Parshas Vayera: November 3 – 4, 2017

What a Shabbos.  On Friday, I had to drive to the western part of the State, 30 miles from the Iowa border.  I listened to Rabbi Goldberg’s Chumash Shiur  from 2015.  Excellent Shiur.  At the end of the Shiur, Rabbi Goldberg gave four reasons why Monarchy and/or Moshiach had to come from Lot and his two daughters.  Rabbi Goldberg mentioned

  1. Rabbi Moshe Feinstein, using Rabbeinu Bachya
  2. Reb Tzadoch Hacohen
  3. Kotzker Rebbe
  4. The Rov, Rabbi Yosef Dov Soloveichik in his book Abraham’s Journey,

The reason given by the Kotzker Rebbe is in the Sefer, Shem M ’Shmuel on Megilas Rus  written by Reb Shmuel Bornstein, the son of the 1st Sochachover Rebbe and a grandson of the Kotzker, my second cousin, four times removed.

The Shem M’Shmuel writes that his father asked the Kotzker this very question as to why Monarchy has to come from the Lot and his two daughters.   The Kotkzer answered: since the Jewish people are united as one body, and just like one part of the body cannot rule over another part of a body, the same thing with the Jewish people – one person cannot be a king and rule over the rest of the Jewish people.  Therefore, God had to take the Middah (character trait) of Monarchy from a non-Jewish source.  God had to take the Ga’avah (arrogance, strength) of Moav which is sourced in an incestuous act from a non-Jewish source and turn it holy.  Meaning, this DNA was integrated into Malchus Bais Dovid.

How do you understand the Kotzker?

I thought and thought about this Vort and explained it as follows: The foundation of Kotzk Chasidus is Ahaves  Yisroel – Love of Fellow Jews.  It is not possible, says the Kotzker.  When you love another Jew, how can you rule over him?  A king has absolute control over his subjects.  He can take away property, kill people, and be nasty, all for capricious reasons.  This is not a Jewish character trait.  God had to take the Monarchy character trait of arrogance from the non – Jewish world, make it holy and integrate it into the Jewish people. 

Friday Night – November 3rd:

Davened by the Glenners.  Saw Ma. Went home to eat.  My kids were there.  I love my boys so much.

Shabbos Morning – November 4, 2017

Mayer Chase came to my house at 7:40 AM to take me to the Peterson Park Kollel for Davening.   I did not want to get up, but Mayer insisted.   Normally I go to Mishna Ugemorah much later for a davening that starts at 9:30 AM and usually ends at 12:15 PM.   Meir schlepped me to the Kollel because Rabbi Elya Brudny, Rosh Yeshiva in Mir was speaking.   I walked in the Kollel and it was beautiful.  The place was packed with Kollel guys and many others I knew.  It is a fast davening with little talking.  Davening started at 8:00 AM and ended at 10:00 AM, my style of Davening.     After davening Rabbi  Elya Brudny, Rosh Hayeshiva of Mir,  spoke  for 30 minutes,  He spoke out an Avi Ezri (Reb Shach  and it was Reb Shach’s Yahrzeit)  and a Rabbi Yehoshua Leib Diskin.  What was the test of the Akediah to Avraham?  The Avi Esri explains it that the highest levels of Nevias was Moshe who spoke to God “B’Aspakya Hemeirah” clear communication between God and Moshe, Peh el Peh.    All other prophets do not have  direct communication with God. Meaning, God communicates with prophets in the heavenly realms and the message from God  gets filtered down to this world through the prophets understanding.  Each prophet can and will understand God’s message differently.  Their goal is to understand God’s message as God intended.  Despite this if a prophet interprets if his way, then it is still God’s prophecy.   When Avraham heard Gods words to bring Yitzchak as a sacrifice Avraham could and would have been justified interpreting it as to not bring Yitzchak on the Akediah.  After all, God told Avraham that Yitzchak will grow into a great nation.  Avraham remained true to what God wanted and this was the test of Avraham.

Rabbi Brudny then explained Da’as Torah based on the Gemorah that says a Talmud Chocom is greater than a Navi.  Once a Talmud Chocom can discern Gods will through Torah wisdom, he is higher than a prophet.   The Talmud Chachom’s   level of understanding is on a very high level.  A Talmud Chachom can then understand other aspects of life such as business, medicine, and other matters because he attained a  level of greater than prophecy.

Picture of Rabbi Elya Brudny

Image result for pictures of rabbi elya brudny

During Davening I said the following  Vort.

