The Recently Published Photographs of Rav Yisrael Salanter: Real or Imaginary?
The Recently Published Photographs of Rav Yisrael Salanter: Real or Imaginary?
By Shnayer Leiman
As early as 2006, and continuing through 2022, a flurry of photographs, purporting to bear the likeness of Rav Yisrael Salanter, have either appeared in print or have been posted on the Internet (see below, section II). While the publication of these photos certainly attests to his abiding influence well into the 21st century, their authenticity seems less than certain, and demands investigation. At the very least, one wonders why the likeness of a world renowned rabbi, who died in 1883, did not come to light until almost 125 years after his death![1]
I. The Early Evidence for What R. Yisrael Salanter Looked Like.
A proper discussion of what R. Yisrael actually looked like must begin with an examination of the testimony of his contemporaries who interacted with him and knew him best. The Torah teaches us (at Dt.19:15) that a matter can be established by two or three witnesses, so we shall present below the testimony of three witnesses who knew R. Yisrael personally.[2]
1. In 1899, Emil Benjamin, published the first biography of Rav Yisrael Salanter.[3] At the time, Benjamin served as a teacher of Jewish religion in Memel, Prussia, a port city on the Baltic Sea with some 1000 Jews (today: Kleipeda in Lithuania). Benjamin, a native of Memel, was a disciple of R. Zvi Hirsh Plato (1822-1910) who was a son-in law of R. Samson Raphael Hirsch. R. Plato served as Rav of the separatist Orthodox community of Cologne, and head of its Teacher’s Seminary, where Benjamin was trained as a teacher. Benjamin was a young man between 1857 and 1878, the very years that R. Yisrael Salanter spent many a year in Memel, which served as a base of operations for his various educational activities in Lithuania, Prussia, Germany, and France. R. Yisrael invited Benjamin to serve as his aid during a significant portion of those years, and Benjamin wisely accepted the invitation. Intimately involved in R. Yisrael’s daily affairs, Benjamin was in a unique position to record for posterity what it was like to be in his presence. Benjamin wrote:[4]
Rabbi Lipkin was of medium height, seemingly strong but lean in stature, and of ordinary build. His outward appearance immediately revealed a man of unusual significance. The broad forehead, the interesting character reflected by the shape of his head, the sharp look, all reflected the great thinker that he was. His countenance was almost always flush red, probably due to the struggle between body and spirit within him. Often he was lost in thought, and he seemed to forget everything around him, and appeared to be talking to himself. In spite of his deep seriousness, his conversation was often spiced with a pleasant sense of humor and whimsical thoughts…Curiously, this humble and unselfish man never consented to allow the features of his face to be painted by the artist’s brush and, thus, to be preserved for posterity. [Italics mine, sl]
2. Yaakov Mark (1856-1929) was a graduate of the Telz Yeshiva (in Telshe, Lithuania) who devoted a good portion of his life to training Jews (in a variety of languages) to master bookkeeping, so that they could gain and hold jobs in the various countries where they would ultimately find themselves.[5] He also devoted his later years to making literary contributions to Hebrew and Yiddish periodical literature. His only book, entitledגדולים פון אונזער צייט (New York, 1927),[6] is devoted to biographies of the key persons that he knew personally, such as R. Hayyim Soloveichik, the Malbim, and R. Yisrael Salanter. His opening line regarding R. Yisrael Salanter reads: “In my younger years, I often had the privilege of meeting with R. Yisrael. I heard his public lectures, his private lectures, and had the opportunity to observe him at close range.” In his book, he writes:[7]
All who encountered him when walking in the streets, whether Jew or Gentile, greeted him courteously. Even in the most crowded street of Berlin it was rare that a passerby would not stop to behold the great thinker, who used to wander about while engrossed in deep thought. All were impressed by his stately figure, his especially handsome beard, and his particularly character-full head with its unusually wide forehead, his red-white face, his blue eyes, with his sharp, yet good-natured look. This, despite the fact that he never wore official rabbinic garb but, rather, simple lay dress, with an ordinary hat on his head – not particularly elegant – but always clean and tidy. How sad that no photograph of him exists! It was simply impossible to get him to agree to sit for a painting or a photograph. [Italics mine, sl]
3. David Sidersky (circa 1858-1943), a grandson of R. Yisrael Salanter who edited אמרי בינה (Warsaw, 1878), the first ספר by R. Yisrael that was printed during his lifetime and that listed his name as the author, also published a biography of his grandfather in 1936-7.[8] Sidersky wrote as follows:[9]
R. Yisrael, under no circumstances, allowed himself to be photographed. Indeed, not a trace of his image exists. [Italics mine, sl] This, however, is what he looked like: he was of medium height, handsome, with glowing face. He had a full beard, with curls surrounding its edges. He spoke pleasantly, and always greeted everyone warmly.
