In a previous post at the Seforim blog, Prof. Elliott Horowitz of Bar Ilan University and co-editor of Jewish Quarterly Review, described Isaiah Berlin on Meir Berlin (Bar-Ilan) and Saul Lieberman [see here].  This is his fourth contribution to the Seforim blog. We hope that you enjoy.

     Well before the outbreak of World War II the Nazi regime in Germany came to be associated by many Jews with Israel’s ancient arch-enemy, Amalek. Perhaps the first to do so was the noted historian Simon Dubnow who in a 1935 (Hebrew) letter from Riga to his disciple Simon Rawidowicz bemoaned the recently promulgated Nuremberg Laws, and then prophetically exclaimed “We are at war with Amalek!” During that same decade some ultra-Orthodox European rabbis were using the epithet of “Amalek” with reference to their more secular coreligionists who adhered to such modern ideologies as Communism or Zionism. This was true, for example, of the great Talmudist R. Elhanan Wasserman, one of the leaders of Agudat Yisrael, who like Dubnow was to meet his death in 1941 at the hands of the Nazis. Wasserman, who had studied in Volozhin and Telz before joining the kollel of the Hafetz Hayyim (R. Israel Meir Ha-Kohen, 1838-1933), cited the latter’s confident opinion that the Soviet Jewish communists (known as the Yevsektzia) were “descendants of Amalek.” Ironically, his even more ultra-Orthodox Hungarian contemporary R. Hayyim Elazar Spira of Munkacz (1872-1937) included among the ranks of modern Amalekites not only the Zionists, but also the members and leadership of Agudat Yisrael.[1]  In September of 1941 Joseph Hertz, the Chief Rabbi of (what was then still) the British Empire, delivered a thundering sermon at a public “intercession service” held on the ruins of London’s Great Synagogue, which had just been destroyed by German bombs. Drawing upon the previous week’s scriptural reading from Deuteronomy 25, which is also the “additional” reading for Shabbat Zakhor, Hertz referred to Nazi Germany as “Amalek’s latest spiritual descendant; he fears not God; he closes the gates of mercy on those who cannot resist his might.” The Chief Rabbi stressed that God’s war with Amalek was not to be left in divine hands, but was to be “carried out by…men and nations filled with an endless loathing of Amalek and all his works and ways.” He also praised those Jews who had shown support for “our beloved country in her struggle to blot out the memory of Amalek from under the heavens of the Lord.”[2]  Hertz, who had studied at New York’s City College (where he received a gold medal for English composition) before attending the Jewish Theological Seminary of America (of which he was the first rabbinical graduate), was not the first British clergyman to portray the Germans as contemporary Amalekites. Early in October of 1939, shortly after his arrival in Jerusalem to serve as chaplain of St. Andrew’s Scottish Church (and a month after Germany’s invasion of Poland), Dr. Norman Maclean chose as the text for his Sunday sermon the account (in Exodus 17) of Amalek’s attack at Rephidim. The prayer by Moses on the adjacent hill-top, asserted Maclean (1869-1952), who had earlier served as minister of St. Cuthbert’s Church in Edinburgh, “described our duty in the grim conflict now being waged.” Then as now “the nations which abolished God or reduced Him to a tribal deity confronted the nations that held fast to the faith of their fathers.” In the balance, both at Rephidim and in the present, lay nothing less than “the fate of the world’s soul.”[3]  The connection between the world’s soul and the Jewish people had concerned Rev. Maclean (to whom I hope to return in a future post) well before his arrival in Jerusalem, which he first visited in 1934. During the First World War, while still serving at St. Cuthbert’s he contributed a foreword to Leon Levison’s The Jew in History (1916) which opened with the words: “The world owes its soul to the Jews.” In consonance with that position Maclean shared the hope of Levison, his Safed-born brother in Christ,[4] that the war’s end “may be the restoration of the Jews to Palestine,” which Maclean saw as “the only lasting reparation that Christendom can make for centuries of wrong,” adding that “it was a disgrace that the holy places of Christianity should be in the hands of Mohammedans.”  