Sunday afternoon, 28th December 2003, at the Normandie Hotel
Bournemouth is the start of the much awaited European
Yarchei Kalloh. Attended by some 200 baalei
batim, some accompanied by their wives, the week-long
gathering begins with a grand pesichah. This takes the
form of short addresses by three of the maggidei shiur
and two guest speakers including HaRav Padwa, the moro
de'asra of London.
Despite the cliche, it is no exaggeration to describe the
atmosphere as electric as the gathered audience waits with
anticipation for the speakers to mount the dais. The main
ground floor, L-shaped room at the Normandie is not large by
conference hall standards, but nevertheless encloses a fair-
sized space. At this point in the proceedings the room is
completely packed. Every seat is occupied and all faces are
focused on the microphone mounted on the speaker's
shtender. Despite the multitude, one could have heard
a pin drop.
First at the rostrum is Dayan D. Grynhaus of the London
Kedassia Beis Din, a regular attendee of Yarchei
Kalloh. He complimented the gathering on their sense of
priority in electing to attend a week of learning when they
could be doing other things. Quoting the posuk, "Pesach
lonu hoKel bozeh hashvuo es hashvua," he explained the
double use of 1week' to indicate that not all weeks are the
same but that some, and perhaps this one of Yarchei
Kalloh in particular, are special in that they give value
to all other weeks. The Dayan thanked the organizers for
giving him the kovod of introducing the next speaker,
the moro de'asra of London, HaRav Padwa shlita,
who had traveled to Bournemouth to give chizuk to the
event by attending its pesichah.
HaRav Padwa opened his address by quoting from the perek
Lulav Hagozul, the perek which will be the subject
of all the shiurim during the week, and outlining some
of the parameters of Taaseh velo min ho'osui which is
a fundamental and central concept in the halochoh and
kashrus of a succah.
He went on to expound an inyan in the sedrah.
Chazal tell us that Yaakov was punished for staying apart
from his parents for 22 years during which time he was unable
to perform the mitzvah of kibbud av vo'eim, with
middoh keneged middoh that Yosef was taken away from
him for the same period. The meforshim exclaim that
surely Yaakov was unable to return for 20 years as he was in
fear of his life from Eisov and that it was only the final
two years that he delayed his return. Why then was he
punished for the whole 22?
The answer is that we are not blamed for that which is
genuinely not our fault, provided that when the opportunity
presents itself to make amends it is seized with alacrity.
The fact that Yaakov tarried a further two years implied a
lack of urgency to correct his earlier predicament and, as a
result, even that part for which he was faultless is heaped
upon him.
HaRav Padwa used the principle in reverse to extrapolate
praise to the gathering that, while it is accepted that most
were not in a position to learn all day every day, the fact
that a spare week was used for learning shows the importance
the attendees attach to it and that even the time doing other
things will be counted alongside the learning time.
Rabbi Pinnes, one of the maggidei shiur at Yarchei
Kalloh, then regaled the gathering with some interesting
stories and posed a riddle based on a statement by the
Chinuch. Contrary to our perception that it is people
who are sometimes the cause of things that happen to us, the
Chinuch tells us that all things, both good and bad,
that happen to a person are directly sent to us from Hashem.
This explains why revenge has no place. It is meaningless
since the person who has damaged us is not the true cause.
But by the same token where is the place for hakoras
hatov? He admitted having puzzled over this problem. The
answer lay in the true reason for hakoras hatov which
was for the effort someone makes on our behalf and not for
the result. Revenge is usually taken for actual damage rather
than the attempt.
He explained that our ultimate goal is to achieve a state of
meshalem tov tachas ro'oh, difficult as that may be.
The benefits were incalculable as that is then the manner in
which the Ribono Shel Olom will treat us, with the
incredible result that even when we err, He will continue to
shower us with benefits.
Rabbi Heller, the halocho maggid shiur at Yarchei
Kalloh, then took at the stand and explained why the name
Yeshivas Yarchei Kalloh is fully justified. He explained that
there was a time when the Jewish people would listen and
learn while standing up for 18 hours in 24. It was only
because people became progressively weaker that sitting --
yeshiva -- became the norm.
But, explained Rabbi Heller, yeshiva meant much more than
sitting. It meant the place a person considers most important
to his life and existence. Yoshov is where we are and
it represents our permanence. Thus yosheiv oholim is a
definition of Yaakov rather than a record of an activity.
He told the well-known story of the visitor from the USA to
the Chofetz Chaim, who expressed surprise at the frugal
conditions in which the great man lived. The Chofetz Chaim
explained that he was just passing through this world and had
no need for more lavish facilities.
The final offering to the audience was given by the Rosh
Hayeshivoh of Yarchei Kalloh, HaRav Povarski
shlita, rosh yeshivas Ponovezh, who offered shevach
vehoda'ah to the Ribono Shel Olom that he was able
to participate in this the 32nd Yarchei Kalloh.
Time and space does not permit a full reproduction of his
exciting droshoh. He quoted Shlomo Hamelech who says
that Hashem brought him into his inner chamber (Heviani
haMelech chadorov -- nogiloh venishmechoh boch).
Whenever Torah is learned with yiras Shomayim we are
handed the key to the next inner chamber where the Torah
which we can access is at a deeper level than before. This
sets up a virtuous circle which is unending. There was no
doubt, said Rav Povarski, that each Yarchei Kalloh
adds to this positive cycle.
He delighted his audience with the story of how Reish Lokish
was persuaded by Rav Yochonon to accept Torah and the effect
it had of releasing him from the grip of the Sitra
Achra. After other most interesting offerings on the
concept of ness (miracle), he wished the event
every hatzlochoh in achieving entry to the inner
chambers of Torah. He then began to learn perek Lulav
Hagozul as a taste of what was to come.
Without a shadow of doubt the Yarchei Kalloh has
certainly gotten off to a flying start.
