NEW: Six Gedolim Added To Moetzes Gedolei Hatorah Of Agudas Yisroel

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For the first time in many years, new members of have been added to the Moetzes Gedolei Hatorah of Agudas Yisroel of America. Their names have been released for the first time in a Kol Korei on Sunday afternoon.

A statement released to YWN by the Agudah stated the following:

“At the time of Agudas Yisroel’s founding in Katowitz in 1912, it established a body known as the Moetzes Gedolei HaTorah, consisting of gedolim from across Europe to stand at the helm of the movement. It has always been the hallmark of the Agudah, whether in pre-war Europe or post-war America, that its policies have been guided by the words of the Moetzes. The Moetzes Gedolei HaTorah of America has steered, advised, and guided American Orthodox Jewry through the challenges of Galus America for some three-quarters of a century, and continues to do so today.

The Kol Korei issued today includes the signatures of fifteen members of the Moetzes Gedolei HaTorah. These include six members who have recently joined the Moetzes at the invitation of the existing members.

The new chavrei Moetzes Gedolei HaTorah are: Rabbi Hillel David, Mara D’asra of Kehillas Yeshiva Shaarei Torah; Rabbi Aharon Dovid Goldberg, Rosh HaYeshiva of Telshe Yeshiva Cleveland; Rabbi Shlomo Eliyahu Miller, Rosh Kollel and Av Beis Din of Kollel Avreichim Toronto; Rabbi Yeruchim Olshin, Rosh HaYeshiva of Beis Medrash Govoha; Rabbi Yitzchok Sorotzkin, Rosh HaYeshiva of Mesivta of Lakewood and Telshe; and Rabbi Shimon Yehuda Svei, Rosh HaYeshiva of Talmudical Yeshiva of Philadelphia.

These distinguished gedolim joined the sitting members of the Moetzes Gedolei HaTorah: Rabbi Elya Brudny, Rosh Yeshiva of Yeshivas Mir; Rabbi Yitzchok Feigelstock, Rosh HaYeshiva of Mesivta of Long Beach; Rabbi Dovid Feinstein, Rosh HaYeshiva of Mesivta Tiferes Yerushalayim; Rabbi Aharon Feldman, Rosh HaYeshiva of Yeshivas Ner Yisroel; Rabbi Yosef Frankel, Vyelipoler Rebbe; Chacham Yosef Harari-Raful, Rosh HaYeshiva of Yeshivat Ateret Torah; Rabbi Yakov Horowitz, Rosh HaYeshiva of Yeshivas Beis Meir; Rabbi Shmuel Kamenetsky, Rosh HaYeshiva of Talmudical Yeshiva of Philadelphia; Rabbi Aryeh Malkiel Kotler, Rosh HaYeshiva of Beis Medrash Govoha; and Rabbi Aharon Schechter, Rosh HaYeshiva of Yeshivas Rabbeinu Chaim Berlin.

May the words of their Kol Korei – the translation of which follows – be a source of inspiration and guidance to us as we enter the New Year. The staff and administration of Agudath Israel join them in wishing acheinu b’nei Yisroel a wonderful 5781, in which the Jewish people – in health and prosperity – join as one in Yerushalayim.

Elul 5780
We find ourselves, both here and in Eretz Yisroel, apprehensive about our fulfillment of the Torah and service to Hashem, and alarmed about our health and financial stability, in the face of challenges not faced for many years. We are faced with the dangers of technology and popular culture’s dilution of our values on the one hand, and the ever-present fear of COVID-19 on the other. Our young children’s schools are closed to a greater or lesser extent, our older children’s schools are operating under significant constraints, and attendance in our shuls is down – of the ones that are still even open. The future is uncertain – may Hashem rescue us from calamitous decrees!
It is quite possible that the troubles we are facing are measure for measure: It may be that because we have been deficient in honoring the Torah, its commandments, and those who learn it, and because we have been deficient in acting respectfully in our shuls, our places for Torah and prayer have been shuttered. And it may be, too, that because of strife between groups and conflict between individuals, we have been compelled to distance one from another, as well as to cover our mouths and faces with masks.
The Rambam writes (Hilchos Taanios 1:2-3):
This is a characteristic of Teshuvah: When a calamity occurs and people cry out and blow the shofar, everyone will recognize that it is because of their misdeeds that this has befallen them, as it is written, “Your sins have caused these to be withheld…” (Yirmiyahu 5:25). It is in this merit that the calamity will be removed.
If the people do not cry out and blow the shofar, and instead say, ‘This calamity is a natural one; this disaster happened to be,’ then this callousness causes them to continue their misdeeds and that calamity will be followed by others…
Therefore, in these upcoming days of mercy and grace – in which we “Seek Hashem while He is there,” (Yeshayahu 55:6) and in which prayer and Teshuvah are accepted readily, annulling calamitous decrees – we must examine our actions, repent, cry out, and blow shofar that Hashem, in His mercy, eliminate this suffering.
We suggest the following concrete steps which can bring us closer to these goals:
  1. Torah: To undertake to increase our set times for learning Torah, to better support those who learn Torah, and to raise our children in Torah and fear of Hashem.
  2. Respect for shul: To act respectfully inside shul by not speaking or acting frivolously. It is appropriate that each shul appoint members who remind congregants not to talk in shul, especially during davening.
  3. Davening: It is appropriate, under our present circumstances, to be especially mindful during prayer, and certainly to not change in any way the recitation of the traditional prayers and piyutim. (It goes without saying that the blowing of the shofar should not be changed in any way.) The Mishneh Berurah (581:3) notes the custom of increasing the recitation of Tehillim during the Aseres Yemei Teshuvah. One should endeavor, at least, to recite ten chapters on Rosh Hashanah, and five chapters each morning (after Shacharis) each of the Aseres Yemei Teshuvah. Congregations might consider dividing the whole Tehillim each day amongst themselves.
  4. Tzedakah: It is appropriate to give “kofer nefesh” to charity for each member of one’s family, in the amount of at least $18.
  5. Conduct with others: To avoid conflict; it is appropriate that each shul and each person set times for learning the laws of lashon hara, the keeping of which deters conflict.
  6. Sanctity: If circumstances oblige one to use the internet or a smartphone – it should be only with a kosher filter.
We close with words of blessing: May this year and its ordeals end in the merit of our Teshuvah, prayer, and Tzedakah; may the new year and its blessings begin, and may we merit a year of uplift of Torah and prayer, a year of health and prosperity, a year of healing and imminent redemption for all Jews.
Moetzes Gedolei HaTorah of America
Rabbi Aharon Dovid Goldberg
Rabbi Aharon Feldman
Rabbi Aharon Schechter
Rabbi Elya Brudny
Rabbi Aryeh Malkiel Kotler
Rabbi Dovid Feinstein
Rabbi Hillel David
Rabbi Yitzchok Sorotzkin
Chacham Yosef Harari-Raful
Rabbi Yosef Frankel
Rabbi Yakov Horowitz
Rabbi Yeruchim Olshin
Rabbi Shlomo Eliyahu Miller
Rabbi Shmuel Kamenetsky
Rabbi Shimon Yehuda Svei

