In honor of the 15th of Elul, the day on which Yeshivas Toimchei Temimim Lubavitch was founded in 5657 [1897] we continue with the memoirs of Reb Nochum Shmaryahu Sussonkin, in which he describes his arrival in Lubavitch to study in ישיבת תומכי תמימים. This is the third installment. The first two, in which he describes his youth in Prepoisk and his studies in the Yeshiva of Reb Elchonon Bunim Vasserman הי"ד, can be found here and here, respectively.
From Left To Right: Reb Avrohom Elyeh Plotkin, Reb Nochum Shmaryahu Sussonkin and Reb Nissen Neminov
I finished learning in the Yeshivas for younger students at the end of the winter of 5665 [1905]. At that time the most famous Yeshivas for older students in the world were Telz, Volozhin, Slobodka, Mir, Radin and Lubavitch. I stood on a cross roads and did not know where to turn. Though I had studied in Krementchug, a city of Chassidim, I had not had much contact with them and knew nothing of Chassidus, especialy not Chabad Chassidus. I had met with students who had come from Telz, Volozhin etc and though I knew that not all the students in those Yeshivas were alike, I decided that I would not go to those Yeshivas for I knew too that the spirit of the [secular movement of] enlightenment had already permeated their study halls and was afraid for my soul lest I too be smitten.
The Rov of the Chassidic Shtetel of Dokshitz, Reb Leib Sheinin learnt in Yeshivas Toimchei Temimim Lubavitch between the years 5668-5677 (1908-1917). Arriving there at a young age, from his home town of Babroisk, he grew to become one of the most outstanding student’s of the Yeshivah and was famous for the many hours he sent daily in prayer. In the words of Reb Yehudah Chitrik (Reshimos Devorim, in the New Edition P. 302) “the Temimim would often repeat in the name of the Rebbe Rashab that all his [the Rebbe’s] work, his efforts and self-sacrifice, [expended] in order to found Yeshivas Toimchei Temimim – is worth it in order to produce such a Talmid as Reb Leib Sheinin”. In the version recorded in Lubavitch Ve’chai’oleho, he added “all the rest are extra gain”. He was famed as an ‘Oivied’ [one who serves G-d, through lengthy prayer and contemplation] and it was said of him that he reached the level of Beinoni as described in Tanya (Ibid).
The following is an account of an episode that occurred in the winter of 5663 (1902-3), extracted from Divrai Yemai Ha’Temimim (pages 65-66), a history of Toimchei Temimim the Yeshiva in Lubavitch (published in Kerem Chabad, Vol. 3), by the secretary of the Yeshiva, HaRav HaChosid R’ Moshe Rosenblum (a short biography of whom is printed as a preface to Divrai Yemai Ha’Temimim – as an aside he was no ordinary secretary, his stature was such that he was one of only three people who merited to receive Smicha from the Rebbe Maharash).
One day, when the Menahel [the director of the Yeshivah, Rabbi Yosef Yitzchok Schneersohn, son and successor of the Rebbe Rashab] visited the students [in the main study hall of the Yeshivah], he set his eyes on a particular student. With his unique insight and exceptional sensitivity, he sensed that something was weighing heavily on the students heart and that there is no peace in his soul. Knowing this student to be possessed of superior abilities, the Menahel was especially interested in him.
At a meeting of all the faculty of the Yeshiva, the Menahel took the opportunity to investigate, asking those gathered their opinion of this student. All agreed without dispute, the conduct of this student to be good and wholesome in all respects. He dedicated himself to his studies at an exceptional level of diligence and depth and no imperfection – even in a matter of small importance – could be found. There seemed to be nothing to account for the Menahel’s impression.
However, being that it was in his nature to penetrate into the depth of each student’s heart and fathom hidden secrets, the Menahel made time each day to engage this student, discussing matters of study and making general conversation. The first time the student came before him, the Menahel told him as follows:
“Your superior abilities and diligence in your studies have not escaped me. Your worth is of value to me, therefore, I have set aside time so that if you may need any resolution in matters of study that you may be perplexed about and suchlike, you may then set the issues before me. I too will profit, for I will have the opportunity to present my thoughts as I strive to explain to you that which G-d helps me to understand.Any matters which we find to be of difficulty we will present before my honored father, the Rebbe, so that he may explain them to us.”