Not surprisingly, Rev. Maclean, whose views were not quite in consonance with those of Britain’s Mandatory representatives, did not last very long at St. Andrews in Jerusalem. Early in January of 1941 the Palestine Post laconically reported that “Dr. Norman Maclean and the Hon. Mrs. Maclean are planning to return to Britain shortly.” Several months later he completed his tenth book, His Terrible Swift Sword: On the Problem of Jewish Immigration to Palestine (1942), which he had begun writing “on the summit of one of the hills of Judah looking down on Ain Karem,” but completed in Portree on the Island of Skye. As the Palestine Post reported, it was prohibited for importation into Palestine by the High Commissioner (Harold MacMichael) who may not have approved of such passages as: “Nine months after we declared war on Hitlerism, victims of Hitlerism are still in Athlit (p. 16).” Shortly after the book’s publication Maclean spoke at an event sponsored by the Jewish National Fund at London’s Dorchester hotel.[5]  At that event he may well have met Chief Rabbi Hertz, who was a fervent Zionist – a position of which not all prominent British Jews then approved. Had Maclean crossed the ocean to visit New York City he could, of course, have met many rabbis who shared his criticisms of British immigration policy, including Israel Levinthal of the Brooklyn Jewish Center. The Vilna-born and Columbia-educated Levinthal, like many of his coreligionists and fellow clergymen on both sides of the Atlantic, saw Hitler as a modern-day Haman and the Nazis as Amalekites, but by 1947 he was also willing to add others to the list. In a sermon delivered on Shabbat Zakhor of that year (and later published in his collection Judaism Speaks to the Modern World) he asserted that the British, who earlier “pretended to be friends of Jewish Palestine” now “suddenly reveal themselves as the modern Amalek,” and that Ernest Bevin, the Labour government’s foreign secretary, “is just like Haman himself.”[6]  It is unlikely that such ardent religious Zionists as Hertz and Levinthal were able to imagine that in the Jewish state they hoped and prayed for chief rabbis would emerge who would hurl the epithet of “Amalek” at fellow Jews, including members of parliament. Yet as many readers will recall, less than a decade ago R. Ovadia Yosef compared then-education minister Yossi Sarid to Haman, adding that “he is wicked and satanic and must be erased like Amalek.” Although the office of then-attorney general Elyakim Rubinstein pursued a criminal investigation on grounds of possible incitement to violence the redoubtable Rishon le-Zion was never charged. He was thus understandably less reluctant to make use of the same rabbinical WMD during the recent elections, when many Shas supporters showed signs of leaving the Sephardi Sage of Har Nof for the Russian Rage of Nokdim. At the same Saturday night live broadcast at which R. Ovadiah had in 2000 asserted that Sarid “must be erased like Amalek” he turned his rhetorical rifle to the right and aimed it at MK Avigdor Lieberman, announcing that “a vote for Lieberman was a vote for Amalek.”

R’ Orenstein, Author of the Yesuos Yaakov: The Controversy Over Publication of his Works
by R. Yosaif M. DubovickR. Y. Dubovick has published many articles on diverse topics. He is currently working on many projects including a critical edition of the Rabbenu Hananel’s commentary on Bava Kama. Additionally, he has published a critical edition of the Mahrashal on hilchot shehita and Yoreh Deah (discussed here ) and R. Dubovick is working on some of the Mahrashal’s other works. As R. Orenstein’s yarhzeit is the 25th of Av, Tuesday, Aug. 26, R. Dubovick provides the following information on this personage and his works.
