Yeshiva Mesivta Arugath Habosem

Our approach in many respects perpetuates the mehalech of the Chasam Sofer and of our chassidishe Rebbes. We continue to emphasize the traditional hanhogos of fartoogs learnnig, an emphasis on tfilah and avodah, and in day to day behavior: prishus, chesed, shmiras aynayim, chassidishe hislahavus. We aim to uplift students through the study of the lifestyles of Tzadikim and Chassidim and their writings
In one way though we have defined a mission that is changed from the old mehalech.
For more than a generation after the settling of the large Chassidic influx of survivors following the Churban Europe, there was a clear divergence between the chassdic approach to higher learning and the Litivishe approach. The Chassidishe mehalech often identified with the Chasam Sofer, typified the style of learning in pre war Hungary and Roumania. The student was introduced to learning Gemorrah and methodically built a Talmudic vocabulary and mastered passages and cases. By the time he completed Yeshiva Ketana, he had translated many folio pages and mastered shakla vetaria, often memorizing truly impressive numbers of bletter by heart.
Advanced study after yeshiva Ketana focused on the basic law and its application providing a practical education for life as a Jew. The curricular rationale was simple: Most students did not go on to become lifelong scholars, but they did build Jewish homes and live devoted Jewish lives. Consequently, Halacha was privileged over lomdus. Of course, Halacha was to be understood in its Talmudic context, but the focus was on learning Shmaatze alibeh d’hilcheseh, studying the Gemorrah cases by the light of Rishonim like the Rosh, Rif, Mordechai and Rambam as a basis for understanding the Halacha.
And so the Chassidishe gedolim drew on this experience in developing Yeshiva curricula in post–war America. There was little emphasis on creative speculation, the aim was to be mekabel the Gemorrah and its meforshim, whether one fully understood the reasoning or not. The goal was for the talmid to absorb the teachings and leave to the meforshim the task of analyzing and understanding. Only those few who would go on to become great scholars, rabbonim and poskim were expected to develop sevarahs and chiddushim (fresh theories). Most of the talmidim would be going into the business world and the idea was to equip them with practical knowledge. The Talmud served as a foundation for the Halacha where the Talmud cases were brought to a dispositive conclusion.
The approach emphasized the acquisition of clear knowledge (pshat). The student was not learning in order to analyze; he was learning to know- to be mekabel and to cement the knowledge into his memory. Learning moved swiftly at the pace of as much as a blatt a week. Even the display of Talmudic virtuosity through pilpul, was based on making connections and comparisons among similar texts, rather than conceptual analysis. The Tur and Beis Yoseph were learned as a kind of practical summary of the Gemorrah. The emphasis was on imparting Halacha (literally, learning the “way to go”) so that the mesorah of mitzvos and custom would endure in the new land.
The Lithuanian Yeshivos emphasized another approach. If the Talmud was to endure as the central thread of the mesorah it needed to be understood. Learning meant deep analysis of Talmud texts. Only that approach could unmask its true brilliance, its many dimensions, its layered complexity. The authority of the Talmud was based on its ability to compel respect for its teachings. Teaching the text in its plain meaning was skimming its surface and wholly unsatisfying. The lomdish method promoted a highly exacting and analytical study that focused on precise definitions and categorizations of Talmudic concepts. Primary exemplars were the pioneering Gaon, Rav Chaim Soloveitchik and the great roshei yeshiva of the pre war generation, among them, R’ Baruch Ber Lebowitz, R’ Isser Zalman Meltzer, R’ Elchonon Wasserman, R’ Chaim Ozer Grodzinski and R’ Shimon Shkop.
The Litivshe Yeshivos emphasized training the talmid to seek the underlying principles in the Gemorrah cases. The talmid was taught to study in depth, using his imagination to the fullest to develop ideas and theories about what is being debated. At every point, whether it is in interpreting the text or the Rishonim, the talmid was expected to think critically and carefully and painstakingly analyze what he read, rather than to passively commit it to memory.
This mehalech encourages nuanced critical thinking skills, favoring intensive analysis over rote memorization. Concepts are carefully derived based on close readings and meticulous deconstruction of the Rishonim. Understanding a text requires explanatory sevaras. Building fresh theories based on creative reading of the sources is highly prized. Conceptual analysis rather than Halachic clarity is prioritized.
In defining our mission we needed to choose between the two mehalchim. We are aware that in this generation lomdus has made its way into many Chassidishe curricula and we considered the following points:
It is argued persuasively that lomdus compels respect for the Gemorrah by revealing its faceted complexity; deep learning demonstrates why a source going back so many centuries continues to be learned with such devotion and mental exertion. Moreover, this type of learning brings the talmid into the Gemorrah’s discussions and debates. He is not merely an onlooker, passively memorizing the debate of the Tannaim and Amoraim; he is given an active role to think deeply and explain the basis for their debates.
Furthermore, this type of learning reveals the richness and great depth of our talmidei chachomim. It reveals to the student the great wisdom and powerful logic behind the interpretations offered by our rishoinim and achroinim. It makes Torah study much more appealing to the serious talmid. While there may have been a time when it was enough to say, “this is the way our authorities say it is; accept it,” today’s student has grown up in a world where authority is backed by explanation. The Torah’s rational underpinnings give him confidence in its teachings. Indeed, because he sees how intricately woven and deeply founded the Gemorrah’s process is, he is more moved to respect even those elements of the mesorah what are beyond his ken.
There is also another point. Today’s bochur looks toward a longer learning cycle than his counterpart of seventy-five years ago. It was less common then among Chassidic students to join kollelim after marriage. Today, talmidim do think more in terms of long term learning and so it is natural to offer them a more challenging and more in-depth curriculum. The expectation among successful students is that they will devote years to Kollel study. And one of the reasons they stay with learning longer is because they derive sipuk from deep learning. Even if they become ba’ale batim they will be engaged in life long learning.
Thus, we adopted a mission of teaching a blend of the best of both traditional “Chassidish” and “Litvish” approaches. We seek to transmit a derech in learning that combines clarity of understanding (Havono) with depth of analysis (Lomdus) and a stress on extensive mastery (B’kius).
We seek that and more:
To infuse students with a cheishek for learning, a respect for the authority of the Torah, and for living a life of discipline and devotion.
To transmit a distinctive Hashkofas hachayim firmly set in the traditions of Chassidic yiddishkeit and a heartfelt approach to the elevated avodah of Tefilah.
To build student character in both Bain Adom laMakom and Bain Adom laChaveiro, derived from the traditions and ethics of Chassidus and Missar.
To imbue students with a Chassidic simchas haChayim, passion for chesed and mitzvos, and for the centrality of Shabbos in Jewish life.
Many fine Chassidishe Yeshivas stand for a specific brand of chassidus, we emphasize the richness and spirit of chassidus in general and discourage competitive sectarian discussions.
And while it was common in the past to avoid talking about these things we are quite forthright in speaking about the pitfalls of the popular culture. We can no longer ignore its dangers. It is powerful and seeps into our phones, our streets and our everyday lives. So we emphasize barriers to the outside lures and traps.
We also put kochos into guiding our talmidim for life after marriage, for proper chinuch of families and for choosing proper careers in proper environments after kollel.

ACCREDITATION

Yeshiva Mesivta Arugath Habosem’s First Talmudic Degree Program is accredited by the Association of Advanced Rabbinical and Talmudic Schools (AARTS)