Part I
Unfortunately most of Klal Yisroel are not Torah-
observant. They are tinokos shenishbu, people who were
never privileged to even taste what the Torah really is. We
should definitely entreat Hashem to bring them to
teshuvah and be zoche to study Torah.
Surprisingly another group, who even wear yarmulkes,
have not raised a generation devoted to Torah. They are the
National Religious, which includes some who compromise more
and others who compromise less on religious values. They have
severed themselves from the tree of life of the yeshivos
hakedoshos and have turned elsewhere.
The attempt to create a "new method" of combining Torah and
secular studies was a failure. Some Mizrachi parents and
teachers wonder how they can save children from the dead end
that their hybrid Torah institutions have reached, and during
the last couple of months National Religious periodicals have
openly discussed this topic. Their writers attempt to find a
solution to the grave spiritual crisis plaguing their young
boys who lack any desire to study gemora, ignore
religious studies in general, and in many cases abandon
strict mitzvah observance.
To understand how this unfortunate backslide began we must
look back into history. This entire spiritual crisis would
never have happened had mentors of this group kept in mind
that the basis for the existence of Torah among the Jews is
"Moshe received the Torah from Sinai and transmitted it to
Yehoshua; Yehoshua to the Elders . . .." (Ovos
1:1).
Chareidim today look at National Religious Jews as being
totally different from them. We should, however, not forget
that the founders of this ideology were not young boys with
long hair and tiny knitted yarmulkes. They certainly
were not wearing short pants as members of the Kibbutz
Hadati. These founders were respectable rabbonim whose
talmidim stemmed from good chareidi families who sent
their other children to renowned Lithuanian yeshivos. The
talmidim and rabbonim of the first yeshiva
tichonit (yeshiva high school), established in Lithuania
more than a hundred years ago, were similar in appearance to
talmidim and rabbonim of yeshivos kedoshos.
Indeed they were sure that the "new breed" of yeshiva student
of whose formation they were taking part, would possess
neither less Torah distinction nor spiritual substance than
his regular yeshiva counterpart. On the contrary, they
thought their new idea would generate a blessed improvement
for chareidim.
How did that wrong ideology, for which even to this day we
have no cure, strike roots?
About a hundred years ago HaRav Yitzchok Yaakov
Reiness, who later became a head of the Mizrachi Movement,
proposed programs for changes in the Torah World. First, he
decried the traditional method of Torah study in the
yeshivos kedoshos. HaRav Reiness criticized all
roshei yeshivos and talmidei chachomim who
adhered to the standard yeshiva way of studying Torah and
demanded a new method.
In the Sefer Hamizrachi that charts his history, we
read that initially no one thought HaRav Y. Y. Reiness would
later proclaim revolutionary approaches for the Torah World.
"For many years he studied in the tent of Torah. He would
sleep only a few hours and study not only a whole day, but
his study at night was similar to that of the day. He
separated himself entirely from mundane affairs and communal
matters. His chidushim at that time and the way he
would `talk in learning' were exactly in the same spirit and
character of other bnei Torah of that time. He lived
so for thirty or more years.
"Suddenly a revolution occurred in his soul changing his
entire manner of thought and feeling. Suddenly he rebelled
against the whole method of Torah study and the pilpul
that reigned absolute. He turned his back on them and
proposed a new method of study."
After some time HaRav Reiness announced his intention: to
found a yeshiva that would function differently from the
other yeshivos in Lithuania. He wanted to remodel
kodesh studies and also include general studies into
the curriculum. He explained that we must see in this "an
unparalleled temporary need and a guard against the
permissiveness that burst into Jewish society and has caused
havoc." In a kuntrus, he wrote about the "heart-
rending sight" of many boys refusing to enter yeshivos and
going astray.
He wrote that we must realize "those who live today are
different" and it is necessary to pioneer new ways. Among
other things, he claimed, for instance, that today we cannot
expect young boys to study only limudei kodesh and
hope eventually to find a means of livelihood by their own
initiative and talents since in "all business, industry, and
handiwork have undergone a complete change and require much
knowledge, various sorts of preparation and adequate
experience." He accused gedolei Torah of not sensing
the new situation and this of responsibility for the grave
situation that has developed. "It is no wonder that the
botei midrash have emptied out, that our young boys
have left, and we have done nothing to prevent the worst from
happening. Have we concerned ourselves to fill the new needs
and demands confronting our young boys like a solid wall?
Have we been mindful of them? No! We have done nothing, so
why should we complain about what has happened?"