These words certainly aroused confidence in the student’s heart and he would come regularly to ask the Menahel about various matters that he had difficulty understanding. However, after several days had passed, the Menahel recognized that – although the student liked him well and the friendship he had shown him was being returned, nevertheless – the student had not yet entirely laid bare his heart. The Menahel knew that something was buried in the depths of the student’s heart, preventing him from fathoming the true depths of his studies, and the student was still hiding this matter from him.
One day, when they entered into conversation, the Menahel said to the student, “In order that you may comprehend your studies to their true depth, I request of you, that you reveal before me any question or line of investigation that stirs in your heart. Do not be shamed, for only then will you be able to grasp the truth and depth of the matter. As our sages said “a shy person does not learn”.
The student agreed that he was certainly correct; “However,” he said with a sigh, “you are demanding too much of me, for I simply cannot reveal all that is in my heart before you”.
“I do not speak to you as an interrogator, nor as one to decree or command, I question you only for the sake of the quality of your abilities and in order to lighten your burden. You are certainly able to understand any concept with complete clarity.”
“But I worry whether you will continue to have the same regard for me, once I have revealed the secrets of my heart.”
“I am in no hurry to know the secrets of others”, the Menahel replied, “whatever those secrets may be. The only thing that matters to me is that each student should know and understand the subjects that he studies to their depth and perfection, as far as his abilities allow – and in you I see that some hidden thing weighs on your heart, preventing you from coming to the complete depth of each concept. Because I desire your good and your happiness, I thought that perhaps if you would make known to me your confidence, I would be able to make things easier for you and explain the concepts to you in a manner that you will find satisfying.”
“There are certain concepts, which, in studying Chassidus, I was not able to understand, and these difficulties stand as an obstacle to my study of this discipline. Specifically, the names by which the “Sefiros” are designated, and all the various Kabbalistic terms in general, such as “Kesser”, “Atik” etc. Since, in my eyes, these concepts make no sense, I am unable to believe in them. If only I where able to grasp these matters with the lucidity that one is able to understand a “Sug’yah” dealt with in the Talmud! Then perhaps, I would believe in these concepts…”
Accordingly, the Menahel solved the riddle, and with a great deal of sympathy, spent much time to clarify these concepts for the student; with words of logic and intelligence, he gave him to understand and enabled him to logically assimilate these extraordinary matters.
This account speaks for itself. If only all teachers where so concerned, so open and alert to the often unspoken queries that trouble innocent hearts. If only all students were granted the confidence to express themselves, to articulate their doubts.
[As an aside, this account was written approximately the year 5670 (1910), ten years before Rabbi Yosef Yitzchok was appointed Rebbe, so there is no reason to suppose this account to be some-kind of exaggerated hagiography.]
Perhaps herein lays the key with which to heal the ailing education systems of today.
Certainly, I am over-simplifying both the complexities that beset today’s educator as an individual and the varied issues that beleaguer the diverse segments of the Jewish community.
Nevertheless, the education systems of the orthodox world may be split into two very general types, the modern orthodox and the Chareidi. In the Chareidi world serious questions are almost taboo and questioners are often perceived as near-heretics. The modern orthodox do not evade the questions posed by their students, however, rather than attempting to answer the question or acknowledge their insufficient knowledge, they often submit to the doubts of their pupils, choosing to distort the teachings of the Torah rather than defend its old age precepts. More faith is placed in scientific “fact” than in the traditions of our mesorah (see here).
In order to preserve our Torah in the pristine form that we received it from G-d, we need educators who are possessed of erudition, strength of character and determination. Teachers who will rise to the challenges of their pupils, who are concerned enough to honestly engage their students, and who command the breadth of knowledge and the depth of insight required to satisfy their thirst while remaining completely unapologetic.
Rabbi Yosef Yitzchok was the master of a unique discipline, which combines intelligence, intellectual honesty and a commitment to correctly assimilate theological truths. Perhaps, if we study his teachings and emulate his character we will all become better teachers.
