WHEN HISTORY IS HIS STORY
A Review of R. Dovid Kamenetsky’s “Rabeinu Chaim Ozer: Raban Shel Kol B’nei Ha’golah” *
(Vol. 1, Hebrew, 671 pages)

Rabbi Jonah Steinmetz is a fellow in the Wexner Kollel Elyon and director of Asicha Seminars, an online learning program for women. This is Jonah’s first contribution to the Seforim Blog.

1. OF HISTORY AND STORY

When asked to describe the difference between recording history and telling stories, the prolific historical fiction novelist, E.L. Doctorow responded, “The historian will tell you what happened. The novelist will tell you what it felt like.” Doctorow’s assessment is unsurprisingly insightful, highlighting the benefits and drawbacks of both historiography and storytelling; however, there are rare instances where history also tells a story.

R. Dovid Kamenetsky’s new book, Rabeinu Chaim Ozer: Raban Shel Kol B’nei Ha’goleh (Vol. 1), is one such instance. In culling almost entirely from primary sources such as letters from R. Chaim Ozer Grodzinsky and his contemporaries, newspapers, and journals, Kamenetsky unwraps the history and the story of not only the protagonist, but his entire generation.

In his introduction, the author notes that “multiple writers have published short biographies – and more are yet to come – which are filled with inaccuracies and incorrect stories, and therefore [these works] should not be relied upon.”[1] He also observes that while many of R. Chaim Ozer’s correspondences have been published, the order and fashion in which they were compiled make it “nearly impossible to discern the true greatness” of the man. In stating his objective, Kamenetsky writes,

This book… is not just a biography or a book of stories. I will leave that to others… In our book, the various events are arranged according to the [chronological] order of their occurrence, contextualized by a description of Rabeinu’s navigation – as the captain of the ship of [the] Jewish [people] – which led to the achievement of desired results.

In fact, this is not a biography. It is not a book of stories. It is a book of history through which the story unfolds. In stark contrast to rigid academic works often perceived as dry and removed, Kamenetsky’s book is refreshingly dynamic. Whereas one often relies on popular tales to discover the politics, drama, and personalities in the rabbinic world, Kamenetsky allows the reader to experience history by reading the firsthand accounts of the parties and witnesses to the events.

2. THE KIBUTZ IN VILNA

In the third chapter, Kamenetsky discusses R. Chaim Ozer’s famous kibutz in Vilna. The kibutz consisted of a small group of young prodigies who came from across Europe to study with one of the leading gedolim of the generation. In his eulogy for R. Chaim Ozer, R. Moshe Avigdor Amiel describes how there were no set shiurim. “He simply had no time.” However,

on Shabbos during bein hashmashos (the twilight hours), was our time, only our time. We felt the presence of the Shabbos queen as [R. Chaim Ozer] sat down to discuss torah with us.[2]

The students were handpicked by R. Chaim Ozer, and Kamenetsky exposes us to R. Chaim Ozer’s charisma, wisdom, and foresight without ever resorting to hearsay by sharing reports written by alumni of the kibutz. These documents reveal R. Chaim Ozer as an extraordinarily perceptive person with a keen insight into the human psyche. In perhaps the most exciting episode, R. Chaim Ozer turned down a young man applying to the kibutz with a letter of recommendation from none other than R. Chaim Soloveitchik![3] Although R. Chaim describes the potential student as an “outstandingly wonderful” prodigy from an exceptional family, he was “rejected at the doorstep.” In what is perhaps a retroactive exhibition of R. Chaim Ozer’s intuition, this young man eventually left the torah world to become an academic.[4]

In the course of this discussion, the reader learns about famous scholars such as R. Shlomo Polachek (the Meitcheter Iluy), R. Amiel, R. Reuven Katz, R. Eliezer Silver, and others who benefited from learning in the presence of R. Chaim Ozer in Vilna. Perhaps more critically, Kamenetsky disproves commonly held mistruths about others having learned in the kibutz. R. Yechezkel Abramsky fled Telz for Vilna in 1906 to avoid conscription into the Russian army. His biographers claim that he then joined the kibutz.[5] Kamenetsky notes, however, that this claim is unfounded. He similarly dispels the rumor that R. Avraham Yeshaya Karelitz (the Chazon Ish) learned in the kibutz.[6]

Supporting and managing this group was no small task. However, relative to the drama which characterized his many public roles, one imagines that the kibutz held a special place in R. Chaim Ozer’s heart as a calm, safe space for growth in talmud torah.