His conclusion: "This special situation demands from us
special acts since our sin would be enormous, before
Elokim and our people, if at such a time of distress
we remain idle. What we should do to reduce the suffering as
much as possible is to examine our present needs and take
into consideration their demands. Based on this it has been
decided: To found a new yeshiva in Yisroel based on novel
principles, a yeshiva capable of rescuing us from the
terrible condition we are in, by giving the possibility and
ability to its students to receive the necessary preparation
to settle their future while remaining in the beis
midrash of Torah. It would be a yeshiva that would remove
the stones scattered upon the path of Yiddishkeit and
would attract young boys like a magnet."
He emotionally concludes: "Brothers! We must always realize
the time in which we now live and its dangers to our Judaism
and its sacredness. In this hour we must remember our
responsibility to Elokim and to our nation. We must be
aware that the fate of future generations and the
spirituality of our nation is dependent on this moment. If we
remain quiet today and do nothing, cholila, we sin to
the souls of our children and their descendants. We would
then, cholila, be destroying the holy treasure that
was protected by the blood of our fathers and fathers'
fathers. Perhaps, we would, cholila, cause the holy
candle that has illuminated beis Yisroel in the times
of its happiness and in the darkness of its golus to
be extinguished. We would then, cholila, sever the
thread on which hangs the whole Jewish neshomo and
upon which is connected its splendid past and hopeful
future."
In his attempt to enlist support for the idea of a "revised
yeshiva" he plucked on the chords of our feelings: "No! In a
time of such a national emergency it is impossible for the
offspring of tens of thousands of kedoshim who were
killed on the altar of Torah and its sacred values to sit
idly by and remain aloof to the troubles brewing. No! Their
Hebrew heart and Jewish blood does not allow them to do this.
It awakens in them the spirit of their holy fathers and spurs
them to resolute and mighty actions for their Torah, their
neshomos, and their Judaism."
His biographers point out that initially it was
decided to propose the new idea to a rabbinical meeting
scheduled to convene at that time in St. Petersburg according
to the government's demand. Among the gedolei hador
who participated in this meeting were: HaRav Yitzchok
Elchonon of Kovna, HaRav Yosef Dov Soloveitchik of Brisk,
HaRav Eliyahu Chaim Maizel, the Netziv of Volozhin, and many
others, who all resolutely opposed this idea. The Sefer
Hamizrachi writes: "[HaRav Reiness] tried in vain to
prove to his colleagues the merits of his proposal. They
rejected it categorically and unanimously. They could not
agree to such a change in the manner and form accepted by
this nation for many generations. This is especially so since
their agreement to such a proposal would entirely ruin the
standpoint the administration of Volozhin Yeshiva took when
it opposed the demands of the Russian government to begin
studying the Russian language in their yeshiva. He left and
worked alone and on his own responsibility. Naturally this
added fuel to the old flame and the war against [this idea]
increased."
That bibliographer in Sefer Hamizrachi tells that the
opposition to HaRav Reiness's plan began when he suggested a
change in the way Torah is studied and the addition of
general studies to the yeshiva study agenda. "These were
difficult times for traditional Jewry in Russia. Many
attacked it from within and without. Heresy and
permissiveness raised their ugly heads. Abandonment of Jewish
society and the beis hamedrash increased. The
government too helped offenders and encouraged those breaking
away and fleeing Judaism. The chareidim were in the midst of
a most trying battle and it is no wonder that any new idea
alarmed them. They were especially frightened when a
suggestion touched on the apple of their eye, the studying of
gemora, the support and protection of the Jews for
hundreds of years. And when this new idea comes from one of
the eminent rabbonim, that only makes the danger much greater
since the initiator of that proposal can attract others and
mislead many kosher Jews . . . All who clung to tradition saw
in this method a vast breach and a great danger, and waged a
fierce war against it. On the other hand, all those wanting a
new taste and light in Yisroel applauded it."
The plan to found this "revised yeshiva" was too much. The
gedolei Torah of that generation saw a grave danger in
such a trend of making "changes" and "reforms." It seemed to
be merely an odd suggestion, but it later proved to be an
entire upheaval. The Netziv zt'l, after a few short
relevant points, wrote in 5647 (1847) that when HaRav Y. Y.
Reiness published his first sefer with divrei
Torah according to the "new method:" "After I saw this
and other examples, I am sure he cannot pave a new path in
the waters of the Talmud. His seforim were not
created for people like us who have toiled in the way our
mentors have taught us. His seforim are only created
for the rich who have not yet tasted what it is to toil over
Torah. We know that in every step and ruling a difference of
opinion exists and without examining these we cannot clarify
the truth. We see your exaggerations on the sefer's
cover stating that you are displaying a new way according to
pure logic so you can realize who is correct, and in the
future the light of truth will not be a rarity and we will
have no doubts in Torah ruling and monetary affairs.
Everything will be as clear as making a calculation . . . and
for such people his sefer is more precious than any
treasure. However, for us, those laboring over the Torah, it
is all damaging."
