by Rabbi Yaakov Feitman,
Kehillas Bais Yehudah Tzvi, Cedarhurst, N.Y.

This article originally appeared in Yated Neeman, Monsey NY. and is reprinted here with their permission

A vignette. A glimpse into greatness. Rav Gifter is about to leave a Bais Avel. The mourners are not Telzers. Some are even anti-Telzers, modern-Orthodox Jews. The Rosh Yeshiva begins to recite the time-honored words, indeed for most others just words. He says "Hamakom Yenachem Eschem B'soch-and his voice begins to break-Shaar Aveilei-tears begin to flow-Tzion V'yerushalayim-and he is sobbing uncontrollably. He leaves, I stay behind and it is obvious that something important has happened. An attitude has changed. People have witnessed Emes. True emotion, true yearning, true sadness, Truth itself. They have been touched by Rav Mordechai Gifter and they will never be the same.

I, too, will never be the same. From the moment I arrived in Cleveland to become Rov of the Young Israel, he was Rebbe, mentor, father and a powerful beacon of Emes as personified by Daas Torah. He kindly reminded me that he had also once been Rov of the Young Israel and understood its challenges and particular nisyonos. "Lern mit zey," he adjured, "just learn Torah with them" and everything else will fall into place. Much later I learned this lesson from his written words as well: "This is the essence of it all. One who, Chas V'shalom, has no love of Torah has no Torah at all" (Pirkei Moed, page 137). Rav Gifter was indeed the embodiment of Torah, the quintessence of Torah and he exuded total and absolute love of Torah. That love was so overpowering that no one could remain unaffected or immune to its message.

At the very creation of man, there is an allusion to the two most important aspects of his essence. The Torah uses the words Vayivra Elokim Es Ha'adam. The last letters before Adam spell out Emes. Some Rishonim see this as the mandate of man to be "a Yashran with no hint of falsehood at all." Others say, "the purpose of man's creation is to learn Torah, which is called Emes (see Shaarei Aharon 1.223). Rav Gifter apotheosized both of these Pirushim. He was the ultimate Ish Emes and he virtually breathed Torah.

An example of his Emes. A woman in Cleveland was named the "Jewish Woman of the Year" and her story was published in the following issue of the Cleveland Jewish News. A supporter of Israel, Federation upper leadership, Reform convert. All of Cleveland read the account and reacted in their own private ways. Rav Gifter wrote her the following note: "Dear Mrs. P, you are to be commended for your good works and efforts. However, it is my duty to inform you that you are not Jewish. You may find fulfillment of your obvious concern for morality and ethics by adhering to the Seven Noahide Laws. They are...Should you be sincerely interested in converting properly according to Jewish Law, please call Rabbi Feitman" (not verbatim, transcribed from memory).

When I received the phone call and realized to whom I was speaking and why, I was certain I would be dealing with an annoyed and furious woman. Instead, it became obvious that she recognized the voice of truth and integrity. The Rosh Yeshiva had asked her for no donation, wanted nothing for himself. He was simply and candidly conveying the truth. As Rabbi Avrohom Ausband shlita, Rosh Yeshiva of Telshe Riverdale related movingly in his hesped, his Mussar could cut as sharp as a knife but since everyone knew it emanated from love, it penetrated deeply and profoundly into the listener's soul.

My only difficult moment with the Rosh Yeshiva was the first time I introduced him publicly to speak in my Shul. I expressed a few personal words of gratitude for his help and guidance and welcomed "Hagaon Harav Gifter." The first 15 minutes of the Rosh Yeshiva's presentation were spent refuting the title "Gaon", explaining how ludicrous it was in reference to someone such as himself and reflecting upon the incredible yeridas hadoros which had led to even the possibility of someone speaking this way about him. Note taken, lesson learned. The title thereafter was "Harav Gifter, the Rosh Yeshiva." That he could live with and tolerate, and it was the title Harav that was the only one his tzava'ah (final testament) allowed for use on his matzeivah.