While documenting the efforts of the Rebbe Rashab to provide Matzah for Jewish Soldiers in the Russo-Japanese war (1904-1905), we came a across an interesting letter, dealing with the role of Toimchei Temimim in this area. In this letter the Rebbe Rashab replies to a suggestion made by his son and successor, Rabbi Yosef Yitchok, that the offices of Toimchei Temimim be utilized in the efforts to gain support. In reply, the Rebbe Rashab sets out to explain the purpose for which Toimchei Temimim was founded, and clearly defines the limitations of its field of activity. As we will demonstrate, this letter is not merely of localized significance, but rather carries multifaceted ramifications that are relevant to this day.
Writing from Petersburg on the 18th of Teves 5665 (1905), the Rebbe Rashab briefly summarizes the general situation relating to the efforts to acquire government approval, before continuing:
Your proposal in this regard that the letters should be sent from Toimchai Temimim, doesn’t resonate with me and I don’t advise it all… This is a matter that relates to the individual and doesn’t enter into [the agenda of] a general matter such as Toimchai Temimim and the like…
The primary underlying purpose of Toimchei Temimim is to fortify the youngsters and guard them from any damaging entity… with G-d’s help, to plant within in them fear of G-d and love of G-d. Similarly in any place [not only within the established Yeshives of Toimchai Temimim] where they [the faculty of Toimchei Temimim] have the ability to strengthen hands [that are] weak in Torah and service [of Hashem], for instance to establish shuirim to learn with the youngsters in the villages… too draw them to Torah and to try and plant fear of heaven in their hearts, that they will separate themselves from forbidden things, and desire to fulfill Mitzves in practice. This is the certified purpose of Toimchei Temimim.
However its purpose is not to worry about the fulfillment of specific Mitzves or [to] guard against specific things, for instance its [Toimchei Temimim’s] purpose is not to ensure that there should be supervisors on the Kashrus of meat (which is one of the issues which are extremely pressing… and if we had a “committee for the strengthening of Yidishkeit” this would be one of its primary functions…) Similarly regarding the keeping of Shabboss and the like, and Sukkah and Lulev etc. Similarly its purpose is not to worry about the matter of the Matzah – it is self understood that each and every Jew, being that he is a Jew, must worry about this, and actively invest effort in this [endeavor] as much as he is able, however this is not the its [Toimchei Temimim’s] purpose and in this matter it [the faculty of Toimchei Temimim] is like each and every private individual of our Jewish brethren.
This letter provides far reaching insight into the problems confronting Russian Jewry at the time and the primary methods which the Rebbe Rashab employed to resolve them. In those days Yidishkiet and the practical observance of Torah and Mitzvos, came under the threat of the increasing influence of the Haskaleh (“enlightenment”) movement in general and various political and Zionistic elements, which promoted a cultural and ideological version of Judaism, rather than Torah true Yiddishkiet. Two possible avenues where open to the leaders of Torah true Jewry at the time, 1) to fight the Haskaleh head on with a campaign promoting Yiddishkiet on a very practical level, encouraging people and helping them to raise their standards of Yiddishkiet, 2) to instill the younger generation with the inspiration and fortitude necessary to withstand the attacks of the Haskalah, motivating hundreds of young men to themselves become proactive bastions for the promotion of Torah true Yidishkeit in whatever the situation and wherever they may be found.
While the first option may yield faster and more visible results, the Rebbe Rashab realized that in the long run the cultural and social appeal of the Haskalah movement would prove more popular than Torah true Yidishkiet. The only real solution would be to deal with the root of the problem, carefully grooming the younger generation to be impervious to the attraction of the Hakalah. In other words, rather than dealing with the issue on an external (and solely practical) level, the Rebbe Rashab set out to create a new type of individual, impervious to any damaging entity and inculcated with a sense of privilege and responsibility to act for the sake of heaven. Individuals, whose very presence in a particular locale would inspire an atmosphere of love and fear of G-d, and automatically encourage the furtherance of Torah true Yidishkeit on all levels. By establishing Toimchei Temimim, the Rebbe ensured that there would always be private individuals who would be ready to dedicate themselves to the needs of Yidden and Yiddishkiet whatever they may be.
The points made above are born out from many sources, however this letter adds an added dimension in that it describes the limitations of Toimchei Temimim’s function as well as its purpose: A clear distinction is made between the general purpose for which Toimchei Temimim was founded – a purpose to which its efforts are to be devoted to exclusively – and specific “projects” – which while worthy of attention in their own right, are not within the field of activities that Toimchei Temimim was set up to attend to. While the faculty are duty-bound as private individuals to invest their efforts in all areas of Yidishkiet without distinction, these activities must remain private and do not enter under the banner of Toimchei Temimim. Furthermore (as explained earlier) the success of Toimchei Temimim would automatically produce a large base of individuals who would themselves be instilled with a sense of duty to invest their efforts in all areas of Yidishkeit without distinction.
