Rav Yerucham Olshin shlita on Parshas BaMidbar

Reformulated by Rabbi Yair Hoffman

L’zecher nishmas R’ Tzvi Dovid ben R’ Moshe

The Influence of Proximity to Torah Scholars

Toward the end of the parsha the Torah speaks of the flags – the degalim. As we know, surrounding the mishkan were the Levi’im, who were then surrounded by the other twelve shevatim, with each side having a degel consisting of three shevatim.

In describing the eastern side of the mishkan, the pasuk says, “v’hachonim lifnei hamishkan kedmah lifnei ohel mo’ed mizrachah Moshe v’Aharon u’vanav shomrim mishmeres hamikdash” – On the eastern side of the mishkan, says the pasuk, lived Moshe, Aharon, and his children. In discussing the words, “Moshe Aharon u’vanav,” Rashi tells us something incredible. “v’samuch lahem degel machaneh Yehudah v’hachonim alav Yissachar v’Zvulun.” The degel that was closest to the encampment of Moshe and Aharon was the degel of Yehudah, which was comprised of Yehudah, Yissachar, and Zvulun.

The placement of these three shevatim, all of whom consisted of gedolei Torah, says Rashi, is a demonstration of the concept of, “tov latzaddik tov l’shcheno.” He then adds, “l’fi shehayu sh’cheinav shel Moshe she’hayah osek b’Torah na’asu gedolim b’Torah” – Because they were neighbors of Rabbeinu Moshe who spent his time being osek b’Torah they became gedolei Torah.

Rav Yitzchak Feigelstock’s Insight

When learning this Rashi Rav Olshin related that he is reminded of an incredible he’arah that he heard many years ago from Rav Yitzchak Feigelstock zt”l. If one studies Rashi he will notice that it wasn’t because Rabbeinu Moshe taught these shevatim more Torah that they became bigger talmidei chachamim.

On the contrary, Rabbeinu Moshe taught all of Klal Yisrael equally. It was simply because they were neighbors of Rabbeinu Moshe. That is what made these specific shevatim produce gedolei Torah. Living in the neighborhood of someone like Rabbeinu Moshe who was osek b’Torah and ameil b’Torah on such a high level caused these specific shevatim to produce an unusual amount of gedolei Torah.

After sharing this diyuk in Rashi, Rav Yitzchak shared memories about his own Rebbe, the Rosh Hayeshiva zt”l, and how anyone who spent even a small amount of time in his presence – how anyone that interacted for even a short time with the aish haTorah that the Rosh Hayeshiva was – was affected in an unimaginable way.

With his ahavas haTorah – with his ameilus b’Torah – he infused all those around him with an incredible ahavas haTorah. In fact, Rav Yitzchak told us, it is well known that the Rosh Hayeshiva’s shiur was very difficult and many didn’t fully understand it. Yet, regardless of whether a talmid understood the shiur or not, every talmid emerged a true ben Torah, with many of them becoming gedolei Torah and gedolei olam. Such was the power of spending time in the presence of such gadlus b’Torah and having the opportunity to observe his ameilus. It was truly a case of, “shehayu sh’cheinav shel Moshe she’hayah osek b’Torah na’asu gedolim b’Torah.”

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Real-Life Examples of Torah’s Transformative Power

Stories from a Talmid Chacham

A well known talmid chacham once told Rav Olshin that many years ago he had a talmid that wanted to go to college. Not knowing how to react he told him, “First join me on a visit to the Rosh Hayeshiva, Rav Ahron Kotler, and then you’ll make your final decision.” When they arrived at the Rosh Hayeshiva’s home the Rosh Hayeshiva began to speak in learning with this bachur with his unparalleled rischa d’Oraysa. By the time the bachur walked out of his room he had made up his mind. He was staying in yeshiva. Such was the power of simply being in the presence of such gadlus b’Torah.

In fact, a wealthy businessman once hosted a parlor meeting for the Lakewood Yeshiva and he invited a non Shabbos shomer business partner of his to attend. When this Yid arrived, the host placed him directly in front of the Rosh Hayeshiva. When the Rosh Hayeshiva began to speak in Yiddish he obviously couldn’t understand a word. Yet, by the time the drashah was over he had decided to start keeping Torah and mitzvos. Such was the power of sitting in the presence of, and observing, someone who spent his entire life being ameil in Torah. It is, therefore, understood that those shevatim that lived in close proximity to Rabbeinu Moshe – who observed his incredible ameilus b’Torah – produced an unusual amount of gedolei Torah.

The Story of the Mekoshesh Eitzim

However, perhaps there is an even deeper understanding of this Rashi and the incredible hashpa’ah that Rabbeinu Moshe had on his surroundings. It’s something that applies not only to Rabbeinu Moshe, not only to the Rosh Hayeshiva, but to every lomeid Torah.