This incredible humility was fully in consonance with the Rosh Yeshiva's midas haemes. He truly saw himself as merely the transmitter of the great legacy of Telshe which he had been privileged to witness. Rav Hutner ztl used to note that Rabbi Akiva Eiger ztl never to referred to anyone as a talmid whereas the Chasam Sofer ztl did but each reflected a Torah approach and both were correct in their own way (Sefer Hazikaron, page 116, note 186). The Rosh Yeshiva ztl went even further. In the introduction to his sefer Pirkei Emunah, he writes " most of the material transcribed here is taken from what I have been privileged to share with attentive chaveirim in the Yeshiva HaKedosha." In the Rosh Yeshiva the midos of tekifus-unyielding strength when necessary-and utter modesty were not contradictory but part of the same imperative to perform the will of Hash-em. One event which many Clevelanders will never forget was a rather long dinner. When his turn arrived, the Rosh Yeshiva gave the most popular speech of the evening. "The hour is late, the evening is hot. Have a nice evening and be well." The sharp words combined many of the Rosh Yeshiva's qualities including his sharp edge, fearlessness and sense of timing. But one aspect of the brevity was surely that he felt uncomfortable imposing his own words upon a tired and weary crowd.

Although the Rosh Yeshiva was arguably the best speaker of his time-both in Yiddish and English-and he electrified many a convention and Torah gathering, it was the Yeshiva which he loved and to which he gave his life, where he was most fully at home. Arriving to speak with him, one always found him immersed in learning and "talking in learning." A Rov who came to discuss city issues or public policy first had to report on the state of limud hatorah in his Shul. "Voss lernt men?" was the question which overshadowed all politics and issues which suddenly paled before what was obviously the most important factor of all. How much Torah and in how much depth was it being studied?

A memorable insight often heard from the Rosh Yeshiva was about the power of Torah to transform everything in its proximity, even the streets themselves. The Rosh Yeshiva would refer to the posuk at the beginning of Eichah "the ways of Tzion are in mourning." The Medrash Rabbah comments that "everything seeks its purpose...the purpose of the roads was to provide a way for K'lal Yisrael to reach Yeushalayim for Pesach, Shavuos and Succos. The Matnos Kehunah and other meforshim on the Medrash Rabbah explain that the very roads themselves yearned for those joyous days of aliya l'regel. With tears in his eyes and a shuddering voice, the Rosh Yeshiva would tell of "Navraner Veg." The road where the Yeshiva Bochurim would walk up and down discussing the sugya, a difficult Rashbah, a machlokes between the K'tzos and Nesivos. Those roads, too, he said, pined away for the sweet sounds of Torah which were lost when the Nazis ym"sh destroyed the Yeshiva and the city. To the Rosh Yeshiva, the only purpose for roads or anything else in the material world for that matter was to be a venue for Torah.

Rav Gifter's devotion to Torah in its full purity was evident even before he became a Rosh Yeshiva and even to non-Jews. When he was a Rov in Waterberry, Connecticut, the Rosh Yeshiva had a cordial relationship with the local Roman Catholic priest. The community planned a reception for Stephen Wise whom many in the secular community then considered the most powerful American Jewish leader. A few days after the event, the Rosh Yeshiva met the cleric, who queried in a somewhat worried voice, " I hope you weren't offended that you weren't invited to the reception rabbi." The Rosh Yeshiva indicated that he would have had no intention of attending anyway, to which the priest responded in a relieved tone, "I told them you are a totally different kind of rabbi and should not even be bothered." The Rosh Yeshiva would conclude the story with a smiling "nor yenner galach hut farshtanen."

One of my last memories of being able to speak with the Rosh Yeshiva is also the most poignant. The Rosh Yeshiva's illness was beginning to take its horrible toll but that great soul was not allowing it to triumph. " I am grateful to Hash-em," this Gadol of the intellect and spirit declared, "because some get depressed by the disease. I am however fully b'simcha. I cannot learn as I once was able to but I can learn like a young bochur, as if everything is new."

One could only leave the room in awe of the gevurah-both the Rosh Yeshiva's and tibadel l'chaim the Rebbetzin's -in overcoming whatever came their way. For people whose eye is on Nitzchiyus, nothing temporal is of significance. When everything is measured by its relation to Torah, the ephemeral is overcome by the ethereal.

There is much more to say and to learn from Maran Harav Gifter ztl. But, in this tragic moment of his Shivah, if we are to commemorate his memory and his life as he would surely want us to, there is but one thing which we need to do. Lernen, nor lernen.

