Photo Credit: Jewish Press

Rav Avraham Gershon of Kitov was a scholar in the beis medrash of Brodi. This modest and unassuming man possessed such wondrous qualities that the great Nodah B’Yehudah, in a responsum, referred to him, in part, as follows: “The complete and all-encompassing scholar, the hallowed pious one, light of Israel, the pillar of the right hand, mighty hammer…”

Rav Avraham Gershon was, as were all scholars of Brodi, a strong opponent of Chassidus. Ironically, however, his sister married the Baal Shem Tov. At first this made no difference to Rav Avraham Gershon, but as the days passed and he came to know his brother-in-law intimately, he began to behold the great and noble qualities that made the Baal Shem Tov the leader he was. It was not long after that Rav Avraham Gershon became one of the Baal Shem Tov’s staunchest supporters. Indeed, it was he who was sent to Eretz Yisrael to lay the foundation for Chassidus in the Holy Land. The tale of how this came about follows.

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Rav Chaim Ben Atar

In those days Rav Chaim Ben Attar, the Ohr HaChaim, moved from Morocco to Eretz Yisrael. This gaon, known to the wise men of his generation as “similar to an angel of the L-rd,” was a man of firm views whom never flattered or bowed to any man. Nevertheless, when it came to the community of Israel he would always maintain an attitude of respect and awe.

Despite his refusal to bow to people, Rav Chaim was a humble and patient man and forgiving to those who insulted him. It is related that once when he was involved in a Din Torah, he ruled that the defendant was liable for damages.

When the defendant heard this, he flew into a rage and began to insult the Rav, going so far as to impugn his honesty. Rav Chaim sat quietly, never growing angry or answering the man. Later his students, who were shocked by the affair, asked him, “Rabbeinu, where is the staunch spirit for which you are so famous?”

“What, in your opinion, should I have done?” asked Rav Chaim.

“We feel that this man deserved to have been condemned and driven out of the house and a ban placed on him until he apologized,” the students answered.

Rav Chaim laughed and replied, “And yet, consider this. The man has been found guilty and his soul is bitter because of it. Nevertheless, the general public will understand this and certainly not suspect me of anything. They fully believe that I have judged the case fairly. What would happen, however, if I placed him under a ban?

“If I did that, if I angrily punished him for insulting me in his time of bitterness, then the people would begin to question my objectivity and my judgment.”

The Ohr HaChaim’s fame spread as far as Poland, and the Baal Shem Tov longed to meet him and create a center of Torah in Eretz Yisrael with him. However, obstacles arose that prevented him from fulfilling his greatest dream. Thus, he asked Rav Avraham Gershon to go in his place.

This great scholar was only too willing to comply. His love for Eretz Yisrael was enormous and he left immediately to settle in the city of Chevron. His love for the Holy Land was embodied in the following statement:

Chazal in Menachos 44a said, ‘One who rents a house in the Diaspora is free from the obligation of affixing a mezuzah for 30 days. Only after that period of time is he obligated. If one, however, rents a house in Eretz Yisrael one must affix a mezuzah immediately.

“We see from this that one day in Eretz Yisrael is comparable to 30 days in the Diaspora. I say, however, that one day in the Holy Land is as dear and important in the eyes of the Holy One Blessed Be He as 30 years in the Diaspora…”

 

Rabbi Elazar Rokeach

Another of the great scholars to come from the remarkable beis midrash in Brodi was Rav Elazar Rokeach, whose genius shines forth from his work Arba’a Turei Even and Ma’ase Rokeach. But over and above his learning were his qualities of character. He was simple and modest, direct and humble.

In his youth, tradition tells us, he lived the life of a pauper. Many a week he would fast two days, and even during his fast he would sit in the beis midrash and continue his studies. No one took notice of his afflictions and few realized how he suffered.

Later, however, when he became renowned as one of the great scholars in Israel, he was offered the position of rav in a different city. Then he was suddenly recognized in his own city of Brodi and, before leaving, he prepared a feast for all his newfound friends. During the celebration, Rav Elazar rose to speak.

“I have always been puzzled by a certain commentary of Rashi. In Parshas Vayetzei, on the pasuk, ‘And Yaakov said to his brothers: gather stones,’ Rashi comments that the word ‘brothers’ refers to his sons, who were as brothers to him in times of trouble and war. Nevertheless, a few pesukim later it says, ‘And he called his brothers to eat bread.’ Here Rashi explains the word ‘brothers’ to mean his comrades who were with Lavan.

“I have never understood this comment of Rashi. Why in the same context does Rashi explain ‘brothers’ to mean ‘sons’ and then ‘comrades’?

“The answer, I think, lies in the background of the two pesukim,” Rav Elazar said with a chuckle. “In the second pasuk it is talking about a feast, is it not? For it says that he ‘called his brothers to eat bread.’ When people hear of a feast, they all suddenly become friendly and close, and all acquaintances become as faithful as brothers. In the case of the first pasuk, however, what was Jacob asking? He asked them to help him out, to help him work and gather stones at a time of need. At such a time he was forced to rely on his sons. All other ‘friends’ are only friends at a time of a banquet.”

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