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| ==Early years== | ==Early years== | ||
| Reb Chaim was born in 5623 (1863) in Ivye, a small town near Vilna where his father |
Reb Chaim was born in 5623 (1863) in Ivye, a small town near Vilna where his father served as Rabbi for forty years, preceded by his grandfather who had also been a Rabbi there for a similar length of time. Reb Chaim Ozer was gifted with an infallible memory - never experiencing "forgetting," as he himself remarked, until his old age. Hence, when asked to deliver the customary lecture at his ], he refused, instead inviting guests to "open any page in the Ktzos Hachoshen or in the Nesivos Hamishpat (classic commentaries on one section of the ]), and I'll recite it from memory." They took up the challenge and he responded - page after page - without missing a word. | ||
| At fifteen, he went to the world-renowned yeshiva of ]. In spite of his tender age, he was immediately accepted in Reb ]'s select group. When twenty, he passed through Vilna, his fame preceding him. He accepted an invitation to address a learned group there, and overwhelmed them with his shiur. Soon, every father of an eligible girl and every shadchan (matchmaker) in Vilna was after him. He followed the suggestion of his father, a |
At fifteen, he went to the world-renowned yeshiva of ]. In spite of his tender age, he was immediately accepted in Reb ]'s select group. When twenty, he passed through Vilna, his fame preceding him. He accepted an invitation to address a learned group there, and overwhelmed them with his shiur. Soon, every father of an eligible girl and every shadchan (matchmaker) in Vilna was after him. He followed the suggestion of his father, a pupil of Reb ], who advised him to marry the daughter of the Vilna dayan, Reb Lazer, son-in-law of Reb Yisrael Salanter. | ||
| ==Leadership== | ==Leadership== | ||
| ] | ] | ||
| He had expected to engage full-time in Torah study in his father-in-law's house, but after two years Reb Lazer died, and the |
He had expected to engage full-time in Torah study in his father-in-law's house, but after two years Reb Lazer died, and the communtiy of Vilna requested him to take his father-in-law's place. Since the time of the ], Vilna never had an official rabbi. Instead, a group of dayanim formed the rabbinate - all of them elderly and great lomdim (scholars) and poskim. Now the twenty-two year old dayan joined their ranks and over the following fifty-five years emerged as the unofficial Rav of Vilna - for it was apparent from the start that his vast Torah knowledge was complemented by great wisdom. Eventually, no convention of gedolim took place without his participation - usually as presiding officer. Soon it no longer seemed odd to see men great in Torah, old in wisdom, gray in years, bending forward to catch every word uttered by the young man with the jet black beard. | ||
| While Reb Chaim Ozer did have a yeshiva, it was not a yeshiva in the usual sense, for he could not give the students much of his time. The group studied independently, and only on Shabbos would the boys gather in his home for discussions. Thus the name - "Reb Chaim Ozer's Kibbutz". In spite of the limited hours he spent with his |
While Reb Chaim Ozer did have a yeshiva, it was not a yeshiva in the usual sense, for he could not give the students much of his time. The group studied independently, and only on ] would the boys gather in his home for discussions. Thus the name - "Reb Chaim Ozer's Kibbutz". In spite of the limited hours he spent with his pupils, he had vast influence over them and a number of great men emerged from this Kibbutz - among others, Rabbi ], Rabbi ] (Cincinnati), Rabbi ] (Tel Aviv), and Rabbi ] (formerly of London, then in Jerusalem). | ||
| ==Amazing Sensitivity== | ==Amazing Sensitivity== | ||
| Line 30: | Line 30: | ||
| One year, word arrived that Rav Chaim Ozer was coming. The local Rav always had difficulty finding a suitable house for him, for although Reb Chaim Ozer claimed to need only a bed for himself and a bookcase for his sefarim, the Rav knew better. Reb Chaim Ozer not only headed Polish Jewry, he was the leader of world Jewry. The hundreds of daily letters with all sorts of questions and problems had to be answered - even in Druskenik. Nor did the lines of visitors, dignitaries and government officials stop because it was summer. The Rav finally selected a house of suitable stature, close to the "yeshiva corner." | One year, word arrived that Rav Chaim Ozer was coming. The local Rav always had difficulty finding a suitable house for him, for although Reb Chaim Ozer claimed to need only a bed for himself and a bookcase for his sefarim, the Rav knew better. Reb Chaim Ozer not only headed Polish Jewry, he was the leader of world Jewry. The hundreds of daily letters with all sorts of questions and problems had to be answered - even in Druskenik. Nor did the lines of visitors, dignitaries and government officials stop because it was summer. The Rav finally selected a house of suitable stature, close to the "yeshiva corner." | ||