By Rav Avrohom Fishman

This article originally appeared in Yated Neeman, Monsey NY. and is reprinted here with their permission

In the Halachos of Kovod Rabo Yorah Deah 242:28 the Shulchan Aruch states, "When one mentions his Rebbe within a year of his petirah, one should say Hareini Kaperes Mishkovo." At first glance one would think that the reason for this Halacha is a matter of Kavod due to one's Rebbe, parallel to the Kavod one must show his parents. For one's parents, the Halacha requires one to say Hareini Kaperes Mishkavo for one complete year. The same Halacha applies to a Rebbe as stated clearly in the Rambam Chapter V Talmud Torah Halacha I. Those who were Zoche to learn in Telshe Yeshiva with our Rebbe, Harav Mordechai Gifter Zt"l H.CM, could perhaps interpret the halacha in a different manner.

The Yud Beis Chadashim represent a yearly cycle. A Yid lives each month deriving whatever spiritual sustenance possible from that month. The Rosh Hayeshiva Zt"l would always recite the Chazal in Megillah 12 on the Pasuk: "Vayomer Hamelech Lachachamim Yodei Hoetim, Mann Chachomim, Rabanan." Those who know how to evaluate time are the Chachomim for they know what to extract from time, and are able to pinpoint what a specific time or Tekufah has to offer.

Under the influence of our Rosh Hayeshiva, we were guided on what to take spiritually from each month by the magnificent tapestry of Avodah that he wove around us, through his personal example as a Yodea Itim. This began with Elul Zman which started approximately ten days before Rosh Chodesh Elul as the Rosh Hayeshiva always said "Men Ken Nit Areinshpringin In Elul-one needs preparation for Elul."

Indeed, he prepared us for it with his tefilos by Tefilas Mincha on Yom Kippur Katan when he davened for the Amud with Tallis and T'fillin' following the Minhag of Yeshivas Telz. When the Rosh Hayeshiva's voice would resound in the Telzer Bais Medrash with the word "L'dovid" of L'dovid Hashem Ori, we all knew Elul had arrived. We had begun our spiritual journey through Yimei Hadin.

The Yeshiva had an additional Limud Mussar B'rabim on the Sefer Shaarei Teshuvah that the Rosh Hayeshiva taught. At times the Limud turned into a Dvar Torah, but at times he would learn directly from the text. It is close to 25 years since the writer of these line has heard the Rosh Hayeshiva learn Rabeinu Yonah Shaar 2:7, the words are still echoing in his ears:

When a man begins to grow old, and his strength begins to dwindle, he should give heart to the closeness of his end and understand what will become of him. It is indeed cause for great wonderment. If one finds himself in the middle of his days and sees the days passing, how can his eyes be so blind and his heart not understand that he is continuously advancing to his final resting place.

Although we were young Bachurim, he had the power to penetrate our Neshamos, to awaken within us a serious attitude towards the Y'mei Hadin. One of his famous quotes was from Gemorah Shabbos 153. The Gemorah states the famous words of Rebbi Eliezer who said "Shuv Yom Echad Lifnei Misoscho-Repent one day before your death."

R' Eliezer's students asked him "Does a person know on which day he will die? Cerainly not. How can he then fulfill his maximum repententance before death?"

R' Eliezer responded, "Let a person repent today for he may die tomorrow, and in this way he will find himself living all his days in a state of Teshuvah." The Rosh Hayeshiva z"l lived with the Yoshuv Hayom of Shema Yamus Machar, one must accomplish goals and reach for heights, for who knows what the next day will bring. He would tell his talmidim about the famous Baal Tzedakah, R' Meir Anshel Rothchild, who had a Aron made for himself and would lie down within it every night to remind himself of the Yom Hamisa.

A Talmid once remarked to the Rosh Hayeshiva that it was no Kuntz for him to remember every Tosfos since the Rosh Hayeshiva was an illui.

He quickly responded "You are making a mistake. When I learn a Gemorah or a Tosfos, I look at it as the last time that I am going to see this Tosfos before the grand Bechina in Beis Din Shel Maaleh and that is why I remember it. If you would learn that way, you could do the same."

His Shiurei Daas in Elul based on the Rambam were awe inspiring. He carried us into the world of Teshuvah and Kirvas Elokim as he would quote the Rambam in the seventh perek: "Teshuvah makes us loved, cherished, close and a friend to Hakadosh Baruch Hu." He would then lead us into Kabbalas Malchios of Rosh Hashana.

