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Books

Ish Yehudi: The Life and the even if only to obtain what he termed a of lovingkindness practiced in the hos- Legacy of a Great, Rav ticket of admission to European culture pital and asserts that it is their faith Joseph Tzvi Carlebach and even if, as he later claimed, he was that enables Jews to persevere despite By Shlomo Carlebach baptized, but did not convert. all of life’s travails. Indeed, “To be a Shearith Joseph Publications Noted for his satiric and ironic por- Jew,” the affirms, “is the ul- New York, 2008 trayal of German politics, Heine was as- timate, the highest bliss–ein Jude sein 316 pages suredly prescient in his forebodings ist letztes höchstes Glück!” 3 about German militarism: Who was the rabbi who proudly Reviewed by Judith Bleich Watch out! . . . . I tell you the bitter penned these words at one of the most truth. . . . A drama will be enacted in chilling and terrifying moments of our compared to which the French people’s existence? The last chief rabbi Revolution will seem like a harmless of before the cataclysmic de- idyll . . . savagery will rise again . . . . struction of the kehillah was Rabbi The German thunder rolls slowly at Joseph Tzvi Carlebach, a towering spir- first but it will come. And when you hear itual leader, orator, writer and educator, it roar, as it has never roared before in chief rabbi first of Altona and later of the history of the world, know that the Hamburg, who refused to abandon his German thunder has reached its target.1 community in its time of need and went Heine’s feelings regarding his own to his death, together with his wife and people reflect the pathos of a genera- three young daughters, al kiddush tion of Jewishly ignorant and alienated Hashem. In Ish Yehudi: The Life and the intellectuals. On the occasion of the en- Legacy of a Torah Great, Rav Joseph dowment of a Jewish hospital by his Tzvi Carlebach, his son, Rabbi Shlomo uncle, he wrote: Carlebach, recounts the life of his ex- A hospital for sick and needy Jews traordinary father. Rabbi Joseph Carlebach: For those poor mortals who are triply Perusal of this volume quickly be- Authenticity and Heroism wretched, comes an intriguing reading experi- in Cataclysmic Times With three great maladies afflicted: ence. The somewhat Germanic With poverty and pain and stolidity of style and lack of idiomatic he legendary three communities Jewishness. flair is balanced by the enormous care TKehillot AHU (Altona, Hamburg The worst of these evils is the last one with which every word is weighed and and Wandsbeck) boasted authors, rab- The thousand-year-old family measured. The result is a narrative bis and scholars of storied fame in the affliction . . . written by a rabbinic scholar conscious annals of Jewish history. A very differ- Incurable deep-seated hurt! No of the import of verbal nuance who ent aura surrounds the personality of a treatment strives for precision and exactitude. Hamburg writer of Jewish birth, Hein- By vapor bath or douche can help to Yet this is by no means a dry, bloodless rich Heine. Perhaps the greatest Ger- heal it, account. Again and again, there is an man lyric poet, Heine was an individual No surgery, nor all the medications unexpected sudden overflowing of whose tragically flawed understanding This hospital can offer to its patients.2 suppressed emotion and, like rays of and appreciation of made it It was 1941 on the occasion of the sunshine on a gray day, lyrical passages possible for him to yield to pragmatic centennial celebration of the founding enliven the prose. A rich selection of considerations and become an apostate, of this hospital that the then chief rabbi photographs and extensive facsimiles of Hamburg composed a poem in re- of documents and archival letters en- Dr. Judith Bleich is professor of Judaic stud- sponse to Heine’s woeful ode. Writing hances the text and brings the subject ies at Touro College and has written exten- in the dark days of the Hitler regime, matter to life. The work makes a signif- sively on modern Jewish history. the rabbi extols the one hundred years icant contribution in highlighting and

