קשר עליון של רבינו ה"להורות נתן" זי"ע עם גדולי ישראל זצ"ל
הגאון רבי יעקב ישראל קנייבסקי זצ"ל
נולד בשנת תרנ"ט – נלב"ע כ"ג אב תשמ"ה
כידוע שררה הערצה נפלאה בין רבינו זי"ע לבין הגאון הסטייפלער זצ"ל, ואביא כאן כמה ענינים שהיו בין שני אלו גדולי עולם
סיפר הגאון רבי חיים קנייבסקי זצ"ל שכאשר הגיע רבינו זי"ע לכהן כרב בשיכון 'אגודת ישראל' הסמוכה לרחוב רשב"ם, רמז לו אביו הסטייפלער זי"ע, שיעלה אל הרב החדש לתהות על קנקנו
ואכן רבינו עלה אליו ושאל אותו כמה שאלות, ורבינו זי"ע ענה על כל השאלות בטוב טעם ודעת
וכאשר חזר הגר"ח קנייבסקי מביקורו אצל רבינו זי"ע, הלך אל אביו הסטייפלער זי"ע ואמר: "דער איד ווייסט אלעס – היהודי הזה יודע הכל"
ומאז שהיה הגר"ח אצל רבינו, היה אביו הסטייפלער מפנה הרבה פעמים בשאלות הלכתיות אל רבינו זי"ע וסומך על דבריו, כמו שהעידו הרבה יהודים בעת ה'שבעה' על פטירת רבינו זי"ע
*
באחד הימים בעת לימודו של הסטייפלער זי"ע, הוא נצרך לשו"ת 'יהודה יעלה'
ואז הסטייפלער אמר "מסתמא הרב גשטטנר יש לו" וביקש מבנו הגר"ח – לך ותביא לי את הספר
הגר"ח עלה ודפק על הדלת וכשפתחו אמר "בבקשה אם אפשר לקבל את השו"ת יהודה יעלה, אבא מבקש זאת", רבינו זי"ע עלה על סולם, הוציא את הספר מן המדף, החתים אותו בחותמת שלו, ונתן להגר"ח את הספר, וכבר למחרת החזירו את הספר לבעליו
לפני יותר מחמישים שנה כשהיה בחירות לראשות עיריית בני ברק והיה חשש שהחופשיים יקבלו את ראשות העיר, פנו להרב יוסף אברהם וולף זצ"ל מנהל סמינר וולף שישלח את התלמידות מהסמינר שיבואו לעזור להצלחת המערכה, והרב וולף התלבט אם אפשר לעשות כך, ופנה אז אל הגאון הסטייפלער זצ"ל לשאול האם אפשר לשולחם, וענה לו הסטייפלער שכיון שהוא אינו רב הוא אינו יכול לענות על כך ושיפנה לרב לשאול, שאלו, את מי לשאול, וענה לו שיפנה להרב גשטטנר הגר כאן בסמיכות, וכשבא לרבינו זי"ע עם עוד שני ת"ח, אמר לו רבינו שזה שאלה שצריך לשאול את גדולי הדור ולא לרב, וענו לרבינו שהסטייפלער שלח אותם, מיד התיישב רבינו ללבן את הענין וישב על השאלה במשך כיומיים וליבן את כל הצדדים ואחר כך העלה אותם על הכתב וביקש שימסרו זאת להסטייפלער זי"ע
בשו"ת להורות נתן חלק ז' סימן ע"ו הדפיס רבינו זי"ע תשובה שכתב על שאלה ששלח לרבינו הגאון בעל "קהלות יעקב" זצ"ל מחודש אייר שנת תשכ"ח, ע"ד אשה שהוזמנה לברית מילה אצל קרוביה מחללי שבת ר"ל, ובעלה אינו רוצה שתלך, והיא חוששת למאי שהזהירו חז"ל שלא לסרב ללכת לסעודת מצוה
כותב השורות שמע מרבינו זי"ע, שפעם הביא רבינו זי"ע להסטייפלער זי"ע את ספריו, ורצה הסטייפלער לשלם ע"כ, אמר לו רבינו שזה במתנה, אמר הסטייפלער לרבינו: גם אני איני נותן את ספריי בחינם, ושילם על כל הספרים
בחודש סיון תשכ"ו כיבד רבינו את הסטייפלער זי"ע בסנדקאות בברית לבנו רבי חיים שליט"א, והסטייפעלר אכן הגיע לשמחת הברית שהתקיימה בביהמ"ד דקרית אגו"י והתכבד בסנדקאות
אעתיק כאן קטעים מההספד של כ"ק רבינו זי"ע על הגאון בעל "קהלות יעקב" זצ"ל, ביום ט' אלול שנת תשמ"ה לפ"ק, בבית הכנסת של קרית אגו"י בני ברק