If one reads the full biographical accounts of R. Yisrael Salanter by the three witnesses listed above, it becomes quite obvious that these are three independent accounts. Each records significant material about R. Yisrael Salanter that does not appear in the other accounts.[10] But there can be no question that Mark was influenced by Benjamin’s account, and that Sidersky was influenced by both Benjamin and Mark. The literary influence of the earlier accounts on the later accounts is obvious, even in the snippets translated above. Nonetheless, notice that only Benjamin mentions R. Yisrael’s sense of humor; only Mark refers to R. Yisrael’s blue eyes; and only Sidersky notes the curls that surrounded the edge of R. Yisrael’s full beard.
II. What Might R. Yisrael Salanter Not Have Looked Like?[11]
1. In 2006-2008, R. Shlomo Lorincz – a political leader of Agudat Yisrael during 1951-1984 and a חבר כנסת – published his classic work במחיצתם של גדולי התורה. In vol. 2, p. 14,[12] there appeared a striking photograph, with the name רבי ישראל סלנטר under it.
The photo appears to be that of a young R. Yisrael Salanter, perhaps 35- 45 years old. If so, the photo would have been taken between 1845 and 1855, at a time when the camera was mostly unknown and unavailable to the general public in Eastern Europe. One need not guess about the true identity of the person photographed. It is R. Yitzchak Lipkin (d. 1903), a son of R. Yisrael Salanter. Rav and Darshan, he was a distinguished תלמיד חכם who held several rabbinic posts in Lithuania before settling in Eretz Yisrael, where he died in his early 60’s.[13] Three photographs of him have been preserved by the Lipkin family. Aside from the early photo published by Lorincz, see below for two photos from a later period in his life:[14]
All that needs to concern us here is that R. Yitzchak Lipkin was R. Yisrael Salanter’s son, and not R. Yisrael Salanter himself. The photograph is a real picture of R. Yitzchak Lipkin, and an imaginary one of R. Yisrael Salanter. Not surprisingly, in later editions of במחיצתם של גדולי התורה , the misidentified photo was pulled. Thus, vol. 2, p. 14 now looks like this:[15]
2. On February 2, 2011, Jewish Currents magazine published the following tribute to R. Israel Salanter on his yahrzeit:
Not an ardent reader of Jewish Currents magazine (described by Wikipedia as a “a progressive, secular Jewish quarterly magazine and news site whose content reflects the politics of the Jewish left), I did not see this when it first appeared in print. It was brought to my attention later in 2011 by an East European Jewish historian about to publish an essay on R. Yisrael Salanter. She saw the tribute – and its photograph — on the Internet and was considering adding the photograph to her essay. She expressed surprise, since she had never seen a photograph of R. Yisrael Salanter. I immediately sent the following brief note to Jewish Currents magazine:
Thanks for remembering R. Israel Salanter on the day he died in 1883. Lest anyone be misled by the appended photograph, it clearly is a twentieth century photograph of someone other than R. Israel Salanter. In fact, it is a photograph of a Rumanian born rabbi (not a Litvak), Jacob Shachter, who was born after Salanter died. Shachter served with distinction as a rabbi in Manchester, England, then as rabbi in Belfast, Ireland. He died in Jerusalem in 1971.
Of course, I informed the East European scholar to cease and desist. Here I’ll add a bit more about Rabbi Shachter. He was a prolific author, whose publications included two very important works: a) A kind of Torah Shelemah on the Book of Proverbs, which gathers together all of Talmudic Commentary (Bavli and Yerushalmi) on the verses of Proverbs. It is entitled: ספר משלי בדברי חז“ל עם ביאור דברי יעקב (Jerusalem, 1963 and later editions), and b) The Student’s Guide Through the Talmud by Z. H. Chajes, translated, edited, and critically annotated by Jacob Shachter (London, 1952 and later editions). For our purposes, we need only to look at the title pages and frontispieces of two of his other publications, one in Hebrew and one on English: דברים לדוד (Jerusalem, 1966) and Ingathering: Collected Papers, Essays and Addresses (Jerusalem, 1966):
Clearly, the Shachter photo cannot pass for what R. Yisrael Salanter looked like. Even if we couldn’t identify the Shachter photo, a simple comparison of the beard in the photo with R. Yisrael Salanter’s beard as described by the testimony of eyewitnesses who knew him (“full beard, with curls surrounding its edges”) would have sufficed to disqualify the photo as a candidate for the actual likeness of R. Yisrael Salanter. In sum, the photograph is a real picture of R. Jacob Shachter, and an imaginary one of R. Yisrael Salanter.