3. TORAH KNOWS NO BOUNDARIES

But life was rarely calm for our protagonist. In 1932, R. Chaim Ozer wrote a letter to his nephew, Shlomo Kosovsky, in which he describes the many stressful responsibilities which burdened him in Vilna.

Thank G-d we and our family are well. However, there is no shortage of burdens and aggravation. [T]here is a decline in the physical and spiritual condition, [causing] many [people] to come to discuss and pour their bitter hearts out, and it is upon me to listen to their sighs all day. The institutions are on the verge of closure (lit. hang on nothingness), the Rameilles Yeshiva which is my load has no foundation or basis, and the future is covered in fog.[7]

Given this description of the local hardships and pressures, one would expect that R. Chaim Ozer focused exclusively on his role in Vilna, with no time to assist elsewhere. But this is not the case. When French rabbis instituted faulty halachic procedures regarding marriage and divorce, R. Chaim Ozer was at the helm of a collaborated effort on the part of the leading Eastern European rabbis to expose the colossal distortion and demand a retraction.[8] In this context, R. Chaim Ozer wrote,

Do not be surprised that foreign rabbis are intervening in halachic decisions in France, for our torah is not restricted by space.[9] Additionally… it is our opinion… that a woman who marries [under these circumstances]… [thus] her children are illegitimate and it is forbidden for others to marry them. As such, doesn’t this matter affect the entire nation?![10]

Still more political friction is uncovered through accounts of R. Chaim Ozer’s fiery disputes with R. Yosef Shaposhnik of London.[11] In 1928, Shaposhnik, self-declared “chief rabbi of the world,” published a pamphlet announcing his plans and methods for freeing agunos worldwide. The methods were halachically unfounded. Called upon by London’s R. Shmuel Yitzchak Hillman, R. Chaim Ozer led a fierce attack against Shaposhnik’s decisions, authority, and even his mental capacity.[12]

Later chapters are replete with further examples of R. Chaim Ozer’s political tact as he deftly steers the global Jewish community through the obstacle course of the 20^th century. The detailed account of R. Chaim Ozer’s intimate and devoted involvement in supporting the settlement of Israel and its rabbinate will be of particular interest to the reader.[13]

4. THE RABBINICAL CONFERENCES OF 1909-1910

With no embellishment and limited elaboration, six of the final seven chapters invite the reader into the world of the pre-Agudas Yisroel rabbinate struggling to unify in guiding the public on critical issues. Kamenetsky’s work is chronological, so this first volume does not discuss the founding of Agudas Yisroel in Kattowitz in 1912. However, these chapters discuss the seeds of the organization.

R. Chaim Ozer emerges as the founder and leader of these endeavors, and in studying his correspondences, one is welcomed into the mind and heart of the protagonist in a surprisingly intimate fashion.[14] Descriptive newspaper reports and detailed rabbinic correspondences unveil shockingly comprehensive accounts of the formation of K’nesses Yisroel – the forerunner of Agudas Yisroel – starting in 1908, as well as the rabbinical conferences in Vilna and Bad Homburg in 1909 and St. Petersburg in 1910. Kamenetsky allows the reader to feel as though he is sitting in on the events, meeting the characters, experiencing the drama, and navigating the politics.

One example of the heated nature of the conference in St. Petersburg is the reaction to the position of R. Shalom Dovber Schneerson of Lubavitch (herein Rasha”b) regarding who is eligible to be registered as a Jew in the communal records.[15] He was of the opinion that children who were uncircumcised due to the parents’ recalcitrance should not be registered as Jews. The Yiddish newspaper, Haynt (21 Adar Beis, 5670) reported this and more of Rasha”b’s inflammatory remarks.

