It was during the height of the conflict between Chasidim and Misnagdim, after the Vilna Goan had issued a cherem against the Chasidim. Rabbi Refael Hakohen Katz, one of the greatest students of the Vilna Goan, and the Rabbi of Hamburg and author of Toras Yekusiel, was approached by the Misnagdim. They asked him to sign the cherem against the Chasidim, excommunicating and banning them from the Jewish community.
Rabbi Refael flatly refused. They pressed him and said, “But your own teacher, the Vilna Goan, signed it.” Quoting the Gemara, they urged him, “One’s teacher is like an angel, a malach. How can you not sign it?” Rabbi Rafael responded, “In Parshas Vayeira, this week’s Parshah, During the story of the akeida, as Avraham is about to offer his son as a sacrifice, an angel, a malach Hashem, cries out, ‘Avraham, Avraham, do not harm the child.'”
Avraham listens and the child is saved. Now there’s a startling inconsistency in the storyline. When Avraham is commanded to bring Yitzchak as a sacrifice, Hashem Himself commands Avraham. But when Avraham is told to spare his son, it is an angel that communicates the command and not Hashem. Why the change? Rabbi Rafael explained, “you see, if Hashem wants to tell you not to sacrifice a Jewish child, sending an angel suffices.
But if He wants you to slaughter another Jew, no one, not even an angel should be obeyed. Unless Hashem Himself tells you, there is never a place to slaughter or harm another Jew.
My Rebbe may be an angel of Hashem,” Rabbi Rafael continued. “But I will not sign a ban against another Jew, even when an angel tells me to do so.”
In fact, when the Vilna Gaon heard this response, he himself abstained from any further action against the chasidim. There are times when we feel that we’re fighting a holy fight. We’re acting as angels, as representatives of Hashem. It is possible to justify slaughtering another Jew with our words or with our actions.
We want to stand up for what’s right, and in the process we cut off another Jew. The story of the akeidah reminds us, to slaughter, to harm, to cut off another Jew, even an angel cannot justify.
Rav Chaim Brisker was known to permit chilul Shabbos, when there is even a small chance of saving a Jewish life.
When asked why he was lenient with the laws of Shabbos, he responded, “I’m not lenient in chilul Shabbos. I’m machmir, I’m stringent in the sanctity of Jewish life.” As leaders, Reb Refael and Reb Chaim understood that their role is to promote Jewish life and unity. When in doubt, unity pervades throughout. The secret of Jewish continuity is Jewish unity.
Wishing you a wonderful Shabbos.
