.
With the US caught up in the World War and efforts to
overpower Germany and Japan, nobody wanted to hear about
putting the honor of Torah back on its pedestal. It was not
on the agenda, since nobody was bothered by it. Yet a few
people with great merit would not rest. They would prod the
Jewish conscience, which had been awakened long ago at Har
Sinai, and demand that Torah receive its due.
The Ponovezher Rov (in Israel) and HaRav Shraga Feivel
Mendelowitz (in America) kept the Torch aflame until other
meritorious individuals joined and together they raised the
banner of Torah to its former glory and helped the vision
become a reality.
Building Yeshivas from the Ruins: Eretz
Yisroel
"Uvonu mimcho chorvos olom mosdei dor vodor tekomeim"
(Yeshayohu 58:12). The yeshivas set up in Eretz Yisroel
and in the vast expanse of the American continent as well
were built out of the ruins of the holy yeshivas of
Lithuania, Russia and Poland.
Many of the holy yeshivas bear the names of cities that were
once home to illustrious kehillos such as Kovna,
Slobodka, Ponovezh, Mir, Baranowitz and Vilkomir as well as
Chassidic strongholds like Warsaw, Vishnitz, Belz and
Lublin.
Yeshivat Hevron arrived from Kovna in 5680 (1920) following
problems with the government authorities and religious
persecution, thereby saving the majority of its students from
the Holocaust. The yeshiva remained in the city of Hevron
until the Hevron Riots of 5689 (1929), after which it
reopened immediately in Jerusalem, where it has remained to
the present day, perpetrating its Lithuanian origins and the
path laid out by the geonei olom of yesteryear.
Yeshivas Ponovezh came to Eretz Yisroel at the beginning of
5701 (late 1940) when the Ponovezher Rav sensed the coming
decree and tried to build the yeshiva's future in Eretz
Yisroel. In a rare letter he sent to a friend of the
yeshiva he writes, "I have been in Eretz Yisroel for
months and now the moment has come, the plan to open a branch
of Yeshivas Ponovezh in Eretz Yisroel, and this is the
only hope that inspires me, giving me the strength of spirit
and comfort to carry on during these difficult times.
"I would like to stress that, amazingly, Yeshivas Ponovezh is
still alive inside Lithuania. According to the last reports
we received from there, the yeshiva's Torah study continues
with great hasmodoh. Thus we remain an eternal nation.
Even during terrible times, there are a few survivors among
us who carry with them Hashem's Aron from one exile to
the next and from one generation to the next forever and
ever."
Later in the letter, the Ponovezher Rav tells of his grand
dream before the Holocaust years had reached the height of
their fury and before the terrible tragedy that befell the
yeshivas of Europe became known. He planned to continue
building the Lithuanian yeshivas in Eretz Yisroel and
to try to bring the yeshiva's students from Europe in order
to perpetuate the glory of the yeshiva despite the difficult
times European Jewry was facing.
A single urge underlay the Ponovezher Rav's desire to build
the yeshiva: raising the banner of Torah! With great joy he
helped all of the yeshivas grow and develop, often speaking
at gatherings of other yeshivas and providing them other
forms of help. To him, the success of his own yeshiva was not
the supreme goal, but rather Torah study in general.
Once he recounted how the Chazon Ish zt"l came to
visit him and told him HaRav Eizik Schorr had come to him
inquiring whether it would bother the Ponovezher Rav if
Yeshivas Slobodka opened in Bnei Brak. "I told him right away
it would be wonderful if all of the yeshivas came to Bnei
Brak," the Ponovezher Rav told the Chazon Ish, transforming
the city into a place of Torah. The Chazon Ish smiled and
said, "That's exactly what I told R' Eizik your reply would
be."
A Remembrance of Lithuanian and Polish Jewry:
America
In the annals of Torah-based education in the US are a
handful of old yeshivas that stood like a ner tomid,
burning bright in the dark, but they were not bright enough
to light the entire horizon and to bring about the much-
needed transformation.
Chroniclers note that Yeshivas Eitz Chaim in New York was the
first yeshiva on the continent. Founded in 5646 (1886) by
HaRav Yosef Stern, a talmid of the Chofetz Chaim, the
original regulations state, "The yeshiva will be run only in
accordance with the holy Torah and the customs of Poland and
Russia followed by our fathers and our fathers' fathers."
