The Gaon of Vilna

vs.
The Chassidic Movement
Rabbi Efrem Goldberg
Great Rivalries in Jewish History
Boca Raton Synagogue
1
Additional Reading

2
 Vilna Gaon:
Birth & Childhood
• Know as…
• GRA: Gaon Rabbeinu Eliyahu
• Vilna Gaon (Genius of Vilna)
• The Gaon (He is the only one since
11th c. referred to this way)
• R’ Eliyahu ben R’ Shlomo Zalman
Kremer
• Born: April 23, 1720, 1st day of Pesach, in
Vilnius (Vilna), Lithuania
• Died: October 9, 1797 3
 Vilna Gaon:
Birth & Childhood
• At three and a half, he was reputed to have mastered
Chumash.
• At six and a half he delivered a Talmudic talk in the
Great Synagogue of Vilna.
• R’ Yehoshua Heschel, the Av Beis Din was unimpressed
with the memorialization and challenged the young Gaon
to formulate an original discourse which he did later the
same day. (GRA’s sons in their introduction to his
commentary on Shulchan Aruch – see handout)
4
 Vilna Gaon:
Birth & Childhood
• By age seven the GRA had memorized numerous tractates
• By age nine he knew all Tanach and Shas with
commentaries
• By age ten he completed studying the Zohar
• By age thirteen he had mastered all Kabbalah as well as
the seven secular wisdoms.
• By the time he was the age of Bar Mitzvah he was known
as the Gaon.
5
 Vilna Gaon:
Birth & Childhood
• The GRA’s formal education concluded when he was
6 years old. He had study partners after but no
teachers. He was an autodidact.

6
 Personal life
• Married twice
• Chana and Gittel Bas Meir Luntz
• Children –
• Had a daughter who died young and
several other children including sons
who were scholar
• Died – October 9, 1797
• Buried in Vilna
• http://seforim.blogspot.com/2012/09/
who-is-buried-in-vilna-gaons-tomb.html
7
 Contribution to Scholarship

• The GRA authored over 70 books and commentaries

though none of them was written to be published
and none were printed during his lifetime.
• He stopped writing at age 40 and thereafter, what we
have is notes others took during his lectures.
• He once offered 150 interpretations for a pasuk in
Shir Ha’Shirim, but nobody was fast enough to
record them all.
• Many of his manuscripts were lost.
8
 Contribution to Scholarship

• Shnot Eliyahu – Mishna

• Mechilta, Sifra and Sifrei
• Tosefta
• Shas Bavli and Yerushalmi
• Avos D’ Rebbe Nassan, Pirkei D’ Rebbe
Eliezer, Pesikta, Seder Olam Rabbah, Seder
Zuta Rabbah.
• Commentary on Shulchan Aruch
9
 Contribution to Scholarship
• Dikduk Eliyahu – Hebrew Grammar
• Tzuras Ha’Aretz: Biblical geography, cartology and
chronology
• Wrote on trigonometry, geometry, algebra and
astronomy
• He instructed his student R Baruch of Shklov
(1740-1810) to prepare a Hebrew translation of
Euclid’s six books of geometry, because:
• “If one is ignorant of the secular sciences in this
regard, one is hundredfold more ignorant of the
wisdom of the Torah, for the two are inseparable."
10
 Contribution to Scholarship

• He studied music
• Had a great interest in medicine. Considered
pharmacological medicine but his father talked him
out of it as it would take too much time away from
Torah learning.
• He encouraged his students to master the seven
secular wisdoms, not for their own sake but as a tool
to learn and understand Torah. 11
 Kabbalah

• The GRA wrote more on Kabbalah than all

of his Chassidic contemporaries combined.
• He was the premier Kabbalist of his
generation
• R’ Avraham Danzig (Chayei Adom) in his
eulogy said that the GRA composed 35
separate works on Kabbalah.