"התאספנו להספיד ולקונן על סילוקו של צדיק, הגאון הגדול רבן ואבוהון של ישראל צדיק יסוד עולם בעל קהילות יעקב זצ"ל, שזכינו שהצדיק גר בסביבתנו הקרובה וממנה זרח אור תורתו וקדושתו לכל העולם
"והצדיק הזה שאנו עוסקים בהספדו, הרי יודעים שהוא דאג לכלל ישראל הן ביום והן בלילה
"וכך הדבר אצל צדיק זה שאנו מספידים, אשר מצעירותו הקדיש כל רגע לתורה ולעבודת השם, וכל יום שהזקין הוא נתעלה מדרגה אחר מדרגה בתורה וביראה ובקדושה, והוא היה בדורנו כעמוד האש ששמו הולך מסוף העולם ועד סופו, וכל יום ויום היה אור תורתו זורח יותר ויותר, וכל יום נהנו ממנו עצה ותושיה יותר ויותר יהודים, וכאשר בעוה"ר נסתלק הרי "קשה היום לישראל כיום בא השמש בצהרים", כי השמש הגדולה שקעה בשעה שהאירה בכל עוזו ועוצמתו את כלל ישראל"
"איתא במשנה (אבות פ"ו) ר' מאיר אומר כל העוסק בתורה לשמה זוכה לדברים הרבה, ולא עוד אלא שכל העולם כולו כדאי הוא לו", וכתב הרב הקדוש ר' חיים ויטאל ז"ל בהקדמה לספר "עץ חיים", כי מי שחושב שהוא לומד תורה לשמה, יבדוק עצמו אם נתקיימו בו כל המעלות שמנה התנא ר' מאיר על מי שלומד תורה לשמה עכ"ד
"איתא במשנה על הלומד תורה לשמה "ומלבשתו ענוה ויראה", ומי זכה למידת הענוה כצדיק זה שהתנהג בענוה ובפשטות עד אין לשער, ומשום כך זכה שהספרים שחיבר על כל הש"ס נתפשטו בכל העולם ותורתו נלמדת בכל בית מדרש
דרך הב"י לספר בגנות הפוסק דלא כוותיה
"שמעתי כמדומני בשם הגאון מטשעבין זצוק"ל שסיפר, שכאשר הגאון רשכבה"ג רבינו עקיבא איגר זצ"ל ביקר בעיר וורשא לרגל נישואי אחד מבניו, יצאו לקבל פניו אלפים מיהודי העיר, אנשים נשים וטף, שנעמדו על הגגות ועל החלונות לראות את פני הגאון הקדוש
"ועוד אמרו במשנה "ונהנין ממנו עצה ותושיה", מהו "תושיה"
ואין להם אצלו כל חשיבות
"הנה תכלית ההספד שנלמד מדרכיו של הצדיק
"וצדיק זה השאיר אחריו ספרים הרבה, קהלות יעקב, שיעורין של תורה, חיי עולם, ברכת פרץ, ספרים גדולים וחשובים, ואיפה לוקחים את המשל והדוגמא, שהרי כאשר הביטו על צדיק הזה יכולנו ללמוד ממנו יראת שמים, מידות טובות, קדושה וענוה, ועכשיו שנפטר מאיפה אנו לוקחים את המשל"
"ונאמר על צדיק זה, אמת שאנו לא רואים אותו יותר, אבל לא "נח נפשיה", אין לו מנוחה, וכל אלו שהולכים בדרכיו ולומדים את תורתו ומשתדלים לשקוד על דלתי תורה, וכמו שהוא היה משל בשבילנו בחייו, הנה בשבילם הוא חי הלאה, ולא נח נפשיה
Maran HaGaon Rav Yaakov Yisrael Kanievsky ztz”l
Born 5659 (1899) – Nistalek 23 Av 5745 (1985)
As is widely known, a profound mutual reverence existed between Rabbeinu zy”a and the Gaon, the Steipler ztz”l. Presented here are several episodes that transpired between these two luminaries of the world.
HaGaon Rav Chaim Kanievsky ztz”l related that when Rabbeinu zy”a first arrived to assume the rabbinate in Shikun Agudas Yisroel—adjacent to Rechov Rashbam—his father, the Steipler zy”a, dropped a hint that he should pay a visit to the new Rav to evaluate his stature (lithos al kankano).
