The seal of the Kovno Kollel
Use All Your Kochos
In Parshas Behaalosecha (11, 12) Moshe Rabbeinu asks Hashem, "Did I bear this entire nation that you tell me to carry it as a nursing mother carries her suckling?" Reb Yeruchom asks: where do we find that Hashem gave Moshe Rabbeinu such a command?
Reb Yeruchom argues that every koach which Hashem endowed a person with, is necessary. Man must serve Hashem with all his kochos.
Reb Yeruchom draws a proof of this from the Mesillas Yeshorim who proves that it is impossible that man was created merely to enjoy this world. His argument is: If man was created merely for this world then it would be unnecessary for him to have such a great neshomoh — that is superior even to mal'ochim. Thus, we see that it is valid to deduce man's mission from the tools he is granted to work with.
This fact that man is to serve Hashem with all his kochos says that man is to use all his kochos but it also implies that one does not need another person's kochos. Reb Yeruchom (2:55) says that this is one of the key lessons of the entire mussar movement.
Reb Yeruchom cites a well-known anecdote. One Purim, Reb Naftoli Amsterdam exclaimed to his Rebbe, R' Yisroel Salanter, "Rebbe, if I would have my Rebbe's middos, the heart of the author of the Yesod Veshoresh Hoavodal and the head of the Shaagas Arye then I could...."
R' Yisroel interjected, "Naftoli, with your head, your heart and your middos."
Every person is given what he needs to fulfill his unique mission in this world. Likewise, he must not allow any of his kochos to remain dormant, to chas vesholom be considered unnecessary. Reb Yeruchom writes, "If a person is blessed with superior kochos, it is not for his own personal needs that he was blessed but rather to help others. The command of gadlus is to help people of lesser stature."
With this Reb Yeruchom answers his original question. Moshe Rabbeinu did not mean that it said in any specific posuk that Hashem commanded him to bear Klal Yisroel. However, he realized that he was given the kochos to do the task. This in itself was a command from Hashem to lead Klal Yisroel.
Reb Yeruchom argues that we all must learn from Moshe Rabbeinu. Every man must realize what his kochos are and them utilize them to their fullest in serving Hashem.
Serve Others
The fact that service, even waiting upon others, is considered an honor and not a form of denigration is a very Kelmer shittah. In Kelm, where Reb Yeruchom studied, it was considered the greatest honor to serve others. The practice instituted by Reb Simcha Zissel was to auction the opportunity to perform all the maintenance tasks in the yeshiva on Simchas Torah. Menial tasks like emptying the garbage were coveted prizes. In fact, not everyone could even participate in the bidding. Only selected individuals were given the privilege to bid in the auction.
Reb Yeruchom dwells on this subject as well (2:8, Bereishis 70-78). He asks how it is that a person of Noach's stature is given the task to be a glorified zoo keeper? Noach is the godol hador, a person who is called a tzaddik tomim by Hashem and yet Hashem can find nothing more appropriate for him to do than to take care of all the surviving animals of the world for an entire year! Hashem was very exacting with Noach as well. When he was late one day in feeding the lion then, "Hein tzaddik bo'oretz yeshulam," Noach was bitten in punishment.
Another example cited by Reb Yeruchom is Elazar ben Aharon Hacohen. The Ramban computes (Bamidbar 4, 16) the huge load which Elazar was destined to carry each time the Bnei Yisroel traveled in the midbor. The obvious question is why give such a load to the segan Cohen godol — the next Cohen godol?
Reb Yeruchom explains that Hashem wants man to know that he was not created merely for himself but rather to serve others. Rabbi Yochonon says (Megilla 31A ), "Whenever you find the posuk describing the gadlus of Hashem there it describes his anovo as well." Hashem shows us that gadlus goes together with anovo.
One of the pesukim cited in the gemora is in Yeshaya (57:15), "I dwell upon high as well as with the downtrodden, in order to grant life to those who are humble in spirit and those who are broken hearted."
Hashem describes himself so that we can learn from his example. Man must strive to achieve gadlus as well as anovo. Reb Yeruchom describes the principle (II p. 24): "Chazal teach us an important principle. The creation was set up so that the greater individual should serve the lesser individual. Serving others is the lifeblood of the individual. The greater man is, the more he serves others."
Service can be performed in providing for others' physical needs as we have seen with Noach, Elazar, the yeshiva in Kelm, or by providing for others' spiritual needs. We have seen one example of the latter from Moshe Rabbeinu.
Another example Reb Yeruchom cites is the gemora in Makkos (10A): If a rebbe kills accidentally and, therefore, must go into exile, his yeshiva joins him in exile. The derivation of this is from the posuk, "Vochai — we should do whatever is necessary for the exiled individual to live." From here one can see that a rebbe derives his strength, in fact his very life, by giving to his talmidim.
Therefore, we have two of Reb Yeruchom's principles working together — gadlus and subservience. The gemora cited above says that in Hashem these two are in unison. This is what Hashem wishes us to achieve as well. We are to constantly strive for gadlus while at the same time work on subjugating ourselves to others.