The Pasuk and Rashi’s Explanation

At the end of Parshas Shelach, in describing the tragic story of the mekoshesh eitzim, the pasuk says, “vayihyu b’nei Yisrael bamidbar vayimtz’u ish mekoshesh eitzim b’yom haShabbos” – B’nei Yisrael were in the midbar and they found a man gathering wood on the day of Shabbos. In explaining these words, quoting a Sifrei, Rashi writes, “bigenusan shel Yisrael diber hakasuv shelo shamru ela Shabbos rishonah uvShabbos sheniyah ba zeh v’chillalah” – The pasuk speaks degradingly of Klal Yisrael. For they had so far kept only one Shabbos, yet (already) on the second one, this man came and desecrated it.

Rav Dovid Sloveitchik’s Question

The wording of this Rashi, said Rav Dovid Sloveitchik requires obvious explanation. There were 600,000 men in the midbar, an additional approximate 600,000 women, with each couple giving birth to six children at a time. Which means that there were millions of Yidden in the midbar. Of those millions of Yidden only one was mechaleil Shabbos. The rest of them kept every halachah scrupulously. Why, then, according to the Sifrei does this pasuk describing the mekoshesh speak disparagingly about Klal Yisrael as a whole? It should only speak disparagingly about that one Jew who desecrated that Shabbos?

Rav Shimon Schwab’s Additional Question

In his sefer Ma’yan Beis HaSho’eivah, Rav Shimon Schwab takes this question one step further. As we know, there are two names by which Klal Yisrael can be referred. The b’nei aliyah – the more spiritually elevated among them – are referred to as, “B’nei Yisrael,” while the simple Jews are often referred to as, “B’nei Ya’akov.” With this in mind, asks Rav Schwab, if, as the Sifrei says, by mentioning the mekoshesh eitzim that the Jewish people found gathering wood on Shabbos the Torah is, in fact, speaking disparagingly about Klal Yisrael as a whole, why, then, does it refer to them with, “B’nei Yisrael” – the more prestigious of their two titles – and not, “B’nei Ya’akov” – the title reserved for the simple Jews?

A Story from Volozhin

The answer to both these questions lies, perhaps, in a well-known story. A Yid once walked in to the Bais Medrash in Volozhin and sat in on Rav Chaim Volozhiner’s shiur. After listening to the incredible clarity with Rav Chaim famously explained the sugya and watching how the talmidim drank in every word that he said, this Yid approached R’ Chaim and said, “Rebbe, it’s a pity that you’re sitting here in Volzhin. We all know very well that even if you weren’t giving shiur here these bochurim would be sitting and learning. Why don’t you go, instead, to Berlin? A city that is filled with mechallelei Shabbos – with Yidden that don’t keep the Torah. With your ko’ach hadibur and your power of hashpa’ah there is no doubt that you could cause many people to be chozer b’teshuvah. Why do you stay here in Volozhin? You’re in the wrong place.”

Rav Chaim’s Response

“You’re making a big mistake,” R’ Chaim answered him. “Yes, I can move to Berlin and it is possible I will be successful and it’s possibly I won’t. However, you should know, that if the bochurim here in Volozhin learn more intensely and more in depth that Torah accomplishes far more than I myself could in saving the Yidden in Berlin from aveiros!”

The Chazon Ish’s Fundamental Teaching

In truth, this same idea can be found in the Igros of the Chazon Ish. In Igros chelek gimmel, siman beis, the Chazon Ish writes that all of Klal Yisrael is one part of one body. Each one of us must, therefore, see to it to fulfill his mission. Therefore, if b’nei Torah would be truly ameil b’Torah they would, “matzilim yeladim v’anashim harbeh meirhur’hei aveirah v’chirah v’chyotzei bo b’shefa kodsham, b’hishtapech ruach tahorah ba’olam” – With the abundance of kedushah that they would create and with the overflow of the ruach tahorah that they would cause in the world, they would save many children and many people from hirhur’hei aveirah, hirhur’hei k’firah, and the like.

Torah’s Power Beyond Regular Hishtadlus

The Chazon Ish is not telling us that we shouldn’t use the regular ways of hishtadlus to influence others. But he is telling us that the ko’ach of Torah – the ko’ach of true ameilus b’Torah – creates a shefa of kedushah that can accomplish far more than any hishtadlus. The ruach of tahorah that that ameilus b’Torah creates can save many children and many people from hirhur’hei aveirah. If it can save them even from hirhur’hei aveirah then it will surely save them from actual actions of aveirah!

Applying This Understanding to the Mekoshesh

With this we can, perhaps, answer the questions with which we began. Yes, the story of the mekoshesh is, indeed, a story that speaks disparagingly about Klal Yisrael as a whole. In fact, as Rav Schwab points out, it speaks disparagingly about, “B’nei Yisrael” – about the b’nei aliyah amongst us. It speaks of the tevi’ah that, as the Chazon Ish says, must be brought not against the amei ha’aretz – against the unlearned – but against the b’nei Torah. Because, if they would have been properly immersed in Torah the kedushah and tahorah would have protected every last Yid from even a thought of an aveirah. As Rav Chaim Volozhiner said, if they would have been learning more intensely, more in depth, there could have never been even one mechaleil Shabbos. If there was a mechaleil Shabbos amongst them it was a sign that B’nei Yisrael as a whole – that the b’nei aliyah – were not sufficiently engrossed in their learning. They weren’t being properly ameil b’Torah. The story of the mekoshesh was, therefore, indeed, disparaging not only about that one particular Jew but about Klal Yisrael as a whole.