Due to the sharp objection… to the rebbe of Lubavitch’s statements that one who does not wear tefillin is not considered a Jew, and along with this, the decision on the part of the conference to exclude uncircumcised children from the records, I felt it necessary to turn to some of the greatest rabbinic participants to hear their halachic opinion on this burning question…[16]

The pushback to these assertions was fierce and the arguments were impassioned. In further viewing reports of the intense discussions as to which Jews are eligible for higher statuses and positions within the community, the reader is drawn into fundamental, heartfelt dialogue about the core definition of a Jew.[17]

5. R. CHAIM SOLOVEITCHIK: LEGENDS CONFIRMED

Throughout the book, we are brought into R. Chaim Ozer’s personal world as he balances his roles as decisor, teacher, and leader. But Kamenetsky exposes us to the protagonist’s social and professional circles, as well. In providing capsule biographies for many of the characters mentioned throughout the book, the author introduces us to significant, albeit lesser known, rabbinic personalities, providing background for the letters and articles from which he draws.[18]

One unforeseen benefit of Kamenetsky’s approach is the unveiling of the persona of R. Chaim Soloveitchik as perceived by his colleagues. Stories – factual, apocryphal, and everything in between – about R. Chaim’s legendary genius, benevolence, and sagacity abound. Many have been published, still more have been orally transmitted. It is fascinating to see the aforementioned stories and still other traits be corroborated and come to life through firsthand accounts recorded in this book.

R. Chaim’s position as one of the most respected rabbinic figures in Europe is revealed time and again. In introducing the concept of what eventually became Agudas Yisroel, R. Chaim Ozer heavily stresses R. Chaim’s involvement, noting that his greatness and dominance will surely draw other colleagues to join the movement.[19] In a letter encouraging Rasha”b to join, R. Yitzchak Isaac Rabinowitz points to R. Chaim as one of the three most important, influential contemporary rabbinic figures.[20] When chief rabbi of Jerusalem, R. Shmuel Salant’s assistant, R. Eliyahu David Rabinowitz-Teomim predeceased him, the former desperately pushed R. Chaim to assume the position immediately.[21] In a letter from R. Yehuda Leib Frank to his son, R. Tzvi Pesach Frank, the writer makes the astonishing claim that the Hasidim of Jerusalem will agree to no Lithuanian rabbinic leader except for R. Chaim![22]

In one pointed display of his uniqueness, R. Rabinowitz writes that R. Chaim is unlike all other Russian rabbis in that there is “nothing in his world other than torah.” “Even the greatness of millionaires like Rothschild can not affect him even slightly.”[23] About R. Chaim, Rasha”b writes, “he literally became sick from aggravation, being that he is truly G-d-fearing.”[24] These lines aptly portray R. Chaim’s confidence and immovability and capture his intense, unyielding yiras shamayim.

It is well known that, all his greatness notwithstanding, R. Chaim was exceedingly humble. R. Yaakov Ha-levi Lifschitz corroborates this in a letter to R. Rabinowitz in which he describes R. Chaim’s aversion to hubris in the following terms: “The Gaon R. Chaim is as far from pride and self-praise as we are far from eating treifos (i.e. non-Kosher meat).”[25]

It is no wonder that the newspapers would eventually describe R. Chaim, along with one other rabbi, as the “living spirit” of the rabbinical gatherings.[26] Generally, he would listen quietly as the animated discussions carried on, waiting until the arguments subsided to succinctly summarize the points and offer a brilliant assessment and decision.[27] Often, his opinion was accepted.[28]

These commonly held truths about R. Chaim’s unique genius and character are compellingly corroborated at various junctures. The author provides important insight and perspective by bearing these facts out through presenting firsthand accounts of contemporaries.

6. OF HISTORY, NOT STORY

Kamenetsky is allergic to mythology. To be clear, he displays no disdain for tradition and no proclivity for sniffing out and destroying hagiographical accounts.[29] Balanced by genuine reverence, Kamenetsky’s commitment to intellectual honesty and academic rigor leads him to disprove baseless stories through revealing their inconsistencies with the primary sources.[30] He has a particular penchant for noting calendric contradictions which dispel the accuracy of popular tales.[31]

In the penultimate chapter, Kamenetsky recounts the classic tale of the meeting between R. Yisrael Meir Kagan (the Chafetz Chaim) and R. Meir Simcha Ha-kohen of Dvinsk at the 1910 rabbinical conference in St. Petersburg.[32] At the behest of R. Chaim Soloveitchik, the Chafetz Chaim visited the convention to reinforce the minority’s opposition to a requirement for rabbis to learn the Russian language. R. Meir Simcha – along with R. David Friedman of Karlin, R. Chaim Ozer, R. Yitzchak Yaakov Rabinowitz of Ponovizh, and the majority of those present – asserted, however, that knowledge of the national language would ultimately strengthen the orthodox hold on the rabbinate. Kamenetsky quotes R. M.M. Yoshor’s account of the following exchange.

