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Chaim Shetehei Bonu Ahavas Torah: The 204th Yahrtzeit of Rav Chaim of Volozhin
by Rav Dov Eliach
Grave of HaRav Chaim of Volozhin
This essay first appeared in 1996, 29 years ago.
The approach of R' Chaim of Volozhin, adapted from the Hebrew book, Avi haYeshivos.
For Part I of this series click here.
Part 2
The first part gave background and began the discussion of R' Chaim's approach to Torah learning.
The Glories of a Chidush!
R' Chaim especially appreciated and valued chidushim which had been gleaned and clarified through deep analysis of the text. His students heard him say that he would exchange all his prayers for one law derived anew from the Talmud.
In Nefesh HaChaim, he expounds on the importance of Torah chidushim.
"So precious is a Torah chidush," he says "that HaKadosh Boruch Hu kisses and crowns each word of every chidush one makes, and builds new worlds from them all."
He would also encourage his students to rejoice over their friends' chidushim as if they were their own, explaining that it is not who made them that matters, or who labored over them. What matters is that a chidush has been made — a chidush has seen the light of day.
The Volozhin yeshiva four years ago
What is a Torah Chidush?
Many erroneously assume that a chidush has to be a brilliant gem of thought, a sparkling Torah innovation.
But R' Chaim explains that a Torah chidush is made when one studies and reviews a particular point many times, and as a result, not only understands the material at hand more clearly, but also discovers in it meanings and levels he had never noticed before. Indeed, the more one reviews the Torah, the more and deeper levels he uncovers.
R' Chaim once encountered a government official who was quite overgrown and thick-skinned. "Did he ever grapple with a difficult Rambam?" R' Chaim cynically remarked. "Did he ever savor true spiritual enjoyment? Surely not. Otherwise he would not look the way he does!"
In the writings of his students, R' Chaim is quoted as saying, "Our rabbis have taught that all the sins of anyone who studies Torah lishmah three hours at night, are forgiven."
This motif is particularly emphasized by the following story, which the Chofetz Chaim would often repeat in the name of R' Chaim:
The spirit of a certain deceased man from Vilna once entered the body of a young man. The youth pleaded that Vilna's gedolim be summoned to save him. In full view of the gedolim, the spirit turned to the boy and begged: "I owe ploni eighteen guldens, and because of this, I cannot enter Gan Eden. Please do me a kindness, and pay that debt for me."
The young boy struck up a conversation with the spirit, who was known to have committed a cardinal sin while alive.
"What happened to you up there?" he asked. "How did they punish you for your sin?"
To the surprise of all, the spirit replied, "Because I studied three hours of Torah lishmah at night, they forgave all my sins, except those bein odom lechavero."
Such is the power of Torah study!
A Chidush Reveals a Person's True Character
The author of Chemdas Yomim was accused of belonging to Shabbsai Tzvi's cult. However, R' Chaim, who had seen one of the author's commentaries, said: "This peirush is remarkable. It could only have been made by one who studied Torah lishmah."
On the basis of that peirush, R' Chaim not only approved Chemdas Yomim, but also cleared the name of its author and ruled that it was forbidden to slander him. So clear to R' Chaim was the unique quality and potent influence of studying Torah lishmah.
Was Dovid Hamelech's Request Answered?
Every Torah student is familiar with the concept, Torah lishmah. But do all really understand its true meaning? According to R' Chaim, many do not. As a result, he devoted more than two chapters of Nefesh HaChaim to that topic.
In particular, he discusses the approach of those who interpret it too strictly, and presume that studying Torah lishmah demands unlimited deveikus. This approach, claims R' Chaim , is self-defeating, and causes many people to refrain from Torah study. Doubting their ability to achieve deveikus, they conclude that there study is of no value.
The Netziv relates that one of the finest talmidei chachomim of the yeshiva would spend much time reciting Tehillim, instead of learning. R' Chaim, who was upset by this, discussed the matter with the man, who in turn asked: "Don't Chazal say that Dovid Hamelech requested that the reciting of Tehillim be equated to the study of Nega'im and Ohalos?"
The rosh yeshiva thought for a moment, and replied: "Indeed, Chazal relate that Dovid Hamelech made such a request. But they do not tell us what Hashem replied."
Years later, when R' Chaim wrote his Nefesh HaChaim, which as we have explained, is based on his personal experiences, he mentioned this very conversation, saying:
"The concept Torah lishmah does not mean deveikus... for Chazal have said that Dovid Hamelech requested that anyone who recites Tehillim be credited with having studied Nega'im and Ohalos. But if deveikus is the main component of Torah lishmah, then there is no greater expression of that level than the recitation of Tehillim all day. Nor do we know whether Hashem agreed with him on this point, because Chazal do not tell us Hashem's answer."
This comment sparked many reactions. It was discussed in a number of books, and debated. Indeed, it has been analyzed and debated by Torah scholars until today. We will not burden our readers with all the material written on this subject, and will present only one account, heard by M. T. Berg, and published over thirty years ago in the Modia. We have not found any other source which further verify its validity.