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elucidating a number of topics often years in the rabbinate he founded a Carlebach was extremely impressed glossed over and inadequately ex- yeshivah in Lübeck and for five years with the caliber of Torah study in the plored elsewhere: the ideal of authen- served as director of the Eastern yeshivot and was inspired to tic as Torah Realschule in Hamburg. Finally, strive to transmit that heritage to the implemented by individuals of gen- as chief rabbi of Altona and subse- West. When he returned to Germany uine commitment to Torah who made quently of Hamburg, supervision and in 1919 as rabbi of Lübeck, he brought use of secular accomplishments improvement of the education of chil- back with him a young Talmudic leshem Shamayim (for the sake of dren and adults remained a primary prodigy, an outstanding student of Sla- Heaven); the personalities of pioneers focus of his rabbinate. bodka, Rabbi Shmuel Yosef Rabinow, of German Orthodoxy in the modern Of particular interest is the story of and appointed Rabbi Rabinow head of age such as Chacham Bernays;4 and es- Rabbi Carlebach’s experience as an ed- the fledgling yeshivah he established pecially the relationship between East- ucator in Kovno. Early in the First in Lübeck.10 ern and Western Orthodoxy in the World War, subsequent to defeating The account of Rabbi Carlebach’s wake of the First World War. Czarist forces in the East, the German experiences in his subsequent en- A scion of a venerable rabbinic High Command sought to enlist the counter with the Torah communities of family, 5 Joseph Carlebach was a grad- support of the Jewish population in the East presents a window into Rabbi uate of the Hildesheimer Rabbinical the occupied territories. At that time, Joseph’s own soul and constitutes the Seminary. Although he remained a other than the yeshivot that served high point of the volume. The Keren proud follower of the Torah im Derech only a small, elite segment of the pop- Hatorah initiative of Agudath di- Eretz philosophy of Rabbi Samson ulace, the Jewish communities in rected by Dr. Leo Deutschlander (who Raphael Hirsch and a devoted adher- those areas had only an informal and later was to play a prominent role in ent of its staunch practitioners,6 while disorganized elementary school sys- the growth of the Beth Jacob move- yet a young man of twenty-two his tem and no high schools whatsoever. ment) fostered the growth of Torah personality was indelibly impressed At the recommendation of his brother- centers throughout Europe. In 1931 the by his contact with Rabbi Shmuel in-law, Rabbi Dr. Leopold Rosenak, an board of Keren Hatorah commissioned Salant of Jerusalem7 and later by his army chaplain and advisor on Jewish a study tour to evaluate Keren Hatorah encounters with Torah luminaries in affairs to the German occupation au- activities over the previous decade and and . thority in Lithuania, Rabbi Joseph to create an opportunity for dialogue A familiar theme in descriptions of Carlebach,8 who had been conscripted with leading Torah personalities in the early twentieth-century European Or- into the German army and commis- East. As the spokesman at the helm of a thodoxy is the tension that existed sioned as an officer, was appointed ad- group of twenty delegates and the au- within the Jewish community between visor on educational affairs with a thor of the definitive report of their East and West. In sharp contrast, Ish mandate to establish a high school in tour, Rabbi Carlebach details the dele- Yehudi presents a significant account of Kovno, the capital of Lithuania. The gation’s travels to forty destinations in fruitful confluence in the personality gymnasium Rabbi Carlebach founded seventeen cities in Poland, Lithuania, and mission of Rabbi Joseph Car- had separate divisions for boys and Slovakia and Hungary. He describes lebach. The enduring impact on girls and offered a curriculum combin- the joy of being privileged “to redis- Lithuanian and German Orthodoxy of ing limudei kodesh and secular sub- cover the pure and undefiled beauty this remarkable instance of cultural jects. Colloquially referred to as the and unpretentious