Generally, prior to World War I, there were no hasidic yeshivos in Europe. The hinuch (education) of hassidic bochurim took place in the thousands of hasidic shteiblach (synogogues) that dotted the length and breadth of Poland and Galicia. In the small, warm and intense spiritual atmosphere of the shteibel, great Torah giants grew as they sat side by side with simple Jews. There were no barriers and the young learned from the old in this informal setting, so conducive to the transmittal of the learning and the unique hasidic mesorah from generation to generation. The advent of the first World War changed all of this. World War I changed the whole world order. Hundreds of thousands of Jews were uprooted and the whole system of old Kehillos was destroyed. The void and destruction that was left by "the Great War" unfortunately began to be filled by many competing ideologies. The common factor in all of these was that they drew young Jews away from the shteibel, away from the beis medrash (study hall) and eventually away from the observance of Torah and mitzvos. During these tumultous and troubled times, workless Jews wandered aimlessly, communities disappeared, and winds of change blew. New movements such as the haskalah and Zionism tempted the youth from their natural environment of beis midrash and shteibel. The Radomsker Rebbe, a Torah giant and the fourth in a line of Chassidic Rebbes and Torah giants, realized that a drastic change had to take place. The shteibel alone as a spiritual anchor for the youth was not enough. He set out to found a network of yeshivot in cities across the entire Polish and Galician landscapes, border to border. On Lag Ba'Omer 1926, at a gathering of distinguished Radomsker Hasidim the Rebbe said, "The time has come to found yeshivos where the younger generation will be able to learn and toil in Torah. We must plant the light of Torah in every city in Poland. Until now, everybody learnt where he desired and what he desired. The times have changed and today the necessity is to set up organized yeshivos, appoint Roshei Yeshivos and Marbitzei Torah who will educate the younger generation in Torah, yirah and hasidus. The Yeshivos will be called, "Kesser Torah"". Without a doubt, the crowning glory of the whole Kesser Torah Network was the elite yeshiva called Kibbutz Govoha located in the city of Sosnowitz, the city where the Radomsker Rebbe's court moved after World War I. Kibbutz Govoha was founded by the Rebbe specifically for the older bochurim who had proven to be the best in the entire network of Yeshivos, many of the brightest and sharpest minds in Poland gathered in Sosnowitz. It was the Rebbe's hope that many of the Gedolei Hador of the next generation would be educated in the "Kibbutz". By 1930, there were already 9 Kesser Torah Yeshivot in addition to the Kibbutz. One of the unique aspects of the Kesser Torah Network was that while the Rebbe was especially careful that the yeshivot be hasidic in nature, he did not push Radomsker hasidus. Both the faculty and the student body were comprised of people who belonged to a wide range of hasidic courts. In addition, the Rebbe put a special emphasis that the curriculum should be devoted only to the highest level of Gemara learning. In addition special emphasis was put on the learning of the heretofore largely neglected subjects of Kodashim, learning about the karbanos and the avoda in the Beis Hamikdash.

Hagaon ha-Rav Dovid Moshe Rabinowitz, In 5689 (1929) Rav David Moshe Rabinowitz married Reizel, the only child of the Rebbe, and became Rosh Yeshiva of the Kesser Torah network and head of the kibbutz in Sosnowitz. Rav Moishele, as he was called, was one of Poland's rising stars at the time. A genius among geniuses, he was recognized by all of Poland's great Rabbanim as a Torah giant. When Rav Chaim Ozer Grodzensky, zt"l of Vilna, once saw a sefer of his in which he gave 140 answers to one question posed by the Avnei Nezer on the Chasam Sofer, he exclaimed in wonder, "I did not dream that there was such a diamond in Poland." With his marriage to the Rebbe's daughter, he immediately became one of Poland's greatest Marbitzei Torah. From then on, his life was devoted to delivering shiurim. Every day he would give a shiur to the Kibbutz Govoha and a few times a week to the regular Kesser Torah Yeshivot in Sosnowitz. In addition, as the Rosh yeshiva of the entire network, he would visit all the yeshivot from time to time to check the progress of the students and their level of learning. Wherever he went, he delivered shiurim and was a wellspring of Torah. Everyone thirsted to hear his shiurim which were enriched with wide erudition and profound depth. His home, on the second floor of the Rebbe's house, constantly teemed with bachurim discussing Torah with him late at night and at the crack of dawn. Visiting talmidim sometimes prepared the whole night to have something worthwhile to present to Reb Moishele.

After the holocaust the Tchebiner Rav zt"l moaned: "Had Reb Moishele survived he would have illuminated the world with his Torah. Whenever we occasionally met I could hardly recognize him because of his tremendous elevation in Torah since the previous time. In one winter zeman the kibbutz learnt Tractates Makos and Shavuos, the mishnayos of tractate Mikvaos, and the Tur Yoreh De'ah on hilchos Mikvaos. On Shabbos and chagim Reb Moshe would be mefalpel with visiting bachurim and Ramim the entire night. In his short life Rav Moshe succeeded, not only in imbuing thousands with a love of Torah, but also somehow, between giving so many shiurim managed to write a whole host of Sefarim on some of the most complex mesechtos in Shas. He wrote Sefer Birchas Cohen on Mesechta Brachos, Sichas Cohen on Beitza, Avodas Cohen on Yoma, Minchas Cohen on Menuchos, Tmuras Cohen on Mesechta Temura. His magnum opus, Zivchei Cohen on Mesechta Zevachim was to contain three massive volumes and was ready for print at the outbreak of World War II. They were lost to this world together with their author.