(YWN World Headquarters – NYC)


11 COMMENTS

  1. “For the first time in many years, new members of have been added to the Moetzes Gedolei Hatorah of Agudas Yisroel of America.”

    That is incorrect. Rav Brudny and the Vyelepoler Rebbe joined not so long ago. Maybe like two years back.

    “Rabbi Yakov Horowitz, Rosh HaYeshiva of Yeshivas Beis Meir”

    When did he join? I don’t recall a news release about that? A stealth addition?

    Welcome to the newest members.

  2. (It goes without saying that the blowing of the shofar should not be changed in any way.) i.e. על אחת כמה וכמה surely not to suppress it just in case some lonesome fellow carries a שופר, but rather to exhort everyone not to carry a שופר, but blow it both days to increase our desperately needed merits.

  3. Mazal Tov to the new appointees – may the Mo’etzes continue to provide guidance to the Klal for many more years.

    One point in the above, though, seems strange to me. In Item 3, they say that “It is appropriate, under our present circumstances, to be especially mindful during prayer, and certainly to not change in any way the recitation of the traditional prayers and piyutim”. This would seem to run contrary to the direction of Rav Akiva Eiger, ZT”L, who was the Rav in Posen in 1831 during a cholera pandemic. Amongst the Takanos he made were to have only half of the Kehila attend Shul on Rosh Hashana and the other half on Yom Kippur, a maximum length of time for Davening, and limiting the number of Piyutim – all to limit the amount of time when people were exposed to each other and could transmit the disease. The result of these actions was a significantly lower mortality rate in Posen than in other areas.

    With no intent whatsoever to impugn the Kavod of the Moetzes – why would the same logic that Rabbi Akiva Eiger applied in 1831 not apply now? It’s been proven that extended exposure increases the likelihood of transmission of COVID-19, so limiting exposure time to other individuals would seem to be more than warranted – and with precedent from Gedolim of previous generations. Does anyone have a good explanation?

    an Israeli Yid

  4. Rav Akiva Eiger ZT”L didn’t need to look behind his back and worry what other people might say about his פסק. He was decisive and made his decision based purely on הלכה.

  5. Why so few Chassidisher Rabbonim?
    Because presumably, the invitations to new members are extended based on some opaque measure of “gadlus” which as has been debated here in the CR in the past (aka “who are the top 10 gadolim threads”) are not susceptible to quantificaiton. I very much doubt they have a “quota” system so that there are X litvish, Y chassidish and Z “undecided” number of members. The incumbents get to select the newer members so whatever they decide is the outcome. Would more “political” balance in the membership increase the MGH’s sphere of influence among chassidim. I doubt it since most chassidim will hold by their own Rebbe and not really look more widely for guidance on matters of hashkafah and halacha or even who to vote for.

  6. KShomron – to be a Dayan, there’s a requirement of “Lo saguru mipnei ish, ki hamishpat le’lokim hu” – one who is afraid of the reaction of others can not be a posek. I’d hope that the Moetzes would follow this when releasing a psak of this magnitude, which involves risk to life.

    DaasYochid – interesting point. I suppose the only question is, at what point is it that the death rate is high enough to say that we should adjust the saying of Piyutim to potentially protect lives?

    an Israeli Yid

  7. Ppl love to quote reb Chaim soloveitzick that “I am not meykel in shemiras Shabbos I am a machmir in pikuach nefesh” especially ppl from Hatzolah

    I have one question what else In the Torah besides pikuach nefesh are you a Machmir in. That’s all I wanna know.
    Reb Chaim had many other areas he was machmir in.