Rabbeinu [Rav Chaim] went up and presented several complex she'eilos. Rabbeinu zy”a addressed every single inquiry with consummate depth, discernment, and clarity (b’tuv ta’am va’da’as). However, there was a minor hitch: Rav Chaim had intended to arrive incognito, preferring that the new Rav not discern the identity of his interlocutor. But Rabbeinu, who had already heard of Rav Chaim’s repute, recognized him at once.
Upon returning from his visit, Rav Chaim approached his father, the Steipler zy”a, and remarked: “Der Yid veist alts”—“This Yid knows everything.”
From the time of that visit, the Steipler frequently referred intricate halachic queries to Rabbeinu zy”a and relied implicitly upon his halachic rulings, as testified by numerous individuals during the shivah following Rabbeinu’s petirah. (With gratitude to the editorial board of “Divrei Siach”).
One day, while immersed in learning, the Steipler zy”a required the sefer She’eilas U’teshuvos Yehuda Ya’aleh.
The Steipler remarked, “Presumably, Rav Gestetner possesses a copy,” and asked his son Rav Chaim, “Go and bring me the sefer.”
Rav Chaim went up and knocked on the door. When the door opened, he said, “Please, if it is possible to borrow the Teshuvos Yehuda Ya’aleh; Father requests it.” Rabbeinu zy”a climbed a ladder, retrieved the volume from the shelf, affixed his personal rubber stamp (chosom) upon it, and handed it to Rav Chaim. The very next day, the volume was promptly returned to its owner. (With gratitude to the editorial board of “Divrei Siach”).
Over fifty years ago, during the municipal elections for the mayoralty of Bnei Brak, serious concern arose that secular factions might seize the leadership of the city. Activists turned to Harav Yosef Avraham Wolf ztz”l, Menahel of the Wolf Seminary, urging him to dispatch the seminary students to assist in securing victory for the religious campaign.
Rav Wolf wrestled with whether such an initiative was permissible according to halacha and the standards of tzniyus. He approached the Gaon, the Steipler ztz”l, to ask whether they could be sent. The Steipler replied that since he did not hold an official post as a communal Rav, he could not issue a formal halachic ruling on the matter, advising him instead to consult an active Rav. When asked whom to consult, the Steipler directed him to Rav Gestetner, who resided nearby.
When Rav Wolf arrived at Rabbeinu’s residence accompanied by two other talmidei chachamim, Rabbeinu initially demurred, stating that an issue of such public magnitude should be brought before the gedolei hador rather than a local Rav. They responded that the Steipler himself had sent them. Immediately, Rabbeinu sat down to clarify and deliberate the matter. He labored over the question for approximately two days, analyzing every facet and halachic ramification, before committing the responsa to writing and instructing that it be delivered to the Steipler zy”a.
In Shu”t Lehoros Nassan (Vol. 7, Siman 76), Rabbeinu zy”a published a teshuvah he penned in response to a query dispatched to him by the Gaon, author of Kehillos Yaakov ztz”l, in Iyar 5728 (1968). The inquiry concerned a woman invited to a bris milah hosted by non-observant relatives who violated Shabbos r”l. Her husband objected to her attending, yet she feared transgressing the admonition of Chazal against refusing an invitation to a se’udas mitzvah. Rabbeinu concluded on multiple halachic grounds that she was under no obligation to attend.
The author of these lines heard directly from Rabbeinu zy”a that on one occasion, Rabbeinu presented his newly published sefarim to the Steipler zy”a. The Steipler insisted on paying for them. Rabbeinu protested that they were meant as a gift, but the Steipler countered: “I, too, do not distribute my sefarim without charge,” and paid in full for every volume.
The Steipler then requested a brachah from Rabbeinu. Rabbeinu blessed him with the pasuk: “Od yenuvun b’seivah, desheinim v’ra’ananim yiheyu” (“They shall still bring forth fruit in old age; they shall be fat and flourishing”).
The Steipler replied, “That verse, after all, refers explicitly to tzaddikim.”
Rabbeinu countered with a smile: “Nu, that is precisely whom we are addressing…”
In Sivan 5726 (1966), Rabbeinu honored the Steipler zy”a with serving as sandek at the bris of his son, Rav Chaim shlit”a. The Steipler walked over to partake in the simchah, which was held in the Beis Medrash of Kiryas Agudas Yisroel, where he was honored with sandikaus.
