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Apostates and More, Part 2

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Apostates and More, Part 2 Apostates and More, Part 2 Apostates and More, Part 2 Marc B. Shapiro Continued from here 1. Another apostate was Rabbi Nehemiah ben Jacob ha-Kohen of Ferrara, who was an important supporter of R. Moses Hayyim Luzzatto during the controversy about him.[1]Here is the the final page of the haskamah he wrote in 1729 for R. Aviad Sar Shalom Basilea’s Emunat Hakhamim. R. Isaac Lampronte, in a halakhic discussion in hisPahad Yitzhak, refers to Nehemiah, but not by name.[2] He calls him .In R .אחד מן החכמים רך בשנים אשר אחרי כן הבאיש ריחו כנודע Hananel Nepi and R. Mordechai Samuel Ghirondi, Toldot Gedolei Yisrael (Trieste, 1853), p. 229, they write about Obviously, “Ishmaelite” is a .שאח”כ נעשה ישמעאלי :Nehemiah code word for Christian.[3] The story reported by Samuel David Luzzatto is that Nehemiah used to go to prostitutes, and when the rabbis found out about this they removed the rabbinate from him. Too embarrassed to remain in the Jewish community, Nehemiah apostatized.[4] Cecil Roth cites another Italian source that Nehemiah converted so he could marry a Christian woman. Unfortunately, his son and three daughters apostatized together with him (his wife had apparently already died).[5] Another apostate who should be mentioned is Michael Solomon Alexander (1799-1844), first Anglican bishop in Jerusalem. Before his apostasy, Alexander was a rabbi.[6] Rabbi Abraham Romano of Tunis also became an apostate. He converted at the end of the seventeenth century when R. Meir Lombrozo was appointed a dayan in his place. After Romano converted, he became well known as a Islamic preacher, and after his death his tomb was venerated by Muslims. He was known as Sidi Sofiane, and the street in Tunis with this name is named after him.[7] It is reported that in the nineteenth century R. Uziel Alheikh, author of the halakhic work Mishkenot ha-Ro’im, would recite Kaddish at Romano’s grave so God would forgive his sin.[8] I am sure many readers have heard of Rabbi Israel Zolli, the chief rabbi of Rome who converted after the Holocaust. Not so well known is Rabbi Daniel Zion, who was the chief rabbi of Bulgaria and after World War II served as a rabbi in Jaffa. When it became known that he was a believer in Jesus, he was forced out of his rabbinic position. There is a good deal online about Zion, and entries inEnglish and Hebrew on Wikipedia. Rabbi Hayyim Asher Hoffmann was another modern rabbi accused of working with missionaries. He was in Argentina at the beginning of the twentieth century, and wrote a haskamah for R. Menahem Mendel Hirschhorn’s 1904 bookMagid le-Yisrael. Here is the title page of the book, followed by the haskamah. In 1907, R. Mordechai Amram Hirsch of Hamburg informed Jewish leaders in Buenos Aires that Hoffmann had worked in the Christian mission in Hamburg. Not long after this, Hoffmann committed suicide.[9] Hoffmann is not the only rabbi to have committed suicide. In his recent article in Hakirah, Moshe Ariel Fuss deals with R. Moshe Soloveichik’s great dispute with the Polish Agudat Ha- Rabbanim. He also discusses the suicide of one of the dayanim of Tomashov, which was related to the dayan’s role in the dispute.[10] There was another rabbi and author of a sefer who committed suicide. Let me preface this story with some other relevant information. In the early 1990s there was a project at the Harvard library to put thousands of rare Hebrew books on microfiche. This would then be sold to major university libraries. It was a wonderful idea and involved considerable expense on the part of the company, K.G. Saur, which was carefully photographing the books. (I used to watch the photographer doing his work.) It was very costly to purchase the more than ten thousand fiches, but for a library that wanted to instantly have access to almost five thousand rare Hebrew books, this was a great solution. You can see a 1994 ad for the project here. Unfortunately for this project, advancing technology made it obsolete almost immediately upon completion. The ability to access rare books online, on hebrewbooks.org, Otzar ha- Chochma, Google Books, and other sites, meant that microfiche readers went the way of typewriters. (I still haven’t gotten rid of my own microfiche reader, as I never know if it might come in handy). Harvard put out a catalog advertising the microfiche set, which discussed the different genres of books included. The catalog also had pictures of a few of the title pages of the books. Here is one of the pages in the catalog.