Who can ever forget the Pesukim that he said before Tekias Shofar, as the Baal Tokea for many years. The cries when he said the Pasuk of "Arov Avdecha L'tov Al Ya'ashkuni Zaidim," his feeling of Simcha when he said "Sos Anochi Al Imrosecho" and the Bakosho of "Tuv Taam V'daas Lamdeini Ki Bimitzvosecho He'emanti" will never leave us. He formed us into Maminim as he uttered those words, followed by the Brachos "Asher Kidishanu Bemitzvosov V'tzivonu," in which we felt the Kidushas Hayom, the Kabbalos Ol Mitzvos that each Yid accepts upon himself at the time of Tekias Shofar. The actual Tekios then had the power to bring us into the aura of Malchus. Finally the Pasuk of "Ashrei Ho'am Yodei Truah Hashem B'or Panecha Yiholaychun" would be said with such simcha and Hisromimus that lifted us all to the pinnacle of the Kedushas Hayom. We were in another world.

The days of Aseres Yimei Teshuvah that followed were days of Aimah and Yirah of the approaching Yom Hadin. In his Shabbos Teshuvah Drasha on Shiur Daas, he would quote from his Rebbe, the Telzer Rav Harav Avrohom Yitzchok Bloch hy"d , that Bnei Hayeshiva carry the responsibility of a whole generation. He would add that if there is a Pirtza of Cholov Yisroel in Telz, it can cause Chilul Shabbos in Paris. For Nishmas Yisroel is one, and the concept of Kol Yisroel Aravim Zeh Lazeh makes all of Klal Yisroel like one Neshomah.

On Kol Nidrei night he would speak to us before the Yeshiva said Tehillim for all of Acheinu Bnei Yisroel Hanisunim Batzarah Uvashivya, and with a tear choked voice he would be Tovea from us the famous words of Reb Itzele Volozhiner in his Hokdomo to the Nefesh Hachayim. V'hoya Ragil L' hochiach Osi Al Shero'oh Sheainenu Mishtateif Bitzarah D'achrina Shezeh Kol Haodom. Lo Liatzmo Nivrah Rak Lihoil L'achrini Kichol Asher Yimtzah Bikocho Loasos.-He would rebuke us for not feeling the pain of another Yid, for this is what man is all about. Man was not created for himself, but was created to do for others in every way possible.

By crying over the Tzoros of Klal Yisroel, he taught us how to feel the pain of others, be it Russian Jewry, our brethren in Eretz Yisroel, or whatever calamity Klal Yisroel found themselves in at that present time.

For many years the Rosh Hayeshiva was the Baal Tefilah for Tefilas Niela and it was a Niela no one would ever forget, from the first words of Yisgadeil V'yiskadeish Shmei Rabah until the final Hashem Hu Hoelokim. We felt the Rosh Hayeshiva carrying us over into other worlds with his Tefilos V'tachanunim overcoming all boundaries. By the words of the Yud Gimel Midos, "Azkerah Elokim V'ehemaya, Biroso Kol Ir Al Tilah Binuyah V'ir Elokim Mishapeles Ad Sh'ol Tachtia," he would break down and cry for the Churban Habayis and by the words "Uv'sharei Dimaos Ki Lo Nislavos-the gates of tears are never closed," he would cry to the extent that it made us cry,

Within moments after he blew the Tekiah at the end of Niela, he would say "L'shana Habo'oh Biyirushalyim," in a clear voice and would break into dance, that was a Tefila on Binyon Beis Hamikdash Bimhaira Viyameinu, a transformation from Yirah to Simcha.

This would lead into the Yimei Hasimcha of Succos. Those who would stay for Bein Hazmanim could feel the Simchas Hatorah that was present and "Sos Anochi Al Imrasecha" that was so blatant. The Rosh Hayeshiva was the embodiment of Torah. He lived Torah, walked Torah, and this all came forth in his Rikida on the day designated for Simchas Hotorah.

It didn't end on Simchas Torah. The Zman in Yeshiva would begin on Rosh Chodesh Cheshvan but those who learned Bichavruso had to be in Yeshiva before Rosh Chodesh. For if one is truly Misomeach with the Torah, then he must start with his toil in Torah right after the Simcha. This was how he prepared us for the winter Zman.

The winter Zman in Yeshiva was filled with Aliyah in Torah and Yiras Shamoyim. There were times the Rosh Hayeshiva would give a series of Shiurei Daas on the Chazal of "Ashreichem Shetihiyu Shomoshim Lihaborei." There were known as his Shevet Levei Shmuessen as he placed emphasis on the Rambam at the end of Shmitta V'yovel as part of the Hokdomo. These were Shiurei Daas that molded us as Bnei Torah and influenced many of us to remain in Yeshiva for more years than planned. Any Talmid who was present at the Shiurei Daas were mesmerized by the the presentation and content.