Biographical Sketch of R’ Orenstein

Perhaps the crown of pre-war Polish Jewry was the city of Lvov (Lviv, Lemberg). Settled in the dawn of our history in Poland, the city was renowned as a center of learning and piety, drawing from the elite of scholarship to its helm. The mere mention of the city’s name draws to mind those Gaonim, such as R’ Yehoshua, author of Shut Pnei Yehoshua, Sefer Maginei Shlomo (grandfather of the author of the noted Pnei Yehoshua on Shas), as well as R’ Shmuel HaLevi author of Turei Zahav on Shulchan Aruch [1](son-in-law of R’ Yoel Sirkes[2] the author of Bayis Chodosh on Tur)[3]. R’ Zvi Ashkenazi (author of Chacham Tzvi, father of R’ Yaakov Emden), R’ Shlomo of Chelm, author of Merkeves haMishnah on Rambam (as well as homilies on the haftorot and a volume of responsa[4]), and R’ Chayim Hakohen Rappoport[5] all held the position of Av Beis Din and Rav of Lvov. The subject of Toldos Anshei Shem by R’ Shlomo Buber, Lvov has had its history well written and studied. R’ Buber went so far as to personally request from the Rav of Krakow, the noted historian and author, R’ Noson Chayim Dembitzer to collate his own findings; the result, a sefer of immense value to any student of history and genealogy, Klillat Yofe.[6] These seforim list prominent men of stature and renown, leaders of the kehillot, their works and ancestors, shedding valuable light on the city’s history. From the beginning of the 5th century, (1640) Lvov’s two communities [‘inner’ Lvov, and ‘outer’ Lvov] united under the leadership of one Rav. This period of grace between the communities lasted for close to two hundred years, and ended with the passing of the famed Gaon of Lvov, R’ Yaakov Meshulem Orenstein in 5599 (1839), the focus of this article. Much has been written regarding this sage, with numerous accounts detailing his biography. Klillat Yofe details his father’s position as Rav of Lvov, R’ Mordechai Zeev, who took office after R’ Shlomo of Chelm stepped down as Rav in order to embark on a journey to Eretz Israel.[7] In 5547 (1787) R’ Mordechai Zeev was taken suddenly from this world, leaving a young twelve year old Yaakov Meshulem an orphan. The youth’s best interests in mind, whilst still in the shiva period he was betrothed to the daughter of R’ Tzvi Hirsch of Yaruslav, who was financially well off and would support his son-in-law.[8] As such, the young man developed in his studies, and gained repute as a scholar of stature. His opinion was sought in many difficult matters, and elders as well as his contemporaries flocked to his doorstep in Yaruslav to discuss various issues with him. Notably, R’ Aharon Moshe Tobias of Satnin, author of Shut Toafos Reem, would spend much time conversing with R’ Yaakov Meshulem.[9] Additionally, he was friends with R’ Yehonosan Shimon Frankel, author of Etz Pri Kodesh, Lember, 1838. See his haskmah where he referrs to him as “yidid nafshe.” He was also friendly with R’ Yaakov Tzvi Yalish, author of Melo haRoim who he refers to as “hu yedidi min’noar.”
