Born in Sielec in the Brest Litovsk Voivodeship (today Syalyets, Belarus), the Gaon displayed extraordinary talent while still a child.

[12] Elijah was born to Treina and Rabbi Shlomo Zalman[13] in the village of Slać, near Brisk, now in Belarus, then in Lithuania, which was part of the Polish–Lithuanian Commonwealth, on 15 Nisan 5480 (April 23, 1720).

At the request of Rabbi Heschel, the Av Beit Din of Vilna, he added his own scholarly discourse to demonstrate his ability to innovate independently.

His student, Rabbi Chaim of Volozhin, described how, when he was preoccupied with a Talmudic difficulty, he would refrain from eating for days until he found a resolution, appearing emaciated and afflicted.

[29] Rabbi Avraham Yeshayahu Karelitz (the Chazon Ish) wrote about him: We regard the Gaon of Vilna as belonging to the ranks of Moses, Ezra, Rabbeinu HaKadosh, Rav Ashi, and the Rambam.

The Gaon, through whom Torah was revealed as a sanctified figure destined to illuminate that which had remained in darkness until his time, is considered one of the Rishonim.

His level of Ruach HaKodesh (Divine inspiration), his toil, and his profound analytical knowledge of the entirety of Torah as we possess it today—these are beyond comprehension.

The Vilna Gaon advocated for a study approach focused on the peshat (literal meaning) and was himself widely knowledgeable and erudite.

His in-law, the author of Chayei Adam, wrote about him: The entire Torah was laid out before him like a set table, so that if he was asked about any matter, he would answer instantaneously.

[31]He opposed sharp dialectical analysis (pilpul) in learning, just as Maimonides, the Maharal, Rav Kook, and other Jewish sages did.

In his small study hall, students learned Talmud with the commentaries of Rashi, the Rosh, and the Rif, in a straightforward manner aimed at reaching halachic conclusions.

[33] His learning was based on a deep pursuit of the literal meaning from the sources, as well as on textual emendations, especially in less commonly studied works such as the Jerusalem Talmud, the Tosefta, and the Zohar.

This teaches that God made a condition with the works of creation, saying: If Israel accepts the Torah, you will continue to exist; but if not, I will return you to chaos and void.

Since, on the night after Yom Kippur, everyone went home to eat, the Vilna Gaon would continue learning until people finished their meals and returned to study.

However, unlike other Kabbalists, the Gaon opposed the reception of maggid revelations, as he wished to toil in Torah study and receive divine wisdom directly from God rather than through intermediaries.

And even further, some speak maliciously, claiming that the holy Zohar was not worthy in his eyes, Heaven forbid, to be the subject of his study.

And he promised me that he would write halakhic rulings from the Arba'ah Turim with a decisive opinion, writing only the one opinion that seemed correct to his wisdom, with strong and unanswerable proofs.— From the introduction to the Shulchan Aruch – Orach Chaim, Shklov, 1803 The Gaon supported secular studies, which included some of the sciences, primarily the natural sciences, and even wrote a book on mathematics, astronomy, and geometry titled Il Mishulash.

[41] According to the testimony of his disciples and the books written in his name, the Gaon was knowledgeable in mathematics, engineering, biology, astronomy, geography, linguistics, and music, but he refrained from engaging in pharmacy based on his father's instructions.

Likewise, the wisdom of witchcraft... and he knew it, but he was lacking in the practice of herbs and all their workings, because they were in the hands of the Gentiles who are heretics, and thus he could not learn their full practice due to his strong commitment.In contrast to his view on natural sciences, he strongly opposed philosophy and its practitioners, as stated in the book "Even Shlomo" (a compilation of his writings) in chapter 11, section 4.

[44] It is known that the Vilna Gaon tried to immigrate to the Land of Israel, and even wrote a letter to his family while traveling to Königsberg, which was later published under the title "Aliyah to Terufah."

However, this attempt was unsuccessful, and he decided to return home, stating that he had no permission from heaven to make aliyah to the Land of Israel.

In contrast, Dr. Aryeh Morgenstern argues that the attempt occurred around the year Tavkuf Lamed Chet (1778), based on documents from the Jewish community in Holland mentioning a person named "Rabbi Eliyahu from Vilna," although it is unclear whether this refers to the Gaon.

[46] As described in the book Kol HaTor, the Vilna Gaon sought to renew the Jewish settlement in the Land of Israel, to revive its desolate areas, and to create a group of wise and moral individuals whom he called "Anshei Emunah" (People of Faith).

As early as the year Tav Kuf Lamed Bet (1772), the Gaon's signature appeared on the excommunication decree of the Vilna community against Hasidism.

He refused to meet with the founder of the Chabad Hasidic movement, Rabbi Shneur Zalman of Liadi, and instructed that the book Tzav HaRivash be publicly burned.

Shimon Dubnov argued that Hasidism threatened the communal structure of the rabbinic Jewish faith by placing emotion before reason, in addition to concerns that it was a new messianic movement rising against Judaism.

Others argued that Hasidism was perceived as a frivolous movement that mocked Torah scholars who opposed it, accompanied by actions viewed as lighthearted, such as disrespect for prayer times, standing on one's head, and more.

In a letter from Rabbi Shneur Zalman of Liadi to his followers in Vilna, he mentions that the Gaon's opposition to him stemmed from a disagreement on defining the presence of God in the physical world.

However, in the winter of Tav Kuf Mem Ches (1767), he established a beit midrash adjacent to his home, where he occasionally gave lectures, primarily in his youth, and where select Torah scholars studied.

[55] According to the words of Rabbi Israel of Shklov, it is believed that the Gaon wrote all his works up to the age of 40 (except for the glosses on all of the Talmudic literature).