12
 Recognition and praise

• When R’ Yaakov Emden accused R’ Yehonsan

Eibshitz in 1756 of being a Sabbatian, he turned to
the young GRA for support and guidance.
• See story of Abba of Glussk (in handout)
• His primary student, R’ Chaim Volozhiner described
his unique memory in which he pictured every letter
of every word of Torah simultaneously and could do
searches virtually in his head.
13
 Recognition and praise

• See praise of R’ Chaim Volozhener (in handout).

• The Maggid of Dubnow descrbies the GRA, “We
can sense that he is not of our times, but rightly
belongs to earlier generations.”
• The Chazon Ish writes, “We deem the Gaon of Vilna
to be in the direct line of succession beginning with
Moshe, Ezra, Rebbe Yehudah HaNasi, Rav Ashi,
Rambam and the Gaon of Vilna. He is regarded as
one of the Rishonim.”
14
 Position

• The GRA never held any official communal office or

position.
• Yet, he was supported by the community of Vilna
with a larger stipend than the Av Beis Din or Rav.

15
 GRA’s Principles
• The GRA believed in the primacy and supremacy of Torah study
above all else. He interpreted the entire world through that prism.
• “It is well known that the one mitzvah greater than all other
mitzvos is the study of Torah.” GRA on Mishlei 1:23
• Mitzvos involve actions of the body but Torah study involves the
soul.
• Prayer is limited to this world, but Torah is eternal.
• Just as a fish separated from water will surely die, so too a Jew
separated from Torah study.
• Additionally, doing mitzvos is not enough to defeat the yetzer
ha’rah, Torah study is necessary.
16
 GRA’s Principles

• Righteousness is not just about performance of

mitzvos but is predicated on Torah scholarship.
• The GRA gave a metaphor of a large vessel
surrounded by smaller vessels. Only when the large
vessel is overflowing can the smaller ones be filled.
• Emphasis on Torah Lishma

17
 GRA’s character
• Extremely generous – gave 20% to charity and
instructed his family to do the same.
• He had ascetic tendencies
• The Gaon's son testified that for fifty years his
father did not sleep for more than two hours in a
twenty-four hour period.
• Didn’t socialize or participate in communal events
that took away from study of Torah.
• In his eulogy, R’ Chaim Volozhiner said, “while our
great teacher was the most illustrious of all the great
Torah scholars, he was even more modest and
humble than any upon the face of the earth.”
18
 GRA’s character

• The GRA encouraged his wife to daven at home because,

“In the synagogue it is impossible to escape envy and the
hearing of idle talk.”
• For many years the Gaon desired to travel to the land of
Israel and settle there. He began traveling at one point but
was unable to complete the trip. It was during this trip that
the Gaon wrote his famous letter back to his wife (see
handout) instructing her on various ethical issues such as
educating their children during their separation.
• Ten years after the Gaon passed away, many of his leading
students followed in their master's footsteps and settled in
the land of Israel. 19
 Israel - Hurva
• The GRA believed that the long awaited redemption
depended upon positive steps being taken. He
encouraged his disciples to move to the land of
Israel.
• One hundred years before the advent of modern
Zionism,many did and a number of them settled in
Jerusalem.
• Basing himself on the GRA's mystical teachings, his
most accomplished student, and leader of the
Jerusalem community, Rabbi Menachem Mendel
Mishklov, was of the conviction that the completion
of a certain Jerusalem synagogue, known as the
Churva, was an essential road mark on the path
toward redemption
20
 Besht – Ba’al Shem Tov
Birth and childhood
• R’ Yisroel (Israel) ben Eliezer
• Born 1700
• Married to Chana, had two children, R’ Tzvi of Pinsk
and R’ Udel.
• Died May 22, 1760 in Mehzbitz
• Called the Ba’al Shem Tov or the BESHT