R’ Yaakov Meshulem mentions having been Rav AB”D of Zhalkov for a period, but the exact dates aren’t clear. Later, he was appointed to take his father’s seat as Rav AB”D of Lvov, and we find witness that in 5566 (1806) was already serving Lvov as its spiritual head, a position he held for over 30 years, until his passing. The hub of religious activity in Poland, R’ Yaakov’s opinion on halachic matters was sought out by the leading sages of his time. Halachic authorities such as R’ Moshe Sofer (author of Shut Chasam Sofer), and R’ Akiva Eiger, R’ Aryeh Leibish of Stanislaw (as well as with his son and successor R’ Meshulem Yissocher, author of Shut Bar Levai), as well as R’ Yaakov’s relative, R’ Chaim Halberstam of Sanz all queried him on matters of grave importance. His opinions regarding rulings issued by R’ Shlomo Kluger of Brody versus his dissenters are collected in sefer Shivas Eynayim, along with those of his son, R’ Mordechai Zeev. While himself not a member of the Chassidic camp, R’ Yaakov showed no animosity towards Chassidim and their leaders, and is purported to have met with Rebbe Yisroel Freidman of Ruzhin, as well as Rebbe Meir of Premshlyn. As the head of the most prestigious community in the area, R’ Yaakov also held the position of Nasi or president of Eretz Israel, and was responsible for the collation and distribution of all tzedakah funds earmarked for the Holy Land’s poor.[10] In addition, being financially secure, R’ Yaakov established a personal free-loan organization, a gemach. The apple of his eye, his only son R’ Mordechai Zeev was taken from him at an early age on the 17th of MarCheshvan 5597 (Oct 28, 1836). Less than three years later, R’ Yaakov passed away on the 25th day of Av, 5599 (Aug 5, 1839), and was buried next to R’ Shmuel Halevi, author of Turei Zahav. Out of respect for their venerable leader, it was agreed upon that no longer would there be one Rav heading both communities, rather a new title called ‘Rosh Bais Din’, with less authority was implemented. In the succeeding line of leaders, Lvov called R’ Yaakov’s grandson, R’ Tzvi Hirsch to take his rightful place. In turn, R’ Tzvi Hirsch’s son-n-law, R’ Aryeh Leib Broide[11] succeeded him. R’ Orenstein’s Works & the Controversy Over Their PublicationA prolific writer, R’ Yaakov is best known for his magnum opus, Yeshuos Yaakov, novella covering all four sections of the Shulchan Aruch. Published in his lifetime, R’ Yaakov is said to have danced with a copy of a second edition, stating that he is now assured that this work is considered by heaven to be ‘prophetic’ in nature.[12] He also penned chiddushim on the Torah in the order of the parshiyos, at first printed together with the chumash entitled ‘Ein Yaakov‘, and later published as a separate volume. A new edition of these chiddushim was re-typeset in 5764 (2004), with a two page biographical sketch. Throughout Yeshuos Yaakov, R’ Yaakov cites numerous times his chiddushim on Shas, Rambam as well as his teshuvos, responsa. Seemingly, these works remained in manuscript form, and over the course of the years were lost. Recently, an attempt was made to ‘reconstruct’ those chiddushim on Shas based on chiddushim and references gleaned from sefer Yeshuos Yaakov. Chiddushei Yeshuos Yaakov al Seder haShas, 7 volumes, printed by Machon leCheker Kisvei Yad – Chochmas Shlomoh, Yerushalayim, 5757-60/1997-2000. In the last months of 5666 (1906), R’ Avraham Yosef Fisher, a well-known publisher, printed R’ Yaakov’s teshuvos from manuscript, in Peterkov. According to R’ Fisher, he was given the autograph from the then Gerrer Rebbe, R’ Avraham Mordechai Alter (author of Imrei Emes) for printing. The responsa were reordered according to the Shulchan Aruch, and in the end of the sefer, a table of contents as well as a list of errata and annotation was added. For reasons not fully explained, R’ Fisher printed the book sans approbations that he claimed to have received from various leaders. He had applied to several sages for their approval, and while waiting for their response, decided to publish without them. In deference to those letters not at hand, he chose to omit those he did have, citing his desire to publish as taking precedence. This printing of the sefer was photo-mechanically reproduced in New York some forty years ago. Several months after his sefer was printed, R’ Aryeh Leib Broide, the son-in-law of R’ Yaakov’s grandson and heir, R’ Tzvi Hirsch, issued a variant title page, and introduction. Claiming that the book had been in his personal possession to date, he alone had sent it to a printer, one Shimon Neiman for publication. Seemingly, the book changed hands, R’ Fisher took possession of the printed volumes, selling them under his name, with R’ Aryeh Leib Broide receiving a mere thirty volumes. As rightful owner, R’ Aryeh Leib decried this act, and wondered how the name of the Gerrer Rebbe had been brought in to the fray. The variant pages were then bound to these thirty volumes. Speculation as the behind the scenes reasoning would be an exercise in futility, as no word of it was mentioned by the Gerrer Rebbe himself.