Maran R' Yisroel Salanter's initiative of dividing the Shas
among his disciples, alongside an additional proposal in the
town of Memel which anticipated the idea of the Daf Yomi by a
few decades * A self imposed exile by Maran R' Yisroel
Salanter
A Ben Torah Must Be Extremely Cautious
We know to what great extent did Maran uproot from within
himself every inclination towards self-importance or self-
interest — to the point which these were almost wholly
nullified and he was free to let his thoughts burst forth and
seek the ultimate truth, unhampered by personal desires.
I heard one of his talks to adherents in which he sought to
guide them. One of his points was that a ben Torah
must be very careful not to be overly adamant in defending
his view.
He spoke at length on the responsa of the Geonim where we see
that even after they stated a reply to a question, the answer
was often challenged by the person quoting an explicit
gemora showing the opposite. The sage who was asked
the question was able, through his acute knowledge, to refute
the question according to his original premise, sometimes
even using the very quote to uphold his own opinion.
It may seem that when he first wrote the response and
answered that question originally, that sage had not
remembered that particular gemora in relation to the
question, or had, perhaps, overlooked it and not mentioned
it. This is not the way the truth; it is not the means of
acquiring understanding.
We see, in fact, that HaGaon Morenu HaRav Chaim Volozhin
wrote in reply to a question which cited a gemora in
opposition to his responsa as follows, "I have no difficulty
in answering the challenge according to my approach, but
since it is my custom never to justify myself or apologize, I
must, nevertheless, admit that when I first wrote this
response, that particular gemora did not come to
mind."
Rabbenu was a true sage, a perfect tzaddik, who wished
to be honest with himself. His admitting the truth does not
diminish his stature or credibility in any way. On the
contrary, his admitting it enhances his reputation.
We must judge those geonim who challenged the writers
of the responsa in a favorable light, however, since
sometimes a halachic decision actually hangs upon a thin
thread which only a venerable sage can determine to be one
way or the other through the power of his knowledge. And
sometimes the one who provides the response is not able to go
into the very fine points of the matter and highlight the
invalidity of the refutation to his own response because it
is too delicate to delineate. (R' Yosef Feldberg)
The Approach to Study Varies with Every Person
[A letter to a nephew]
Your letter arrived regarding setting up a regimen of study.
Truly it is difficult to set one up since it varies with each
person according to his nature and character makeup.
I can, similarly, not go into fine detail regarding your
question, and only reply in general terms. The difference
between studying for the sake of Torah or not, lies in one's
wish to gain acclaim and recognition from others for his
knowledge.
One should aim for proficiency, by reassessing himself every
few months to see if he has retained his knowledge. It should
all be organized in his mind so that he need not become
confused when seeking the best way to study. He should also
include some in-depth study alongside proficiency of a broad
nature.
One should set aside a definite time to study mussar.
The foundation of mussar study is to acquire
knowledge in its dynamics. And if Hashem should grant that he
become great in Torah and recognized for his wisdom, all the
aspects of avodas Hashem will become easier for him.
This depends on bekius, a wide and thorough grasp, and
it is important for a person to seek an outlook such that he
does not consider avodas Hashem a burden in life.
May these succinct words open before you the gates and may
your desire to serve Hashem be blessed with success.
With heartfelt avuncular greetings, wishing you all the
best,
Yisroel
Sigufim — Self Punishment: Toil in Torah Surpasses
This
I would like to briefly note that in my humble opinion, where
there is a question of physical harm we should not burden our
bodies with the denials of fasting and the like. We should
rather concentrate on the mortification through our
middos, i.e. to seek opportunities of being insulted
without replying, or waiving our personal interests, personal
honor. To shun kovod. But above all these, toil in
Torah reigns supreme. (Excerpted from a letter)
The Last Letter
Ruling from the Shulchan Oruch without Knowing the Gemora
is Improper!