Excerpts from the hesped delivered by Kvod Kedushas Rabbeinu zy”a upon the passing of the Gaon, author of Kehillos Yaakov ztz”l, on 9 Elul 5745 (1985), in the Beis HaKnesses of Kiryas Agudas Yisroel, Bnei Brak:
“We have gathered to eulogize and lament the departure of a tzaddik, the Gaon HaGadol, rabban v’avohon shel Yisroel, the tzaddik yesod olam, the Ba’al Kehillos Yaakov ztz”l. We were privileged that this tzaddik resided in our immediate midst, and from here the light of his Torah and holiness radiated to the entire world. When people entered the presence of this tzaddik, each burdened with his own afflictions (yissurim) rachmana litzlan, he consoled them with his counsel, his blessing, and his prayers—‘as a nursing father carries an infant.’ He was to them as both father and mother, and as a rebbe who taught them Torah, whose works have illuminated all corners of the Diaspora for decades. We weep over ‘a Sefer Torah that was consumed by fire,’ for he was an entire, unblemished Sefer Torah, and throughout his life his mouth never ceased from Torah study (lo pasik pumiah migirsa).”
“This tzaddik whom we now eulogize bore the welfare of Klal Yisroel upon his heart day and night. Every day, dozens of Jews streamed to his threshold, each bearing his private anguish r”l, each pouring out his heart before him. He davened for each one and blessed each one, and his blessings bore fruit, as was universally known. Yet despite this, he never diverted his mind from the Torah, nor did he lift his gaze from the Gemara before him. Concerning him it may be applied (as in Moed Katan 25b): ‘Nashim laylos k’yamim’—we must eulogize him by night as by day, for he turned nights into days, standing like a valiant soldier before the Ribbono shel Olam, engaged in His service day and night.”
“Such was the way of this tzaddik: from his earliest youth he sanctified every single second to Torah and avodas Hashem. With every day that he aged, he ascended from rung to rung in Torah, in yirah, and in kedushah. In our generation, he served as a pillar of fire whose renown spanned from one end of the world to the other. Each passing day, the light of his Torah radiated with greater brilliance, and more and more Jews drew counsel and inner strength (tushiyah) from him. And now that he has been taken from us due to our manifold sins, ‘the day is as bitter for Israel as the sun setting at midday’—for the great sun set while yet illuminating Klal Yisroel with its full zenith and vigor.”
“It is taught in the Mishnah (Avos 6:1): ‘Rebbi Meir says: Whoever engages in Torah lishmah merits many things... and not only that, but the entire world was created for his sake alone.’ The holy Rav Chaim Vital z”l, in his introduction to Eitz Chaim, wrote that one who assumes he studies Torah lishmah ought to examine himself to see whether all the elevated virtues enumerated by the Tanna Rebbi Meir are manifest within him. In this tzaddik, we witnessed the highest rungs of one who learns Torah lishmah. Though his sole aspiration was immersion in Torah, and throughout his life he engaged in nothing aside from the service of Hashem, he nevertheless received dozens of broken souls daily who came to share their suffering chas v’shalom, receiving them with genuine warmth and love. Someone recently recounted to me that a man arrived late at night seeking a letter of recommendation (haskamah / michtav hamlatzah) for hachnasas kallah, and because of the late hour, he was not permitted entry. When the tzaddik discovered this, he ordered that the man be located and brought back immediately, remarking that he lived only to do a favor for another Jew and provide him with an endorsement. He perceived no personal purpose in this world other than ‘the entire world was created for his sake’—meaning, he existed solely for the sake of the world. That is the hallmark of a Jew who learns Torah lishmah.”