greatness of Jewish cross-fertilization is ably analyzed in Carlebach Gymnasium, within a brief life” and the feelings of awe and humil- Rabbi Yosef Gavriel Bechhofer’s inci- span of time the school developed into ity evoked in the visitors, but also cele- sive review essay on Ish Yehudi pub- an exemplary institution and served as brates how “those who came to see and lished in The Jewish Observer [vol. XLI, the model for the Lithuanian Yavneh recognize were themselves seen and no. 9, December 2008, 33-37]. There educational system endorsed by Rabbi recognized; who came only to listen were two separate periods in Rabbi Joseph Leib Bloch of Telz.9 While con- were listened to and understood . . . the Carlebach’s life in which this develop- centrating his energies on the Gymna- discoverers became the discovery” and ment is dramatically portrayed: the sium, Rabbi Carlebach was also a notes that there ensued “an exalted di- first period encompasses the rabbi’s ac- tireless advocate on behalf of the alogue between East and West, sepa- tivities in Lithuania during World War struggling Lithuanian yeshivot in in- rated for a long time, alienated by I and its aftermath; the second is the terceding with the German authorities geography and prejudice.” 11 period in which he served as the leader in order to facilitate transmission of During a Shabbat the group spent of Agudath Israel’s Keren Hatorah funds from Western Europe to the as guests of Shapiro at the study tour. yeshivot, despite strict wartime re- Yeshiva Chachmei Lublin, Rabbi Car- Much of Rabbi Carlebach’s life was straints upon currency transactions. lebach was fascinated to behold a devoted to education, not merely as an In the aftermath of the war, Chassidic leader hailing from a circum- abstract theoretician but as a teacher Lithuanian Jewry profited enormously scribed environment who “projects a and principal. He taught in Berlin from the introduction of the Torah im Judaism that is universal . . . . [who while yet a student, then in Derech Eretz methodology. But there serves as] a Sejm deputy with intimate and later in Kovno; during his early was also a reciprocal benefit. Rabbi participation in all governmental and

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economic challenges of the present, without abandoning for a moment his identity as Rav.”12 If he was entranced by the Lubliner Rav, Rabbi Carlebach A Description of Rav Carlebach’s was simply overawed at his meetings Meeting with the Chofetz with the Chofetz Chaim and Rabbi Chaim and Reb Chaim Oyzer Chaim Ozer Grodzinsky.13 For the Western Orthodox members of the del- hile the Chofetz Chayim made egation, the encounter with the intense Wus experience a portion of all-consuming Torah study of the other-worldliness, a sabbatical still- yeshivah world (“learning constantly, ness of eternity, we met in Reb Chaim totally immersed, living and breathing Oyzer a person who was closer to our the Torah, . . . drinking from the level of life. These two great men could, sources, not from the distilled and bot- in a certain sense, be compared to one tled excerpts and essences which we another as Olam Haba to Yemot spoon-feed our youth” 14) was transfor- Hamashiach. They relate to one another like mative in nature: the quiet, world-removed city of Radin to the pulsating metropolis of Jewish life to the fullest extent was Vilna, like Rav Joseph to Rabbah amongst the Amoraim (talmudic the very element which we were lacking sages), like Neilah on Yom Kippur to Mussaf. Both are cut from the and yearning to embrace . . . the rab- same wood, no posturing, no obvious gift of eloquence or imposing banim (Torah scholars) for whose pres- stature. With both, it is the same unassuming bearing, the same unpre- ence we are aching, and stand at the tentiousness and naturalness of one who wants to be nothing else but look-out . . . . Our hearts had been a human being, who appears to be no different from anyone else, yet touched by the magic rod of transforma- shifts the soul’s center of gravity to the realm of the spirit, into the in- tion, as if we were all yeshivah visible, innermost human spheres. bachurim, or Gerrer Chassidim, or Except that with Reb Chayim Oyzer it is the world-conquering wis- youngsters in the Lublin or Pressburg dom of a spirited thinker, full of humor and wit, unhesitating in speech circle . . . . We were not parting, only and response, every thought spiced with the salt of the Talmud. He, too, journeying on. To those who had found measures his words and speaks softly, but every word hits the nail on each other, it was as if their souls were the head. He is a mind reader, seeing through you to the very core of bonded, an eternal possession. 