 The 15th of Iyar is the Yahrtzeit of Rav Avraham Eliyahu (Elya) Kaplan (1890-1924). Named for his father, who had passed away suddenly at the age of 33 several months before his son's birth, he was born and spent his early years in his maternal grandfather's
house in the town of Kaidan, a suburb of Kovno, in Lithuania. He studied for several years in Telshe, then studied in Slabodka for seven years. He was one of the founders of a Torah youth movement "Torah v'Oz," and a parallel educational movement for girls, "Agudas Bnos Yisrael." Reb Avraham Elya's movement then blossomed into a national organization known as "Tzi'irei Yisrael. The final period in Reb Avraham Elya's life began in 1920, when he both married the daughter of a distinguished family from Telshe, and became a Rosh Yeshiva at the Hildesheimer Seminary in Berlin
More than seventy-five years have passed since Rabbi Avraham Eliyahu Kaplan zt"l's untimely death at the age of 34.
Reb Avraham Elya was the Alter's most beloved student (Reb Yaakov: The Life and Times of HaGaon Rabbi Yaakov Kamenetsky, p. 85). There was a close personal relationship between the two, and Reb Avraham Elya felt that the Alter was privy to his deepest thoughts.
The Slabodka perspective that became Reb Avraham Elya's outlook is perhaps best expressed in one of the Alter's shmuessen that Reb Avraham Elya himself transcribed (B’Ikvos HaYir’ah, ibid., p.221). Chazal (Bereishis Rabba 10:67) say that every blade of grass is controlled by a malach that causes it to grow. Man casually walks upon thousands of blades of grass, not thinking of the great wisdom and transcendent purpose of the thousands of malachim upon which he treads. How uplifted should a person, in fact, become when he realizes how many malachim were created to serve him! His heart should fill with both the glory of this kedusha and emotions of gratitude for this gift. How can one not be ashamed to enter the sanctuary of kedusha that is this world with soiled shoes and dirty clothes? How is he not embarrassed to be engrossed in frivolities while at the same time making use of the malachim created to facilitate Man's destiny? The entire world from its most general principles to its finest details serves as a reminder at each step we take to be cognizant of Gd, and, bechol derachecha da'eihu, “In all your paths you shall know Him.”
Reb Avraham Elya came to teach at the Hildesheimer Seminary in Berlin in 1920. Upon the death of Rabbi Dovid Zvi Hoffman zt”l in 1922, Reb Avrohom Elya became Rosh HaYeshiva. Reb Avrohom Elya brought hitherto unknown levels of learning to Germany. Another of his major accomplishments in Germany was his influence over many students to spend years learning in the great Lithuanian yeshivos..
Above all, however, Reb Avraham Elya brought Mussar to Western Europe. His pleasant demeanor and refined personality were the foundations, and his discourses the framework that enabled his German students to develop and perfect their spiritual selves. His personal Avoda was exemplary: “One who has not heard him read the Pesach night Hallel in lofty ecstasy in the unique melody that he wrote yet in his youth has not seen true Jewish life in our generation. One who has not seen him dance the Kotzker Rebbe's dance in the joy of Sukkoth has not seen true Jewish joy in our generation. He was alive and gave life” (ibid., p. 297). His talks: “...ignited hearts with the lightning flashes of his ideas, heads were enwrapped in illumination, a purifying tremor enveloped all existence...” (ibid., p. 294).
Reb Avraham Elya died suddenly, on the 15th day of Iyar 1924. On his matzeva was engraved the following epitaph: “An Ish Yehudi, great in knowledge, and great in life, possessed of heart and pure spirit. A master of Torah, mighty in Emuna, powerful in understanding, and a pleasant songwriter. He loved his fellow man as himself, and was beloved by all who saw him. To his students he was like a brother, and their souls bonded to his. With the brilliance of the Heavens he illuminated East and West. The sun set at the heart of its day.”