His last letter, apparently, was written on motzei Shabbos
Parshas Bo, 5643, and was sent to R' Yaakov Lipshitz
zt'l, the secretary and right-hand-man of HaRav
Yitzchok Elchonon Spector ztvk'l. In this letter,
Maran expresses his fears about a government program of
ordaining rabbis, which would cause halachic rulings to be
issued according to the Shulchan Oruch without basing
the rulings on a thorough knowledge of the source in the
gemora. He considered this as a major stumbling block.
He writes:
The directive that an ordained rabbi must be familiar with
what is taught in the Ozadna school is still in effect . . .
Let them not support this in practice etc.
The basis of the disadvantage is that it obviates the need to
learn what is necessary for horo'oh . . . Our very
eyes witness that in Germany, even by the most devout, G-d-
fearing scholars, too much has been forgotten, for they
maintain that it is sufficient to know the Shulchan
Oruch and to be G-d-fearing when it comes to ruling
halachically.
But this is not true. And those who know about Torah study
and its practical application, those of the previous
generation, are aware that in order to rule halachically, one
needs to be very proficient and knowledgeable in study. You
need great scholars for this and who knows if, as time goes
by, such will still be extant . . .
Your friend Yisroel from Salant
(Sefer Zichron Yaakov)
Theory and Practice
Thoughts in the same vein were written in his name by his
disciple, HaRav Naftoli Amsterdam:
"I have been taught by my master and mentor, HaGaon R'
Yisroel Salanter, as follows: For the sake of the complete
education of those studying to be the future morei
horo'oh of our people, as they should be, there are
several requirements that are very decisive and demanding.
They must be expertly familiar in all of the teachings of the
tanoim and amoroim in the Talmud Bavli
and elsewhere, [as well as] poskim rishonim
ve'acharonim. They must possess acuity of mind with a
straightforward logic. They must possess and further acquire
those positive character traits which our Sages have
enumerated and be meshamesh, attend, Torah scholars,
rabbonim who are recognized as leading figures of the
generation. This, indeed, is the `apprenticeship' required in
every branch of arts and sciences, what is termed as the dual
requirements of "theory" and "practice." (Printed in
Levanon 5639)
Maran's Initiative of Dividing up Shas
As is known, Maran was deeply involved in implementing ideas
on how to improve the klal, all of which eventually
led to the founding of the Mussar Movement. But aside from
this great enterprise, he also embraced at several times
means to increase Torah study among Jewry. Very little is
known about his initiative of dividing up the entire study of
Shas and assigning it to groups of students, each of
which would assume a different section. Together, it was
hoped, they would comprise the expertise which had once been
incorporated in single great Torah figures, like the Vilna
Gaon and his disciples like HaGaon R' Zundel of Vilna, and
HaGaon R' Akiva Eiger.
His disciple, R' Y. Meltzan, tells of this initiative, which
R' Yisroel undertook towards the end of his life and which
he, personally, tried to implement after his master's
demise.
R' Yisroel actually first undertook this idea when he was
living in Memel, and it preceded the concept of the Daf Yomi
by several decades. This is what his disciple writes:
"Towards the end of 5639, HaGaon Morenu HaRav Yisroel
Salanter issued a public call to this effect: `Since I am
already old and do not know the extent of my days . . . I
therefore have an urgent request to make of my students and
of the Torah scholars who are close to me — that they
come to me so that I can put forth before them the idea which
is so very close to my heart and is the ambition of my
life."
In the Levanon of 5638, it is stated: "My thoughts
dwell upon the years that lie ahead, now that I am of
advanced age . . . I thought to myself to approach my
distinguished students and acquaintances with a request,
first that they provide me with their addresses so that I can
present my idea and objective clearly . . .
"[Signed] Yisroel from Salant"
And he notes his own address.
Many were afraid to reply to his call to arms, as it were,
not knowing what R' Yisroel actually had in mind. What would
he demand of them? One noted scholar did write and said, "I
have a doubt if I was also included in your call since I have
not had the privilege of seeing your distinguished person for
these many years."
