A final point. In the lifetime of the Rosh Yeshiva zt'l, the yeshiva itself was relatively small; also those who left the Koslei Bais Hamedrash did not stay in town. Therefore the yeshiva, and whatever community surrounded it was naturally close-knit (e.g. this writer remembers that if Chas V’sholom anyone in the yeshiva lost a close relative, every single talmid travelled in to be Menacheim Oveil /comfort the mourner/ regardless of the extent of their relationship).

This changed however in the tenure of the Rosh Yeshiva Rav Schneur zt'l with the tremendous growth of the yeshiva itself and with the development of a yeshiva community surrounding it (a situation which Reb Schneur would liken to the encampment of Klal Yisroel around the Mishkan /Tabernacle - which was to be their focus and pride, and from which they would derive spiritual nourishment).

Rav Schneur zt'l therefore laid great emphasis on maintaining a sense of unity in the yeshiva community and especially the yeshiva itself, never losing an appropriate opportunity to emphasize that we are all one family. [This was not just a metaphor; Rav Dovid Schustal shlita tells that Rav Schneur expected Talmidim to deal with each other in practical matters-even financial matters-with the consideration and concern for each other that is expected of brothers].

[Similarly there were other differences in situations, in the Tzibur and for that matter in the nature and upbringing of the talmidim themselves which required different areas of emphasis on the part of each Rosh Yeshiva-although both spoke about the entire range of Avodah and Shleimus].

Regarding the significance of Achdus (unity) in the community and the Yeshiva we quote the following:

“We find another quality in the Ananei Kovod (clouds surrounding Klal Yisroel in the Midbor) which is that it unifies and ties Klal Yisroel together. That is the strength of the Tzibur Bnei Hayeshiva /yeshiva community/ who themselves form in a sense ananei kovod when unified as one Tzibur; they become an entity in themselves. However it is incumbent upon each individual member to strengthen this power of the Tzibur and unify it....

. . . . His [my father’s] Bais Medrash in which we dwell is in a sense Ananei Kovod. As mentioned elsewhere one needed special qualities and strengths to enter the Ananei Kovod – those who were weak were expelled.. In our time what is needed is Kvius-to be firmly and consistently entrenched in Bais Medrash- a firm Kabolas Ohl Torah in order that there be created a single unit of [his] Talmidim holding on to his ways (“Machzikim B’doso Ubdarcho Hayshoroh”). This is done by living according to the principles which Chazal determined enables one to be considered a disciple of Avrohom Ovinu (Avos Chapter 5): Ayin Tovoh, Ruach N’muchoh V’nefesh shfeiloh; a good eye [desiring and rejoicing in the good fortune of others], a humble mind and an undemanding soul.

These qualities we saw visibly and distinctly in Adoni Ovi Mori v’Rabi -- my father and teacher zt'l – in every single move that he made. On this basis he built his Beis Hamedrash; through them one can attain every attribute and reach every height.

America was a spiritual wilderness. My father started a fresh blossoming era, in which the exalted level of a Ben Torah is recognized and appreciated-a Ben Torah whose sole interest and involvement is in the daled Amos-The Four cubits of Halocha. (Noam Siach, Yom Hazikoron, pp. 67-9)

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