Bereshis Chapter 21, Verses 22-24 says:

22  Now it came to pass at that time, that Abimelech and Phicol his general said to Abraham, saying, “God is with you in all that you do.  23And now, swear to me here by God, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned.”    24And Abraham said, “I will swear.”

When Abimelech wants  a covenant of peace between the two, Abraham simply says, I swear that we will live in peace.  No arguments, no recriminations.

However, Verses 25 through 33 show a more contentious exchange and a ceremony to reinforce that Abraham dug the wells.

כה. וְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ                  
כו  וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם
כז   וַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית
כח: וַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן
כט: וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה

25 And Abraham contended with Abimelech about the well of water that the servants of Abimelech had forcibly seized.  26 And Abimelech said, “I do not know who did this thing, neither did you tell me, nor did I hear [of it] until today.”    27 And Abraham took flocks and cattle and gave them to Abimelech, and they both formed a covenant.  28 And Abraham placed seven ewe lambs by themselves 29 And Abimelech said to Abraham, “What are these seven ewe lambs, which you have placed by themselves?”  30 And they formed a covenant in Beer-Sheba, and Abimelech and Phicol his general arose, and they returned to the land of the Philistines.

Why the different reaction?.  Water is life.  Avraham’s family could not survive if the servants of Abimelech would seize Avraham’s  water supplies.  Avraham fought Abimelech on this very essential need.  The word the Torah uses the Hebrew word,   וְהוֹכִ֥חַ.  This word can mean  rebuke, which is Onkelyos.   However, Rashi brings down Yonasan Ben Uziel who explain it as to contend , to fight, and Avrohom fought with Abimelech.    This was critical and  Avraham  fought for his rights.  What does Abimelech say in  Verse 26.  “I did not know.”   This is usually the reaction of people in power.  Their minions steal and destroy and the king  says, I did not know.   Plausible deniability.  Politicians and people in power haven’t changes in 4,000 years.  This is why Avrohom made a public ceremony to reinforce publicly his right to the well.

However, it goes beyond this.  The Jewish mission is to do good to the world.  What happens when a king or politicians have control over something needed by the public, by humanity.  They limit access, tax it, and use it to have power over their subjects.  Avrohom was fighting Abimelech from hurting his own people . Avraham had to publicly declare I dug this well and it  is mine.    I will give it the public at large for free because water is a human right and not  be controlled by a king.  This is the Eishel Avraham opened for humanity, and gave food and water as needed.

After Davening there was a Kiddush Rabbi Leibenstein’s son’s house.  My nephew and I went over to Rabbi Elya  Brudny.  Meir asked Rabbi Brudny if he know his father, Pesach Chase.  Rabbi Brudny said he was close to Pesach when they were both learning in Mir Yeshiva in New York.  .  Rabbi Brudny then said he knew our grandfather,  Rabbi Sholom Sklar,  from Lakewood and he was close to my Zedi.  Rabbi Brudny substituted at the Daf Yomi Shiur in Yuks shul and my Zedi would tell him about Europe.

I told Rabbi Brudny, my above Vort from the Kotzker Rebbi and he responded;  based on the Kotzker’s Pshet perhaps you can answer a question that is asked on the following Verse that speaks about a Jewish king.

Dvorim, Chapter 18 Verse 14 says:

יד כִּֽי־תָבֹ֣א אֶל־הָאָ֗רֶץ אֲשֶׁ֨ר יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ נֹתֵ֣ן לָ֔ךְ וִֽירִשְׁתָּ֖הּ וְיָשַׁ֣בְתָּה בָּ֑הּ וְאָֽמַרְתָּ֗ אָשִׂ֤ימָה עָלַי֙ מֶ֔לֶךְ כְּכָל־הַגּוֹיִ֖ם אֲשֶׁ֥ר סְבִֽיבֹתָֽי:

14. When you come to the land the Lord, your God, is giving you, and you possess it and live in it, and you say, “I will set a king over ourselves, like all the nations around me.”

Rabbi Brudny said the Velt asks why does it say “like all the nations”.  The Chumosh should have stopped at “I will set a king over ourselves”.  We know what a king is.  Rabbi Brudny said that perhaps the Torah means what the Kotzker is saying, we Jews do have the emotional wherewithal to appoint a king over ourselves, it has to come from  non-Jewish DNA and like the Kotzker said that God took the non-Jewish DNA and make it holy.