In any case the idea was never published or properly
publicized.
The essence of the matter was based on what Chazal said: Who
is considered a talmid chochom? One who is asked a
question anywhere and is able to answer it (Shabbos
114). In our great sins, we have plummeted downward and
lost our former proficiency. Not only do we lack brilliant
and talented minds as of yore, but the application and
diligence in study has also lessened very much.
We no longer have people who truly `sacrifice themselves in
the tent of Torah' like the Vilna Gaon and his disciple R'
Zundel of Vilna, and like R' Akiva Eiger. Nor can we hope
that such great ones will be born in the future, scholars and
sages who will be perfectly versed in the entire spectrum of
Torah: Sifro, Sifrei, Tosefta and the entire
Talmud. (In our times, someone who errs even in the
rulings of the geonim is considered to have made an
error against an explicit ruling.) And if such exist, they
are sole remnants from a previous generation, and how long
can they be expected to live?
And if we say that some brilliant minds are born, will they
apply their intelligence to the right things? And if some
very capable person, who is lacking in total bekius,
will decide to introduce some law, he will surely fear that
perhaps somewhere, some esoteric mishnah or
Tosefta actually contradicts what he wishes to say.
And yet, we can find some solace for our souls. It is known
that the combination and accumulation of smaller minds and
lesser capacities can result in a conglomerate powerful body
that is self-complementary. The same idea applies here: by
gathering together many lesser talents, we can fill in the
gaps of the individual shortcomings. Thus we can fill the
place of a single great man even in quality, that is, in
understanding and depth. At any rate, we would be filling the
deficiency of a broad grasp, bekius, with the
accumulated knowledge of all. The joining together of many
strengths could serve us as if we had our own great figure
like R' Zundel of Vilna or his like.
And this is the idea behind the apportioning of the entire
Talmud, that is, so that the participating students
divide up the entire body of Shas and ancient
commentaries and cover everything so that nothing be left
untouched, that there not be left a corner in which at least
someone is perfectly knowledgeable. And if in the course of
someone's study there arise a question someplace else in the
Talmud, he can refer to that one who is expert in
it.
Let it be a fast rule that they all gather at given times and
all this will result in great benefits which we cannot begin
to describe here. And if someone wishes to innovate some
practice or law, or to make a crucial decision in any law,
when all the scholars gather with their accumulated expertise
in every branch of knowledge, they can discuss it at length
and it can be ascertained that there is no contradiction to
any other law in Torah. (I heard that Morenu HaRav Naftoli
Hertz zt"l began instituting this here in Jerusalem
but he was later appointed av beis din in Jaffa and
the idea was discontinued.) (R' Y. Meltzan — Seder
Lamishneh)
Fortunate is the Eye that Beheld the Honor of Torah
The second initiative which we mentioned, like the Daf Yomi,
appears in a newspaper report from that same year:
"In 5620 (the year of KeSeR), HaGaon R' Yisroel of
Salant shlita founded in Memel a gemora society
which brought his valuable idea to successful fruition. Many
students were attracted to it and they studied the entire
Shas. A siyum haShas was held on the 20th of
Sivan 5629 and the event was celebrated for a full seven
days. All of Memel rejoiced and the honor of Torah was
greatly augmented. The distinguished and wealthy members of
the community paraded and danced through the city streets, to
the amazement of the non-Jewish population who saw that it
was the Torah which was being celebrated with such pomp and
enthusiasm. From the day the city was established, nothing of
the like had been experienced in the annals of its
history.
Avodas Hamiddos — Self Improvement
A Person's Evil Inclination is not Bigger Than He
Maran used to say in the name of the Gra that the evil
inclination cannot be bigger than a person's power to
overcome it in every thing, in every way. But a person must
devise all kinds of schemes and ploys against it and then, he
will surely defeat it. And if he does not prevail in
everything, immediately, in the course of time he will
succeed in subduing it. (From Notes Hagr"AD)