| A group of |
A group of Jews kept a vigil on the house, waiting for R' Chaims's arrival. Finally the local Rav and his son brought him from the station. His bearing was striking - a rather short man with an unusually large head, but a face that seemed to glow with wisdom, his eyes full of goodness. Reb Chaim Ozer and the Rav entered the house, and when they came out, Rav Chaim said, "I cannot accept the house. First I must check with her." | ||
| Someone whispered that the local Rav was out of step, and should have shown the house to the Rebbitzin; "But isn't Reb Chaim Ozer a widower?" whispered another bystander. "Then, who is this "her""? | Someone whispered that the local Rav was out of step, and should have shown the house to the Rebbitzin (the name given to a Rabbi's wife); "But isn't Reb Chaim Ozer a widower?" whispered another bystander. "Then, who is this "her""? | ||
| It turned out that Reb Chaim Ozer had been referring to his cook. The kitchen was a distance from the dining room, and he feared it would prove too tiring for her for serving. Eventually, the cook arrived, loaded down with her pots and pans, and she gave her approval to the quarters. | It turned out that Reb Chaim Ozer had been referring to his cook. The kitchen was a distance from the dining room, and he feared it would prove too tiring for her for serving. Eventually, the cook arrived, loaded down with her pots and pans, and she gave her approval to the quarters. | ||
| ==Agudath Israel== | ==Agudath Israel== | ||
| Reb Chaim Ozer was one of the founders of ] and the pillar of the movement throughout his life, participating in every Knessia Gedolah as long as health permitted. When the Moetzes Gedolei HaTorah (Council of Torah Sages) was established, he was the first chairman and remained so throughout his life. When his |
Reb Chaim Ozer was one of the founders of ] and the pillar of the movement throughout his life, participating in every Knessia Gedolah (convention) as long as health permitted. When the Moetzes Gedolei HaTorah (Council of Torah Sages) was established, he was the first chairman and remained so throughout his life. When his pupil Rabbi Eliezer Silver became the founding president of Agudath Israel of America, he sent personal greetings. Moreover, he instructed Rabbi Shlomo Heiman, revered Rosh Yeshiva of Mesifta Torah Vodaath, to participate in the first American Agudath Israel Convention in Far Rockaway in 1937, and to accept the vice-presidency of the budding organization. Reb Shlomo customarily shied away from public affairs, but Reb Chaim Ozer urged him to make an exception because "to associate with Agudath Israel in any way possible is a Kiddush Hashem" (sanctification of G-d's name). | ||
| The Chofetz Chaim would not initiate any public action, or sign any public document, until he consulted with Reb Chaim Ozer. The Chofetz Chaim considered him as a living embodiment of Torah and showed him the utmost respect. | The Chofetz Chaim would not initiate any public action, or sign any public document, until he consulted with Reb Chaim Ozer. The Chofetz Chaim considered him as a living embodiment of Torah and showed him the utmost respect. | ||
| Once when they were both to sign a public proclamation, the Chofetz Chaim refused to sign first, claiming that Reb Chaim Ozer personified Kavod HaTorah (the honor of Torah). Reb Chaim Ozer in turn deferred to the Chofetz Chaim, claiming that he encompassed both "Kavod HaTorah and venerable old age." The Chofetz Chaim then counter-argued that Reb Chaim Ozer was more than spiritual leader of Vilna; he was the spiritual leader of |
Once when they were both to sign a public proclamation, the Chofetz Chaim refused to sign first, claiming that Reb Chaim Ozer personified Kavod HaTorah (the honor of Torah). Reb Chaim Ozer in turn deferred to the Chofetz Chaim, claiming that he encompassed both "Kavod HaTorah and venerable old age." The Chofetz Chaim then counter-argued that Reb Chaim Ozer was more than spiritual leader of Vilna; he was the spiritual leader of the entire Jewish people as well. He should sign first. Finally Reb Chaim Ozer won the "argument," backing his claim with the law that a ] should be honoured - and the Chofetz Chaim was a Cohen. The Chofetz Chaim yielded, provided that Reb Chaim Ozer signed alongside his signature and not on the following line. | ||
| ==Responsa== | ==Responsa== | ||
