Jewish History Soundbites

Murder in Lvov: Communal Tensions in 19th Century Galicia

On the afternoon of September 6, 1848, the progressive Rabbi Avraham Kohn (1807-1848) of Lemberg (Lvov in Polish) in Austrian Galicia, was poisoned to death. Who assassinated him? What were their motives?

With the Austrian takeover of Galicia following the partitions of Poland in the late 18^th century, the ancient, large and prestigious Jewish communities of that region experienced seismic changes. Lvov was the largest and most prominent Jewish community in all of Galicia. In this large urban center, many factions within the Jewish community arose in the early decades of the 19^th century. When the minority progressive faction imported a rabbi from Austria and installed him as rabbi of their temple in 1843, tensions rose, and the Orthodox elite establishment, as well as the Orthodox majority of the community were vehemently opposed to his arrival. Well beyond the tragic story of a murder, this sad saga opens a window into the dynamics of a community in transformation during the confrontation with modernity in the 19^th century.

 

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The Radzymin Chassidic Dynasty

One of the largest and influential branches of the Polish Pshischa Chassidic dynasty, Radzymin was completely decimated in the Holocaust, and is unfortunately not so well known today. In its heyday, it was led by three successive generations of great leaders of Polish chassidus – Rav Yaakov Aryeh Guterman (1792-1874), his son Rav Shlomo Yehoshua David, & his son Rav Aharon Menachem Mendel (1860-1934). Radzymin had a large following, and the successive leaders of the dynasty played critical roles in both Polish chassidus and – especially regards to Rav Aharon Menachem Mendel – were central leaders of Polish Jewry at large. The story of Radzymin is a crucial chapter in Polish Jewish and Chassidic history.  

 

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The Spinka Chassidic Dynasty

The Spinka chassidic dynasty was established in the late 19^th century as a sort of offshoot of the Zidichov dynasty, by Rav Yosef Meir Weiss (1838-1909) in the town of Spinka, in the Maramuris region of Transylvania, then in the Austro-Hungarian Empire. It soon gained a significant following and emerged as one of the prominent Hungarian Chassidic communities of the first half of the century. This was especially so under the able leadership of his son and successor Rav Yitzchak Eizik Weiss (1875-1944), the Chekel Yitzchak, who moved his court to the town of Selish following World War I. The Spinka Rebbe and most of his family were murdered by the Nazis in Auschwitz during the Holocaust, but surviving grandchildren who miraculously survived rebuilt Spinka in the United States and Israel after the war.

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Pioneer of Orthodoxy: Rav Rafael Cohen of Hamburg

With rising secularization in large urban centers of Western Europe during the 18^th century, it would take a concerted effort by the traditional rabbinical establishment to formulate an appropriate response towards the growing trend of secularization. Rav Rafael Cohen of Hamburg (1722-1803), was a Polish rabbi who was appointed rabbi in 1776, of the three united communities of Hamburg, Alton and Wandsbek, collectively known by its acronym AHU. Facing a new reality where secularization was emerging as a reality within the Jewish community, Rav Rafael confronted in its various forms. The story of how he strengthened rabbinical authority in the face of an onslaught against this authority, and his many confrontations with a variety of manifestations of the new secularist trends in his city and across Western Europe, made his responses a prototype for the emerging Orthodoxy of the coming centuries.

 

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RERELEASE: The Great Phenomenon of Rav Shayale of Kerestir (update)

In honor of the 100th yahrtzeit of Rav Shayale of Kerestir (1851-1925), Jewish History Soundbites is proud to rerelease the original episode, the first ever on this podcast, about the unique historical story of this great tzadik. Enjoy!