Eventually the yeshiva merged with Yeshivas Rabbenu Yitzchok
Elchonon.
There were also a few other yeshivas, such as Yeshivas Ohr
HaChaim which was founded in 5658 (1898), a talmud
Torah founded in 5661 (1901) that later became Yeshivas
Rabbenu Chaim Berlin, another talmud Torah that in
5668 (1908) became Yeshivas Tiferes Yerushalayim, Talmud
Torah Rebbe Yisroel Salanter founded in 5671 (1911), and
Yeshivas Rabbenu Shlomo Kluger.
But these institutions were mostly reminders of another form
of Jewry that had faded from view across the Atlantic. These
scattered pockets of Yiddishkeit in chareidi population
centers lacked the power to bring the nearly one million Jews
in the US closer to Torah, including thousands of graduates
of chareidi yeshivas who still lacked the inspiration to
raise up the banner of Torah proudly.
Today, after the great revolution that has taken place in
Eretz Yisroel, North America and in many other parts
of the world, high-caliber yeshivas and entire Chassidic
courts have been rebuilt, giving rise to hopes of a better
future for all of us.
Torah Scrolls are Burning but the Letters are
Flying into the Air: Eretz Yisroel
The horrible rumors from Europe had already reached Eretz
Yisroel, leaving a pall of despair everywhere, and in
Jerusalem a chizuk and his'orerus gathering of
roshei yeshivos and askonim was called to consider how
to confront the situation and how to keep the existing
institutions intact in the face of the difficult economic
state. In the tradition of the sons of Yaakov Ovinu they
raised up their voices in prayer and cried out to the
Heavens.
Among those present at the emergency meeting were HaRav I. Z.
Meltzer, HaRav Y. Sarna and HaRav Z. Sorotzkin. Some of them
delivered talks about the severity of the situation at hand
and the threat to the continued existence of the yeshivas.
Great apprehensions regarding the future ate away at the
hearts of all those in attendance.
The last of the speakers was a renowned guest, a talmid
muvhok of the Chofetz Chaim, who had been called upon to
participate in the emergency meeting. As he stepped up to
speak his face burned bright and the vexed faces of the
listeners began to show glimmers of hope.
"Morai verabbosai. I hear a voice of worry as to the
fate of the yeshiva world. Danger? Fear? No! The Torah does
not need to be guarded. The Torah itself does not need us. We
have an eternal promise, `Ki lo sishochach mipi zar'o'
(Devorim 31:21). The Torah's existence never conformed
to the laws of nature. Only through a miracle did the
Luchos stand."
As he raised his voice, the Ponovezher Rav continued to
captivate his listeners, recalls one eyewitness. "The Torah
scrolls are burning in fire, lomdei Torah and
ameilei Torah are going up on the altar of Europe.
Torah scrolls are burning but the letters are flying into the
air. This is the time to have the merit to catch hold of the
holy letters. Each of us, according to his own ability, can
merit the Torah, its perpetuation and maintenance. The future
is being built here and now. The tree will stand; the fruit
will grow. He who waters it, tends to it and helps it will
claim the merit."
The listeners were completely enthralled by the talk, recalls
one of the people on hand, then a bochur at Yeshivas
Hevron. His words made a tremendous impact and the gedolei
Torah stayed there with the askonim to continue to
formulate plans in a more positive light, based on the talk
they had heard.
Although Rommel's army was just outside of Eretz Yisroel,
HaRav Y. S. Kahaneman continued to weave his big plans for
the construction of his yeshiva. "Ten days from now Rommel
and his army will be banging on the gates of Eretz Yisroel
and soon Eretz Yisroel will look like Europe,
Rachmono litzlan. So why are you building a yeshiva?"
they asked.
With extraordinary bitachon he replied, "As you say,
there are still another ten days left. That's a lot of time
to continue building Torah. Im lo achshov eimosai?"
Mesivta Torah Vodaas: America
"A voice cries, `Prepare in the wilderness the way of Hashem,
make straight in the desert a highway for our G-d"
(Yeshayohu 40:3). These words echoed out from HaRav
Shraga Feivel Mendelowitz in reaction to the terrible
spiritual state of American Jewry.