21
 Ba’al Shem Tov

• In 1703, the BESHT became an orphan and was

adopted by the Jewish community of Tluste.
• When he finished cheder, he became an assistant
melamed and later a shamash in the local shul.
• He married in 1716 but tragically his wife died soon
after.
• He traveled throughout Eastern Galicia and taught
children in various communities.
22
 Ba’al Shem Tov
• He was a leader of the movement to care particularly
for the poor and ignorant. He encouraged Jews to
leave the chronic poverty of the city and choose an
agrarian lifestyle.
• Recognizing they would need education for their
children, he himself went around teaching.
• The Mezritcher Maggid, the Baal Shem Tov's
successor, would later say, "If only we kissed a Torah
scroll with the same love that my master [the Baal
Shem Tov] kissed the children when he took them to
cheder as a teacher's assistant!”
• The BESHT himself said, "The most joyous time in
my life was teaching the small children how to say
Modeh Ani, Shema Yisrael and Kametz Alef Ah" 23
 Ba’al Shem Tov

• The BESHT married Chana, daughter of Ephraim

of Brody and they moved to a village. They had two
children.
• He later took a job as a shochet and then a
businessman.
• He spent years in the woods with the peasants and
learned how to use plants for healing purposes.
• He wrote amulets and prescribed cures.
24
 Ba’al Shem Tov
• After his reputation grew, the BESTH began to
share his teachings publicly in the shtetl of
Mehzbitz and people from all over came to hear
him.
• He garnered a large following that developed
into a movement.
• The Baal Shem Tov wrote to his brother-in-law
in the Holy Land, Rabbi Gershon of Kitov, in
which he describes his encounter with the soul
of the Mashiach, the latter giving him
instructions as how to hasten his coming. (See
handout)
25
 BESHT - Legacy

• He didn’t leave any published works but his teachings

are recorded by his students.
• 18th century Podolia and Ukraine was devastated one
generation earlier by the Khmelnitsky Massacres.
• The area was highly influenced by Shabtai Tzvi and
later Jacob Frank.
• The BESHTS new approaches and ideas were greatly
welcomed and needed by this population.
26
 Ba’al Shem Tov
• The BESHT was a mystic. He interpreted the world through
Kabbalah and emphasized the redemption of the soul as a
requirement for the redemption of the world.
• “For before one prays for general redemption one must pray
for the personal salvation of one’s own soul” (Toledot Ya’akov
Yosef)
• Dveikus – a core principle of the BESHT is the pursuit of
dveikus, the ability to connect with and cling to God through all
activities, including the mundane.
• A core principle of the BESHT and Chassidus is immanence,
that Hashem can be found in everything.

27
 Ba’al Shem Tov
• The BESHT opposed asceticism and thought by engaging the physical
and material world we can elevate it and make it into spiritual and
religious experiences.
• Torah, tefilla and mitzvos are all there as platforms to achieve dveikus.
• ″According to what I learned from my master and teacher, the main
occupation of Torah and prayer is that one should attach oneself to
the spirituality of the light of the Ein Sof found in the letters of the
Torah and prayer, which is called study for its own sake” (Toledot
Ya’akov Yosef, p. 25)
• The BESHT emphasized the spirit of mitzvos as much as the form.
• He also focused joy, happiness and meaning in the fulfillment of
mitzvos. 28
 Tzadik - Rebbe
• The BESHT introduced a doctrine of the Tzadik, a
spiritually superior individual who is outstanding in
achieveing d’veikus.
• These individuals are role models, teachers and their
merit can help those around them.
• He himself was considered a Tzadik who enabled
miracles.
• The Rebbe, Shlomo of Rodomsk declared,
"Whoever believes all the miracle stories about the
Baal Shem Tov in Shivhei HaBaal Shem Tov is a fool,
but whoever denies that he could have done them is
an apikores [a heretic]."
29
 Students of the Ba’al Shem Tov