At davening Shabbos morning there was a Rov who I know and may be a relative.  I am happy to see him.  However, a number of years ago he did something  I felt was not proper.  About two years ago the incident was mentioned and the Rov’s approach was justified and how the Rov was right.  I said nothing.  I am so happy that I did not respond.  Had I responded, it would have gotten back to the Rov and would have affected our relationship.  The incident was years ago, everyone moved on, so why get involved and Boruch Hashem I said nothing.   I was able to greet him with a smile and told him the Kotzker Moshiach Vort.

The rest of Shabbos was great.  By davening at 8:00 AM I expanded my Shabbos by three hours.

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156th Yahrzeit of the Kotzker

This coming Tuesday night, February 3, 2015 and extending into Wednesday February 4, 2015 is the 156th Yahrzeit of the Kotzker.  The following is a piece I wrote last year and did not have a chance to put it on my website.  I offer this as my 2015 Yahrzeit speech for the Kotzker.

THE KOTZKER AND THE GRA

The Vilna Goan known as the Gra – Reb Eliyahu ben Shlomo Zalman – lived from 1720 to 1797.  The Kotzker – Reb Menachem Mendel Ben Yehuda Leib lived from 1787 – 1859.   The Kotzker was 10 years old when the Gra passed away.  The Gra was the first Mishnagid while the Kotzker was a Chassidic master.  The Kotzker grew up in a non-Chasidic family and knew about the greatness of the Vilna Goan.   The Gra signed the excommunication against the Chassidim.

Yet I believe that the Kotzker had a grudging admiration for the Gra.  Both were more alike than different and it is a tragedy of Jewish history that the Gra agreed to and signed the excommunication thereby creating a split between the Gra’s world and Kotzker’s  world.   Had they met, they would have embraced in the kiss of Hashem and perhaps brought a new era to the Jewish people.

The Kotzker did interact with the community at large, albeit in a more limited way in the Kotzker ’s later years.   The Gra had almost no contact with the community at large.  The greatness of the Gra was preserved  for later generations due to his 10+- students,  primarily Reb Chaim Voloziner.  Yet the beacon of light extended from Vilna during the Gra’s lifetime, and from Kotzk in the Kotzker’s lifetime.

I question whether anything good came out of this excommunication.  It led to people turning other Jews over to the government and feeling that they are doing holy work by turning people in on charges,  after all there is a ban against Chassidim.    How can someone sign a ban, when his protagonist is equal to him in piety, learning, leadership, and Yiras Shaminaym.  It is the height of arrogance to say that I am Lesham Shamayin, when his opponent, his equal and a leader of men is not for the sake of Heaven.  I believe  the evil effects of the excommunication lasted all the way to the destruction of European Jewry in 1939 – 1945.  This should be a lesson  today of the need for unity.

Page 249 of the book  Amud Haemes brings down one of the only times the Kotzker mentioned the Vilna Goan  The story  is as follows:

One time the Chidusshei Harim and Reb Moshe Michel of Biala were sitting and analyzing a Tosefes.  The Kotzker comes by and says that according to the explanation of the “thief”  of Vilna the words of Tosefes are answered.  When they asked the Kotzker why he called the Goan of Vilna  a “thief”, the Kotzker answered:  At the time the Torah was given and Moshe ascended to the heavens, a number of Souls hid under the cloak of Moshe, went up with Moshe and heard the entire Torah.  One of them was the Goan from Vilna.

I felt that the Kotzker could not come out directly and say how much he admired the Gra, so he did it in a backhanded way. 

I was at Kesser Ma’ariv in Skokie this past Shabbos – March 2014.  The Rabbi is Rabbi Louis Lazovsky, a friend from my days in Brisk Yeshiva.  His mother and my mother worked on the Brisk Yeshiva ad books in the late  1970s.    I found a Sefer in the Shul’s library titled, “The Goan of Vilna and his Messianic Vision” by Dr. Arie Morgenstern.  I am trying to reach Dr. Arie Morgenstern to determine if I am related.  The title was fascinating and I was not disappointed.

How do we picture the Gra?  We picture the ultimate Misnaged, a rationalist cut of the same cloth of the Rambam. Someone who did not delve into Kabbalah and the Messiah.    He is the teacher of Reb Chaim Volzhin, the person who wrote the Nefesh Hachaim to counter the Tanya.  The Gra was the intellectual and theological father of Volzhin and Brisk, Brisker Torah, the Bais Halevi, the Soloveichiks, and the cold rationality of Halacha.