HaRav Mendelowitz started out as a melamed at a
talmud Torah where studies were generally held only in
the afternoon and for just one hour per day in most places.
The students would arrive tired and spent after finishing
their daily studies at public school where they imbibed all
of the contaminated teachings of the goyim.
Later, when he wanted to start a yeshiva, one of the
kehilloh members nearly broke his will. "We're really
surprised at you," they said. "How could it be that an
intelligent person like you does not know that in America
it's totally unrealistic to set up a real yeshiva?"
In newspaper articles and publicity gatherings, HaRav
Mendelowitz roused the handful of rabbonim and public figures
in each place to gather together and save the future of
America and the young generation, which was completely
assimilated into the tumoh of a foreign nation.
In 5683 (1923) HaRav Mendelowitz visited Yeshivas Torah
Vodaas in Brooklyn. A typical American yeshiva, it was much
like an elementary school with just a few hours left for
limudei kodesh. Although the US Jewish population had
already reached one million, there were only a handful of
such institutions around the country and the spiritual level
the youths attained was very weak and discouraging.
Delegates and fundraisers would come from around the world
and managed to collect respectable sums from American Jews,
who sought to assuage their conscience through generous
donations. The spiritual neglect was hard to bear, since
nobody took hold of the wheel to guide the ship through the
turbid waves threatening to wash over America at the end of
World War I.
HaRav Mendelowitz recalls how this upstanding Jew once asked,
"Why are you always harping about a yeshiva. Can you show me
one single person who would be willing to take his son out of
public school and put him in a yeshiva?"
"You!" HaRav Mendelowitz replied. "You are going to be
the first person to take his son out of school and bring him
to me at the yeshiva. And I'll tell his mother that by me he
won't turn into a chaniok but will be educated to find
favor in the eyes of G-d and man."
In 5687 (1927) HaRav Mendelowitz founded Mesivta Torah
Vodaas, a yeshiva for ages 13 and up. In his mind's eye was
the image of the original Lithuanian yeshivas and he wanted
to shape the new yeshiva's character according to this model,
blazing a path for other holy yeshivas around the US that
would save the young generation from abandoning the way of
Torah and yir'oh.
This may have been the only case in history where a person
built an institution without intentions of heading it, for as
soon as it was started he brought in roshei yeshiva who
faithfully carried out the task of educating the
talmidim to labor at their Torah studies. One of them
was HaRav Moshe Rosen, the author of Nezer Hakodesh,
who had been close to many gedolei hador in
Lithuania.
Working with him was R' Binyomin Wilhelm, a Jew with a warm
heart and a desire to save Yiddishkeit. He set out determined
to save the Torah world in the US and decided to do all he
could to open a real yeshiva. Over the course of a single
summer he convinced 54 parents to send their sons to the new
talmud Torah and yeshiva he wanted to open.
Numerous delays were encountered. The Aseres Yemei Teshuvoh
arrived and still nothing had gotten started, but R' Binyomin
resolved to do everything in his power to open a yeshiva
gedoloh right after Succos, a yeshiva gedoloh both
in terms of quality and quantity.
That Yom Kippur he went to a vosikin minyan and spent
the rest of the day walking from one shul to the next.
At every stop along the way he would interrupt the
tefilloh to ardently tell the kehilloh about
his plans. He cried, shouted and pleaded with them to send
their sons to the holy yeshiva.
By the end of the fast he was on the verge of collapse, but
he had managed to enroll 90 new boys. At the founding
conference he was able to make the happy announcement, "The
yeshiva has opened." And that Yom Kippur became a gilded
milestone along the way toward building yeshivas in the
US.
Bringing Lithuania to Eretz Yisroel
The learning at the holy yeshivos gedolos of Eretz
Yisroel was unlike today. The majority of renowned
yeshivas and roshei yeshivos were in Lithuania where the
yeshivashe style of learning developed under the
influence of the talmidim of Rav Chaim of Volozhin and
the geonim of Brisk. The light of Torah shone on the
entire world from these two points.
But Yeshivas Eitz Chaim in Jerusalem had yet to become
acquainted with the Lithuanian style of learning. When HaRav
I. Z. Meltzer zt"l, was brought to Eretz Yisroel to
transmit the style of learning at Lithuanian yeshivas, at the
end of his first shiur one of the participants stood
up to say "R' Chananya ben Akashyo omer . . . " and
then proceeded to recite Kaddish Derabbonon.
