The moderator then raised a question about diversity in Torah study methods. Noting that Mir Yeshiva's kollel (advanced study program for married men) offers multiple tracks, in-depth study, broad knowledge, daily Talmud page, study groups, and different areas of Jewish law, he asked why yeshivas for unmarried students don't offer similar variety. "Perhaps at least in the major yeshivas, and at least for the average student and below, if we arranged unique study tracks for them within Torah, in all kinds of styles, might they come alive? Why is the yeshiva world so conservative in this area?"
Rabbi Hirsch explained that certain foundational texts, specifically the Talmudic tractates of Nashim (Women) and Nezikin (Damages), must be studied by all students because they teach essential analytical skills. "The type of reasoning, the type of precision, the way to innovate, how to be precise, the whole matter of how to understand a topic in depth, how to make distinctions in depth, how to innovate in depth, all this is best received through Nashim and Nezikin, and this is actually the reason why they established Nashim and Nezikin. Everyone needs, before starting whoever wants Jewish law or something else, but needs the foundation — a foundation of what they used to say that in yeshiva the student learns how to learn, and this is essential."
However, he acknowledged individual differences. "There are students who have a very great inclination toward depth, and can innovate deep things on the spot. And there are students who are not suited for this. The problem is that sometimes a student, because his friend has this ability, thinks 'I also have this' and he will try to do it but he doesn't have it. So for the friend there are two clear sides, and for him it's confusion." For students without exceptional analytical abilities, Rabbi Hirsch recommended studying works by great 20th-century scholars like Rabbi Elchanan Wasserman and the Steipler Rebbe, which are accessible to a broader range of students.
A student asked about feeling insignificant in a large yeshiva of 500, 700, or 1,000 students. "He feels like just one out of a thousand, just some serial number. He feels this way, and 'we seemed like grasshoppers in our own eyes,' as if, what is my value? What am I contributing? What am I doing? In what way am I special? In what way am I unique? This causes some individuals weakness of spirit."
Rabbi Hirsch seemed genuinely puzzled by the question. "I really don't understand the question. Everyone studies because of the reason he must, his obligation and his purpose in the world to come close to God, that is his purpose. Therefore, what difference does it make if there are a million people here?" But he then offered an additional answer based on mystical concepts: "There is a principle from the Ramak [Rabbi Moshe Cordovero, a 16th-century Kabbalist] of the joining of souls. The soul of one strengthens the other. And in practice this appears in the sages' teachings in several places. Hillel was worthy of reaching a great level, and did not merit it because of the generation. If there are people in the generation who are not good, this affects that overall there cannot be a high level for anyone, because everyone is connected to one another. So you think 'one in a million,' but in practice everyone needs the other. Each and every one who is present --- this also affects the other person."
He cited a teaching about the revelation at Mount Sinai: "It is written in the sages' teachings that Moshe Rabeinu received the Torah alone, and all of Israel needed six hundred thousand. And what does this mean? Each one does it alone, so what's different? The answer: The community of Israel merited receiving the Torah because of the joining of all six hundred thousand, otherwise they [would not have]. That is to say, every student who studies well, he brings into the generation such that the entire generation receives from him the strength that he brought in. That's the answer if this is a question, but it's not a question at all."
The final question addressed materialism and where to draw the line in a generation of abundance. "We know we're in a generation with plenty and indulgences and a lot of materialism. And the question is: Where does the boundary pass? At what stage can I be confident that I'm not 'a scoundrel with the Torah's permission,' I'm not too 'worldly'? On the other hand, there are things that are acceptable today, it can be in all kinds of content, it can be in the quality of an apartment, in the quality of clothing, in food. Where can I know that this is within the bounds of good taste, appropriate for our generation, that it's normal? And where can I know that I'm too materialistic and it's already too much materialism? Is there some way to weigh these things?"
Rabbi Hirsch's answer was brief: "First of all, whoever truly studies ethics and studies diligently, he will already feel it. And if he still lacks --- he can look at the important students and important kollel members, what they do, and he will emulate them. That is the answer."
Rabbi Fish concluded by thanking Rabbi Hirsch and blessing him to continue leading the community "until the coming of the righteous redeemer, speedily in our days."
