On the occasion of the Yahrzeit (anniversary of death) of our master, the "Saba of Slabodka", the Torah-Box team is happy to share some stories about his life. Whoever speaks about a Tzaddik on the day of his Hilula, merits that the latter pray for him and protect him. Light a candle and recite: “Lichvod Rav Finkel, Zechuto Tagen Aleinu". May his merit protect all of Klal Israel, Amen!

Rabbi Nathan Tzvi was born in 1849 in Rassin, Lithuania. He became orphaned at a very young age, losing both father and mother. He was raised by an uncle who lived in Vilna. At 15, he married the granddaughter of the Rabbi of Kelm, Rav Eliezer Gutman.

During the first years of his marriage, Rabbi Nathan Tsvi was supported by his father-in-law. Soon, he became known for his Torah knowledge and original thinking. From time to time, he visited nearby towns to impart classes to the public. During his travels, he also touched base with his native town of Rassin. The Rav of the city, Rabbi Alexandre Moshe Lapidot, who was a sympathizer of the Mussar movement, was so impressed by this young Rabbi that he entrusted Rav Natan Tzvi with a letter to Rabbi Simcha Zissel Ziv, "Sabba of Kelem". He asked the Sabba to look after the promising young Rav. Rabbi Natan Tzvi, unaware of the contents of this letter, handed it to Rabbi Simcha Zissel. The latter began to keep an eye on him and guide him in the way of the Mussar school.

In Kelem, he was known to be very influential in his entourage, and as a result, many people became followers of the Mussar movement.

After the closure of Kelem's "Beth Hatalmud" in 1876, Rabbi Natan Tzvi first settled in the village of Grobin with his master, Rav Simcha Zissel. Together they ran the "Beit Hamussar". But the two Rabbanim did not share the same outlook, so eventually, Rav Natan Tzvi left Grobin to settle in the village of Slabodka on the outskirts of Kovna. During the years 1876-1877, he founded the Slabodka Yeshiva called "Knesset Israel", which was initially conceived as a Kollel.

The Yeshiva was financed by funds donated by Ovadia Lahman of Berlin, who supported many Yeshivot.

From 1877 to 1882, Rabbi Natan Tzvi was pivotal in the building and consolidation of a significant number of Yeshivot in Kovna, Slabodka and Telz.

The year 1882 marked the inauguration of the great Yeshiva of Slabodka. Rabbi Natan Tzvi directed this yeshiva for 45 years. He applied himself body and soul on behalf of this institution, thus forging his reputation as an educator and thinker.

At the Slabodka Yeshiva, Rabbi Natan Tzvi picked the most prominent Talmidei Chachamim from Lithuania to teach and become moral role models for the students. During the Yeshiva’s first years, some of the latter included Rabbi Yitzchak Blazer, Rabbi Avraham Aharon Borstein of Teberig and Rabbi Yitzchak Rabinowitz of Poniovitz.

After Rabbi Yitzchak of Poniovitz left Slabodka, Rabbi Natan Tzvi appointed Rabbi Moshe Mordechai Epstein and Rabbi Isser Zalman Meltzer (who later became the Rosh Yeshiva of Etz Chaim in Jerusalem) as leaders of the Yeshiva. Rav Natan Tzvi held the position of Mashgiach (spiritual director) and served as a role model in ethics and pedagogy.

In 1897, Rav Natan Tzvi opened a new Yeshiva in Slutsk. He sent some of the Slabodka students to study there, under the direction of Rav Isser Zalman Meltzer. Meanwhile, Rav Moshe Mordechai Epstein continued to lead Slabodka.

In 1924, the Slabodka Yeshiva was on the brink of closing its doors. At the time, Lithuanian law ruled that henceforth, any yeshiva which did not include a program of secular studies would no longer be recognized by the government and its students would be conscripted. While some Yeshivot agreed to submit to the new law, Rabbi Natan Tzvi opposed it categorically. After some of his students were summoned to join the army, Rabbi Natan Tzvi decided to relocate his Yeshiva to Israel.

During the years 1924 and 1925, the yeshiva’s students and their Rabbis immigrated to Israel, under the guidance of Rabbi Natan Tzvi. Rabbi Natan Tzvi established his Yeshiva in Hebron and later moved to Bnei Brak, where the yeshiva operates to date.

Despite his advanced age and frailty, Rabbi Nathan Tsvi invested himself with all his strength and energy to head the Yeshiva of Hebron. Shortly after immigrating to Israel, his son Moshe suddenly died. By the end of 1926, Rabbi Natan Tzvi was compelled to leave Hebron because he suffered from the city’s cold climate and low temperatures. Thus, he moved to Tel Aviv. But his health continued to deteriorate, eventually leading to his death in Jerusalem on 29 May 1927.

His Ethical and Pedagogical Approach

The Slabodka yeshiva approach drew inspiration from the spirit of Kelem's Beit Hamidrash. In Kelem, an emphasis was placed on a stringent education and strict discipline, while in Slabodka the atmosphere was more subtle and focused on the regular assessment of the students’ intellectual achievements and moral improvement.

At the time of Slabodka, the Mussar movement included two distinct coexisting currents, the Slabodka and the Novardok approaches. Novardok's policy was to educate students to defy public opinion and to act only in adherence to Halachic precepts and Mussar. In Slabodka, the focus was on Middot refinement, based on personal awareness and love of one’s fellow men.

In addition, Rabbi Natan Tzvi's educational concept differed from that of the Kelem school. The Kelem’s program followed and guided students on a path of gradual and continuous progress, on a step by step improvement program, while Rabbi Natan Tzvi, encouraged all students, even as novices, to focus on their highest possible aspirations. In Rabbi Natan Tzvi’s opinion, only by aiming towards the loftiest ideals and the highest achievements, could a student grow and progress.

Rabbi Natan Tzvi claimed that, rather than emphasizing the minuteness of man vis-a-vis His Creator, we ought to emphasize the importance and greatness of a man who, amid all creatures and living things, was chosen to serve His Creator and fulfill Divine Will. This approach has been widely spread and is known as "Gadlut Haadam" - "the greatness of man".

At the Slabodka yeshiva, Rabbis emphasized that man is the crown of creation. He is the only one who merited the privilege of fulfilling Hashem’s Will. Therefore, he must be worthy of this noble mission and behave as a servant of the King. At the Slabodka yeshiva, great emphasis was put on neatness and impeccability. Slabodka's students were known to be shaven, dressed in light suits. They wore straw hats and carried canes, in compliance with the way students dressed at that time.