The following passage from the Berlin journal Jeschurun is quoted in translation from Three Generations: The Influence of Samson Raphael Hirsch on Jewish Life and Thought by Dayan Dr. I. Grunfeld zt"l (Jewish Post Publications, London, 1958, p. 77):
It is generally agreed that never had there been witnessed in Berlin a similar scene of lamentation as on the day when Avrohom Eliyahu Kaplan was laid to eternal rest (16th Iyar 56841924). The expressions of desperate grief, the continued sobbing of West European men trained in selfcontrol cannot be explained merely by the tragic event that a young father had been torn away from his family and that a very promising career had been cut short. It was far more than that; from the depths of our subconscious minds a feeling arose, breaking with all elemental force through all conventional behaviour and telling us that this death was a blow which had struck down everyone of us and had put an end to a sacred conviction which we all shared; that this man was destined to bring about a revival and renewal of German Judaism. (Beginning on page 74 of Three Generations there is significant biographical material on Reb Avraham Elya.)
Reb Avraham Elya left many moving and inspiring writings in the realm of Machashava.1 Yet, one masterpiece stands out from among the rest, and is the work by which he is best remembered: "B'Ikvos HaYir'ah” “In the Footsteps of Fear.” Rabbi Yechezkel Sarna wrote about this essay: “This essay could have been written by one of the fathers of Mussar. I regarded him [Reb Avraham Elya] with great esteem and honor but I would not have expected this much. In the final analysis, he was yet young. True, he had learned and toiled mightily in Torah and especially in the realm of Machashava and Mussar, but even all his toil cannot explain the great depth and profound thought which I found in B'Ikvos HaYir'ah. This is not an essay, rather a unique synopsis of immersion in profound thoughts and ideas...” (B'Ikvos HaYir'ah, p. 284).
In a letter written to Reb Avraham Elya (ibid., p. 281), Rabbi Sarna placed special emphasis on the style in which B'Ikvos HaYir'ah was written: “...strong and sweet, clear and deep, penetrating and captivating robust and passionate, and that is why it makes a Mussar impression.” The German philosopher and literary critic J. G. Herder wrote that it was worthwhile to study Hebrew for ten years just to be able to read Psalm 104 (“Borchi Nafshi”) in the original!2 It is difficult, if not impossible, to convey the full inspiration of the original in translation; it is to be hoped, however, that the following translation will allow the English reader to catch a glimpse, and perhaps even more than a glimpse, of the essay's power and pathos. In this translator’s opinion, B’Ikvos HaYirah is no less then the quintessential definition of the MussarMovement.
...But one who has not traversed the actual pathway of illumination [that of the prophets and the sages],he who stands opposite the rays of light, at some distance, possesses little understanding of this term [yir'ah]. It would be better had he never known this term, and was now learning it for the first time. But this is his problem: He knows it, but does not know it properly. He possesses a dangerous translation of the entire concept, and cannot avoid its negative ramifications.
For example, when we mention yir'ah to this person he can only translate it thus: Bent head, wrinkled brow, glazed eyes, hunched back, trembling left hand, right hand clapping al cheit, knocking thighs, failing knees, stumbling heels.
And he does not know that this translation is heretical for the one who knows what yir'ah is and what it means, the source from which it flows, and from whence it comes...
There are times that demand tears and eulogies... It is necessary then to stoop like rushes and take up sackcloth and ashes. Times come upon the world when our sins require these. Such, however, is not Yir'as Hashem, not it and not even part of it. It is not yir'ah's essence, but only preparation for it...
Yir'ah is not anguish, not pain, not bitter anxiety. To what may yir'ah be likened? To the tremor of fear which a father feels when his beloved young son rides his shoulders as he dances with him and rejoices before him, taking care that he not fall off. Here there is joy that is incomparable, pleasure that is incomparable. And the fear tied up with them is pleasant too. It does not impede the freedom of dance... It passes through them like a spinal column that straightens and strengthens. And it envelops them like a modest frame that lends grace and pleasantness...
It is clear to the father that his son is riding securely upon him and will not fall back, for he constantly remembers him, not for a moment does he forget him. His son's every movement, even the smallest, he feels, and he ensures that his son will not sway from his place, nor incline sideways his heart is, therefore, sure, and he dances and rejoices.
