Its History, Efficacy,
See also post: ‘Dates, Segulos, & War’
&
Eyal Yifrach, Gilad Shaer, and Naftali Fraenkel, Hy”d
June, 2014
Rav Binyamin Elyashiv recently performed a Goral HaGra to help shed light on the status of the three missing yeshiva bochurim. We will therefore discuss the issue of Goral HaGra in general as well as examine the Goral performed by Rav Elyashiv.
Ami has confirmed with Rav Elyashiv that our reporting on his implementation of the Goral HaGra is accurate.
Justice Antonin Scalia once wrote in a Supreme Court decision that while Ben Bag Bag taught the Jews long ago that everything is found in the Torah, such is not the case with a human document like the United States Constitution.[1]
“Divinely inspired text may contain the answers to all earthly questions, but the Due Process Clause most assuredly does not.”
In the past we discussed in this column selections from mathematicians and scientists brilliantly demonstrating this maxim of Ben Bag Bag. However, beyond matters of great depth are matters that effect klal yisroel writ large.
For instance, it is well known that when yidden learn something in unison it has the power to relate greatly to our daily lives. In fact the Chasam Sofer (Drashos, Sukkos, p.52) teaches that when one is in doubt about something he should look at the parshas hashevua to find the answer. This is especially true of the aliya one may receive in that parsha (see ‘Melech B’yofiuv’ p. 5).[2]
Famously, the gemara in a number of places (Chullin 95b, Yoma 22a, Sanhedrin 17a, et al) mentions the practice of asking a child what pasuk they are learning so that from it one can glean the answer to the doubt they were having.
This is not just agadata; the Shulchan Aruch (Rama, Yoreh Deah 179:4) discusses the halachik allowance of acting on such information (see Biur HaGra there. Cf. Rambam).
While this latter form of relying on serendipitous texts is based on the prophesy of children,[3] there is another, more famous method.
“The Goral HaGra”.
This ‘goral’ is achieved through opening a Chumash or Tanach in certain ways that will bring the petitioner to a verse that provides a clue or an answer to one’s question. While most written sources mention the use of a chumash, the many storied brought below, including that of Rav Binyamin Elyashiv, demonstrate use of a Tanach. There is even one tradition of simply using a sefer Tehillim.
Aside for this disputed tradition, is the question of how the lines of the text in the sefer being used for the goral need to be formulated (one column or two). All this only adds to the mystery, and the need for a clear mesorah in this matter.
We find in the gemara (Chullin 95) an allusion to such a goral. The amara Shmuel would open a sefer Torah before a trip and the pasuk he arrived at would foretell if this was indeed a worthwhile trip on which to embark. As we will see in the stories below, the Goral HaGra as well was most often utilized in times of war and seeking to discover where one should escape to, what trip to make (see Birkei Yosef ibid. #6).
This past week it was reported that someone approached Rav Chaim Kinievsky about possibly doing a Goral HaGra so as to discover the state of the three missing yeshivah students.
Rav Chaim is purported to have declined, explaining that in order to perform a Goral HaGra one need ruach hakodesh.[4] Instead, he suggested they go to Rav Steinman.
When Rav Steinman was later approached, he found it humorous that people thought that he had ruach hakodesh. Instead, he told them to daven.
If true, Rav Chaim likely said this based on the words of his father, the Steipler. In Orchos Rabeinu (1:p.218) the Steipler is quoted as being very opposed to utilizing the Goral HaGra (see below for reasons). Rav Chaim Kinievsky himself is quoted[5] as saying that he never heard of his father or the Chazon Ish ever taking advantage of this tool.
The sefer ‘Tamim Tehiyeh’ (9:p.39) explains similarly that although there is a prohibition from the Torah against divination –see Shulchan Aruch ad loc.– a goral performed through using a tanach is allowed because that is aided through ruach hakodesh (and even then, it would be forbidden to find out about the future –rather only to find out, say, if someone is still alive presently etc. would be allowed).
Contra the above, the Brisker Rav once sought to do a Goral HaGra and came to the very pasuk (Devarim 18:13) of “Tamim Tiyehe…’ which exhorts us to be simple in our faith in Hashem and not to seek out tricks or the future. The Brisker Rav saw this as a sign not to continue (‘HaGaon’ p. 1126).
Everyone agrees, however, that it is not something to be done often, or with an improper mindset (see Chida in shu’t Chaim Shaul 38:41). In fact, many would go to the mikveh first, and certainly prepare through teffila.
In addition there is the concern brought by the Sefer Chasidim that utilizing such forces too often can cause them to harm a person R’l (see Shalal Rav, Devarim, p. 335).
Furthermore is the very serious issue of having to listen to the goral. Say one does a type of sefer goral to find out if the girl he is dating is the right shidduch for him. After being faced with a verse that seems to indicate she is not the one he suddenly realizes that he indeed wants to grow through with the shidduch. Is he allowed to ignore the goral that indicated otherwise? The Teshuvos Rabbanei Kadmei (#60) says that ignoring the answer one receives through a goral is like ignoring the aseres hadibros.[6]
All of this should give one pause before seeking out such methods to answer life’s many problems.
