3 WORKS BY RABBI GULEVSKY IN 1 ONE VOLUME
LANGUAGE: HEBREW
VG CONDITION, HARDCOVER
 
שלשה ספרים נפתחים : לבאר ... הלכות ... / ממני חיים דובער בהגה"ח ... משה ראובן גולבסקי.
גולבסקי, חיים דובר;ביום ש'מ'ח'ת' לבו תשמ"ח
BROOKLYN N.Y : חד"ד גולבסקי

התוכן: ספר דו יובלין : תולדות חקר היהודים הראשונים שמסרו את נפשם לפני מאה שנים ללמד לבני יהודה תורהומצוות במדינה הזאת -- ספר שבת שבתון : יהיה בארץ בדיני שמיטה בזמן הזה ושאר מצוותהתלויות בארץ --
מהספר
ספר פרח שושנה אדומה שושנת עמקים : והוא חלק שני מהספר ממקור ישראל ... דיני נדה [עם] ענף עץ אבות./Z/L

by R. R. Hayyim Dov Ber Gulevsky

He was born in Brisk where his grandfather was the famous R. Simcha Zelig Rieger, who served as dayan in the city. (Professor Sara Regeuer of Brooklyn College is also a descendant.) R. Simcha Zelig was descended from R. Hayyim of Volozhin’s brother, R. Simcha, for whom Gulevsky’s grandfather was named. Gulevsky is also descended from R. Hayyim of Volozhin.[1] A picture of the young Gulevsky and R. Simcha Zelig is found in the recently published Iggerot Maran ha-Griz, p. 174.
 
Stories of R. Simcha Zelig’s relationship with R. Hayyim Soloveitchik and R. Velvel are legendary. While R. Hayyim and R. Velvel focused on theoretical Torah study, R. Simcha Zelig was an expert in practical halakhah. It was because of this that R. Hayyim brought him from Volozhin to Brisk. Unfortunately, his many responsa were lost during the Holocaust, in which he was also killed. One interesting point about R. Hayyim and R. Simcha Zelig is that neither of them wore rabbinic garb.

Gulevsky’s parents were also killed in the Holocaust, as was the rest of the city of Brisk. Fortunately, he was not there when the Nazis arrived, and was able to make it to Japan with R. Aaron Kotler and around fourteen other Kletzk students, where he spent the war years. (Before studying in Kletzk, Gulevsky was in Kaminetz.) On the slow journey by train across the Soviet Union, four people slept in a compartment, and Gulevsky shared one with R. Aaron and his wife and daughter. He is also mentioned in one of the letters R. Aaron sent from America to the Kletzk students in Shanghai.[2] Following the War Gulevsky came to the United States where he studied in Lakewood. One can hear his recollections (in Yiddish) of R. Aaron Kotler here. For his eulogy of R. Aaron, see Ha-Darom (Nisan 5723), pp. 40-42.
Gulevsky taught at Yeshiva University’s Teacher’s Institute for a number of years, as well as at the religious Zionist Bachad (Berit Halutzim Datiyim) school in Jamesburg, N. J. This school existed in the early 1950's and combined Torah study with preparation for agricultural settlement in the Land of Israel (hachsharah). Incredible as it sounds, Gulevsky might be the only living native of Brisk in the United States who was part of the city's Torah community. (I am not referring to those who left Brisk as children and have no real memories of it. In Israel some of the children of R. Velvel are still alive, and R. Aharon Leib Steinman was born in Brisk.)
In Shabbat Shabbaton, p. 307, he tells us that the great rabbis of Brisk, from early days, were supporters of Torah im Derekh Eretz, not of the Hirschian variety, but that people should work for a living. They didn’t like the kollel system in Eretz Yisrael where everyone was supported by charity, as it led to corruption and thievery.
 
In an article on Hasidic shehitah[6] he tells us that that last two shohetim in Brisk (appointed by his grandfather) were hasidim. One was a follower of the Kotzker and the other was a Lubavitcher. Yet they were obligated to follow R. Simcha Zelig’s instructions. He also writes as follows, with reference to an earlier era:
בבריסק דליטא שחטו רק בשני צדדים. וזה היה אחת מהסיבות שחסידי קוצק יצאו במחלוקת נגד בעל בית הלוי. הלכו ועשו סעודה בעיר טערעספוליע מעבר לנהר בוג, ובגאוה וגאון לקחו שוחט מביאלא ששחט עם חלף מצד אחד ועשו סעודה גדולה. וכבר נדפס בהרבה מקומות, ואני בעצמי שמעתי את זה מהגרי"ז רבה האחרון בריסק דליטא, שכאשר התחילו לברך שיר המעלות לפני ברכת המזון, בא רץ מיוחד על סוס שנתחלפו הבשר וזה היתה טריפה.
With regard to hasidim, it is quite unusual that a Litvak like Gulevsky has such knowledge of the hasidic world and its personalities. A number of his articles dealing with the Ruzhin dynasty have appeared in the journal Mesilot. As with most such studies, there is a great deal of oral history (including from R. Abraham Joshua Heschel, the Kapitchenetzer Rebbe,[7] and R. Yohanan Perlow, the Karlin-Stolin Rebbe.[8]).
Gulevsky states that R Simcha Zelig ruled that if a child has a fever of 39 degrees Celsius (which equals 102.2 degrees Fahrenheit) one should immediately violate Shabbat to do whatever needs to be done (Nishmat Hayyim, p. 60). This is very much in line with how R. Hayyim ruled in similar cases. The Rav himself told the following story: As a child he was visiting R. Hayyim and on Friday night there was a problem with his throat. A doctor was summoned and little Joseph Baer opened his mouth. R. Hayyim asked the doctor if he needed more light to see better. The doctor replied “that is not a bad idea.” Immediately R. Hayyim ordered the Rav’s father, R. Moshe, to raise the flame on the light. R. Moshe hesitated. After all, it was Shabbat and the doctor didn’t actually say that he needed more light. R. Hayyim turned to R. Simcha Zelig and said, about R. Moshe, “He is an am ha-aretz.” R. Hayyim asked R. Simcha Zelig to turn up the flame, and he did so without hesitation. ....

 

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