Rav Shalom Ber Sorotzkin delivered an impassioned address at a major gathering of Gedolei Yisroel in Bnei Brak on Motzoei Shabbos, declaring that the ongoing campaign against the Torah community must become a powerful public affirmation of unwavering loyalty to Torah. At the same time, he urged roshei yeshiva to strengthen the confidence and pride of their talmidim, emphasizing that despite the unprecedented pressures facing lomdei Torah, the Torah world is experiencing extraordinary growth in both numbers and the caliber of its talmidei chachomim.
The gathering, convened to address the challenges confronting Torah observance in Eretz Yisroel, brought together dozens of leading roshei yeshiva from across the country. Among the senior Gedolim who addressed the assembly were Rav Dov Landau, Rav Meir Tzvi Bergman, Rav Boruch Dov Povarsky, and Rav Moshe Hillel Hirsch, alongside members of the Moetzes Gedolei HaTorah and other prominent Torah leaders.
Throughout the gathering, the Gedolim stressed the responsibility of the Torah community to act in defense of Torah and to make a public kiddush Hashem through active participation in the campaign being undertaken under their direction.
Speaking on behalf of yeshiva bochurim and kollel yungeleit, Rav Sorotzkin addressed the ongoing measures against bnei yeshiva and the broader Torah community. He called upon the roshei yeshiva to ensure that their talmidim recognize the remarkable accomplishments of the Torah world during this difficult period and appreciate the privilege of belonging to a generation witnessing such extraordinary Torah growth.
Rav Sorotzkin began his remarks with humility, acknowledging the presence of the Gedolei Hador and explaining that he was speaking from the depths of his heart rather than attempting to deliver a formal address.
He explained that previous communal campaigns had centered on demonstrating loyalty to Hashem, His Torah, and His mitzvos. The present struggle, however, carries an additional significance: It is an opportunity for the Torah community to proclaim publicly that its entire existence is bound to the Torah.
Invoking the familiar declaration, “We have nothing remaining but this Torah,” Rav Sorotzkin said that the current campaign must communicate the inseparable connection between Klal Yisroel, the Torah, and the Ribbono Shel Olam.
He cited the teaching that “The Holy One, blessed be He, the Torah, and Yisroel are one,” explaining that the obligation of the moment is to make a kiddush Hashem by declaring that Torah remains the foundation of Jewish life.
Turning to the Rambam in Hilchos Yesodei HaTorah, chapter five, Rav Sorotzkin discussed the halachos of kiddush Hashem and the distinction between sanctifying Hashem’s name privately and doing so publicly in the presence of ten Jews.
He noted that the Rambam describes a person who gives his life rather than transgressing when halacha requires such sacrifice as having sanctified Hashem’s name. When this occurs in the presence of ten Jews, the act constitutes a public kiddush Hashem. Conversely, one who violates the obligation under those circumstances commits a chillul Hashem, with the public nature of the act adding to its severity.
Rav Sorotzkin applied this distinction to the upcoming elections, explaining that the electoral process provides an exceptionally public opportunity for the Torah community to express its allegiance to Torah.
He argued that when bnei Torah participate in the elections in accordance with the direction of the Gedolei Yisroel, their collective declaration can constitute an extraordinary public kiddush Hashem, visible to the entire country.
The responsibility, he said, is to ensure that the message reaches beyond the immediate circles of the yeshivos and kollelim, demonstrating to the broader public that the Torah community stands united in its commitment to Torah and its mesorah.
Rav Sorotzkin then turned to what he described as a second crucial point: the remarkable success of the Torah world precisely during a period marked by persecution and hostility toward those who devote their lives to learning.
He acknowledged the seriousness of the current challenges, characterizing the situation as one of religious persecution. Nevertheless, he said that the extraordinary siyata diShmaya evident throughout the Torah world must not be overlooked.
According to Rav Sorotzkin, the expansion of yeshivos and kollelim has reached levels rarely seen before, with growing numbers of individuals dedicating themselves to Torah study. Equally significant, he said, is the emergence of outstanding talmidei chachomim whose depth and accomplishments reflect an exceptional level of Torah scholarship.
He suggested that the very difficulties confronting the Torah community may be contributing to this spiritual growth, as the challenges strengthen the determination of bnei Torah and deepen their connection to learning.