Not withstanding the above, other reports came out this week that Rav Binyamin Elyashiv did perform a Goral HaGra. He explained –quoting his father – that if one had ruach hakodesh they would not need to perform a goral in the first place.
The other concerns we mentioned also would not apply because this is an extraordinary circumstance, and not done daily, and performed only for the purpose so as to discover if they are alive, not the future.
This morning (erev Shabbos parshas Korach) I contacted Rav Elyashiv and confirmed that he indeed did perform a Goral HaGra. I further asked him he followed a mesorah from Rav Aryeh Levin, his grandfather. He said that this is the mesorah he based himself on (see below for Rav Aryeh Levin’s Goral HaGra story).
When I asked what pasuk his goral came to he became energetic.
He quoted the pasuk (Shoftim 15:14):
“He [Shimshon] came to Lechi and the Philistines shouted at him, A spirit of Hashem came over him and the ropes that were on his arms became like flax that had been singed in fire; his bonds melted from upon his hands” (translation follows Artscroll).
Not only is the pasuk a reference to being taken captive, but the Philistines shouting with excitement over their prisoner. Rav Elyashiv himself expressed amazement.
The town lechi where Shimshon was taken was only named so due to the miracle with the jawbone (lechi) that was about to take place, making the true name for this town a mystery. I therefore wondered aloud to Rav Elyashiv if the town of ‘lechi’ mentioned in the pasuk is a reference to Chevron, as some of the reports regarding Rav Elyashiv’s Goral HaGra assert.
Rav Elyashiv responded by quoting some peirushim who indeed say so![7]
Amazingly, and as we shall see below, this is not the first time modern Israel heard of a goral that landed in sefer Shoftim.
We should here mention that the Goral Ha’Gra’ is not an invention of the Gra per se. Rather, although such traditions have existed long before the Vilna Gaon, much of our current mesorah regarding how to do it comes from the Netziv, the Chofetz Chaim and others who trace their mesorah to Rav Chaim Volozion, the prime disciple of the Gra.
Indeed, we find already in the 15th century discussion of a goral very similar to the mesorah we have today for the Goral HaGara.[8]
While this is not the place to discuss exactly how it is done, suffice it to say that the popular understanding is incorrect.
There are any number of famous stories involving the Goral HaGra and there is great toeles in repeating them (see introduction to Rav Chaim Vital’s ‘Goral Kodesh’).[9]
When Rav Aaron Kotler was escaping Europe he had a certificate for entrance to eretz yisroel, as well as one to enter America. While his heart ached for eretz hakodesh, he also understood the work needed to be done in America. On the other hand were the many challenges of America. Not knowing what to do, he performed a Goral HaGra, which came to the pasuk (Shmos 4:27) “And Hashem said to Aaron, Go greet Moshe in the wilderness”.
Of course, Rav Aaron understood that the ‘Moshe’ alluded to here was Rav Moshe Feinstein who was already building Torah on these shores, and the midbar was America. 70 years later, with Lakewood near 7000 current students –v’kein yirbui!– we can say that this directive from 3000 years ago came true once more in our lifetimes.
Rav Yeruchum Levuvitz revealed (Daas Chochma U’Mussar vol.3 p. 273, as well as other sources) a Goral HaGra that he had performed. The legendary mashgiach ruchni of Yeshivas Mir he had the option to move to Kelm. Unsure as to the right decision to make he turned to the goral. He arrived at the verse (Shmos 25:15) “In the rings of the aaron shall the staves be…” which Rav Yeruchum understood to mean that he must stay in his place. He wrote later to Rav Shimon Shkop (ibid.) “…It is a certain matter that this was revealed not due to my merits but to the merits of the rabim (public)”
A better-known story is the following:
On Tisha B’Av of 1914 World War 1 broke out. Germany was gaining ground and nobody knew where to run or hide. Many ran deep inside of Russia. Rav Tzvi Hirsh Levinson asked his father-in-law, the Chofetz Chaim, if the yeshiva too should flee. To stay put ran the risk of being taken over by the Germans, yet to flee ran its own sever hazards. When he approached him, the Chofetz Chaim responded that he did not know the right thing to do. He nevertheless continued to press him, yet the Chofetz Chaim was firm in that he was unsure.
With armies fast approaching, Rav Tzvi Hirsh performed a Goral HaGra. It came to the pasuk (Bereishis 32:11) of ‘ketonti mekol hachasadim’ which ends ‘…and now I have become two camps’.
Rav Tzvi Hirsh ran to the Chafetz Chaim with the pasuk in hand. As he stepped into his office the Chofetz Chaim told him that he decided to do a Goral HaGra to ascertain the proper path. Opening up a chumash to show his son-in-law the verse it came to, the Chofetz Chaim showed him the very same verse!
Rav Tzvi Hirsh exclaimed that this was a clear sign from the heavens. Yet, he was still unsure how to decipher it. “Let us do another goral so that Hashem can further explain what He meant” he suggested to the Chofetz Chaim.