3. On January 22, 2022, a YWN [Yeshiva World News] posting opened with a large imaginary photograph of R. Yisrael Salanter. It was, in fact, once again a photo of R. Jacob Shachter. To the credit of YWN, as soon as they were informed of the error the photograph was removed and replaced with a scan of the title page of R. Yitzchak Blaser’s classic anthology of R. Yisrael Salanter’s teaching, אור ישראל (Vilna, 1900).
4. In March of 2022, Rabbi Berel Wein’s Struggles, Challenges, and Tradition (Shaar Press) appeared in print. It is a magnificently produced volume, filled with vintage Rabbi Berel Wein wisdom. Alas, on p. 129 R. Jacob Shachter appears once again as R. Yisrael Salanter. One suspects that the culprit was an editorial assistant in charge of locating photos for the volume. Hopefully, the error will be corrected in the Second Impression.
We have listed 4 samples of misrepresentation of R. Yisrael Salanter. There are many more.[16] All one has to do is Google “Rabbi Israel Salanter.” One will see immediately many of the fake news photographs of R. Yisrael Salanter. And if you click on each one of the fakes, names like JewishHistory.org and Torah-Box.net will turn up. But it is neither history nor Torah, it is fake news. Sadly, once fake news is posted on the Internet, it multiplies even more rapidly than the Jews did in ancient Egypt. The Internet can be likened to the kind of sinner the Rabbis spoke about in b. Yoma 86b: כיון שעבר אדם עבירה ושנה בה…נעשו לו כהיתר “Once a person sins, and repeats the sin, he considers it permissible.” Indeed, once fake news is posted on the Internet, it is not merely considered possible news, it almost immediately becomes authoritative news. The only remedy, if there is one, is to never post in haste, and to post only after much review, including review by others. Moreover, any and all errors need to be corrected as quickly as possible on the very site where the posting first appeared.
Notes:
[1] None of the authors (listed below in section II) who posted photographs of R. Yisrael Salanter took the trouble to source, or verify the authenticity of, the photographs they posted. Methodologically, it is essential that any materials, whether manuscripts or photographs, published some 100 or more years after the death of the person they are ascribed to, or identified with, be verified. This is especially the case when a plethora of historical biographies and scholarly studies already exist on the key person involved – as is the case regarding R. Yisrael Salanter – and the existence of the posted photographs has eluded all of them. For the basic bibliography on R. Yisrael Salanter (through 1993), see Immanuel Etkes, Rabbi Israel Salanter and the Mussar Movement (Philadelphia, 1993), pp. 373-379; and Hillel Goldberg, Israel Salanter: Text, Structure, Idea (New York, 1982), pp. 309-329. Much more of significance has been published since then (e.g., ספר הזכרון קדוש ישראל (Bnei Brak. 2003); Hayyim Yitzchak Lipkin, ed., תורת רבי ישראל מסלנט (Jerusalem, 2003); and קדוש ישראל (Bnei Brak, 2014).
[2] Many other witnesses could have been adduced. See, for example, R. Baruch Epstein, מקור ברוך (Vilna, 1928), vol. 4, pp. 1800-1804, for a vivid account of a chance encounter with R. Yisrael Salanter in Vilna, 1879. Our purpose here is not to overwhelm the reader with sources. Rather, it is to gather the most persuasive sources, and not more than necessary.
[3] Rabbi Jsrael Lipkin Salant: Sein Leben und Wirken (Berlin, 1899).
[4] Op. cit., pp. 34-35. The German original reads: “Rabbi Lipkin war von mittelhoher, ziemlich kräftiger aber hagerer Natur und von regelmässigem Körperbau. Schon seine äussere Erscheinung liess sogleich einen Mann von ungewöhnlicher Bedeutung erkennen. Die mächtige Stirn, der interessante Charakter- kopf, der scharfe Blick verrieten den grossen Denker. Sein Antlitz war fast beständig gerötet, wohl infolge des aufgehobenen Gleichgewichts zwischen Körper und Geist. Oft war er derart in Gedanken versunken, dass er alles um sich herum zu vergessen schien und im Alleingespräch mit sich selber beschäftig war… Merkwürdiger Weise hat dieser bescheidene und selbstlose Mann niemals seine Einwilligung dazu gegeben, dass die Züge seines Antlitzes durch den Pinsel eines Malers nachgeahmt und der Nachwelt erhalten würden.”