15 your soul. His authority is enormous; all Lithuanian regard him It is not surprising that as Rabbi as ultimate arbiter in all questions of Halachah and Jewish life, be they Carlebach gained recognition as a tal- of a theoretical or practical nature. His involvement with them is fasci- ented and energetic rabbi with literary nating, so democratic, entirely informal. His superiority is unchal- and oratorical accomplishments, he lenged, and is the basis for their absolute trust. They need only hint, was much sought after in different and he knows what they are thinking, what they are asking, which venues. While he was serving as rabbi problems are on their agenda. He just has to nod his head in agreement, of Altona, the governing board of the for them to see the highest confirmation justifying their position. Berlin Jewish community invited Thus he is an uncrowned, spiritual monarch. Rabbi Carlebach to become chief rabbi (Ish Yehudi, pp. 128-129) of Berlin, then probably the most pres- tigious rabbinic position in Germany. The account of his negotiations with tors and considerations. As Rabbi any attempt to move the bimah from the Berlin community affords the Chaim Ozer Grodzinsky of Vilna re- the center of the synagogue was resis- reader a glimpse into Rabbi Car- marked with regard to the question of ted by them regardless of conse- lebach’s principled posture as Ortho- communal secession, an issue of such quences. Yet a number of halachic dox rav and halachic arbiter faced a nature affects fundamental questions decisors viewed placement of the with far-reaching decisions at a time of Torah but “is not resolved on the bimah in the center of the synagogue as of Reform-Orthodox antagonism basis of Talmudic sources but accord- desirable rather than mandatory and and conflict. 16 ing to sound judgment and experience. consequently ruled that failure to posi- Clearly, there are situations in It devolves solely upon the beit din of tion the bimah in the center does not which the halachah is unambiguous that place to analyze this matter in mar the sanctity of a synagogue as a and no compromise is possible and depth . . . for not all countries and not place of prayer.18 there are other situations in which a all locales and times are identical with When the Berlin delegation ap- measure of flexibility may be enter- regard to this.”17 proached Rabbi Carlebach they offered tained, but the final decision in the lat- The issue of the location of the him a position as chief rabbi of the en- ter instances depends upon the bimah in the synagogue was viewed by tire community in the anticipation that specific circumstances of the particu- many rabbinic authorities as emblem- his authority would be recognized by lar case and a variety of attendant fac- atic of the struggle against Reform and all factions from Reform to Orthodox

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and even by the separatist and seces- his life that Rabbi Joseph Carlebach acts of succor on behalf of the stream sionist Adas Yisroel community. 