The Chofetz Chaim responded, “I do not want to bother Hahsem more than is absolutely necessary”.
They ended up splitting the yeshiva into two camps. The Chofetz Chaim and Rav Tzvi Hirsh assumed the risk of fleeing (to Minsk), while Rav Moshe Landinsky and the mashgiach ruchni assumed the risk of staying put.[10]
While there is not enough space to share with you all of the amazing stories involving the Goral HaGra, I do however want to end with what perhaps is the most famous.
We pointed out above that Rav Binyamin Elyashiv received his tradition how and when to execute the goral from his grandfather, Rav Aryeh Levin.
In Israel’s War of Independence thirty-five soldiers were sent to help secure Gush Etzion. They were ambushed by arabs and killed, hy’d. The army was able to recover all the bodies, however they could not identify twelve of them.
When Rav Tzvi Pesach Frank was approached as to what to do, he suggested a Goral HaGra. It was decided –based on the many reason stated throughout this article – that the great tzadik Rav Aryeh Levin would be the one to perform it.
After lighting candles and saying Tehillim, Rav Aryeh stood in front of each of the twelve unidentified caskets. The first pasuk[11] was from Yehoshua (21:4), which refers specifically to the tribe of Binyamin by a goral! This grave was considered to be of Benjamin Bogulavsky. Next came a verse from Shmuel (I 9:21) where the term ‘ben yemini’ is found. This was used to identify Oded ben-Yemini!
This continued for the rest of the identification! (See the full details in A Tzadik In Our Time, 162-170; Hebrew edition p. 111-117).
In fact one can still find a picture of the minutes from that holy meeting with Rav Aryeh Levin’s signature.
This week, the community of Buffalo made an asifas tefilla for the three missing yeshivah students.
Before the recital of Tehillim I asked each of the rabbanim to speak for a few minutes. After the many beautiful speeches, it was my turn. Knowing I could not add to the inspiring speeches before mine – and basing myself on the Chasam Sofer we quoted above which teaches us that when the klal studies something in unison one can then find answers to serious doubts by looking at the words from that study – I opened up to that day’s daf yomi (Taanis 4a).
There the gemara teaches tat Hashem does not desire the death of the young, especialy when it could be prevented.
The gemara quotes a pasuk (Yirmiyahu 19:5) to make its point:
“….that which I [Hashem] have not commanded, nor spoken, nor has it even entered My mind”
The gemara then explains:
“ ‘that which I have not commanded’ refers to the son of Miesha (who died brutally);
“‘nor spoken’ refers to Yiftach (whose daughter was unnecessarily turned into a korban –either literally or monetarily, see commentaries to pesukim by this event);
“‘nor has it even entered My mind’ refers to Yitzchak the son of Avraham”
There in that day’s daf was a reference to three children whose harm Gd did not desire – the very essence of what klal yisroel has been storming the heavens for these last several days in regards to the three students.
This was not coincidence.
Let us hope that with or without the Goral HaGra the present horrible events will have a happy ending.
‘that which I have not commanded’ – Eyal ben Iris Teshura
‘nor spoken’ – Gilad Michoel ben Bat Galim
‘nor has it even entered My mind’ –Yaakov Naftali ben Rochel Devorah
[1] Caperton v. A. T. Massey Coal Co, quoted Pirkei Avos 5:26 {although he quotes it as Mishnah 22.
[2] Indeed Rav Yair Chayim Bacharach (d. 1702) named his famous sefer ‘Chavos Yair’ based on an aliyah he received (Bamidbar, 32:41) on the very Shabbos he wondered what to name his work! When I mentioned this story the other night between mincha-maariv a visiting Talmud chacham shared with me that when he was a bachur he was unsure about a girl he was dating. He received an aliyah that Shabbos and a transliteration of the girl’s nickname was used in a pasuk warning to stay away. He explained that he saw this is a sign that it was not a shidduch.
[3] See Bava Basra 12b with Ran to Chullin ibid. Kesef Mishna to hil. Avodah Zara 11:5
[4] He says this explicitly in Derech Sicha p. 10
[5] Ibid.
[6] See further sources in the Margolios edition of Sefer Chasidim p. 430 footnote 3). For another concern, see Michtav M’Eliyahu vol. 2 p. 129)
[7] I am hoping readers can inform me who comments thus. See also Midrash Hagodel to Bereishis 24:64 regarding where Yitzchak lived when he met Rivkah for the first time at Be’er Roey Lachi. Cf. Ramban and Rashi there. My thanks to R’ Eichorn who joined me on this call.
[8] See ‘Divrei Hayaim’ found in the collection ‘Sifrei Fes V’Chochmeha’, where the goral performed by Rav Shaul Seriro of 16th century Fes, Morocco is discussed
[9] In this sefer Rav Chaim Vital recorded many methods of goralos. He explains in the introduction that although one is not to perform these capriciously, people could use chizuk
[10] Goral HaGra p. 137
[11] In truth, this was not the first pasuk. They first performed a goral to see if they were correct in what they were doing –they were!
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