The Netziv adds that he can offer many proofs against the
mistakes in the explanations of that sefer: "But I do
not want to elucidate these to you since I am fully aware
that you do not want to see correctly and will feel your toil
is in vain. I therefore say to you in good faith: You do what
you want and we will continue in our way. Hashem will
illuminate the eyes of those walking in darkness to see the
light facing them and from this darkness they will eventually
see, admit, and tell others that this is the right way." (The
letter is printed in Teshuvos Meishiv Dovor, 4:44).
The last stage of this revolutionary program of
"saving Jewry" according to HaRav Reiness was his decision to
cooperate with the Zionist Movement that had already caused
spiritual devastation among Jews. That eminent rav's joining
the Zionist initiations helped those meisisim
immensely, but it also finally caused the gedolei
Yisroel to publicly renounce his stance. It is well known
that Maran the Chofetz Chaim zy'a protested strongly
against the innovations of the "revised yeshiva." He warned
any yeshiva student who was even remotely suspected of having
any connection to this institution or to the ideas of that
rav (see testimonies about this in Meir Einei
Yisroel).
Naturally, the Chofetz Chaim's protest did not stop that rav
from fulfilling his plan. On the contrary, he argued that he
felt it proper to cooperate with the Zionists since only
through them would the Jewish Nation reach "normalcy." If the
chareidim will not awaken by themselves, the Zionists will
have this "zechus." He even wrote (Netzach
Yisroel, pg. 47), "I have waited longingly for the
spiritual salvation that can sprout from the settlement [in
Eretz Yisroel]." He accused contemporary gedolei Torah
who opposed Zionism: "But what can we do, due to the
perversity of some the holy idea has not unfolded."
If this was not enough, he even wrote bitterly against those
who refused to support his ideas: "Those who destroy us
emerge from within, and wherever children of Elokim
were created the Satan is present too. Wicked people are
among us who want to satisfy themselves at the nation's
expense, to become famous, honored, and gain stature through
the nation's calamity."
He added: "When remembering this I strike my heart
unremittingly. I am terribly disturbed, my soul is full of
sadness, my eyes weep endlessly whenever I encounter this
matter. My heart and I are aware how important it is for us,
how much benefit in general the nation would have, and what
we stand to gain from it. I who see ahead know that because
of perverted hearts, wicked people, and those seeking to
destroy the nation, no hope remains in attaining this matter
and its objective."
He mentions that in the past he had suggested his plans for
revised studies and that they are a "matter pertaining to the
nation's soul and of primary importance for Jewry." However,
even then "after only a few days those famous for attempting
to undermine all initiatives emerged from their hiding places
and in various ways tried to obliterate it." HaRav Reiness
protested sharply about this and wrote: "In vain I think I am
using what is left of my strength to fight against these
people. Their power is only in destroying and not in
building, in uprooting what is sown and not in sowing. The
fate of the sublime matter of settling Eretz Yisroel is like
the fate of our noble people and that too has not escaped the
hands of those wanting to destroy it. They have waged war
against it too and have used improper ways to destroy it . .
. Many good and beneficial matters have been lost because of
these wicked and sinful people who pretend to be wise by
filling their guns with bullets of kedusha and
blinding the masses, and through these holy bullets they have
succeeded in causing eternal calamity" (ibid., pg. 26-
32).
We have depicted at length this historical
episode since that "revised yeshiva" was an example to all
"yeshivot tichoniyot" (Israeli yeshiva high schools).
The revolutionary idea of joining the Zionist Movement placed
the foundation for the reform adopted by the Mizrachi whose
fruit we see a hundred years later. We are not coming to
judge that rav and not to expose his mistake since he was a
talmid chochom and most probably his intention was
lesheim Shomayim. We must, however, remember that a
tremendous mishap was caused by his initiatives and deviation
from the tradition and by his opposition to the yeshiva world
and all the geonim at his time.
Today it is easy to summarize the episode and say that the
end results prove their error, but at the time many debated
as to whether HaRav Reiness was right or not, whether to
change their methods and "look at present needs and consider
his demands." The gedolei Torah energetically opposed
his plans and completely refused to accept them. That rav
complains in his writings that the gedolei Torah did
not even agree to examine the details of the plan for the
"revised yeshiva" and rejected summarily his suggestions.
Indeed they acted so since they understood that the decision
itself, to introduce changes, is a sharp deviation from one
of the foundations of our faith and existence: the transition
of Torah from one generation to the other must be without any
changes, without any additions or omissions. Our spiritual
mentors have taught us that the very idea of introducing new
ways and changing the way handed down to us by the gedolei
Torah before us is completely posul. It is well
known that the Chasam Sofer said "Chodosh is
prohibited by the Torah."
End of Part I