Apart from anything else, this letter provides us with important lessons in the conduct of communal affairs: 1) No matter how valid a particular cause, for the sake of efficiency and effectiveness each organization must stick to the particular field it was set up to address. 2) This certainly does not mean that an individual who has already committed himself to the efforts of one organization is relieved of his responsibilities elsewhere. Rather if a new issue presents itself a new committee or organization must be formed to deal with it and it is incumbent on every private individual to consider what he or she can do to further the efforts of that organization. 3) Obviously, no private individual can do everything all at once; one must therefore commit oneself more fully to the area where the individuals particular capabilities can be used to maximum effect and delegate in other areas, offering moral and monetary support according to one’s means.
Indeed, the vast majority of the original Temimim became Rabbonim, Shochtim and Melamdim throughout Russia (and later in America and Eretz Yisroel) who where Moiser Nefesh for Yidishkeit at every level, promoting Chinuch, Mikaveh and Kashrus at a very practical level. When the Friedike Rebbe came to America, his first step was to reestablish Toimchei Temimim. Although he later went on to found Merkoz L’Inyonai Chinuch and other organizations for the promotion of basic Yidishkeit, Toimchei Temimim remained the foundation upon which the future of Lubavitch would be built. To this day, this remains the basic model on which Lubavitch is set up to operate: the Yeshiva system is meant to cultivate and educate its Talmidim to be Temimim. As spelled out in the letter above, the purpose of Toimchei Temimim is (not to send Bochurim on Mivtzoim or to manufacture Shluchim, but) to create Temimim who live with an inner sense of אהבת ה' ותורתו– a sense of the responsibility and privilege of being a Torah and Mitzvah observant Yid. That sense of responsibility and privilege, automatically obligates the individual to invest all his efforts into the furtherance of Yiddishkeit in any way that he is can, helping his fellow Yidden to fulfill the will of Hashem, wherever they be found and whatever their situation.
Perhaps the most striking point which comes across is the simplicity with which the Rebbe Rashab treats the general issue of promoting such basic Mitzves as Kashrus, Shabbos, Sukkah, Lulev and Matzah. This is not in any-way seen as something unique to Chassidim or Lubavitch, but rather the natural responsibility and reaction of any every Torah Jew. In other words, the obligation of a Lubavitcher to be involved in activities referred to today as Mivtzoim should not be seen to stem from his identification with Lubavitch ideology specifically, rather, in this regard a Lubavitcher “is like each and every private individual of our Jewish brethren”. Indeed Mivtzoim was never instituted as an official part of the “curriculum” in Lubavitch Yeshivas, rather each Bochur as an individual takes it upon himself to spend his own free time on Friday afternoon taking care of his obvious responsibility to further the cause of Yidishkeit in whatever way he can.
ויהי רצון שע"י מעשינו ועבודתינו כל משך זמן הגלות נזכה להגאולה האמיתית והשלימה ע"י משיח צדקינו בקרוב ממש!
Minyoneh deyomah and in continuation of our portrayal of Reb Avrohom Elyeh Plotkin Zatz"l, the following is an extract from a Sicha of the Friedike Rebbe, the sixth Lubavitcher Rebbe and, in his fathers lifetime, the Menahel poi'el of Yeshivas Toimchei Temimim. The Sicha is printed in Likkutai Dibburim vol 1 (translated by Uri Kaploun and published by Sichos in English [volumes 4 and 5 are available here and here], the original Yiddish edition is available here) as the Sicha of חג הפסח , תרצ"ד (1934) - חלק א. The Sicha begins with a description of the preparations for Pesach in Lubavitch and ends with a personal account of the harsh regime that he (under instruction from his father, the Rashab) imposed on a certain student, tasking him with the hardest roles in the preparations for Pesach. This student, though left unnamed in this account, is known to have been none other than Reb Avrohom Elyeh Plotkin Zatz"l.
Although “Not Brisk” has ended his career as a blog host (see here), he still lives on in spirit and his presence continues to inspire the blogosphere. This post is dedicated in memory of his dear departed blog.