Initiative
One other koach which Reb Yeruchom felt is crucial for man's development is initiative. Reb Yeruchom (Shemos 35:21) bases himself partly on the Ramban's comment there about the people who worked for the Mishkan such as Betzalel and his associates who are described as people, "Asher neso'o lebo" whose hearts uplifted them. The Ramban says that no one had studied the skills necessary for building the Mishkan and furthermore no one certainly had experience with them. Yet, certain people volunteered. The Ramban says these were individuals who, "Found they had natural talents, and their hearts uplifted their spirits to toil for Hashem's avoda. Thereby they strode over to Moshe and exclaimed, `I am prepared to do whatever you wish.'"
Reb Yeruchom views these people as role models for anyone who wants to be successful in avodas Hashem. A person needs to have initiative and dedication.
He ascribes the difference in achievement between the gedolim and ordinary people to the setting of goals. The Midrash says (Tono Devei Eliyahu 25), "A man must say when will my actions reach the madreigoh of Avrohom, Yitzchok and Yaakov." The gedolim were the ones who took this to heart and set out to use all their kochos to serve Hashem. With high goals, initiative and full utilization of their kochos they were able to achieve so much.
Tsnius
Reb Yeruchom constantly exhorted and pleaded for his talmidim to rise above mediocrity, to use all their kochos for Hashem. Our article would not be complete and could perhaps be misunderstood if we did not include the topic of tsnius.
On the occasion of Reb Yeruchom's first yahrtzeit. his talmidim gathered and published an important essay summarizing some of their Rebbe's works. One of the four areas discussed in that essay is middos. The essay concludes with the following statement, "Remember that the following was the crown and glory of our Rebbe's yeshiva: that one must build in ruchniyus brick by brick at least like one builds a building in the physical sense. Furthermore, we must adhere to tsnius hama'aseh as was ingrained in us by our Rebbe. The method of building and treading in tsnius. These were the cornerstones of our Rebbe's yeshiva and this is the secret of success forever and ever."
Reb Yeruchom, constantly stressed that a person is responsible to build himself up. One can never rest on his laurels. The talmidim point out two general principles which must guide us and to which we must adhere while working on this.
The first principle is we must build brick by brick. One cannot skip steps. We have to be realists, set high goals, use all our kochos, but realize that one can only achieve slow and steady progress. One must step up and then make sure he is steady on that step before proceeding further. This is similar to a child who is learning to climb steps. First he climbs one step slowly and then he steadies himself on that step before proceeding further.
The second principle which must accompany us constantly is the midda of tsnius. His children write in the introduction to volume two of Da'as Chochmah uMussar that when he spoke to people he acted as if he was on the same level as his conversant. Outwardly one would think that he was an ordinary person. He once quoted his former chavrusa, Reb Naftoli Trop, the Radiner rosh yeshiva, to explain why he dressed like an ordinary person. He said, "Why should I act like a godol and then work on the midda of anovo? It is better to dress from the outset in an unobtrusive way."
This was the derech of Reb Yisroel Salanter as well. Reb Elya Lopian once saw Reb Yisroel. Reb Elya (who was a little boy at the time) remembered that the impression Reb Yisroel left was that of a well-dressed businessman, but not the important rav that he was.
Thus, Reb Yeruchom taught that one has to make himself great but he has to contain his greatness. When necessary one must go out and be active. Many of his talmidim became renowned roshei yeshivos but whatever was not necessary to reveal they kept to themselves.
His sons quote the Maharal who says there is no midda which is handed over into the next generation as tsnius. It is the one midda we can be most assured will carry on to the next generation. His talmidim's midda of tsnius, therefore, is a reflection of Reb Yeruchom's.
Many people today misunderstand tsnius as being nothing more than a code of dress. However, Reb Yeruchom and others taught us that it is a midda just like humility, anger and craving are all middos. Tsnius is a midda which is multifaceted and contains many applications.
The gemora in Megilla says that the fact that Shaul and Esther were able to keep a secret (Shaul the fact that he was anointed king and Esther did not reveal her ancestry) is a sign of the midda of tsnius. Tsnius is containment. They were able to contain the secret within themselves. Just like tsnius in dress means we don't show ourselves off so we are not to show off other facets of our character.
Another example of tsnius is Hashem's method of giving the Luchos hashniyos. It says the first ones which were given with thunder, lightening and the like did not last. Only the second ones which were given to Moshe in total privacy survived forever.
Thus Reb Yeruchom revealed himself only as much as necessary in his public role. He tried to remain as unobtrusive as possible.
The gemora (in Makkos 24A) says that the Torah can be encapsulated in three elements: mishpot, chesed, and tsnius, based upon the posuk (Michah 6:6), "What does Hashem seek from you? Just to do mishpot, to love chesed and to go in tsnius with Hashem." The gemora says the posuk means that even public acts such as burying the dead and marrying off a couple must be done with tsnius.
Reb Yeruchom explains that an act done with tsnius is a different act — it is done with pnimius and has within itself the power to bring a person into the proximity of Hashem. The midda of containment and restraint is the midda with which Hashem made and controls our world. A person who contains himself is acting in a manner similar to Hashem and, therefore, is rewarded with nearness to Hashem. An act which is done lesheim Shomayim does not need to be noticed by others. Thus, tsnius hama'aseh determines if an act is done lesheim Shomayim or only to serve one's self.
Reb Yeruchom constantly taught that man has tremendous potential and that one must use all his talents to develop himself and realize his true potential. He taught us methods to help us achieve this. However, at the same time we must remember that we are to hide our greatness as much as possible. Become great but keep it private!