M. Berg writes:
"When Rabbi Yisroel of Ruzhin read R' Chaim's comment on Tehillim, he was surprised, and wondered how R' Chaim could say that Dovid Hamelech turned to Hashem with a special request, and was not answered. Surely his prayer was answered, and reciting Tehillim is indeed comparable to talmud Torah."
In light of Reb Yisroel's comment, the Griz took measures to advance his father's opinion, and in the second edition of Nefesh HaChaim, added this one sentence in parenthesis: "As we have found in Bava Metzia 17a, `ve'idach hahu, rachmiya hu deka ba'i'." His purpose in bringing this quote was to prove the plausibility of the theory that Dovid's prayer wasn't accepted.
Even if it wasn't the Rebbe of Ruzhin who spoke to Reb Itzeleh about the matter, what is absolutely clear, is that there is a difference between the first edition of Nefesh HaChaim and the second one. It is also clear that the Griz intended to reply to those who questioned his father.
Plaque in the Volozhin building
To Know, To Understand
No matter what, the opinion of R' Chaim is that the true meaning of lishmah is lesheim haTorah — for Torah's sake. R' Chaim, who always bases his views on Talmudic sources and the words of our rishonim, derives this idea from a statement of the Rosh on Nedarim 41a that "all one's speech and discussions in Torah should be lesheim haTorah, such as one's attempts to know, to understand and to analyze, and not for the purpose of aggrandizing oneself."
According to a current godol, this statement encapsulates the essence of the approach and teachings of the yeshiva world since time immemorial. It is the yeshiva's "decalogue of yegia baTorah: "To know, to understand and to analyze." It is the essence of Torah study and the lishmah of Torah.
His Soul, His Life
Nefesh HaChaim is the soul and spirit of R' Chaim of Volozhin's very life, even from a practical point of view. He gave life to every thought and idea he uttered, through his deeds, and was the first to fully pursue every method he advocated, both personally and within the confines of the great yeshiva he established in Volozhin.
Within the yeshiva's framework, he bequeathed the Gra's teachings, customs and principles of faith to the generations. The yeshiva served as a forum and arena wherein of the Gra's outlook on the essence of Torah, avoda and middos was fulfilled.
Yet another way whereby R' Chaim raised the level of Torah learning in Volozhin was by founding mishmaros (around the clock study sessions) so that Torah study would never cease. In this manner, he maintained, they thwarted world calamity, and prevented chaos. These mishmaros were held even on Friday nights. After the Shabbos candles would go out, the students would study Torah by heart until daybreak.
Quite often, R' Chaim would enter the beis midrash in the wee hours of the morning, in order to encourage his students, and to speak with them in learning.
He not only encouraged his students, but also taught them how to "consult the Torah for advice." How is that possible? He said that one who has a problem should study Torah lishmah and with much enthusiasm, and then pursue the very first suggestion which comes to his mind (Orchos Chaim). He too, would never embark on a project or plan, without first immersing himself in deep study.
Torah Speaks From His Throat
But, in essence, R' Chaim of Volozhin never had to precede his consultations with Torah study, for he never stopped learning, not even for a moment's time. Brilliantly, he managed to offer advice while continuing to study with yegia. As people were consulting him, he would continue to speak to himself in learning, his lips moving the entire time. The moment the person concluded his question, R' Chaim's lips would stop moving. No sooner had he offered his advice, than he would return to his studies.
R' Shlomo Meltzin, author of Even Sheleima describes such a scene, saying: "Reliable people have said that while R' Chaim was discussing everyday matters, he would review the Shas in his mind, and even beat his thumb against the studs of his garments."
One time he was asked how he could listen to people and learn at the same time. He jokingly replied: "It's quite simple. Nearly every Jew accomplishes such a feat when he prays. Although he davens with his mouth, his head is elsewhere."
He Who Consults a Sage, Does Not Err
R' Chaim understood the concept da'as Torah and the statement that, "One who consults a sage does not falter," in the same manner as did the gaon, R' Eliyahu Shick, av beis din of Lida, who said that the phrase, "to Me belongs advice and insight," means that the Torah itself advises and directs the words of the sage.
Whenever R' Chaim heard people say that they believed in a certain rav because he performed miracles, he would explain to them that we may believe that one who has mastered the entire Torah and is utterly pious, can perform miracles. However, the performance of a "miracle" does not attest to one's Torah greatness.
Concerning his great mentor, the Gaon of Vilna, he would say: "He thoroughly suits the definition: `One who is known to have mastered the entire Torah and who is utterly pious.' And we can believe, beyond a doubt, that he performed miracles.
"It is no wonder," he added in his introduction to Safra deTzniusa, "that the Gra performed remarkable feats and had amazing revelations, for he acquired all forty-eight means whereby Torah and kedusha are achieved. They were fulfilled by him, by dint of his ceaseless study of Torah lishmah."
"Nature," he would also say (Nefesh HaChaim), "is the handmaiden of all who study Torah lishmah. Such people can control it."
This is the essence of the approach of R' Chaim of Volozhin!
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