A former Yeshivas Hevron student recalls studying at the
yeshiva during the 5780s (1920s) while it was still located
in Hevron. The yeshiva had a young student body consisting of
some talmidim from Eretz Yisroel and others who
had arrived along with the yeshiva. There were no daily
shiurim, but only shiurim klolim given by the
roshei yeshiva. The younger talmidim would receive
guidance in their learning from older bochurim instead
of today's practice in Eretz Yisroel and around the
world of attending daily shiurim.
HaRav Y. T. Shteigel, a prominent marbitz Torah for
decades, says he can still remember the early years after the
founding of the State when young bochurim did not take
part in shiurim at yeshivos gedolos and unlike
at Lithuanian yeshivas, did not receive guidance in the form
of shiurim teaching close analysis of the Rishonim and
Acharonim. And with the exception of Yeshivas Tiferes Tzion
in Bnei Brak and a handful of other yeshivas, there were no
yeshivas for young bochurim.
As soon as his yeshiva was started, the founder of the Torah
world, HaRav Y. S. Kahaneman, began to work toward setting up
Yeshivas Ponovezh based on the original model in Lithuania.
During their initial years of study, he decided,
bochurim would attend daily shiurim delivered
by the roshei yeshiva. At first this practice seemed somewhat
bizarre in light of the general atmosphere prevailing in
Eretz Yisroel, but over the years it gained acceptance and
today it goes without saying that for several years
bochurim—even at yeshivos
gedolos—participate in daily shiurim that
delve into the depths of the sugya.
According to HaRav Shteigel this definitely raised the level
of learning and the caliber of the bochurim. During
this period there were only a handful of extraordinarily
talented Torah scholars who learned gemora be'iyun and
were conversant in all four parts of the Shulchan
Oruch with Rishonim and Acharonim, whereas the general
public was unable to reach these heights in their Torah
learning.
Today, besiyata deShmaya, times have changed. One need
not be a genius to succeed in learning and with proper
guidance by rabbonim found at almost every yeshiva
ketanoh and yeshiva gedoloh average and even below
average bochurim can make impressive achievements in
their learning.
The Pure Yeshiva Prevails: America
HaRav Mendelowitz faced both financial difficulties that
threatened to close his yeshiva on more than one occasion and
major spiritual difficulties. During a certain period he
tried to bring in HaRav Elchonon Wasserman of Baranowitz to
serve as rosh yeshiva. Even HaRav Chaim Ozer, the author of
Achiezer, was involved in the discreet selection
process. The post was also offered to HaRav Reuven Katz of
Petach Tikva.
Eventually HaRav Shlomo Heiman zt"l, rosh yeshiva of
Yeshivas Beis Medrash Elyon, which was founded in Monsey, New
York, agreed to accept the job of rosh yeshiva and raised the
yeshiva to new heights in ruchniyus until it earned a
world-class reputation and became a model emulated at various
other yeshivas that opened around the US. He was succeeded by
HaRav Yaakov Kamenetsky, who held the post for the next three
decades.
These roshei yeshivos fought many battles against those who
sought to mix yeshiva studies with secular studies at
academic institutions. They eventually prevailed and the
yeshiva retained its purity and sanctity.
HaRav Aharon Kotler zt"l had already begun waging this
holy war beforehand and he left his imprint, the seal of a
Kohen godol in a state of purity, on the form of Torah
study and the existence of holy yeshivas in the US. The first
yeshiva, Torah Vodaas, was still battling for survival
against attempts by various American figures to introduce
secular studies because they had yet to adjust to the concept
of a holy yeshiva.
The founding of the yeshiva led to the establishment of Bais
Yaakov, whose early pioneers also included HaRav Shraga
Feivel. To help wage the campaign to set up Bais Yaakov
schools, he enlisted the help of public figures and righteous
women who were the daughters of gedolei Yisroel.
He also set up camps and other summer programs for yeshiva
students and started Torah U'Mesorah, an organization
dedicated to founding kosher Jewish schooling throughout
North America.
Yet all this was not enough for more than a million Jews then
living in the US, including thousands of chareidi yeshiva
alumni, who had yet to merit Divine inspiration to proudly
raise aloft the banner of Torah.