However,   Dr. Arie Morgenstern dispels this vision of the Gra and turns it on its head.  According to Dr. Arie Morgenstern the Gra was a major Kabbalist, believed that the coming of the Messiah was imminent, and would happen on or around 1781, felt that he was a vessel for Hashem to bring the Messiah, made plans, and started the journey to move to Eretz Yisroel and got to Amsterdam when he turned back.   How does Dr. Arie Morgenstern’s description of this aspect of the Gra square with the historical Gra known to the Yeshiva world?  It does not at all.  It seems as if this side of the Gra was purposely suppressed because this side of the Gra seems to be a textbook Chassidic master.    The  Gra who rejected and excommunicated Chassidim appears to be no different than the Besht and the Chassidic masters.  

I believe that the Kotzker perhaps desired  the world that the Gra created.   The Gra had few students, did not mix with the general public, hid himself from the world, and was free to devote himself to learning Torah.  As described by Dr. Arie  Morgenstern and detailed below the Gra was also a Kabbalist,   Mishicist, tried to determine when the Messiah would come, and worked to bring the Messiah.  The Kotzker and the Gra were exactly the same:  Great Torah masters, both in the revealed and the hidden parts of the Torah.   Both were also similar in their view of the world which while deeply spiritual  they  had very rationalistic views.  The Gra learned science and mathematics.   The Kotzker gave advice that was practical.  The Kotzker did not go as far as the Gra to bring about the Messiah, in fact little is mentioned on this subject by the Kotzker.
Dr. Arie Morgenstern in his book on pages 292 and 293 talks about the nature of the Gra and about who the excommunication against the Chassidiym. It is attached below.   Read it in sheer amazement, especially what Yehuda Liebes wrote how Rabbi Menachem Mendel of Shklov regarded the Gra.  Read what R. J. Z. Werblowsky wrote.  Haflah VePhlah.  Wondrous.

Dr. Arie Morgenstern writes on page 316, “Everyone contemplated the genius of the Rabbi Elijah of Vilna in amazement and considered his very advent on earth a supernatural act.  Several of his disciples said repeatedly that the Goan earned the revelation of the secrets of the Torah and the true Halacha not only by limitless toil and superhuman talent but also as a reward form God for his prodigious effort, in a chain from the patriarchs to Moses and the prophet Elijah.”

The Goan’s genius is attributed as a supernatural act, almost from God himself.    The Kotzker is his comments above acknowledged the same by stating that the Gra was a “thief” when he ascended to Heaven with Moshe, also attributed the genius of the Gra directly from God in a backhanded way.

Both the Kotzker and the Gra believed that Moshiach can come in a supernatural act or Kimah, Kimah – natural means but having people start making Aliyah and through building up the land. The Gra through his students who made Sliyah (the Rivlin and Solomon families, Reb Menacham Mendel of Shklov and his brother) and the Kotzker through his grandson’s Sefer, Shoelm Yershalim, and his grandson’s desire to start an agricultural community of 1,000 families.

 

Postscript – Last week I was in Israel and on January 27, 2015, I was fortunate to meet with Dr. Arie (Aryeh) Morgenstern.   It was a great meeting.  I received an autographed copy of his Sefer, The Goan of Vilna and his Messianic Vision.   Dr. Arie Morgenstern has written at least 10 books.  He is one of the authors on the recent book on the history of the Chuvra Shul, written in conjunction  with the rebuilding of the Chuvra Shul in 2014.   Dr. Arie Morgenstern has lectured on the Goan and the history of the Jewish community in Israel over the last 200 years.  We are probably not related.  Dr. Arie Morgenstern’s grandfather was named Menachem Mendel, however, usually, the family would have had a tradition that they are descendants from the Kotzker and Dr. Morgenstern has no such tradition.  Even though,  Dr. Arie Morgenstern’s family is from near Lodz and some of the Kotzker’s grandchildren from his second wife settled in the Lodz area.

 

 

The Kotzker Rebbe and the Crimean War:

Expressions of love for Jewish soldiers

I saw this Vort from the Kotzker mentioned in Harry Maryles’s Blog, Emes V’emunah, by a commentator named Ephraim.  I have not seen this Vort in  a sefer, but it is true to the Kotzker and keeping with the feeling of his responsibility to the entire nation of Israel. Continue reading “The Kotzker Rebbe and the Crimean War:”

Kotzker Rebbe’s Yahrzeit 2011

Family e-mail:

January 26, 2011

It is now 7:44 PM and I have just finished for the day.  I did go to Sidney for Mincha and Maariv.