19 rose to heroic stature. As his fellow of refugees who passed through Ham- There was, however, a major problem. Jews fled to safety in droves and rabbis burg. Nor did he ignore the plight of The governing board had determined and colleagues escaped to freedom, upstanding non-Jews and, it goes with- to erect a new strictly Orthodox syna- Rabbi Carlebach remained behind, re- out saying, he came to the aid of all gogue but one in which the bimah sponding ever more sacrificially to the Jews regardless of their religious affili- would be placed directly in front of the desperate needs of his coreligionists. ation. A moving letter from their aron kodesh rather than in the center. mother to the Carlebach children In declining to accept the position, abroad describes the yeoman efforts of Rabbi Carlebach noted that the Berlin As his fellow Jews fled Rabbi Carlebach and his wife over the leaders had cited as precedent the ex- to safety in droves, Rabbi course of the Pesach holidays and ample of Rabbi Seligmann Baer Bam- notes, “On Shavuot, the house was berger in whose synagogue in Carlebach remained again full of visitors, including a group Würzburg the bimah was not in the behind, responding ever of twenty emigrants from Vienna. They center. 20 Rabbi Carlebach countered more sacrificially to the had come to Shul to hear the sermon, that Rabbi Bamberger had consented and when the Rav suggested they join to deviation with regard to location of desperate needs of his us for an afternoon’s repast, they ea- the bimah in Würzburg in order to coreligionists. gerly accepted. Not one of them knew preserve the unity of that community how to daven.” 23 and repel the encroachment of Re- When deportation of Hamburg’s form. Explaining his own stance vis-à- Although he received an emergency remaining Jews to the East began, vis the Berlin board of directors, Rabbi certificate for immigration to England, Rabbi Carlebach accompanied every Carlebach wrote: Rabbi Carlebach relinquished it in transport to the train station with Ah, that you were willing to abolish favor of an endangered colleague. On words of comfort and reassurance. Fi- the organ and to retain the traditional Kristallnacht, Rabbi Carlebach entered nally, on December 6, 1941, he and his prayerbook; to have one united Jewish the “Big Shul” on Bornplatz while it family were ordered to board the train community that is completely loyal to was still on fire and fearlessly con- for . Heartrending is the author’s tradition, with only the one stipulation fronted the leader of the Nazi personal recollection of the family’s ar- that the reading desk be situated in front stormtroopers who were destroying rival at the absorption camp in of the congregation instead of in its the building and seizing the Torah Jungfernhof near Riga. The camp di- midst–then, I would be the first to scrolls. The rabbi implored him to rector and transport leaders, including preach from the pulpit of the Oranien- spare “the Holy Bible scrolls. Isn’t the the rabbi, had been assigned special ac- burgerstrasse Synagogue [the premier Bible sacred to all people on earth?” 22 commodations. But Rabbi Carlebach Berlin Reform temple]. Then, when the The Nazi’s response was a brutal beat- did not accept this arrangement and time comes, I would confess before G-d ing of the rabbi, from which he barely took one of the berths in the main bar- that I have indeed violated one of the escaped with his life. In the ensuing racks so that he might share the lot of precepts of the Shulchan Aruch, but, by weeks and months Rabbi Carlebach all the others.24 When the fateful hour so doing, I have united all the brethren strove to strengthen the spirit of the came on March 26, 1942, the rabbi, his of the Jewish people under the banner of members of the embattled community tefillin in his coat pocket and matzot in Torah, and prevented them from being and assumed the full brunt of the re- his hand, was taken to the Bikernieki divided into two kinds of Judaism. Bam- sponsibility devolving upon him as the Forest and, exhorting his fellow Jews berger achieved such unity as a result of only remaining rav in Germany capable to proclaim the Shema, died al kiddush his one concession, and the official Jew- of rendering halachic decisions. Hashem. He exemplified the ideal ish community of Würzburg has re- Interestingly, considering the likely leader for whose appointment Moshe mained Orthodox to this day. But as for possibility that he might someday find Rabbeinu prayed: “Let the Lord, the those who have destroyed the unity of himself a refugee in a foreign country God of the spirits of all flesh, set a man Judaism by the introduction of outright and not wanting to become a burden over the congregation who may go out reforms in worship, they have acted con- on others, he engaged a tutor to teach before them and who may go in before trary to the spirit of Rabbi Bamberger. both himself and his younger son the them, and who may lead them out and They add insult to injury in their deal- art of bookbinding. When a pianist, a who may bring them in, that the con- ings with Orthodoxy by denying in its Russian emigree stranded in Hamburg, gregation of the Lord not be as sheep own houses of worship that which it re- begged the rabbi to recommend her as which have no shepherd.” 