On Chanukah the highlight of the Rosh Yeshiva's Shmuessen was Lihashkichum Torahsecha, the Hellenistic approach to materialism. On Purim the adherence to Daas Torah of Gidolei Yisroel was emphasized as seen by Mordechai Hatzadik in his leadership of Klal Yisroel in that Tekufo. "UMordechai Lo Yichra V'lo Yishtochave," true Daas Torah is rooted in Ratzon Hashem and can not be challenged.

Pesach time brought with it Shiurei Daas on Emunah and Bitachon which culminated in the Leil Hischadesh Chag. On Erev Shavuos there were Shiurei Daas on Matan Torah in which the Rosh Hayeshiva would depict the Mamad Har Sinai. One Erev Shavuos as he described the kolos uvrakim, it suddenly began to thunder, "Az Men Nor Ret Fun De Kolos Uvrakim, Es Hubt shoin Un Tzu Dunirin."

On Shavous, he would always quote from the Sefer Hachinuch on the Mitzvah of Sefiras Haomer, Mitzoh 306. "Torah is the essence of Klal Yisroel, and because of Torah, heaven and earth were created. One is required to have aspirations and desires as a slave who awaits the day he will be released from bondage to freedom. So a Jew must await Matan Torah, with such excitement."

On Tes B'Av as he cried when he read the Pesukim in Megillas Eicha of "Malcah V'soreha Bogoyim Ain torah, Bacho, Tivcha Bolayla V'dimasa Al Lechya," we keenly felt the loss of the Bais Hamikdash.

The day designated for Churban Yeshivas Telz is the twentieth of Tammuz. On that day the Rosh Hayeshiva would draw us is into the Olam Hatorah of pre-war Europe. He would remind us of the words of his Rebbe, the Telzer Rav, Hakadosh Harav Avrohom Yitzchak Bloch. As the the Nazis Yimach Shimom were taking him out to die Al Kiddush Hashem they asked the Rov, "Her Rabiner, Vi Iz Dien Gut?"

And to this the answer came, "Er Iz Nit Nor Mein Gut. Er Iz Oich Dein Gut. Un Ez Vet Kumin Ah Tzeit Vos Dei Gantza Velt Vet Dos Zein-He is not only my G-d but your G-d as well, and there will come a time when the whole world will recognize it." These words still reverberate in my ears 25 years later.

He had an awesome clarity in every part of Torah; Chumash, Nach, Ramban, Ramchal, Nefesh Hachaim, Tanya. They were as familiar to him as any of the Yeshivishe Mesechtos. One was able to speak in learning with him on every miktzoa of Torah, be it Nashim, Nizikin, Moed, Kodshim, Halacha, Agodah, or Machsheves Yisroel. He was a walking Sefer Torah and as he walked his Talmidim recognized that he was engrossed in learning and immersed in Machsheves Hatorah.

We can now understand the Chazal "Tzadikim Bimisusam Kruim Chaim-a righteous man is considered living after his death." He is alive, because the living world is still feeling the influence of his words and deeds. This was our Rebbe. His words and impact are still present within us and will continue to be a source of direction for us in our personal Moagol Hoshonah for years to come.

Yihi Zichro Baruch.

By his grandson Rav Chaim Charlap

This article originally appeared in Yated Neeman, Monsey NY. and is reprinted here with their permission

Two years have gone by since the passing of Rosh Mishpachtainu, a leader of Klal Yisroel, the Telzer Rosh Yeshiva Rav Mordecai Gifter zt"l. What more can be said that has not yet been mentioned? There is one aspect of his life has not been addressed - his warm and deep relationship with his first son-in-law, Rav Ephraim Eisenberg zt"l, a master maggid shiur at Yeshivas Ner Yisroel in Baltimore, who was niftar this past year on 16 Sivan 5762.

