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Ephraim Oshry (1914—2003),Author of the Annihilation of Lithuanian Jewry, Was One of the Few European Rabbis and Poseks to Survive the Holocaust

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Ephraim Oshry (1914—2003),Author of the Annihilation of Lithuanian Jewry, Was One of the Few European Rabbis and Poseks to Survive the Holocaust Responsa From The Holocaust Congregation Kol Israel Sam Reinstein Yom Hashoah 2016 Ephraim Oshry (19 14—2003), author of The Annihilation ofLithuanian Jewry, was one of the few European rabbis and poseks to survive the Holocaust. Born in Kupikis, Lithuania in 1914, he studied alongside some of the most prominent and revered Jewish leaders and rabbis of his time, most notably Rabbi Avraham Duber Kahana Shapiro (author of Devar Avraham). When the Nazis invaded Kaunas in 1941 during World War II, Oshry’s community was forced into the Kaunas Ghetto and Concentration Camp. While in the Kaunas Ghetto and Concentration Camp, Oshry began writing his responsa regarding the Holocaust, answering very difficult questions concerning human nature, God, and Jewish ethics. Oshry buried his responsa in the ground. After the war, he retrieved them and ultimately - in 1959 - he published some of those Hebrew responsa under the title: She’eilos Uteshuvos Mima ‘amakim (Questions and Responses from the Depths) —From Wikipedia Question #1 : Volume 3 Section 5: I was asked how to observe the commandment to drink 4 cups of wine in the Ghetto. Question: In these terrible times where we are in pain and anguish and have taken a large blow to our bodies and our souls from the evil Germans that are trying to wipe out the holy nation of Israel from under the presence of G-d. Therefore, it is incumbent upon every single person in the Ghetto to do everything they can to protect the strength of their souls from hopelessness. For that is what they tried to destroy first, to get rid of our spirit, so that it will be easier for them to carry out their evil plan. Therefore, it is important for everyone to protect their religious lives in every way they can, so as not to endanger themselves so that their soul will not lose strength. Those in the Ghetto know that protection of the holy soul is intertwined with protection of bodily strength. began review the laws of Passover with some of the younger men, as the law states And so, when I to to Passover, was asked how in these days we can fulfill the 4 cups being learning the laws 30 days before I of wine. For we do not have any wine and any other alcohol that we could make would be a problem of baal Yiraeh baa! Yimatzeh. Other than the one possibility of acquiring some sweet tea that is available, there is no other possibility of getting any Chamar Medina (drink of the land). It will be hard to get the tea regardless, but is it permissible to use it for the 4 cups? Answer: The Talmud in Pesachim 89b states that “Even the poor of Israel should not eat unless they lean and we should make sure they have at least 4 cups of wine to drink, and even if it comes from the Tamchui”. The Rashbam explained this to mean that you can take from the tamchui even if you normally are not able to, as the Mishna in Peah states: “someone who has enough food for two meals should not take from the tamchui.” Even so, if the head of charity does not have for him, he should sell his clothing or borrow for the 4 cups of wine.... From all of this it is clear that there is a great obligation to drink the 4 cups as the Rashbam has the poor person go to great lengths to fulfill it. However this is only when there is wine to be gotten. But what would the Rashbam say if that is not the case? Responsa From The Holocaust Congregation Kol Israel Sam Reinstein Yom Hashoah 2016 In the Shuichan Arukh Orech Chaim 496 the Rama states: “In those land where they have the custom to drink a drink made from honey, if one does not have wine for the 4 cups, this drink is a viable alternative. The Chayei Adam says the same thing about Kvass, that you can do Havdalah with it, but the Mishna Brurah says that Kvass and Borscht are not acceptable for Havdalah. It appears that it is dependant on how diluted it is with water. If it is primarily Kvass or Borscht it is acceptable for Havdalah. This is all for Havdalah and it appears the Rama is lenient with the 4 cups and they would certainly be acceptable as Chamar Medina for the four cups. However, the question remains