The Responsibility of B’nei Torah

With these words Rashi is teaching us the Chazon Ish’s lesson. The ta’anah wasn’t only against the mekoshesh. It was against the, “B’nei Yisrael” – the chashuvim of Klal Yisrael. Each one of them had to strengthen his ameilus b’Torah. Because if their ameilus b’Torah would have been where it should have, there could never have been a mekoshesh eitzim. Such is the incredible ko’ach of ameilus haTorah.

The Chazon Ish’s Personal Example

The Chazon Ish’s Personal Example

If there was anyone that understood what proper ameilus b’Torah was, it was the Chazon Ish. Rav Olshin related that he was recently speaking to Rav Meir Tzvi Bergman and he told him that during the two years that he lived in the Chazon Ish’s house, the Chazon Ish wouldn’t allow him to lay down in bed to sleep. He would suggest that he fall asleep while learning at the table, and he (the Chazon Ish) would then transfer him to a bed. It is that ameilus b’Torah that undoubtedly creates a shefa of kedushah and a ruach of tahorah that could save many people form hirhur’hei aveirah – that could influence people in a way that no hishtadlus in the world possibly could.

The Churban and Torah Study

In truth, this idea can be found in the ma’amarim of Rav Shach as well. Chazal tell us that at the time of the churban Beis HaMikdash Hashem was movateir – He overlooked – the three aveiros chamuros – the very severe aveiros of avodah zarah, gilui arayos, and sh’fichus damim, but He was not movateir – He did not overlook – the, “ma’aseh shel Torah” – Klal Yisrael’s bitul Torah. In explaining this concept, Rav Shach writes that had they been learning properly the, “me’or shebah” – the light of the Torah – would have been, “machziram l’muv.” It would have brought them back to the proper derech. It would have enabled them to do teshuvah for those aveiros chamuros.

The Light of Torah Affects All

However, adds Rav Shach, Chazal don’t mean that had those ba’alei aveirah learned Torah properly they would have done teshuvah. Chazal are talking about the ehrliche Yidden – about the Yidden who were not over those aveiros. They are telling us that had those Yidden been learning Torah properly, the, “me’or shebah” – the light of their Torah – would have brought all of Klal Yisrael to teshuvah!

Every Cheit Reflects on All of Klal Yisrael

Similar to the Chazon Ish, Rav Shach is teaching us that every cheit that is found amongst Klal Yisrael is a symbol of, “gnusan shel Yisrael.” It speaks disparagingly of all of Klal Yisrael. He is teaching us that if we see chata’im amongst Klal Yisrael we must look inside ourselves. Are we being properly ameil b’Torah? Because if each one of us was truly being ameil b’Torah we would create a shefa kedushah and a ruach tahorah that would save all of Klal Yisrael from hirhur’hei aveirah. How much more so from doing actual aveiros.

The Observable Effects of Torah Study

The Chazon Ish then concludes, “uvisivivos ba’al Torah amiti, hadavar nikar l’eineinu hashpa’ah m’rubah al anashim harbeh, mah shekol hishtadlus ma’asit lo sashigeinah. V’chamo chein yesh r’shamim al har’chokim she’ein ayin haro’ah margashas bahem l’dakusan” – If we study the surroundings of a ba’al Torah amiti, says the Chazon Ish, we can easily see the incredible hashpa’ah that he has on so many people. The hashpa’ah of his ameilus b’Torah – of the ruach haTorah that his ameilus b’Torah creates – has a tangible hashpa’ah on all those that live in his surroundings. A hashpa’ah that effects people in a way that no other hands-on approach possibly could. That ameilus haTorah – that ruach tahorah – even positively affects those who live far away from that ba’al Torah amiti. Such is the incredible ko’ach of true ameilus haTorah – of the ruach tahorah and shefa kodesh that is created by true ameilus b’Torah. That ruach tahorah – that shefa kodesh – not only saves so many from cheit, it, of course, it simply elevates the surroundings of that ameil b’Torah.

Returning to Rashi’s Teaching

With this we can well understand the words of the Rashi with which we began. If such is the power of the ruach tahorah – of the shefa kodesh – that is created by every true ameil b’Torah, then who can begin to imagine the incredible power of the ruach tahorah – of the shefa kodesh – that is created by the unparalleled ameilus haTorah of Rabbeinu Moshe. As it is, therefore, no wonder that, “l’fi shehayu sh’cheinav shel Moshe she’hayah osek b’Torah na’asu gedolim b’Torah.” It is therefore no wonder that those specific shevatim that simply lived in close proximity to Rabbeinu Moshe became true gedolei Torah. Such is the ko’ach and hashpa’ah of true ameilus b’Torah.

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