Rather than focusing exclusively on the threats facing the yeshivos, Rav Sorotzkin urged the community to recognize the tremendous chessed Hashem reflected in the flourishing of Torah institutions and the development of a new generation of accomplished talmidei chachomim.
To illustrate the spiritual significance of enduring hardship before receiving the Torah, Rav Sorotzkin cited a Medrash in Mishlei concerning Yisro’s departure before Matan Torah.
The Medrash applies the posuk, “The heart knows the bitterness of its soul, and a stranger does not share in its joy,” to explain why Yisro was sent away before Klal Yisroel received the Torah at Har Sinai.
As Rav Sorotzkin explained, the Medrash teaches that while the Jewish people had endured the terrible suffering of slavery in Mitzrayim, laboring with mortar and bricks, Yisro had remained at home in relative comfort. Although Yisro subsequently abandoned his familiar surroundings and traveled into the wilderness to join Klal Yisroel, he had not shared their earlier suffering.
Consequently, the Medrash describes him as an outsider with respect to the particular joy of Matan Torah experienced by those who had endured the bondage of Mitzrayim.
Rav Sorotzkin explained that this teaching carries a profound message for the present generation. The Torah community is experiencing its own period of hardship, which he compared to the mortar and bricks endured by the Jewish people in Mitzrayim.
Yet it is precisely through these challenges, he said, that bnei Torah are experiencing an extraordinary measure of siyata diShmaya, allowing them to reach new heights in learning and spiritual accomplishment.
Speaking as someone closely involved with talmidim and the daily life of the yeshiva world, Rav Sorotzkin emphasized that roshei yeshiva have a special responsibility to raise the spirits of their talmidim and instill in them a sense of pride in their identity as bnei Torah.
He urged the roshei yeshiva to remind their students that they are privileged to participate in a period of remarkable Torah growth and that their perseverance amid adversity is helping produce an exceptional generation of talmidei chachomim.
Rav Sorotzkin expressed the hope that the Torah world would continue to experience the fulfillment of the posuk concerning Klal Yisroel in Mitzrayim, “But the more they afflicted them, the more they multiplied and spread.”
He then addressed the central role of emunas chachomim in Jewish life, stressing that the relationship between Klal Yisroel and its Torah leaders is fundamental to the foundations of emunah.
Rav Sorotzkin raised a question concerning the Rambam’s thirteen principles of faith: Why is belief in the words and authority of the Chachomim not listed separately among the thirteen ikkarim?
He explained that emunas chachomim is so fundamental that it cannot be treated as an independent addition to the principles of faith. Rather, without emunas chachomim, the entire foundation of emunah is lacking.
He referenced the discussion of this subject in the introduction to Chayei Olam, emphasizing that genuine acceptance of the principles of Jewish belief necessarily includes trust in the Chachomim who transmit and preserve the mesorah.
To further illustrate the influence of Gedolei Yisroel, Rav Sorotzkin cited Rashi’s commentary at the beginning of Parshas Noach, concerning the Torah’s description of Noach as a righteous and perfect man in his generation.
Rashi brings the opinion that the posuk praises Noach, teaching that had he lived among righteous people, he would have become even greater.
Rav Sorotzkin pointed out that Rashi does not say that Noach would have learned additional Torah from those tzaddikim or received specific teachings from them. Rather, the very fact of living in the company of righteous people would have elevated his own level of righteousness.
From this, he explained, one can appreciate the profound influence of the Gedolei Hador upon the entire generation.
Their impact extends far beyond the Torah they teach and the guidance they provide. Their very presence among Klal Yisroel elevates the spiritual standing of the community, influencing every Yid and every ben Torah, wherever he may be.
Rav Sorotzkin emphasized that every yeshiva bochur and avreich should recognize the extraordinary privilege of living in a generation guided by such Gedolei Torah, whose influence strengthens and elevates the entire Torah world.
He concluded with a heartfelt appeal for the community to unite in publicly proclaiming its unwavering commitment to Torah and to inspire others to join in that declaration.
Rav Sorotzkin expressed the hope that Klal Yisroel would merit to proclaim together that it has nothing remaining but the Torah and would experience the conviction expressed in the words, “For Hashem is with us.”
{Matzav.com}