“The Mishnah further states concerning one who learns Torah lishmah: ‘It clothes him in humility and fear of Heaven.’ Who attained the attribute of anavah to the extent of this tzaddik, who conducted himself with unfathomable simplicity and modesty? It was precisely because of this that he merited that his works on the entire Shas spread throughout the world and are studied in every beis medrash. How does one merit this? The Chida z”l writes in Shem HaGedolim (under Beis Yosef), citing a tradition handed down from elders of the era of the holy Ari and the Beis Yosef z”l, that in the generation of the Beis Yosef it was decreed in Heaven that a work such as the Shulchan Aruch must be composed to elucidate the halachah definitively. There were three great luminaries in that generation fitting to author it, yet Heaven chose the Beis Yosef solely on account of his extraordinary humility, for it was never the way of the Beis Yosef to speak disparagingly of a posek who ruled contrary to his view. From this we see that through the middah of humility, a person merits that his Torah is embraced across Klal Yisroel. The very same was evident in this tzaddik, who was renowned for his profound humility and lowliness of spirit, and therefore his Torah gained universal acceptance. Regarding his humility, I heard years ago from a talmid chacham that communal activists once entered his room asking him to issue a public proclamation warning against reading secular, heretical newspapers. When the tzaddik heard their words, he understood—in his total innocence—that the activists had come to rebuke him personally not to read such publications! Deeply agitated, he began apologizing profusely, pleading: ‘I do not read them! I do not read them!’ adding that several years prior someone had brought such a paper into his house and he still felt the spiritual blemish to this day. Consider the awe of this incident: while they asked him to sound the alarm on a communal breach, he assumed they could find no one in the entire world in need of mussar other than himself! And he apologized, insisting, ‘I do not read them.’ ”
“I recall hearing in the name of the Gaon of Tchebin ztz”l that when the master of all the Diaspora, Rabbeinu Akiva Eiger ztz”l, visited Warsaw for the wedding of one of his children, thousands of the city’s Jews—men, women, and children—flocked to greet him, standing on rooftops and leaning out of windows to catch a glimpse of the holy Gaon. Rav Akiva Eiger was short of stature and walked stooped over. Looking up and seeing thousands gazing down at him, he turned to his companion in distress and asked: ‘Is my back really so crooked that everyone has come out to stare at my deformity?’ In his extreme humility, it never crossed his mind that they had gathered to gaze upon his righteousness and holiness. We witnessed a reflection of this very rung in our tzaddik: whenever he heard of any spiritual defect or shortcoming, his immediate thought was that he himself was the primary individual in need of rebuke.”
“The Mishnah further states: ‘And from him people derive counsel and resourcefulness (tushiyah).’ What is tushiyah? When one seeks counsel from a wise man, the advisor may offer superb advice, yet there is no guarantee it can be implemented; one may lack the means, physical strength, or fortitude to execute it. Not so when one seeks counsel from a tzaddik who learns Torah lishmah. He provides not merely the proper advice, but tushiyah—a word rooted in yeish (‘substance’ or ‘reality’), as explained by Rashi and Radak, and as the Rambam writes at the end of Uktzin: ‘To bequeath substance (yeish) to those who love Me.’ One who studies Torah lishmah imparts not just guidance, but the tangible reality and spiritual strength to bring that counsel to fruition, in the spirit of ‘You shall decree a thing, and it shall be established for you’ (Iyov 22:28). This is what we observed in this tzaddik: through the blessing he bestowed, those who came to him received the actual power to fulfill his advice. The Mishnah also states: ‘It magnifies and exalts him above all creations.’ While people typically exert themselves for worldly acquisitions, one who learns Torah lishmah transcends this world entirely; to him, it is mere vanity. He is exalted above all mundane pursuits, according them zero significance. This was the reality of this tzaddik: he sat in his small room of four cubits, immersed in Torah, while the entire material world was to him like dust and emptiness.”
“The true purpose of a hesped is that we emulate the ways of the tzaddik. We know that all the lofty rungs attained by the Gaon HaGadol, the Ba’al Kehillos Yaakov zy”a, came about through his tireless diligence in Torah and yirah. These attributes cannot be acquired cheaply, nor can they be inherited. To attain them, he labored with his own strength, immersing himself in Torah imbued with the fear of Heaven. Therefore, his conduct must serve as a living blueprint for every single one of us.”
“This tzaddik left behind monumental works: Kehillos Yaakov, Shi’urin Shel Torah, Chayei Olam, Birkas Peretz—profound and foundational sefarim. Yet where do we now turn for a living exemplar? When we looked upon this tzaddik, we learned directly what it means to have yiras Shamayim, refined middos, holiness, and humility. Now that he is gone, where do we find our model?”
“Yet concerning this tzaddik it may be said: though we no longer see him with our physical eyes, ‘lo nach nafshei’—his soul does not rest. For all those who walk in his path, study his Torah, and apply themselves diligently at the doors of Torah, he continues to live on; for them, he has not departed. Moreover, we must emphasize that the tzaddik merited to leave behind a son who truly fills his place in Torah and yirah. It is a supreme merit for a tzaddik to leave such a son, and concerning him it can be said: ‘Yaakov Avinu lo meis’—the great tzaddik Rav Yaakov Yisrael zy”a is not dead: ‘Just as his seed is alive, so too is he alive.’ This is our great comfort: the strength of the tzaddik endures in this world, and all who walk in his footsteps are considered his spiritual offspring, for disciples and followers are called children.”