R. Dov Ber of
Mezeritch
1704-1772 R. Menachem
R. Pinchas of
Nachum of
Koretz 1728-
Chernoblyl
1790
1730-1797

R. Yechiel Ba’al R. Boruch of

Michel of
Zlotchov Shem Medzhybizh
(GRAndson)
Tov
30
1721-1784
 Chasiddus

• A movement that developed in the Western Ukraine

during the 18th Century inspired by the students of
the BESHT.
• The appellation Chasid goes back to a description of
the early pious ones from the Talmud who would
mediate and hour before and after prayer.
• It was later adopted by students of the Ari and this
new movement took on this name to describe
someone who follows a particular leader or Tzaddik.
31
 The Rivalry

• Amazingly, the GRA never once denounced Moses

Mendelssohn, Naftali Herz Wessely or any other leader of
the Haskalah, Enlightenment movement.
• Yet, he unequivocally and repeatedly condemned leaders
of the Chassidic movement and put them in Cherem,
excommunication.
• Indeed, he led a movement in opposition called
Misnagdim, opponents.
• Why the difference?
32
 Rivalry
• First public opposition came in a 1772 letter issued
by the Vilna community with his signature.
• An anonymously written pamphlet called Zemir
Aritzim v’Chorvos Tzurim, “Song of the Ruthless
and Sharp Knives of the Flint” was published at the
same time.
• It was a polemic circulated by the political
leadership of Vilna and Brody.
• It was issued in response to the growing popularity
among Vilna youth of R’ Menachem Mendel of
Vitebsk (1730-1788) combined with rumors about
bizarre Chasidic behavior growing across eastern
Europe.
33
 R’ Shneur Zalman of Liadi

• Born 18 Elul 5505 – September 14, 1745 in Lyozna, White Russia, now
Belarus
• His father is R. Baruch, a descendent of the Maharal (R. Yehudah
Loewe of Prague 1520-1609)
• Recognized as a child prodigy and genius
• After a few years of marriage, decides he needs to move to a great
Torah center and grow further. Two choices:
• Vilna – home to R. Eliyahu Kremer, Vilna Gaon
• Mezherich – Home of the great Maggid, R. Dov Ber
• Feeling he knew little about how to study Torah but even less about
how to pray, he decides to go to Mezherich, a decision that would have
a huge impact on Jewish destiny. 34
 R’ Schneur Zalman of Liadi

• Arrives in Mezherich in 1764 and quickly enters

Maggid’s inner circle of disciples.
• 1767, R’ Shneur Zalman becomes Maggid in his
hometown of Liozna and attracts followers who
want to study with him.
• 1772 while forming three chadarim, groups of
students, he develops his philosophy of Chabad.
1772 is celebrated as the founding year of Chabad
chassidus.
35
 Meeting that Wasn’t
• The pamphlet describes
how in the winter of
1772, R’ Menachem
Mendel attempted to
visit the GRA to calm
his fears about the new
group.
• R’ Shneur Zalman was
with him and in 1797
wrote a letter to his
Vilna followers
describing that attempt.
36
 Tradition about the Meeting

• Rav Soloveitchik had a family tradition the Gra was

afraid that if he met the Baal HaTanya he would be
so overwhelmed by him that he would stop the
cherm

37
 Heretics

• The pamphlet added that in the course of these

events, the GRA labeled R’ Shneur Zalman and his
peers, “heretics, deserving the rabbinic punishment
of death.”
• Additionally, the Vilna leadership’s letter to Brody
asserts that the GRA instructed his followers to,
“catch them, run after them, minimize their
influence, and banish them with full vigor.”

38
 Dissent
• Despite the GRA’s prominence, not everyone agreed. R’ Chaim of
Vilna, respected authorities in their own right, charged that, “the Gaon
was a liar, his Torah is full of lies and his belief system is a lie.”
• This reaction was not greeted warmly by the people of Vilna who had
awe and reverence for their Gaon.
• A Beis Din was convened against R’ Chaim and the Karlin Chassidim
with whom he was associated.
• The Karlin Chasidim were forced to shut down their private minyan
and R’ Chaim made to come before the Aron Kodesh in the main
Shul and publicly beg forgiveness.
• The GRA forgave him for the personal slight but wouldn’t forgive his
Chassidic leanings.
39
 Dissent
• A certain Issar was part of the dissent. His
punishment was to be locked in a kune, a
shaming device like a pillory. With his head
locked in place, he was whipped and then made
to stand before the community and ask
forgiveness.
• A follower of R’ Chaim of Amdur, R’ Yitzchak
Manishes, the Sar Shalom, said if he saw the
Gaon, he ”would stab a knife into his
stomach.”
• Additionally, a letter was sent around saying
that the polemical pamphlet had been burned.
40
 Excommunications