| Reb Chaim Ozer's brilliance as well as the scope of his leadership are reflected both in the sha'alos (halachic queries) that were sent to him from all parts of the world and in the teshuvos (responsa) he sent in return. He would write each responsum personally, not entrusting this to a secretary. His mind was so disciplined, that he would simultaneously write a responsum in halachah, give orders to two secretaries, and speak on the telephone. | Reb Chaim Ozer's brilliance as well as the scope of his leadership are reflected both in the sha'alos (halachic queries) that were sent to him from all parts of the world and in the teshuvos (responsa) he sent in return. He would write each responsum personally, not entrusting this to a secretary. His mind was so disciplined, that he would simultaneously write a responsum in halachah, give orders to two secretaries, and speak on the telephone. | ||
| His psak (decision) often reflected a concern far beyond the immediate question posed ... He was known to use an electric bulb in place of a havdalah candle; "people think that electricity is not a fire, and thus they permit themselves to put on electric lights on Shabbos," he explained. "So I make a point of saying the blessing 'Borei me'orei ha'eish - He created the lights of the fire' on an electric bulb to demonstrate that electricity is, indeed, a fire." | His psak (Halachic decision) often reflected a concern far beyond the immediate question posed ... He was known to use an electric bulb in place of a havdalah candle; "people think that electricity is not a fire, and thus they permit themselves to put on electric lights on Shabbos," he explained. "So I make a point of saying the blessing 'Borei me'orei ha'eish - He created the lights of the fire' on an electric bulb to demonstrate that electricity is, indeed, a fire." | ||
| His last three p'sakim were typical: | His last three p'sakim were typical: | ||
| 1. A number of |
1. A number of pupils of the Yeshivas Chachmei Lublin who had escaped to Vilna wanted to join Yeshivas Mir. | ||
| His psak: No! Every Yeshiva has a rightful place in |
His psak: No! Every Yeshiva has a rightful place in within th Jewish people, he explained. No one has the right to dissolve a Yeshiva; especially one like Chachmei Lublin. | ||
| 2. A number of visas to leave Vilna had been granted and the question arose: who is more entitled to them, the old Rabbanim and Roshei Yeshiva, or the young ones? (He personally could have gone to the country of his choice, but he refused to abandon Vilna.) This was |
2. A number of visas to leave Vilna had been granted and the question arose: who is more entitled to them, the old Rabbanim and Roshei Yeshiva, or the young ones? (He personally could have gone to the country of his choice, but he refused to abandon Vilna.) This was a matter of life and death - for it was expected that sooner or later everybody would fall victim to either the Russians or the Germans. | ||
| His psak: The older rabbis should get the visas, for the older men would work tirelessly to see to it that those left behind would also get visas. | His psak: The older rabbis should get the visas, for the older men would work tirelessly to see to it that those left behind would also get visas. | ||
| 3.His final recorded |
3.His final recorded answer (he submitted it to the Lutsker Rav, Rabbi Zalman Sorotzkin, for review before mailing it) was to the Swiss Rabbinate. Shechitah (ritual slaughter) had been forbidden in Switzerland for many years. This proved no hardship for Swiss Jews, for they relied upon imported meats. When the Nazis occupied all countries surrounding Switzerland, however, the rabbis asked Reb Chaim Ozer if it were permissible to stun the animal with an electric shock prior to shechitah, to conform with Swiss law. | ||
| His reply: No. After citing numerous sources, he ended his psak with the following words: "The Jews are an ancient people - old and gray from |
His reply: No. After citing numerous sources, he ended his psak with the following words: "The Jews are an ancient people - old and gray from troubles and enemies. Yet all its enemies of the past have vanished and the Jews are still in existence. In times such as these every one is called upon to demonstrate mesiras nefesh (to put his life on the line) even for a rabbinical ordinance - most assuredly in our case, when a Torah prohibition is involved. My decision, thus, is that the proposal is prohibited." | ||
| Rabbi Chaim Ozer Grodzinski died in 1940 after a protracted illness. His death prompted massive grief and a broken R' ] was seen standing over his coffin, among many. | |||
| ==Greatness== | |||
| He was called "lsh Ha'Eshkolos - The Man of Clusters." The Talmud explains the term as "a man who has everything in him." Rashi enumerates: "True understanding of Torah, without falsehood, without forgetfulness, nor is he argumentative" (Sotah 47b). What a perfect description of that giant called Reb Chaim Ozer! With his passing in 5700 (1940), an era came to an end. | |||
| ==External links== | ==External links== | ||
Revision as of 16:36, 16 April 2006
HaGaon HaRav Chaim Ozer Grodzinski (1863-1940) was a world renowned pre-war Dayan and Posek (Halachic decisor) in Vilna.