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The Popes & the Jews

For nearly two thousand years Jews lived in the shadow of the Catholic Church. As heads of the church, popes throughout the ages formulated an official papal policy regarding the Jews as a religion, as a local community in Rome, as subjects of the pope in the Papal States, and broadly regarding the Jews across Europe. This relationship was complex and lopsided. On one hand, although often forced to convert or be killed, the official general papal policy was not to forcibly convert the Jewish People as a whole. On the other hand, the Jews were to be subjugated, humiliated and discriminated against, as the official church policy down to modern times. The Vatican and the Catholic Church more broadly played a decisive role in the rise of modern antisemitism in the 19^th century as well. In 1858 the kidnapping of the Jewish boy Edgardo Mortara was a modern example of church persecution with direct papal approval. The 20^th century brought two contrasts in papal relationship with the Jews. Pope Pius XII became infamous for his complicity during the Holocaust, while Pope John Paul II, who grew up with Jews in prewar Poland, changed course and had a much more positive relationship with the Jewish People and State of Israel.

 

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Blood Libels

Among the many manifestations of medieval European antisemitism was the blood libel – the infamous false accusations of ritual murder which were used against Jewish communities for a millennium, resulting in many innocent Jewish lives lost and a climate of fear and danger surrounding the Pesach holiday. Directly related to the Christian holiday of Easter, the specific accusation of ritual murder developed in England in 1144, with the first recorded blood libel surrounding the death of William of Norwich. It soon spread to continental Europe, and remains to this day in some parts of the world. Aside from the challenges inherent in confronting the blood libel itself, many seminal events in Jewish history had their roots in a blood libel, such that it has cemented itself as a tragic component of the collective Jewish experience.    

 

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A Lion from Bavel: The Ben Ish Chai

Rav Yosef Chaim (1835-1909), better known by his popular work Ben Ish Chai, was an important leader of the Baghdad Jewish community of the 19^th century, whose influence reached across the Ottoman Empire and beyond. Having grown up in the rabbinical aristocracy of Baghdad, he succeeded his father’s position in 1859, serving the Jewish community for the next half century. This was primarily through his masterful oratorical skills, which he delivered twice daily, every Shabbos and on special occasions to the entire community. He wrote tens of works on the entire gamut of Torah literature, and financed his own publication costs to have them printed in Jerusalem. He made a historic journey to the Land of Israel in 1869, and at the end of his life inspired the Calcutta based philanthropist Yosef Avraham Shalom to fund the establishment of the famed Porat Yosef yeshiva. His innovative halachic methodology influences the world of Sephardic psak until today.

 

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The Secularization of the Jewish People in the Modern Era Part IV

External forces of the modern era such as political & economic changes, emancipation, the collapse of the kahal autonomy, technological advancement, wars, urbanization & immigration, led to the mass secularization of the Jewish People in the modern era. Conversely Orthodoxy was defined and strengthened through confronting its struggles during this time. Many non-orthodox internal Jewish movements arose over the course of the 18^th-20^th centuries, each one attempting to redefine Jewish identity in the modern era. While most Jews secularized and assimilated, various internal Jewish movements from Reform & Haskala to Jewish nationalism, attempted to create an alternative sense of Jewish identity for modern times.

 

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The Secularization of the Jewish People in the Modern Era Part III

The secularization of the Jewish People in the modern era really begins as a slow but growing trend within the communities of the Spanish Jewish diaspora of northern Europe in the 16^th century. In the pre modern era, the legally backed autonomy of the Kahal – the Jewish autonomous communal structure, ensured that at least externally and superficially, the Jewish individual maintained a nominal Jewish religious identity and mode of observance. With the advent of the modern era, the rise of the nation-state, with its view of the individual citizen as an entity, the kahal lost its autonomous jurisdiction, religious affiliation was no longer the sole arbiter of identity, and secularism became possible for the first time in European history. As religious observance became a matter of personal choice, this voluntary association emerged as a defensive posture, which ultimately strengthened orthodox identity. Changes in legislation – especially emancipation and compulsory education laws – and the massive immigration to the United States at the turn of the 19^th & 20^th centuries, led to large swaths of Jewry embracing secularization in a growing trend which was bereft of ideology, leadership or a formal platform. It was rather a function of modernity, and its reality of integration into surrounding society.

 

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