My father-in-law, Rav Ephraim zt"l, was a talmid muvhak of Rav Ruderman zt"l, Rosh Yeshivas Ner Yisroel. Rav Ruderman loved his prize student and suggested him as a son-in-law to his close friend Rav Gifter. After the engagement, Rav Gifter wrote a letter to the Steipler zt"l informing him of the shidduch. He asked the Steipler to please send a telegram to the chosson and kalla to give them a Bracha. The Steipler answered Rav Gifter, "Although it is difficult for me to stand in line in the Post Office, I know I am obligated to do so out of respect for Rav Gifter's greatness in Torah." The Steipler then wrote a heartwarming bracha: "May they be zocheh to a beautiful marriage...upright children...good fortune in ruchnius and gashmius...The chosson...grow in Torah and yiras shamayim and be marbitz Torah in Klal Yisroel." The Steipler's bracha was fulfilled and Rav Ephraim zt"l became an exceptional marbitz Torah and molded hundreds of talmidim in Torah and yiras shamayim.

Rav Gifter wrote a treasure of letters to Rav Ephraim's parents, Mr. and Mrs. Herman (Chaim) Eisenberg z"l, founders of Torah education in Hartford, Connecticut. These letters are testimony to Rav Gifter's great love of my fatherin- law, Rav Ephraim. In one letter the Zeide writes: "Ephraim's Torah is of inestimable value. I consider him a yachid s'gula b"h in many respects...I consider Reb Ephraim's Torah a zchus for all of us." He then relates the following story that has been passed down for generations in our family. Our great great grandfather, Reb Leizer Telzer, married the daughter of Reb Avrohom Itzel Novazer z"l, a Dayan in Kovno. His father-in-law helped him financially for many years as the family grew. Once his mother-in-law asked, "How long will we continue to support him? When will he go out and get a Rabbanus?" Reb Avrohom Itzel answered, "Who knows if we are sustaining him or if he is sustaining us? We are living in the merit of his Torah learning." The day that Reb Leizer accepted his first position as a Rav his father-in-law passed away. This is our Mesora. This is how the Torah wants us to view our children who are sitting and learning. We are being sustained by them.

A similar lesson can be learned from the following story I heard from a close talmid of Maran Rav Shach zt"l. Once a talmid came to Rav Shach in despair. Two of his children were suffering from a serious medical condition. The extreme burden of the situation left him financially and physically drained. Rav Shach told him, "The best chizuk I can give is to tell you a story I heard from my uncle Maran Rav Isser Zalman Meltzer zt"l. One of his disciples in Kletzk had a paralyzed daughter. The care involved was enormous. Every Motzai Yom Kippur he would go to Rav Isser Zalman for chizuk - moral support. Rav Isser Zalman would dance with him singing the famous tune of the Ger Zedek. One Motzoei Yom Kippur the man refused to dance, saying that he could bear no more. A short time later his daughter passed away, and it didn't take long before the man died too. Rav Isser Zalman then pointed out that we never know who is sustaining whom. This man thought he was supporting his daughter and all the time his daughter was the one who gave him life."

In another letter the Zeide writes: "I spoke yesterday with the dear chosson who is so close to my heart, Ephraim, and I told him that I bought for him a Shas just like my own, b"h. I told him that all my hopes and t'filos are that he should become great in Torah according to his inherent talents that Hashem gave him. Therefore, I am giving him the materials needed, i.e., all of Shas, and his job is to simply learn and become a baki (expert) in Shas." He also writes, "I pray with all my might that our grandson... will grow up to be a gaon and tzaddik, and that our granddaughter...will be worthy to be the wife of a gaon and tzaddik because that is the purpose of our being." In the Zeide's letters we not only see the fer - vent t'filos of a grandfather for the success of his grandchildren, we see the Torah view of a gadol - that the whole pur - pose of our being is for Torah and Mitzvos.

From where do these values come? When my father-in-law, Rav Ephraim, was maspid the Zeide, Rav Gifter, he started with a question that he heard from the Zeide on the possuk "... Amalek came and fought with Yisroel in Refidim..."(B'shalach 17:8). Chazal tell us in Sanhedrin (106a) that the word Refidim is coming to tell us that Klal Yisroel was lax in Torah learning. The Zeide asks, "How could they be weak in Torah when this incident took place before the Torah was even given?" He further explains that the period between Yitzias Mitzrayim and Matan Torah was a time of anticipation for Kabbolas HaTorah. In order to be zocheh to Torah one must yearn for Torah. One's Torah study must be accompanied by great enthusiasm for that is the proof that the Torah is truly part of him. Klal Yisroel was lacking in its anticipation for Kabbolas HaTorah.