• In 1781, the publication of Toldos Yaakov Yosef by R’

Yaakov Yosef of Polonne, set off more conflict, book
burnings and excommunications.
• Again, the GRA issued a letter calling on Jews to “uproot
the proliferating Chasidic ideas.”
• These excommunications had only a short term effect.
• Chassidic leaders were not dissuaded, they were energized
to grow their movement.

41
 New Strategy
• R’ Schneur Zalman, the Ba’al
Ha’Tanya, had a new tactic.
He acknowledged that the
Gaon was one of a kind, yachid
b’doro, and because of his
uniqueness he couldn’t
understand what the masses
need.
• He compared the Gaon to R’
Eliezer who was
excommunicated for refusing
to follow the majority.
42
 Rumors
• Another strategy was to spread rumors that the GRA
had withdrawn the cherem and had apologized.
• One such rumor disseminated even said that the
GRA begged forgiveness from R” Chaim of Amdur.
• In 1784, the GRA and leaders of Vilna issued a letter
clarifying that the excommunication remains in effect
and nothing has changed.
• However, the rumors persisted. One imposter even
went town to town claiming to be the GRA’s son and
saying he has first hand knowledge that is father now
embraced the Chasidic movement.

43
• In 1797, the GRA signed two documents denying the claim he
had softened his position and detailing his objections to
Chasidus including theological heresy and lasciviousness.
• By this time, many volumes of Chassidus have been produced
so the GRA is specific in his criticism.
• He reiterated, “it is binding upon everyone who feared God to
chase after and catch the Chasidim. With any means available,
they should be brought before Jewish authorities who have the
capacity to deal with them.”
• However, he stopped short of involving state authorities in
pursuing Chasidim as it went against his core principles.

44
 GRA Death

• The GRA died 19 Tishrei, October 9, 1797, on Chol

Ha’Moed Sukkos.
• Many Chasidim expressed happiness at the news of
his death including with special banquets and music.
• R. Shneur Zalman issued a public letter forbidding
such statements and requiring his followers to speak
of the greatness of the Gaon.

45
 Others Who Protested
• The Noda B’Yehuda (1713-1793), R’ Yechezkel Landau
declared that Toldos Ya’akov Yosef should be burned and
he allegedly once threw the volume to the earth and
trampled it beneath his feet.
• Yet, Chassidim admired him nevertheless for his greatness:
• Ba’al Shem Tov said he was a “new soul.”
• R’ Shneur Zalman of Liadi, Ba’al Ha’Tanya said he had no equal
in deciding halacha and had never made a mistake in his
decisions.
• Years later, R’ Chaim of Sanz, the Divrei Chaim wrote:
“If R’ Yechezkel were still alive, I would climb under his table to serve
at his feet, because his intentions were all for the sake of Heaven. He
was an extraordinarily holy and pious man.”
46
 Other Opponents

• R’ Yechezkel issued many rulings

disputing Chassidic practices.
• For example:
• No l’shem yichud formula before a
mitzvah (1:y.d.93)
• No visiting one’s Rebbe on holidays
(2.oc.94)
• R’ Yaakov Emden (1697-1776) also
condemned Chassidim vigorously
as well as many others. 47
 Why the Strong Protest?
• People mistakenly assume the GRA was a
rationalist and Chassidim are mystics and
that is source of debate.
• Absolutely not true! GRA was the biggest
mystic of his generation.
• He had fundamental reasons for his
strong protest.