[13] While it is possible that R’ Aryeh Leib’s claims are accurate, R’ Fisher was a respected publisher, and would only stand to lose by stooping to theft. Further, the silence of the Gerrer Rebbe on the issue is deafening in its own right. What cause could he have had be still regarding this issue? If he did give the book along with a letter, why remain silent? On the other hand, if his name was simply being used, why did he allow himself to remain an accessory to theft, even if only a defacto one? One might postulate based upon the religious leanings of those involved. Lvov at the time was torn between the haskalah movement, and the majority of its opposition, the Chassidim. While R’ Yaakov stood strong against the waves of the enlightenment, after his passing those safeguards he passed began to lose potency. The Rabbinate in Lvov became politically controlled by those with positions of power and wealth, and sentiment among the Chassidic community in Lvov was that even R’ Tzvi Hirsch was suspect of leaning towards the maskilim.[14]> Certainly R’ Aryeh Leib was considered controversial. His son Mordechai (Marcus) studied in Polish schools, received a doctorate, and married Martin Buber’s sister, Gila. It is possible that R’ Neiman had suspicions as to the religious opinion of the book, seeing how the main buyers market were Chassidim. Should the book be published under R’ Aryeh Leib’s name, it might not sell. Moreover, it could be he suspected R’ Aryeh Leib of wanting to edit the text, based on his personal leanings. Perhaps he sent it to the Gerrer Rebbe, who in turn allowed for R’ Fisher to print it, and use his name. In the event of exposure, R’ Fisher would take the blame, while the Gerrer Rebbe would remain silent, thereby obfuscating the facts. This year, a new edition of this controversy-fraught sefer has been published. Completely re-typeset, with the annotations and corrections penned by R’ Fisher added in their rightful locations. Additionally, an index has been set up, to reference the standard ensemble of basic halachic texts; Shas Bavli and Yerushalmi, Rambam, Tur and Shulchan Aruch. Many of the responsa are those alluded to by R’ Yaakov in his Yeshuos Yaakov; some of the letters are replies to expound his thoughts in Yeshuos Yaakov. A veritable ‘who’s who’ of Galitzian Rabbis can be listed among those querying R’ Yaakov; R’ Chayim Halberstam of Sanz, R’ Aryeh Leibish of Stanislaw, and R’ Moshe Sofer, to name a few. The current publisher did not feel the edition would be complete without scouring the available literature and storehouses for those novella and letters that are not readily available. Such, an addendum was appended to the sefer, with additional responsa, derashos, chiddushim and even witticisms and anecdotes not found in the more common seforim. Of note, is a particularly interesting piece R’ Yaakov expounded upon in the main beis medrash of Lvov in honor of Kaiser Franz Joseph [Emperor Franz II], on June 29 1814 (the 11th of Tamuz 5). The spirit of the derashah is the miraculous victory the Emperor had over Napoleon Bonaparte, and how he was Divinely aided in battle. A lone copy of this sermon survived, and Dr. M. Balaban reproduced it in his volume in honor of Dr. Mordechai (Marcus) Broide. Other curios include novella that elaborate on those posed in Yeshuos Yaakov, and anecdotes from obscure works of that period. In one incident, while speaking with a local Rav of lesser standing, R’ Yaakov offered a very insightful thought. The Rav, realizing the potential use of this thought in a personal derashah, asked of R’ Yaakov to ‘present’ him with this thought and make it his “own”. Understanding the Rav’s motive, R’ Yaakov agreed under one condition: that upon using the thought as his own, he must announce that he received it as a gift from R’ Yaakov. As a final touch, the publisher added a photo of the original title page, as well as the variant pages printed by R’ Aryeh Leib. The ability to locate an extant copy of one of thirty copies ever bound testifies to the sheer effort expended in this edition.[Available at Girsa Books, Jerusalem; Biegeleisen Books, Brooklyn NY USA, and fine bookstores worldwide]