Early years
Reb Chaim was born in 5623 (1863) in Ivye, a small town near Vilna where his father served as Rabbi for forty years, preceded by his grandfather who had also been a Rabbi there for a similar length of time. Reb Chaim Ozer was gifted with an infallible memory - never experiencing "forgetting," as he himself remarked, until his old age. Hence, when asked to deliver the customary lecture at his Bar Mitzvah, he refused, instead inviting guests to "open any page in the Ktzos Hachoshen or in the Nesivos Hamishpat (classic commentaries on one section of the Shulchan Aruch), and I'll recite it from memory." They took up the challenge and he responded - page after page - without missing a word.
At fifteen, he went to the world-renowned yeshiva of Volozhin. In spite of his tender age, he was immediately accepted in Reb Chaim Brisker's select group. When twenty, he passed through Vilna, his fame preceding him. He accepted an invitation to address a learned group there, and overwhelmed them with his shiur. Soon, every father of an eligible girl and every shadchan (matchmaker) in Vilna was after him. He followed the suggestion of his father, a pupil of Reb Yisrael Salanter, who advised him to marry the daughter of the Vilna dayan, Reb Lazer, son-in-law of Reb Yisrael Salanter.
Leadership
He had expected to engage full-time in Torah study in his father-in-law's house, but after two years Reb Lazer died, and the communtiy of Vilna requested him to take his father-in-law's place. Since the time of the Vilna Gaon, Vilna never had an official rabbi. Instead, a group of dayanim formed the rabbinate - all of them elderly and great lomdim (scholars) and poskim. Now the twenty-two year old dayan joined their ranks and over the following fifty-five years emerged as the unofficial Rav of Vilna - for it was apparent from the start that his vast Torah knowledge was complemented by great wisdom. Eventually, no convention of gedolim took place without his participation - usually as presiding officer. Soon it no longer seemed odd to see men great in Torah, old in wisdom, gray in years, bending forward to catch every word uttered by the young man with the jet black beard.
While Reb Chaim Ozer did have a yeshiva, it was not a yeshiva in the usual sense, for he could not give the students much of his time. The group studied independently, and only on Shabbos would the boys gather in his home for discussions. Thus the name - "Reb Chaim Ozer's Kibbutz". In spite of the limited hours he spent with his pupils, he had vast influence over them and a number of great men emerged from this Kibbutz - among others, Rabbi Moshe Shatzkes, Rabbi Eliezer Silver (Cincinnati), Rabbi Avigdor Amiel (Tel Aviv), and Rabbi Yechezkel Abramsky (formerly of London, then in Jerusalem).
Amazing Sensitivity
His concern - and his memory - encompassed all, great and small: The Minsker Gadol had a very promising student of Bar Mitzvah age, whom he recommended in a letter to Reb Chaim Ozer for acceptance in his Kibbutz. Reb Chaim Ozer told the boy's father that he was impressed with the recommendation but since his Kibbutz had no mashgiach (a faculty member who served as guide and advisor to the students), and he personally could not give the boy his full attention, he advised Slobodka which had a mashgiach and a mussar program.