48
 Why the strong protest?

• Eliyahu Stern suggests that fundamentally, the GRA was

vehemently opposed on theological grounds:

49
Eliyahu Stern

50
 Elijah Judah Schochet

He suggests that the GRA’s opposition can be

summarized in four ways…
1. Separatism and schismaticism
2. Halakhic infractions
3. Ideational and theological infractions
4. Perversion of priorities

51
 Separatism and Schismaticism

• The times were turbulent

• Abolition of authoritative Vaad Arbaah Aratzos left a
power vacuum and instability
• Birth of Chasidism contained seeds of anti-establishment
separatism and undermined Kehilla structure
• Separate Chasidic shuls were not just places for davening
but were shtiebels with a full spectrum of social and
religious functions
• Misnagdim opposed the separatism and breaking away of
new movement
52
 Halakhic infractions

• Bizarre prayers
• Clapping, jumping, whirling, twisting,
somersaulting and fervent dancing.
• Shouting and shrieking ecstatically in
Yiddish and mouthing unintelligible
utterances during parts of davening that
one cannot interrupt.

53
 Halakhic Infractions

• See handout for comment of R’ Yaakov Emden

• R’ Shneur Zalman defended the new practices as
the result of a generation that struggled to
concentrate in prayer. (see handout)
• Misnagdim saw in the acrobatics in prayer
arrogance and ostentatiousness.
• Also criticized for altering nusach ashkenaz to
nusach sephard and nusach Ari.

54
 Halakhic Infractions

• Problematic Shechita
• There were halachik objections to the shechita of Chassidim
• However, R’ Chaim Volozhener explained that the edict
forbidding consumptin of meat from Chasidic shechita was
meant more to create social ostracizing.

55
 Halakhic Infractions

• Inappropriateness
• Misnagdim accused the Chassidim of being obsessed with
matters of intimacy and fantasizing of illicit practices
• Chasidic literature depicts episodes of temptations and
passion that results in self control.
• Chassidic references even mention strenuous motion in
davening and shukeling as a form of zivug, intimacy with
Hashem.
• The Chasidim took these references as metaphors and
consistent with the vision of elevating the mundane but
Misnagdim saw it as blasphemous eroticism. 56
 Theological Infractions
• Early Chasidus shared similarities with Sabbatian and
Frankists movements.
• A full century after the Shabtai Tzvi controversy, suspicion
and accusations continued
• Frank born a century after, claimed to be a reincarnation of
Shabtai Tzvi.
• In 1756, Frank was put in cherem and a ban was made on
studying Kabbalah of the Ari under 40 years old
• Frank eventually converted to Christinaity but even after his
death he had followers who believed in him.
• The GRA and R’ Yaakov Emden detected Sabbatian elements
in Chassidus like miracle workers, redemption and the focus
on a Tzadik to solve one’s problems
57
 Theological Infractions
• Chasidic Joy
• A principle of Chassidus is that sadness separates man from
Hashem and one must always be joyous and happy.
• Misnagdim saw the joy as frivolousness and a state of intoxication.
• Immanence
• Misnagdim were suspicious of the Chasidic emphasis on finding
Hashem in everything because it could easily cross the line of
pantheism.
• Tzadik – Rebbe
• Sounds like a form of idolatry
58
 Theological Infractions

• Perversion of Priorities
• Rather than prioritize talmud Torah, chasidim prioritize
d’veikus, prayer, performance of mitzvos and devotional
literature.

59
 Who Won?
• Both!
• Who knows where Chassidus
would have gone without the
GRA opposition
• On the other hand, Hakadosh
Baruch Hu has paskened that
Chassidus is valid
• Today, Chassidim emphasize
Talmud Torah
• World of Misnagdim looks like
Chasidim
60
 The Rebbe and the Rav

• Descendant of the Gaon and descendant of Alter

Rebbe close friends.
• Rav taught Tanya

61
The Rebbe and the Rav

62
Neo-Chassidus

63