25 gards as sacred principle. 21 a music teacher to members of the With regard to such rare noble lead- For Rabbi Carlebach there followed community, Rabbi Carlebach, despite ers, Rabbi Yechiel Yaakov Weinberg, the years of continued rabbinic service to his own financial straits, immediately last head of the Hildesheimer Rabbini- the communities of Altona and Ham- hired her to teach his own children. cal Seminary, expressed the wish that burg and of prolific scholarship and lit- Together with his wife, Rebbetzin there be recorded for posterity erary activity. It was in the last years of Lotte, he became involved in countless that among the rabbis of Germany

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there were righteous men, pious and reports in the Jerusalem Post, October 17, Ephraim Carlebach, rav of Cologne and saintly, who in other countries would 1993, p. 7 and November 30, 2001, p. 6 and chief chaplain of Jews in the Polish sector, have been pursued by tens of thousands The Jerusalem Report, January 28, 2002, p. worked closely with Polish Jewish commu- who wished to benefit from the luster of 47. Great writer and insightful commenta- nal leaders and together with Rabbi Pin- their Torah and fear of Heaven. The aca- tor on many aspects of Jewish life that he chas Kohn was influential in bringing was, when all is said and done, whatever Gerrer Chassidim into the ambit of the demic attainments they received in Ger- his motivation, Heine did convert to Chris- Agudath Israel movement. See ibid., p. 70. man universities they relegated to the tianity. Naming streets in his memory 9. Later Rabbi Joseph Carlebach was status of rakachot ve-tabachot [lit. “per- hardly redounds to the honor of Jerusalem actively involved in establishing a teacher- fumers and cooks,” i.e., instrumental or Tel Aviv. training program for the Yavneh schools. skills]. Verily, it is hardly to be believed. 4. Note the author’s penetrating com- See ibid., pp. 76-81. Their academic titles they hid from the ments, Ish Yehudi, pp. 111-112, regarding his 10. Rabbi Rabinow subsequently ac- eyes of all and utilized them solely in father’s affinity for the personality of companied Rabbi Carlebach to Altona and their contacts with the authorities and Chacham Bernays. Hamburg and maintained an intimate life- their struggle against assimilationist 5. See the remarks of Rabbi Yitzchak long collaborative friendship with him. freethinkers.26 Hutner (ibid., pp. 262-263) regarding 11. Ish Yehudi, pp. 115-116. Rabbi Weinberg firmly maintained megillat yuchasin beYisrael and the Car- 12. Ibid., p. 123. lebach family. Those comments were writ- 13. Ibid., pp. 128-129 and 134. See sidebar that the rabbis who were slaughtered ten in 1959 as introductory divrei berachah on page 83 in this issue. al kiddush Hashem must be memorial- to Rabbi Naphtali Carlebach’s biography, 14. Ish Yehudi, p. 119. ized. He urged public commemoration Joseph Carlebach and his Generation (New 15. Ibid., p. 117. of those individuals “not only for the York, 1959). Musical talent as well as intel- 16. Rabbi Carlebach’s essays regarding honor of those martyrs but also for the lectual inclinations appear to have been the bimah, including a narrative regarding sake of future generations, so that they family traits. For the musical aptitude of Rabbi Shmuel Salant and Rabbi Bamberger not forget what has been lost to our Rabbi Joseph, see Ish Yehudi, p. 170. as well as his own reply to the Berlin board, people during the time when darkness 6. As a result of the reinvigoration of are published in Naphtali Carlebach, Joseph of murderous villainy covered the German Orthodoxy under the leadership of Carlebach and his Generation, pp. 225-230 countries of Europe.” 