… [The Chafetz Chaim] traveled to visit the Gaon [R. Meir Simcha] of Dvinsk in his hotel. As the Chafetz Chaim began to explain his reasoning for coming, R. Meir Simcha lightheartedly remarked: “Don’t fret. The torah will remain torah and the rabbis will remain rabbis.” And, in relying upon the letter [of support] from R. David of Karlin, he said, “You should not contend with the opinion of the eldest of the Geonim. Being that you do not serve in the rabbinate and you live in a small town, you are not expert in the ways of the world and its demands.”

Unmoved, the Chafetz Chaim calmly asked [R. Meir Simcha] if he too leads a Yeshiva, noting that only someone who is in close contact with a Yeshiva is capable of presciently sensing the impending danger [in this decision].

So as to avoid a quarrel, R. Meir Simcha bolted out of the room (this was his way) … On the way [home], the Chafetz Chaim remarked: “I am impressed by R. Meir Simcha’s refined character…”

Yoshor also recounts that R. Meir Simcha quipped,

“This small Jew from a small town makes more noise across the world with his simple words than the biggest rabbis from the biggest towns with their depth and sharpness.”[33]

This meeting and its narrative is preserved in many scholarly and other works, with slight but critical tweaks to the words, tones, and cadences of the parties involved.[34] Tradition has it that the Chafetz Chaim – who rarely cites contemporaries by name – relays the opinion of R. Meir Simcha in Beur Halacha (585, s.v. v’tov l’tkoah b’yad yemin) in an attempt to show the world that he bears no grudge against his colleague, their squabble notwithstanding.[35]

While this story has all the desired trappings of conflict and resolution, Kamenetsky declares that “anyone with eyes” will notice that the ending is patently false. The alleged meeting between these two rabbis occurred in 1910. The volume of Mishnah Berurah in which this paragraph appears was published sometime between 1896 and 1899, more than ten years prior to their contentious encounter![36] Of course, this does not call the veracity of the crux of the tale into question. The intellectually honest student of history must sift through the layers of a story until what remains is only the truth.[37]

In one instance, Kamenetsky disproves Ahron Sorosky’s claim that R. Avraham Bornstein of Socatchov (the Avnei Nezer) attended the 1909 conference in Vilna.[38] Although Sorosky describes the rebbe’s journey and his meetings with R. David of Karlin, the Chafetz Chaim, and R. Chaim Soloveitchik, Kamenetsky claims they are all fantasy which never occurred. R. Bornstein was invited to the conference, but he did not end up joining. Kamenetsky explains that Sorosky confused this conference with another one in Warsaw in which a rebbe from Socatchov – either R. Avraham or his son R. Shmuel (the Shem M’shmuel) did participate. He takes this opportunity to remind the reader to “never rely on any information without cross-checking other sources.”

In yet a third example, the author uses creative resources to disprove a rumored event. R. Yosef Yitzchak Schneerson (Rayat”z), son and successor of Rasha”b, reports yet another rabbinic gathering which occurred in Vilna in 1905.[39] He claims that R. David Tevele Katzenellenbogen presided over this conference which was attended by R. David of Karlin, R. Chaim Soloveitchik, and Rasha”b. Rayat”z relays his father’s call for only ordaining young rabbis who display impeccable yiras shamayim. Allegedly, R. Chaim then penned a letter to R. Chaim Ozer, informing him of this decision to only ordain such rabbinic candidates.

Kamenetsky disputes this, declaring that such an event was simply an imagined imitation of the 1909 conference in which the aforementioned rabbis participated.[40] Aside from the nonexistence of corroborating sources, the author highlights the glaring peculiarity that a rabbinical conference occurred in Vilna in 1905 and yet R. Chaim Ozer had to be informed through a letter. Furthermore, Kamenetsky notes that Rasha”b’s passport is still extant, displaying all his travels, and there is no such trip to Vilna in 1905 signified!