If a person is sure that the “bundle” of his life's meaning is safely held high by the shoulders of his awareness, he knows that this bundle will not fall backwards, he will not forget it for a moment, he will remember it constantly, with yir'ah he will safe keep it. If every moment he checks it then his heart is confident, and he dances and rejoices...
When the Torah was given to Israel solemnity and joy came down bundled together. They are fused together and cannot be separated. That is the secret of “gil be're'ada” (joy in trembling) mentioned in Tehillim. Dance and judgment, song and law became partners with each other...
Indeed, this is the balance... A rod3 of noble yir'ah passes through the rings of joy... [It is] the inner rod embedded deep in an individual's soul that connects end to end, it links complete joy in this world (eating, drinking and gift giving) to that which is beyond this world (remembering the [inevitable] day of death4) to graft one upon the other so to produce eternal fruit.
A Swedish wise man, when once discussing sanctity, said: “The sanctity of an individual proves that he who possesses it has a direct relationship with the strongest source of existence.” In my opinion, in the conception of Judaism this is a definition of yir'ah (but sanctity kedusha is loftier still, we have a different idea of it, but this is not the place to define it). What is yir'ah? It is the broad jump over the vast gap between myself and my Creator... It is a mitzvah to separate to separate from smallness! Fly over barriers! And from there quest Him, for there you will find Him...
Indeed, this is the direct relationship. Indeed, this is the true vision that we call yir'ah.
And this, therefore, is the reason that we dwell so much on fear of sin (“yir'as ha'onesh”). This is also vision seeing things as they really are... One who refuses to see his future shortchanges only himself. Only if he sees (vtrh) will he fear (trhh), and only if he fears will he repent.
(the hand that punished)
And from here we proceed to the fear [awe] of loftiness (“yir'as haromemus”) that is the vision [the perception] of loftiness. From here “The maid servant at the Red Sea saw loftier visions than the Prophet Yechezkel.”
From here comes the direct view, across all the dividers, to the source of existence. This is an unceasing inner gaze toward the matter that is one's responsibility [the bundle of his life's meaning] (that he must safeguard lest it fall...). The gaze is one that leads to remembrance, remembrance that leads to care, care that leads to confidence, confidence that leads to strength (“oz”) an inner, bold, uplifting, strength (“Hashem oz li'amo yiten”) and a strength that leads to peace (“shalom”) and wholeness, internally and externally, in thought and in deed (“Hashem yivareich es amo ba'shalom”).
Indeed, This is the wisdom of life: “Reishis chochma yir'as Hashem.” A fear that is vision.
(“And remember”) (“And see”)
“Shivisi Hashem l'negdi tamid...”
Oh Gd our Lrd! Who would grant that we would for a moment forget this oppressing thought: That everything has happened before, thousands upon thousands of time. That the great ones have already spoken, and that the small ones have already closed their ears. That all was without benefit, without blessing... that nothing can fix distorted hearts, that there is no escape from twisted concepts. Who would grant that we would for a moment forget this!...
In forgetting this smallness we would suddenly remember greatness. In destroying this despair we would suddenly renew souls. Evil would dissipate. Stupidity would dissipate. Surely a bridge would be built between man and his brother, a ladder would rise between Earth and Heaven.
A moment... Yes, that is what I said: “That they would forget for a moment!” For greater is the glory of one short moment than vast stretches of time enwrapped in desolation. What a moment can achieve years cannot...
Let us not wait [for this moment] till we come to shame... If it does not exist, let us create it...
“If the tzaddikim desire, they can create worlds” - if they desire...
It is told about the Gr”a zt”l that anyone who overheard him at the time of Kabbolas Shabbos saying: “Today, if you listen to His voice,” would immediately become a Ba’al Teshuva.
Today! This moment! Immediately - and eternally.
But when will this moment come? When will it be sought? When will it be found? In every generation they ask this same question, and every generation answers with greater despair than its predecessors: “Who knows?”
But one [truth] “I”5 know! This response can only suffice for all Mankind, or for Israel as a whole. For an individual, the specific person who sits and writes or reads these simple lines, can he respond any other way to the question “when?” than with the reply of Hillel: “If not now... when?”