Six years later, the boy visited Reb Chaim Ozer at his datcha (summer house) near Vilna. Upon hearing his name, Reb Chaim Ozer, of course, recalled the letter, and was pleased that he had followed his advice and entered Slobodka. Then, as was his custom, he told the boy, "Zogt epes (Say a dvar Torah)." The young fellow explained that he was now deeply involved in the complicated subject in Hilchos Shegagos, and a famous Rambam on it. "If the Rebbe is not currently studying the subject it might prove difficult for him to discuss." The young fellow immediately realized the chutzpah of his remark, but it was too late. The words had been spoken.
Reb Chaim Ozer good-naturedly said, "Test me!" Once they entered the subject, it proved as fresh in his mind as if he had studied it that very morning. When they concluded their discussion, the young man still seemed terribly ill at ease for his hasty remark. To ease the pain, Reb Chaim Ozer set out to walk him back toward Vilna. After a half mile, when they were ready to part, the boy wanted to accompany Reb Chaim Ozer back to his house. Reb Chaim Ozer refused, saying: "Then I'll have to beglait you again, and we could continue in this manner all day."
When on another visit the same young fellow asked him a question, Reb Chaim Ozer pulled out ten sefarim from his vast collection, and showed him the same kushya in all ten.
Years later, the young man became a Rosh Yeshiva in a distant land, maintaining a Torah correspondence with Rabbi Chaim Ozer all the while. In one letter, Reb Chaim Ozer wrote him that the Rosh Yeshiva of Brisk, Reb Moshe Sokolowski (author of Divrei Moshe) had passed away, and he recommended the young Rosh Yeshiva for this position. Parenthetically, he added that he personally advises against the move, for the situation in Europe would eventually force him to leave. The young Rosh Yeshiva took his advice, and instead of joining Brisk founded a yeshiva of his own, eventually becoming a leading figure in Torah circles.
Druskenik
Doctors in Poland often advised their patients to recuperate in Druskenik, a town surrounded by forests and blessed with "dry air". As it was close to both Grodno and Vilna, Reb Shimon Shkop and Reb Chaim Ozer used to vacation there, as did Reb Boruch Ber of Kamenitz and Reb Aharon Kotler.
One year, word arrived that Rav Chaim Ozer was coming. The local Rav always had difficulty finding a suitable house for him, for although Reb Chaim Ozer claimed to need only a bed for himself and a bookcase for his sefarim, the Rav knew better. Reb Chaim Ozer not only headed Polish Jewry, he was the leader of world Jewry. The hundreds of daily letters with all sorts of questions and problems had to be answered - even in Druskenik. Nor did the lines of visitors, dignitaries and government officials stop because it was summer. The Rav finally selected a house of suitable stature, close to the "yeshiva corner."
A group of Jews kept a vigil on the house, waiting for R' Chaims's arrival. Finally the local Rav and his son brought him from the station. His bearing was striking - a rather short man with an unusually large head, but a face that seemed to glow with wisdom, his eyes full of goodness. Reb Chaim Ozer and the Rav entered the house, and when they came out, Rav Chaim said, "I cannot accept the house. First I must check with her."
Someone whispered that the local Rav was out of step, and should have shown the house to the Rebbitzin (the name given to a Rabbi's wife); "But isn't Reb Chaim Ozer a widower?" whispered another bystander. "Then, who is this "her""?
It turned out that Reb Chaim Ozer had been referring to his cook. The kitchen was a distance from the dining room, and he feared it would prove too tiring for her for serving. Eventually, the cook arrived, loaded down with her pots and pans, and she gave her approval to the quarters.