[5] See Yaakov Mark’s entry in לעקסיקאן פון דער נייער יידישער ליטעראטור (New York, 1963), vol. 5, column 514.
[6] A much abridged, and freely translated, Hebrew version of Mark’s גדולים פון אונזער צייט appeared under the title במחיצתם של גדולי הדור (Jerusalem, 1958). An accurate English translation of the original Yiddish volume would make a significant contribution to Jewish scholarship and culture.
[7] גדולים פון אונזער צייט, pp. 88-89. The Yiddish original reads:
אלע וועלכע פלעגען איהם באגעגענען אויפ‘ן גאס, סיי אידען סיי גוים, האבען איהם
העפליכסט באגריסט. זאגאר אין די לעבהאפטסטע גאסן פון בערלין פלעגט זעלטען–
ווער איהם גלייכגילטיג פארבייגעהן און זיך ניט אפשטעלען באוואונדערן דעם
גרויסען דענקער, וואס פלעגט שטענדיג ארומגעהן פארזונקען אין געדאנקען
אימפאנירט האט אלעמען זיין שטאטליכע פיגור, זיין וואנדערבאר–שעהנעם הדרת
פנים, זיין אינטערעסאנטער כאראקטער–קאפ מיט‘ן גוואלדיגען ברייטען שטערן און
.וויס–רויטליכען פנים, זיינע בלויע אויגען מיט‘ן שארפען גוטמוטהיגען בליק
,טראצדעם וואס ער איז קיינמאל ניט געגאנגען אין אויפפאלענדע רבני‘שע קליידער
נאר אין פשוט‘ע בעל–הבית‘ישע, מיט א געוועהנליכער היטעל אויפ‘ן קאפ און אויך
,ניט באזונדערס עלעגאנט, נאר שטענדיג געווען ריין און זויבער. א גרויסער שאדען
וואס פון איהם איז קיין שום בילד ניט נאכגעבליבען. מען האט בשום–אופן ביי איהם
.ניט געקענט פועל‘ן זיך צו לאזען מאלען אדער פאטאגראפירען
[8] David Sidersky, ר‘ ישראל סאלאנטר ז“ל: תולדות חייו ופעולותיו“, היהודי (1936-7) 2:4,” pp. 57-60; 2:5, pp. 81-84; 2:6, pp. 112-114; 2:8, pp. 153-155.
[9] היהודי (1937) 2:8, p. 155. The Hebrew original reads:
.ר‘ ישראל לא רצה בשום אופן להצטלם ולא נשאר שום זכרון מדמות דיוקנו
וזה תבניתו: קומה בינונית, יפה תואר עם פנים מאירים, זקנו מגודל וקוצותיו
.תלתלים, שיחתו היתה בנעימות והיה מקבל תמיד את כל אדם בסבר פנים יפות
[10] Most notably, Sidersky’s account is the only one (of the three accounts) that lists the names of R. Yisrael’s (and his wife Esther’s) six children (four sons and two daughters): Malkah Hindah, Shmuel, Aryeh Leib, Hodah Libah, Yitzchak, and Yom Tov Lipman.
[11] The formulation of the question is a playful echo of the title of the essay by Shimon Steinmetz entitled “What Might R. Yisrael Salanter Have Looked Like?,” On the Main Line, March 2, 2010. That essay was part II of his previous essay entitled “What Did R. Yisrael Salanter Look Like?,” On the Main Line, March 23, 2006. Both essays are must reading for this topic.
[12] במחיצתם של גדולי התורה (Jerusalem, 2006-8), 2 vols.
[13] For important writings by, and about, R. Yitzchak Lipkin, see R. Hayyim Yehoshua Kosovsky, ed., חוט המשולש (Jerusalem, 1904); R. Yitzchak Lipkin, לוחות אבנים (Jerusalem, 1978); and “רשימות רבי יצחק ליפקין בן רבינו” in ספר הזכרון קדוש ישראל (Bnei Brak, 2003), pp. 97-100.
[14] Cf. the Steinmetz essays cited above, n. 11.
[15] במחיצתם של גדולי התורה (Jerusalem, 2010), fifth edition, vol . 2, p. 14.
[16] On September 24, 2020, an essay was posted on the Internet entitled “Eating by Example on Yom Kippur, an Epidemic Story.” It revisited the story of R. Yisrael Salanter’s response to the cholera epidemic in Vilna in 1848. Once again, a photo of Rabbi Jacob Shachter was prominently displayed as the likeness of R. Yisrael Salanter.