[11] Here is a clearer picture of the title page. The book is Derekh Yam on Tractate Meilah by Rabbi Mordechai Nahman Stieglitz, published in 1900. At the time (almost thirty years ago), I thought nothing of this, and just assumed that Derekh Yam was a random book that was picked for inclusion in the catalog. However, someone who knows a lot about seforim told me that there is no question that Derekh Yam was not randomly picked. He said that whoever chose to use this title page, when there were so many others that could have been picked, must have done so as an inside joke for the benefit of those who knew the history of Rabbi Stieglitz (which at the time I knew nothing about). Derekh Yam is a fine commentary on a tractate that not so many have written about. Understandably, then, when people study Meilah this is one of the books they will turn to. And why not, seeing that the book has haskamot from such great figures as R. Isaac Schmelkes, R. Shalom Mordechai Schwadron, and R. Aryeh Leibush Horowitz? It also includes an approbation and a lengthy responsum (pp. 47a-58a) by R. Joshua Horowitz, the Rebbe of Dzikov (Stieglitz’s hasidic group[12]) and author of a number of volumes with the title Ateret Yeshuah. Shortly following the appearance of Derekh Yam, Stieglitz’s life took a different turn. He not only left Poland but abandoned Torah observance as well. Meir Wunder writes that “he went to study at the University of Berlin (and not Vienna).”[13] Wunder’s information that Stieglitz studied in Berlin presumably came from Yehudah Rubenstein (see below), but I don’t know why he felt the need to correct the error that he studied in Vienna, as I haven’t seen anyone make this claim. It could be that Stieglitz did study in Berlin (though I know of no evidence for this), and to be sure one would need to check the archives of the University of Berlin. However, Rubenstein and Wunder were unaware that Switzerland was Stieglitz’s primary academic place of study, and his 1908 doctoral dissertation is from the University of Bern. It deals with Baraitot in TractateBerakhot in the Bavli and Yerushalmi. You can see it here. As was typical in those days in Germany and Switzerland, the doctoral dissertation is short and insignificant. It never ceases to amaze me how easy it was in those countries to receive a doctorate. Yehudah Rubenstein says the following about Stieglitz:[14] When his book Derekh Yam appeared it was greatly praised by Torah leaders and had an impact on talmudic scholars. It also included a long responsum from R. Joshua entered Stieglitz and he abandoned רוח שטות Horowitz. Later, a his wife and children and went to Berlin to study, where he abandoned Torah observance and fell in love with the daughter of a banker, whom he married after divorcing his wife. He then went to New York where he went into business and made a lot of money on Wall Street. However, during the Depression Stieglitz lost his money and committed suicide.[15] Rubenstein also notes that Dzikover hasidim, at the command of their rebbe, collected all the copies of Derekh Yam that they could find, from synagogues and private homes, and destroyed them. He concludes: והספר דרך ים הוא יקר המציאות, כי נשארו ממנו טופסים מועטים. What used to be a rare book is now, thanks to modern technology, at everyone’s fingertips. Even if, as a result of this post, the book is removed from hebrewbooks.org and Otzar ha-Chochma, you can still see Harvard’s copy here. In 1976, the descendants of R. Joshua Horowitz published Ateret Yeshuah: Likutei Teshuvot ve-Haskamot. In the introduction it states that the book includes all the responsa and approbations of R. Horowitz found in the writings of others. However, they purposely did not include the approbation and responsum found in Derekh Yam.[16] Returning to apostasy by rabbis who produced seforim, I have previously mentioned R. Profiat Duran, the Efodi (see here), and an article by Joseph Hacker has recently appeared which further complicates matters.[17] Let me first note that in Latin documents his name appears as Perfeyt, so from now on this is how I think we should pronounce it. Second, and here Hacker follows on Maud Kozodoy’s earlier research,[18] we have evidence that not only did Duran convert (this we already knew), but that he remained a Christian for the rest of his life, even when he had left Spain and could have returned to Judaism. If that wasn’t enough, both Kozodoy and Hacker believe that he married a Christian woman, as the wife to whom he left his possessions had a different name than his first wife. Yet this latter point is not conclusive.
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