Now. Immediately. For now and for all generations...
And now, not pride (“ga'ava”) is our downfall, but humility (“anava”). We have become humble without strength, our souls are like widows deprived of confidence and security, without strength of mind (“da'as”). This is not humility for the sake of Heaven; it is for the sake of inactivity that comes from despair, and for the sake of despair that comes from inactivity. We have become paupers happy with our lot in our [limited] spiritual property. The Lithuanian Jew is happy with the glory of his lomdus; the Polish Jew with the majesty of his mysticism and lightning pilpul; the Hungarian Jew with his Torah fervor and detailed grasp of Talmudic topics; the German Jew with his meticulous mitzvah observance and secular acquisitions. The common denominator among us all is that we suffice with what we have, placidly and quietly, each of us in our own [portions], slumbering deeply... [nothing] contains enough spirit of life to arouse and encourage, to uplift and to lead...
Gd said to our first forefather: “Do not fear Avraham!” The Tanna d'bei Eliyahu says: “One only says ‘do not fear’ to one who is truly fearful of Heaven...”
He who has walked in the footsteps of fear until he has reached its truth will feel even now the great call to Gd: Do not fear! Do not weaken! Do not be poor in your own eyes and humble in the eyes of others, enrich yourself so you may fulfill yourself, and go among the people of this world. And like your forefather in the days of Nimrod who proclaimed the goodness of Gd, plant an oasis for those lost on the way, and pray for Sodom and Amora. And then when you come to the community of Israel, and you arise up on its stage even if it must be a political, a partisan stage you shall call out from upon that stage to the nation that it should renew its heart; that it should open its heart to Torah and fill its heart with the love and fear [of Gd] (yes, in such simple terms). Let these direct and clear words, devoid of metaphor and criticism, be heard from atop every high stage and penetrate every vigorous heart. To know, to inform, and to clarify (gsuvku ghsuvk gshk), that we have but one slogan: Yir'ah and good deeds...
We certainly know that the only redemption for our spiritual and material national crisis is the robust return (“teshuva”) to the lofty yir'ah of Judaism and are we permitted to be embarrassed by to those who mock us, and therefore refrain from diligent, constant public proclamation of this sole redemption? Who guarantees that the nation will not listen to us? If hundreds may not listen, perhaps tens might. Who seduces us to deny the possibility of a mighty society (“chavura”) of refined Jews and youth who, truly and guilelessly, will begin to immerse themselves in the purification of hearts and deeds? Why not? It is indeed possible! If it is truly impossible, it is only for one reason: because we, the individuals who strive for this goal, deny its possibility. The nation is not yet barren if there is barrenness it is in you, the individuals...
Reb Avraham Elya stood out in a generation in which spiritual giants trod the face of the Earth. Yet from the examples of that vanished world even we can derive inspiration to aspire to spiritual heights. True yir'ah must guide us in our quest to be mekadesh shem Shamayim in all aspects of our lives.
“There was a man,”
A man whose life was creation,
A man whose creation was life.
There was a man who sang and who learned and who taught,
And who thought and who rejoiced
And who loved and who grieved.
And all of his words were alive and illuminated
With the light of Avraham Avinu's furnace,
A brilliant light that escapes from between his words
That like a hammer shatters rock,
The light of the secrets of Yisroel,
The light of the secret of the world.
And the light became life,
The light of life, a life of light.
“And he is no longer.”
Is he no longer?
Wasn't the brilliance of his smiling eyes absorbed
In the light of my eyes, in the light of your eyes,
You, my brother in sorrow, who knew him?
Will it not happen that his image will flash out and illumine us?
Will it not happen that we will see him smiling at us?
Accompanying us in our determined pursuits, in attempts to be “alive,”
In our ascents, in the joy of our creations?
Let us impart to all who come within our precincts
From the light of his eyes, from the light of his soul.
And they will live by them.
And he will live in them.
(by R’ Fyvel Meltzer z”l, son of HaGa’on R’ Isser Zalman Meltzer zt”l, ibid., p. 299. First published in the Telzer HaNe'eman, 1929) 
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