7. MEGALEH TEFACH, MECHASEH T’FACHAYIM

In some cases, Kamenetsky leaves us on the edge of our seat, wishing he would disclose additional sources or offer his insightful commentary. One such case is his passing reference to the well-known tale of R. Chaim Ozer’s alleged broken engagement. Legend has it that a young R. Chaim Ozer became engaged to the daughter of R. Eliyahu Feinstein of Pruzhin. For reasons unknown, the wedding was called off.[41] The most ambitious versions of this story append a sensational postscript. Years later, R. Chaim Ozer’s only daughter, Malka, fell fatally ill with polio. With no hope of medical salvation, the desperate father sent a message to the Chafetz Chaim, requesting that he pray for the girl’s recovery. Purportedly, the Chafetz Chaim refused to offer any hope, attributing his reluctance to the fact that R. Chaim Ozer had broken an engagement in his youth.

Twice, Kamenetsky references this story. Twice, he rejects it as unfounded.[42] Of course, the intellectually honest student of history approaches such a staggering, phenomenal story with cautious skepticism. However, being that the legend is entrenched in the Krakowsky and Soloveitchik family traditions and widely accepted, one hopes that the author will provide his reasons for disbelief. Sensing our excitement, Kamenetsky asserts his claim that this story exists “only in the imagination of the maskilic authors” who invented it, “but there is no space here to elaborate.”

The author teases us in other instances as well. In his description of the Rameilles Yeshiva, Kamenetsky discusses R. Shlomo Heiman’s role as maggid shiur.[43] In 1927, R. Chaim Ozer brought R. Heiman to teach in the yeshiva in Vilna, raising the institution to new heights.[44] In the summer of 1934, however, Mesivta Torah V’Daas recruited R. Heiman to join their staff. Much to the dismay of R. Chaim Ozer, R. Heiman accepted the offer and left for America.[45] While Kamenetsky cites R. Chaim Ozer’s letters expressing his feelings during this period, he adds,

Indeed, in a different letter, dated 8 Adar 1937, Rabeinu [Chaim Ozer] partially reveals (lit. – reveals one tefach while concealing two tefachim) the reason for [R. Shlomo Heiman’s] departure.[46]

Kamenetsky proffers that this mysterious reason is “connected to R. Heiman’s role in the Yeshiva” and announces that he has the letter in his possession, but stops short of sharing the information with us. As frustrating as it may be, the reader senses and respects that the author protects the information out of great reverence for the parties involved.[47]

8. HISTORY AS OUR STORY

In his approbation to R. Yehuda Ha-levi Lifschitz’s Dor Yesharim, R. Chaim Ozer writes the following about the study of Jewish history.

Historically, gedolei torah never devoted their minds to delving into Jewish history or even to write books about Jewish sages of past generations. The words of our ancient and later rabbis are alive and maintained in the mouths of those who learn torah. Every study hall is brimming with rabbis and their students studying a living torah as if the words were taught that day. There is no need to memorialize tzadikim, as their words are their legacy.

However, since the decline of Judaism in Europe during the time of the Reform… there is no torah and there is no fear of G-d. As such, the remaining authors devoted themselves to memorialize the great figures and occurrences of past generations. Some of them intended to endear the wisdom of Israel and its gedolim to this generation. If they won’t receive this through knowledge, recognition, and vision (i.e. through learning torah), [at least] they should receive it through hearing stories – that they had outstanding ancestors through which they claim honor.[48]

In this first volume, R. Kamenetsky fulfills R. Chaim Ozer’s charge.[49] In drawing exclusively from firsthand accounts, he presents a compelling and exciting perspective on the life and leadership of R. Chaim Ozer as well as his rabbinic milieu. He simultaneously wears the hats of both historian and novelist, telling us what happened and showing us how it felt. Most importantly, he reminds us of our great ancestors and rich history to which we strive endlessly to connect.

*Thank you to my good friends, R. Jacob Sasson and R. Dovid Bashevkin for their encouragement and involvement. Special thanks to R. Eliezer Brodt for his willingness and efforts to publish this review.