My father-in-law, Rav Ephraim, went on to say that with this the Zeide explains what Tosfos says in Brochos. When one makes a brocha in the morning on learning Torah and then goes out to do his errands he need not make a new brocha upon returning to learn because the errands are not considered an interruption. The Zeide reasons: by a Ben Torah there is nothing other than Torah. Everything a Ben Torah does (eating, sleeping, etc.) is for the purpose of returning to the Bais Medrash.

If I may add, the Rambam (Talmud Torah 3) says, "For a mitzvah that cannot be done by others one is permitted to leave the Bais Medrash. After completing the mitzvah he returns to his studying." The question is, it's obvious that when he finishes he should return to his learning. Why does the Rambam need to mention this? The popular answer is that the Rambam is telling us that the Ben Torah's return is a precondition for the hetter to leave the Bais Medrash.

I think the explanation is deeper. The Rambam is telling us that the whole hetter for leaving the Bais Medrash is based on the fact that even when the Ben Torah is out he is con - stantly yearning to return. Therefore, his leaving is not con - sidered an interruption.

My father-in-law's hesped of the Zeide was also, in effect, a description of himself. Both led a life of continuous Torah learning without interruption - a life in which discontinuity was not possible because everything was done for the purpose of returning to Torah study. This is the family legacy the Zeide zt"l and my father-in-law left us - that through striving for Torah comes greatness in Torah and the under - standing of the purpose of one's being. With enthusiasm for Torah we grow to become fathers who value sons who sustain the world with Torah learning. It is an inheritance that is everlasting - passed on from father to son to grandson. Ad Biyas HaGoel. Yihi zichrom boruch.

A Talmid Reminisces About His Rebbe by Reuvain Stein

This article originally appeared in Yated Neeman, Monsey NY. and is reprinted here with their permission

I had just begun to attend Rav Gifters brilliant shiruim when his medical problems began.

As time passes and one has a chance to reflect on how the Rosh Hayeshivah had influences one's life. I was truly amazed! The Rosh Yeshivah had been the cause of my staying in the Yeshiva High School. He had helped me get my first job and there are things that I do every day in my davening and learning that I gained from him. I felt as I approached his yarzeit I had to record some of my memories.

The Rosh Yeshiva emphasized and stood for learning Torah. His greatest joy was learning and you could see it on his face and hear it when he spoke. He constantly stressed that it wasn"t just an intellectual pursuit but it was life itself. He felt that in order to succeed, one had to toil in learning at least as much as a businessman lives in his business. A person should live in learning and it should carry over into all activities. He felt that anyone could become great in learning if one put the effort into it. He mentioned that he had a friend in Europe who had a head as "dense as a table" He saw that with much work, that individual became a great scholar. He said to us "Do you think that the smart ones stood in front at Har Sinai and got a greater portion?" The Torah can belong to all of us. He felt that each one of us could learn the entire Shas and he encouraged us to finish mesechtos and offered prizes to do so. He constantly mentioned the pitfalls of interruptions. He felt it was essential to learn even during the breaks. He felt it was important to get exercise. He mentioned that in Europe he remembered the bachurim taking sleigh rides but they spoke in learning during the rides. He mentioned that husbands should help around the house and that he even did the dishes but thought in learning while he was doing it. He felt Bein Hazmanim was a perfect time for the study of short mesechtos. He often quoted the gemorrah in Kesubos 62B how Rabbi Akiva studied twelve years straight and went home and overheard his wife saying that she wouldn"t mind if he studied an additional twelve years. The gemorrah says he turned around and went back and studied another twelve years and became the Great Rabbi Akiva with 24,000 students. The Rosh Yeshiva asked why it says "he turned around and went back". He should have visited his wife for awhile. It must be that the greatness he achieved was that he didn"t interrupt his learning. Two periods of twelve and twelve would have not equaled 24 years straight.

He would point that when referring to the years Yaakov Ovinu spent learning, Rashi [Toldos -9] says he was "nitman" in the Yeshiva of Shem and Ever for fourteen years. The word "nitman" (Hatmana - buried) means to totall submerse. In Hilchos Shabbos the word is used to describe a method of cooking were food would be buried in hot coals and would cook totally submerged for long periods of time. He pointed out that these 14 years were to prepare for the 14 years that the Shevatim were conceived in order to invest the birth of the Jewish people with the holiness of learning.