27 Rabbis Hirsch and Hildesheimer, a subtle and in the more felicitous translation, ac- Fulfilling that mandate–this, too, is shift took place in the spiritual complexion companied by a valuable discussion and of the community. A small but growing notes, by Shnayer Z. Leiman, “Rabbi Joseph one of the not inconsiderable contribu- number of young men became enamored of Carlebach–Wuerzburg and Jerusalem: A  tions of Ish Yehudi. the yeshivot of the East. Youths from Frank- Conversation between Rabbi Seligmann furt, Berlin, Hamburg and Leipzig headed Baer Bamberger and Rabbi Shmuel Salant,” Notes to Mir, Slabodka, Telz and Baranovich to Tradition, 28:2 (winter 1994): 58-63. The re- 1. Heinrich Heine, “Zur Geschichte von study. Many of these looked back upon port in Ish Yehudi, pp. 162-168, contains a Religion und Philosophie in Deutschland,” their Torah im Derech Eretz background more detailed account of the negotiations Sämtliche Schriften, ed. Karl Pornbacher, and rejected it. See Hermann Schwab, The with the Berlin kehillah. III, 505 (Munich, 1968), English trans. in History of Orthodox Jewry in Germany, 17. Achi’ezer: Kovetz Iggerot, ed. Aaron Amos Elon, The Pity of It All: A History of trans. Irene R. Birnbaum (, 1950), Soraski (Bnei Brak, 1970), I, 244. Jews in Germany, 1743-1933 (New York, 128. In contrast, Rabbi Joseph Carlebach, 18. See Rabbi Moshe Feinstein, Iggerot 2002),143-144. attracted to the Torah study of the East, Moshe, Orach Chaim, II (New York, 1963), 2. “Das neue Issraelitische Hospital zu nevertheless remained firm in his loyalty to nos. 41 and 42; see also Rabbi Immanuel Hamburg” (1842), Heinrich Heines the Torah im Derech Eretz tradition. Jakobovits, Jewish Law Faces Modern Prob- Sämtliche Werke, ed. Ernst Elster, I (Leipzig 7. Of Rabbi Shmuel Salant, Rabbi lems (New York, 1965), 43-46. and Vienna, 1893), 309. The English transla- Joseph Carlebach wrote that 19. See Ish Yehudi, p. 163. tion is that of Hal Draper, The Complete the extraordinary unique personality of 20. Rabbi Carlebach had himself pub- Poems of Heinrich Heine: A Modern English the Rav of Jerusalem, Reb Shmuel Salant, lished an article describing Rabbi Bam- Version (Boston, 1982), 398-399. The banker stands out. In my memory, the Holy City and berger’s synagogue in Würzburg in which Salomon Heine, the poet’s uncle who estab- its Rav are inseparable. . . . I still see him he explains the considerations that lished the hospital, had been denied citi- vividly, the small frail stature with the black prompted Rabbi Bamberger’s acquiescence zenship and admission to Hamburg’s wide-brimmed velour hat, typical of the “Pe- to serve in a synagogue in which the bimah Chamber of Commerce. Accordingly, he rushim”; the face, framed by the silvery white was not positioned properly. See Leiman, stipulated that the hospital be open to gen- beard, marked by age and suffering, bereft of Tradition, pp. 58-60 and p. 62, note 8. tiles only upon conferral of civil rights upon the ornament of eyesight, yet with an expres- 21. Ish Yehudi, p. 168. the Jews of Hamburg. This did not take sion of boundless nobility and goodness. . . . 22. Ibid., p. 225. place until 1864, twenty years after Sa- then and there, it dawned upon me that I had 23. Ibid., p. 240. lomon Heine’s death. See also Siegbert Sa- come face to face with genuine aristocracy, so 24. Ibid., p. 197. lomon Prawer, Heine’s Jewish Comedy: A secure within itself that it forgoes any vain- 25. Numbers 27: 16-17. Study of his Portraits of Jews and Judaism glorious trappings, in whose presence the 26. Seridei Eish (Jerusalem, 1962), II, (Oxford, 1983), 433. loud bragging of the shallow veneer of our no. 30, p. 53, note. 3. Ish Yehudi, p. 193. existence must hide its face in shame. 27. Loc. cit. Rabbi Weinberg also en- The naming of city streets after Heine Ish Yehudi, pp. 43-44. dorsed the institution of a designated me- in Tel Aviv and later in Jerusalem sparked 8. Rabbi Joseph’s older brother, morial day for martyrs of . considerable controversy. See the colorful

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