I received the following email from Not Brisk attacking my treatment of Reb Avrohom Elyeh Plotkin Zatz”l in my inaugural posts:
You wrote nothing about him except that he was "great". The actual description can fit myriads of others. I am not any wiser than I was before reading this.
The truth is that as I read this email, I found myself wondering if Not Brisk was not simply recycling an old complaint that had once been made against him. A couple of months back Not Brisk wrote about Reb Yonah Minsker (Karpilov) HY"D, at the time Hirshel Tzig wrote:
When I asked him how that made him different from hundreds of others like him he began to get defensive and turned his attention to me. He had reached the pinnacle of hasboroh and was rendered speechless by an amateur like myself.
I am, however, willing to give Not Brisk the benefit of the doubt. (I dare not suggest that he may not only be lacking in hasboreh but also in havoneh.) I therefore take myself to task for not immediately making clear Reb Avrohom Elyeh Zatzl”s distinction and will, having recognized my fault, make good my oversight.
1) Despite having already formed strong opinions and developed a solid world view, Reb Avrohom Elyeh, nevertheless had the confidence and breadth of mind to explore and even embrace the new path of Chassidus when he encountered it. This, despite the complete reversal of his previous perspectives, the tremendous intellectual effort required and the rigorous schedule set out for him by the Menahel of the Yeshiva [an episode that will be addressed בעז"הin the next post]. This, despite the necessity to throw aside the self interest that is almost inherent in human nature. The entire narrative strongly portrays Reb Avrohom Elyeh’s strength of mind and will, as well as his unique commitment to the pursuit of truth even at the expense of personal comfort. The fact that even his facial features became more aidel, is testimony to the extent that he managed to overcome the natural grobkiet of the physical body and human mindset, transforming himself into a different type of being – a yid who radiated Avodas HaShem.
2) The type of bitul described above is not usually associated with the type of personality described by Reb Berel Rivkin. The rigorous use of one’s intellect to properly understand and be mechadesh, fathoming the depths of the most difficult sugyes in Shas, requires that one recognize one’s own merits and abilities. This is seemingly contrary to the principles of bitul in which Reb Avrohom Elyeh so excelled, which require that he put aside his own logical conclusions, subjugating himself to an entirely new discipline, whose most basic principles flew in the face of predetermined conceptions. Similarly, the description of Reb Avrohom Elyeh as someone who indulged in casual conversation, even of the sort of which the Gemorah says "שיחת חולין של תלמידי חכמים צריכים לימוד", seems slightly incongruous with the extraordinary bitul and dedication to Avodas Hashem described above.
Reb Berel Rivkin’s recollections of an individual who he obviously knew intimately, offer great insight into the uniquely complex personality of Reb Avrohom Elyeh. We are allowed a glimpse of a multifaceted character who encompassed and combined a complete range of desirable traits in a manner that can only be achieved and only understood according to the principles of Chabad Chassidus.
3) Bikitzer: According to Chabad Chassidus, the intellectual approach is itself to be harnessed as a means to achieve true bitul. Intellect allows the individual to conduct an object search for a higher truth, without mixing in the subjective leanings of one’s natural instinct and self interest. Rather than using his fine mind to further his reputation and exhibit his genius and chidushim, Reb Avrohom Elyeh committed his extraordinary abilities in an effort to comprehend and clarify the true pshat of every inyen. (ראה (לדוגמה) ליקוטי שיחות חלק טו ע'326.) At the same time Reb Avrohom Elyeh was aware of the danger of involved in placing one’s trust wholly in his own abilities and knowledge, and realized the importance of entering into “casual conversation, of the sort that Yeshiva students indulge in”. Only through the discussion and analysis of the stories which describe the derochim and minhogim, the personal histories of Chassidim of previous generations and their Rabbeim, is it possible to discern the true derech in avodas hashem. As the Friediker Rebbe once remarked, such casual conversation belongs to the category of “godel shimusho yoiser mi’limudoh”. (ראה ספר השיחות תש"ב ע' 88.)
Certainly, the descriptions of Reb Avrohom Elyeh, published in previous posts themselves belong to the category of שיחת חולין של תלמידי חכמים צריכים לימוד, ויש להאריך עוד בכל הנ"ל, ועוד חזון למועד.