The Rosh Yeshiva quoted the Maharsha (Pirkei Torah Vayigash) in Bava Kama that Yaacov sent Yehudah to Goshen first to set up a Beis Medrash. Why was Yehudah chosen when there were other tribes that excelled in Torah? The answer is that Yehudah represented the power of Malchus (Kingship) and kingship was needed to set up Torah centers. Most of us Americans have never seen a real monarch and it would be hard to fathom the spirit of kingship. Chazal tell us Mon Malki, "who are kings"? -- Rabanan the scholars. The Rosh Yeshiva embodied to all of us the feeling of Malchus.

The Rosh Yeshiva had that spirit about him. When he entered the room one sensed it. When he spoke, you could hear total silence. We loved him but we were in total awe of him. Sometimes, when a student was being tested he could not answer the Rosh Yeshiva because of the awe of the Rosh Yeshiva. It was a special feeling being in the presence of someone who we felt the whole world rested on his shoulders. The Rosh Yeshiva was always meticulously neat and on time. Order was very important. He once entered the shiur room and the majority of the students were late and he left. If something was called for a certain time, it had to start then. Everything had to be clean, neat and in place. Once the Rosh Yeshiva said something, it was done. The Rosh Yeshiva made a comment in one of his speeches that when we daven we should prepare ourselves to stand in front of Hashem at least as much as we would prepare ourselves to meet a president or important official. Wouldn't we tuck in our shirts and put on a tie? The next day many of the bachurim started to wear ties for davening.

The most amazing thing about the greatness of the Rosh Yeshiva was his humility. He made a special appearance every year to speak in the high school before the Yomim Noraim. He would ask us to carry him through the day of Judgements.

The Rosh Yeshiva would personally inspect the dorm rooms. He felt that a true Ben Torah would keep his room in a way that reflected that. He once left a note on a room that was not neat enough. It said that the Bachur should study the portion of the Rambam where he discusses how a scholar should keep his things. When the Rosh Yeshiva returned from Eretz Yisroel, he moved into the dormitory. He did not wish to settle in a house in Chutz La'aretz. The dorm was adequate for boys but hardly a place where the head of the Yeshiva would stay. The Rosh Yeshiva (and his rebbetzin) moved right in. One cannot imagine the impression it left on us for life -- how simply and humbly the Rosh Yeshiva lived and his attachment to his students.

The Rosh Yeshiva was an incredible speaker who could keep an audience spellbound. There were many boys in high school who could not yet speak yiddish who would attend the Rosh Yeshiva"s Yiddish shmoozen because the message he would deliver transcended the language. My parents had wanted me to leave the yeshiva after high school and attend college without years of full-time Beis Medrash study in between. They had opened a bank account for college the day I was born and had always insisted that I go upon graduation. My older brother is a doctor and my sister is a lawyer. My father is a lawyer. The Rosh Yeshiva offered to meet with my parents when they came for my high school graduation. They insisted that delaying college was not up for discussion. They met with the Rosh Yeshiva for the first time. After the meeting, they turned to me and said, they had no idea what a wonderful place this was and if I wished to continue learning with such a special, great person, they would be supportive.

He often spoke at high school graduations or in the high school about secular studies. He felt that it was extremely important for a Ben Torah to understand and communicate excellent English in order to teacher others. He quoted S'forno that when Moshe Rabeinu was to come in front Paroh and he told Hashem how could he go if he's k'vad and k'vad lashon. K'vad Peh means he spoke with a K'vad Lashon was that he was away from Egypt many years and he could not address Paroh in the appropriate language.

The Rosh Yeshiva's vocabulary amazed us. He addressed the Law Department of a local university on Jewish jurisprudence and knew all of the appropriate terminology. He was disappointed when a Torah book in English came that was not well written. He was extremely helpful and supportive of the Artscroll undertaking. He could not understand why students did not apply themselves to English studies. If one is going to take away time from learning for it, should get the most out of it. He once stopped to watch students play ball. The students wondered if he approved. He told them to hit a home run. If one does something, he should do his best.

I had left the Yeshiva to learn in Eretz Yisroel. Before Rosh Hashana, I sent the Rosh Yeshiva a letter wishing him Gut Yuhr. I certainly did not expect a card back. I was totally shocked when a letter came back. The Rosh Yeshiva took time to send me a card with a message of chizuk and signed "Love, Mordechai". May his memory be a source of inspiration to us all.