Rescuing Torah Study
Today, besiyata deShmaya, the sound of Torah
reverberates around the world. In tens of thousands of homes,
after graduating from elementary school or high school boys,
are expected to attend one of the holy yeshivas. Not long
ago, this was not the case at all.
The "jar of pure oil" continues to keep the torch of Torah
alight, through the guidance of our generation's
geonim, who pass it on in holiness and purity,
resisting renewed attempts to mix together tumoh and
taharoh. HaRav Aharon Kotler will forever have the
merit of introducing into an America steeped in materialism
the holiness of unadulterated Torah, and defending the
citadels of Torah from all of its attackers to the present
day.
Almost all of the major Torah institutions in Russia, Poland
and other parts of Europe were revived in Eretz Yisroel
and the US. One or two generations later, almost anywhere
in the world one can find bnei Torah and bnei
yeshiva engrossed in Torah study and sending forth the
light of Torah with pride and dignity.
Today Torah centers have been resuscitated in the wastelands
of postwar Europe and even in Russia itself they have risen
up from the ruins of communist rule, for Am Yisroel is
eternal and hope lives on. The Torah seeks out its original
domain—mechazeres al achsaniyoh sheloh—and
will never be forgotten—ki lo sishochach mipi
zar'o.
The chain continues through the generations as tens of
thousands of bnei Torah and bnei yeshiva carry
on the miraculous rescue of Torah learning, and their very
existence is an expression of the grassroots revolution that
has led to high regard for the Torah world, Torah scholars
and Torah supporters.
At the main beis knesses in Vilna in 5682 (1924), the
Chofetz Chaim opened the aron kodesh and cried out to
those gathered: "Let's renew the Kingship. Let's make a new
commitment to naaseh venishmoh to sustain and save the
Torah." Thus Vaad Hamerkazi Lehatzolas Hayeshivos was
founded.
The yeshivas and yeshiva students were in bad shape during
this period. Many yeshivas were struggling for survival. In
many places talmidei yeshivos often had to skip meals
and make do with their Torah learning to help them forget
their physical hunger.
Unlike today, many yeshivas were unable to meet the basic
needs of their students, who had to wander among the local
residents, knocking on doors in search of a place to eat.
This arrangement came to be known as "teig."
"There were days when the meager fare a ben yeshiva
typically received, plain bread and water, was unavailable,"
recalled HaRav Sholom Noach Barzovsky, the late Admor of
Slonim and the rosh yeshiva of Yeshivas Beis Avrohom in
Jerusalem. "Talmidim would return from the soup
kitchen to the yeshiva without having tasted a morsel of
food. These days were nicknamed `Tzom Gedaliah' because the
person in charge of the yeshiva kitchen was named R'
Gedaliah.
"Housing was an even bigger problem. Back then there was no
such thing as a proper dormitory. The whole matter of housing
involved great suffering and humiliation. The same regarding
clothing. Most bnei yeshiva wore very shabby
attire."
Yet the privation and want actually fostered greater
hasmodoh and shekidoh. Though viewed as charity
cases, bochurim cast off their pride in order to study
Torah in depth from the great roshei yeshivos and baalei
mussar.
What was it the yeshivas and yeshiva life had to offer that
drew gifted young men throughout the generations? Why did the
best of the young generation give up creature comforts,
economic advancement, money, abundance and status?
Go ask those who went off to yeshiva for various reasons. See
how their yearning pulled at their heartstrings. This is not
mere nostalgia preserved like an archive document, but
something far more profound.
— The shtender! The shtender on which
they swayed for hours on end, day in and day out. The ben
yeshiva was stirred and prodded along by questions such
as "What exactly was the Ramban's kashye?" "What is
the Baal Hamaor's dechiyoh?" "What did the Tosafos
mean by adding an extra two words to its terutz?"
— The bench! The seat of those who "annihilated"
themselves in the tents of Torah, the place where budding
Torah scholars shaped their character, forming a dough that
rose on its own, elevating the soul and the spirit to great
heights. It was the source of joy and sorrow, pleasure and
pain, gratification and craving—the real source of
life.
— The beis medrash! Nothing is like the ohel
shel Torah. The toil, the long hours, the constant review
— are all engraved on its walls like decorative
drawings.
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