I gave the Daf Yomi Shiur last week and enjoyed it.  To prepare I used the Daf Yomi shiur on ou.org, the most widely listened to Daf Yomi in the world.  It is given by Rabbi Moshe Elefant.  His 45 minute Shiur turned into a 1.5 hour study session for me.

On 2/1/11, just 6 days from now, registration opens for the 2011 Chicago marathon.  A ray of sunshine in this bleak winter.  Walking the miles and miles of 2010 Chicago Marathon,  I was  in terrible agony, and told myself  that I will never do this again.  However, the sights, sounds, and smell of the marathon keeps beckoning to me and I am going all in.

Tonight and tomorrow is the 152st Yahrzeit of the Kotzker Rebbe.  I like to write something novel or something that I did not know about the Kotzker every year. Continue reading “Kotzker Rebbe’s Yahrzeit 2011”

Kotzker Rebbe’s Yharzeit 2013

154 years

22 Shevat 5619 – January 27, 1859

Takhe Kotzk (click to listen)

This Shabbos is the Kotzker Rebbe’s 154th Yharzeit. Everyone is invited to the Glenner residence for a Yhazeit seudah this shabbos after minchah. Years ago my father sent me a Cantor Paul Zim tape of Yiddish songs that included the song Takeh – Kotzk. A beautiful song which captured Kotzk, its reverence, its holiness, and its greatness. I received Cantor Paul Zim’s phone number from Seamach Records and called him. Cantor Zim told me although he sings Takeh-Kotzk, it is not his song. The person who knows the song and has “ownership “ is Chazzan Moshele Kraus who lives in Ottawa, Canada. Continue reading “Kotzker Rebbe’s Yharzeit 2013”

Pesach at the Kotzker Rebbe’s Seder Table

The Lesson of Maror

 

A Chosid who used to travel to the Kotkzer, approximately 56 years earlier, was on his way home from Gur after the holiday of Succos.  He travelled by way of Sochatchov  and visited the Sochatchover Rebbe.  This event  took place in the early 1900’s.     The Sochatchover Rebbe was Rabbi Avrohom Bornsztain – 14 October 1838 to 7 February 1910,  and son-in-law of the Kotzker.

http://en.wikipedia.org/wiki/Avrohom_Bornsztain

When this Chosid visited the Rebbe, the Sochachover remembered that he sent this Chosed on two missions.  Once regarding the Ran and once regarding the Rashba. (I do not know what this means).

 The Chosid asked the Sochatchover Rebbe to tell him rest of the story at the Kotzker Rebbe’s Seder.    

 The Kotzker Rebbe’s Seder:

The Kotzker failed to pass out Maror to his family and those at the Seder.  This story of the Seder took place in the mid to late 1850’s.  The people around the table whispered to the Sochatchover that he should remind the Kotzker to pass out Maror.   The Sochatchover in a light-hearted comment to the Kotzker Rebbe mentioned a disagreement in the Talmud whether Marror today is Rabbinic or Biblical.  The Sochatchover said to his father-in-law that I have a proof from the Rebbe that Maror is Biblical because the Rebbe has not passed out the Maror.

 This is the extent of the story that the Chosid heard from Reb Hersh Tomashover and the Chosid wanted to know what happened afterwards.   Reb Hersh Tomashovor was the Kotzker’s Gabbai for many years.

The Sochatchover told  the Chosid the rest of the story.

 The Rest of the Story:

The Kotzker responded to his son-in-law, you are correct and gave Maror to everyone.  Suddenly, the Kotzker declared in a loud vice, “Maror Fressers”, Maror Fressers translates into, People who indulge in  Maror.  Due to the fear of the Rebbe everyone around the table scattered and only the Sochatchover remained.

 The Kotzker asked his son-in-law, what new insight have you said on the topic of Pesach. The Kotzker and Sochatchover talked in learning.   After a while Reb Hersh Tomashover came in the room and the Kotzker asked him, where is everyone.  Reb Hersh answered that the Rebbe chased them out of the house when the Rebbe screamed out, Maror Fressers.  The Kotzker replied that he did not mean the people around the table.