about sweetened tea. As far as Havdalah goes, the Sefer Minchat Shabbat discuses tea and says we don’t say havdalah on it. However, the Arukh brings down a tradition from the Geonim that we do use tea. decided that since tea is acceptable for Havdalah when you can even get other According to all this, I beverages, now when we cannot get any other beverages, it is certainly acceptable for the 4 cups. As the Rama is more meikil about the 4 cups, and the Geonim allowed it for Havdalah. As far as Brachot are concerned: The Pri Megadim discusses this and says that you say a bracha on the first cup and on the cup at the blessing after meals. This may depend on why we say a bracha each time on wine. The Magen Avraham states that we do this for two reasons. One, there is a break because of the Seder, and two because each one is its own mitzvah. Both of these should apply to all drinks as well. This is something to look into but it appears the Pri Megadim thinks wine is different and generally we are lenient with saying blessings. After the students heard this, they tried to accumulate as much tea as possible so that as many people can do the 4 cups as viable, and through this their spirit rose and their hearts were overjoyed with hope that one day they will be saved with the four languages of freedom that the cups represent. Responsa From The Holocaust Congregation Kol Israel Sam Reinstein Yom Hashoah 2016 Question #2: Volume 3 Section 6: Is it permissible to say the blessing of “That you did not make me a slave in the Ghetto” Question: In the Hellish place of Killing and the valley of crying the place of oppression through iron and darkness in the Ghetto at Kovno. A place that was once a land of Torah scholars and those that led their lives with good speech and work, has been made into a place of hard labor that is meant to tire us out. We were sold as slaves for no money and our work does not even provide benefit... In these times of sadness and hardship that has no rest, the Germans wish to destroy G-d’s people through this hard labor. In these times, we must ask, if You judge the whole world, why do You hide Your face from us? Why have you hidden Your face from me? When we pray the morning prayers, and we get up to the blessing of Shelo AsaniAved “That you did not make me a slave”, we say it in a bitter tone, for how can we say “that you did not make me a slave”, when we are slaves, we are the worst of slaves. The questioner wanted to know if it was permissible to begin to omit this blessing in these circumstances so that his mind would rest, or is it prohibited to say the blessings against the way the way they were instituted. Answer: This question is dealt with by many of the great Rabbis. The Abudraham answers the question if you should say the blessing if you are captured and forced to work. He answers that the blessing was not instituted at all about the work involved in being a slave, and not because slaves have to do the slave work, but because a slave is not obligated in all the commandments. Therefore, a captured Jew still must say the blessing. Even if you are in a situation where you are in a state of Ohness (against your will), G-d gives a dispensation for those in Ohness, but you still have the obligation to do the commandments. Therefore, one should still say “That you did not make me a slave”. Even more so in our times it is important to say this blessing, for we are still free people even when our enemies have us in their hands...And the Lord will be good to us and buy us back from our troubles, we will be brought up to Zion in joy, and rebuilt our holy Temple, and there we will proclaim in front of Him a new song of our redemption. May it be his will. Responsa From The Holocaust Congregation Kol Israel Sam Reinstein Yom Hashoah 2016 Kel Maleh for the Remembrance of the Victims of the Holocaust ‘732 flifl X13 1tL’ J1 7j? 3T’j73 1]t 1tt t7t 5 T 1flt tTj? zivp cnt ,1t#5 n ,‘n’’ 5 1 .7 t’ 11fl ,t r v ii znn Y? t?t)? V1 311 fl XTh] ‘] God, full of mercy, who dwells in the heights, provide a sure rest upon the Divine Presence’s wings, within the range of the holy and the pure, whose shining resemble the sky’s, all the souls of the six million Jews, victims of the European Holocaust, who were murdered, slaughtered, burnt and exterminated for the Sanctification of the Name, by the German Nazi assassins and their helpers from the rest of the peoples.
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