Agudath Israel
Reb Chaim Ozer was one of the founders of Agudath Israel and the pillar of the movement throughout his life, participating in every Knessia Gedolah (convention) as long as health permitted. When the Moetzes Gedolei HaTorah (Council of Torah Sages) was established, he was the first chairman and remained so throughout his life. When his pupil Rabbi Eliezer Silver became the founding president of Agudath Israel of America, he sent personal greetings. Moreover, he instructed Rabbi Shlomo Heiman, revered Rosh Yeshiva of Mesifta Torah Vodaath, to participate in the first American Agudath Israel Convention in Far Rockaway in 1937, and to accept the vice-presidency of the budding organization. Reb Shlomo customarily shied away from public affairs, but Reb Chaim Ozer urged him to make an exception because "to associate with Agudath Israel in any way possible is a Kiddush Hashem" (sanctification of G-d's name).
The Chofetz Chaim would not initiate any public action, or sign any public document, until he consulted with Reb Chaim Ozer. The Chofetz Chaim considered him as a living embodiment of Torah and showed him the utmost respect.
Once when they were both to sign a public proclamation, the Chofetz Chaim refused to sign first, claiming that Reb Chaim Ozer personified Kavod HaTorah (the honor of Torah). Reb Chaim Ozer in turn deferred to the Chofetz Chaim, claiming that he encompassed both "Kavod HaTorah and venerable old age." The Chofetz Chaim then counter-argued that Reb Chaim Ozer was more than spiritual leader of Vilna; he was the spiritual leader of the entire Jewish people as well. He should sign first. Finally Reb Chaim Ozer won the "argument," backing his claim with the law that a Cohen should be honoured - and the Chofetz Chaim was a Cohen. The Chofetz Chaim yielded, provided that Reb Chaim Ozer signed alongside his signature and not on the following line.
Responsa
Reb Chaim Ozer's brilliance as well as the scope of his leadership are reflected both in the sha'alos (halachic queries) that were sent to him from all parts of the world and in the teshuvos (responsa) he sent in return. He would write each responsum personally, not entrusting this to a secretary. His mind was so disciplined, that he would simultaneously write a responsum in halachah, give orders to two secretaries, and speak on the telephone.
His psak (Halachic decision) often reflected a concern far beyond the immediate question posed ... He was known to use an electric bulb in place of a havdalah candle; "people think that electricity is not a fire, and thus they permit themselves to put on electric lights on Shabbos," he explained. "So I make a point of saying the blessing 'Borei me'orei ha'eish - He created the lights of the fire' on an electric bulb to demonstrate that electricity is, indeed, a fire."
His last three p'sakim were typical:
1. A number of pupils of the Yeshivas Chachmei Lublin who had escaped to Vilna wanted to join Yeshivas Mir.
His psak: No! Every Yeshiva has a rightful place in within th Jewish people, he explained. No one has the right to dissolve a Yeshiva; especially one like Chachmei Lublin.
2. A number of visas to leave Vilna had been granted and the question arose: who is more entitled to them, the old Rabbanim and Roshei Yeshiva, or the young ones? (He personally could have gone to the country of his choice, but he refused to abandon Vilna.) This was a matter of life and death - for it was expected that sooner or later everybody would fall victim to either the Russians or the Germans.
His psak: The older rabbis should get the visas, for the older men would work tirelessly to see to it that those left behind would also get visas.
3.His final recorded answer (he submitted it to the Lutsker Rav, Rabbi Zalman Sorotzkin, for review before mailing it) was to the Swiss Rabbinate. Shechitah (ritual slaughter) had been forbidden in Switzerland for many years. This proved no hardship for Swiss Jews, for they relied upon imported meats. When the Nazis occupied all countries surrounding Switzerland, however, the rabbis asked Reb Chaim Ozer if it were permissible to stun the animal with an electric shock prior to shechitah, to conform with Swiss law.
His reply: No. After citing numerous sources, he ended his psak with the following words: "The Jews are an ancient people - old and gray from troubles and enemies. Yet all its enemies of the past have vanished and the Jews are still in existence. In times such as these every one is called upon to demonstrate mesiras nefesh (to put his life on the line) even for a rabbinical ordinance - most assuredly in our case, when a Torah prohibition is involved. My decision, thus, is that the proposal is prohibited."
Rabbi Chaim Ozer Grodzinski died in 1940 after a protracted illness. His death prompted massive grief and a broken R' Elchanan Wasserman was seen standing over his coffin, among many.
External links
- Rabbi Chaim Ozer Grodzinski, tzemachdovid.org