Understanding the Story – Understanding the Greatness of the Kotzker:

What is the meaning of this story?  Is it just a Chassidic tale that has no meaning or even worse.  Rabbi Farkas, my nephew’s father-in-law, repeated this story to me at Avrohom Yisroel Chase’s Bar MItzva two years ago and said he had no clue to what it meant.   Rabbi Farkas’s words were a little harsher and used this story almost as a metaphor for Kotzk.  Luckily I knew the story and explained to him what the story meant, why it had to be written, and how we can see the greatness of the Kotzker Rebbe.

 This Seder took place in the 1850s well into the period the Kotzker’s “Yimai Hester”, when the Kotzker withdrew from the world.    Even during this 20 year period the Kotzker never for one moment stopped being a leader.  During the 20 year period he raised a family, taught students, married off kids, was consulted by other leaders on communal matters, did not stop from praying to God for the salvation of the nation of Israel, learned Torah day and night not only for himself but for all Jews.  He was a beacon of light to all those seeking Torah and the Truth.  The best and brightest of Poland flocked to the study hall of Kotzk to be in his shadow.  The Kotzker established Poland as a Makom Torah, a place for top level Torah study.

 When the Kotzker  screamed out Maror Fressers, he was praying to God.  Enough already.  It is time for Moshaich.  The Jews have suffered and suffered and suffered.   The Jews are constantly eating Maror and it is time for salvation.  This is a leader, someone who is constantly worried and praying for his people, exhorting his community to be fierce in the worship  of God, excel in Torah learning,  and doing the right thing. 

  I wish everyone a Chag Kosher V’Sameach.

The Avnei Nezer’s Pshat in a Rambam (told over at Avromi Perl’s Bar Mitzvah)

Background to the story:

The Avnei Nezer also known as the Sochachover Rebbe,married the Kotzker older twin daugher, Sarah Tzinah, in 1853+-.  The Avneir Nazar at the time of ths story was maybe 18 years old.   This story took place during the years of the Kotzker’s “Hisbotidus” – years that the Kotzker limited his contact with the world.

The Avnei Nezer, son-in-law of the Kotzker told the following story.    I worked hard on a Ramban and after much effort  God enlightened for me the answer.  (The quesion at hand was a difficult Rambam who seemed to rule on a specific law in contradiction to the Talmud.) The Rambam in question had a different version of the Talmud and therefore his  ruling was proper.

I told my Torah original thought to the Kotzker and he did not say anyting.  The Kotzker told me to return to the study hall and say the Torah thought to a scholar you meet in the study hall, and report back to me.  I  found the Chidushai Harim.  The Chidushai Harim  did not agree with my Torah and felt that the Rambam was still difficult.  I reported back to the Kotzker,  who again told me to return to the study hall to speak with another Torah scholar.  I found Reb Henoch M’Alexander, who greatly appreciated and agreed with my Torah.  I returned to the Kotzker who called in the Chedushai Harim and Reb Henoch M’Alexander.  The three  of us stood  before the Kotzker, who scolded us and said, is this the way you learn the holy Torah, with uncertainty,  This one says it is difficult and the other says it is  correct.  The Kotzker proceeded  to explain the Rambam and answered it 13 different ways.  The Aveni Nezer said, I only understood  6 or 7 of the answers, the Chidushai Harim understood up to 10, and the remaining answers  we did not understand  due to their depth and sharpness.

The Chidushai Harim’s Manuscript (told over at Avromi Perl’s Bar Mitzvah)

Translation:

The Chidushai Harim showed the Kotzker Rebbe a manuscript on Torah he wrote on the Choshen Mishpat, (the portion of Jewish law that deals with civil law).  The Kotzker looked at it for a long time and afterwards said – This manuscript is very special, however, I am afraid that if you publish it, people will stop learning  the Shach (a major commentary printed along the side of the Choshen Mishpat text).  The Shach learned Torah for its own sake with major effort and diligence.  The Chedushai Harim left the Kotzker presence and said, even though my manuscript is invaluable, it is a commandment to listen to the words of Torah scholars.  The Chedushai Harim started a fire and burnt his manuscript.

A while later a student came to the  Kotzker and the Rebbe asked the student, what did the Rim  do with the manuscript.  The student answered that the Chedushai Harim burnt it.  The Kotzker Rebbe commented – how wondrous is this great person and the generosity of his sprit, he did a great thing to sublimate his will before mine, and burnt his manuscript that contained precious  and true Torah.  Know that the light of his Torah will begin to shine.  The wisdom of his Torah will enlighten the entire world, and his Torah thoughts will be accepted worldwide.