The Creative Craftsman: Adorning The Torah, One Crown At A Time The Creative Craftsman: Adorning The Torah, One Crown At A Time By Olivia Friedman Olivia Friedman received her M.A. in Bible from the Bernard Revel Graduate School of Jewish Studies. Based in Chicago, she is a Judaic Studies teacher, tutor, writer, and lecturer and can be reached at oliviafried-at-gmail-dot- com. It’s not surprising that there are many overlooked biblical commentators. However, R’ Zalman Sorotzkin’s is one who ought to be rescued from relative obscurity. Sorotzkin’s biography and tumultuous history helped shape his unique outlook upon Tanakh. His vision and appreciation for cultural context allows readers access to the text via the road of personal relevance. His biblical commentary’s contemporary resonance will recommend him to modern day Jews in particular. Biography Born in 1881 in Zachrina, Lithuania (Sofer), he was influenced by his father, R’ Benzion, a man who spent much of his time learning Torah and bringing others closer to God (Anonymous 4). A brilliant orator, R’ Benzion had the ability to move people to tears. This last extended even to his son, whom he always cautioned, warning him that if he did not shed tears when he prayed the words ‘And light up our eyes with Your Torah’ he would not be successful in his studies that day (Anonymous 4). R’ Benzion’s wife, Chienah, was the daughter of the sage and kabbalist R’ Chaim who wrote the work Divrei Chaim on the Torah (Anonymous 4). Born to two such illustrious people, it was hardly surprising that Zalman, a young prodigy, applied himself to his studies. He learned in his father’s house and then in the famous Slobodka yeshiva alongside the esteemed R’ Moshe Danishevsky, choosing later to study in Volozhin under R’ Raphael Shapiro (Anonymous 4). Zalman created a name for himself due to his diligence and success in his studies; his reputation spread throughout the land and even reached Telz. Rabbi Eliezer Gordon, Dean of Telz, gave R’ Zalman Sorotzkin his daughter’s hand in marriage. Her name was Sarah Miriam. Once married, Sorotzkin chose to learn in seclusion for many years in Volozhin, after which he returned to Telz because the yeshiva had burned down. He accepted the position of principal in order to rebuild the yeshiva, a mission he successfully completed (Anonymous 5). Upon the death of his father-in-law, he was invited to Voronova, which is situated between Lidda and Vilna, to be the spiritual leader and Rav. R’ Zalman accepted the offer and immediately set his sights upon recreating the city. At this time he also became good friends with R’ Chaim Ozer Grodzinski, who lived nearby in Vilna (Sofer). As soon as R’ Zalman came to Voronova, he made a yeshiva for young students and did his utmost to forge strong relationships with the community members, who saw him as a mentor, teacher and spiritual guide (Anonymous 5). When he had completed his task in Voronova, R’ Zalman determined to move to Zhetel, where he focused on important work such as constructing its Talmud Torah (Sofer) and offering support in the areas of financial upkeep of the home. Sorotzkin was never divorced from the reality of everyday living or hardships within the Jewish communities. Indeed, such hardship and misfortune struck him as well. Upon the arrival of World War I, he and his family were forced to flee and escape to Minsk (Sofer).[1] His name having preceded him, upon his arrival he immediately utilized his time and energy in serving the people of the community, specifically working to ensure that as many rabbis and Torah students as possible could be spared from conscription to the Russian army (Anonymous 5).[2] Sorotzkin traveled to St. Petersburg and due to his connections with General Stasowitz, “managed to procure ‘temporary deferments’ for hundreds of rabbis who were not recognized by the Polish government” (Sofer). Due to a mistake on General Stasowitz’s part, these deferments remained in effect throughout the entire period of the war. R’ Sorotzkin also spoke and offered words of encouragement and praise to the Jews of the community; he was known to possess a golden tongue (Anonymous 5). After the war was over, Sorotzkin returned to Zhetel briefly. Due to his fame and abilities, he was courted as potential Rav by many different communities; in 1930, he finally determined to head the community of Lutsk. He transformed the community, working to ensure that the schools and yeshivot were of top quality (Sofer) while also focusing on national matters. He was appointed by R’ Chaim Ozer Grodzinski to head the Committee for the Defense of Ritual Slaughter, as Poland had determined that halakhic ritual slaughter was cruel. When the law against ritual slaughter was passed, R’ Sorotzkin countered by “placing a ban on meat consumption” (Sofer). Three million Polish Jews no longer purchasing meat was enough to cause cattle-owners to place pressure upon the government, who then cancelled the decree. When the Polish government decided to establish an elite rabbinate, one of those chosen was R’ Zalman Sorotzkin (Anonymous 6). Upon the outbreak of World War II, the Soviet authorities planned to arrest R’ Zalman Sorotzkin (Anonymous 6). Thus, he and his family were forced to flee to Vilna, where R’ Chaim Ozer Grodzinski “instructed him to immediately attend to the needs of the yeshivas” (Sofer). It was only once Vilna was taken over by the Bolsheviks that Sorotzkin and other escapees began a long, arduous journey to Israel (Anonymous 6). They were helped by the sages and rabbis in America.[3] Despite the many tragedies that had occurred in his family (the loss of his only daughter, his son, his father-in-law and grandchildren during World War II), R’ Zalman Sorotzkin remained undeterred and threw himself into communal obligations once more. He created a Vaad HaYeshivos in Israel similar to the one that had existed in Vilna. Its first task was to “provide a financial base for the yeshivas” (Sofer). When Agudas Israel was organized in Israel and the Moetzes Gedolei HaTorah [Council of Torah Sages] was formed, the Gaon R’ Isser Zalman Meltzer was appointed and R’ Sorotzkin was chosen to assist him. After R’ Isser Zalman Meltzer passed away, R’ Sorotzkin took over the position as head of the Moetzes Gedolei HaTorah himself (Anonymous 7). When the Israeli government decided to start government-structured education and do away with certain aspects of Judaic education that had existed until then, the Moetzes Gedolei HaTorah banded together in order to create a chain of schools that would accord with their views on education (Anonymous 7). The plan by the Israeli government was to create three different streams of education- “one for general Zionism, one for Labor-oriented Zionism, and one for the Mizrachi” (Sofer). Later, the government wished to reduce these streams to two- “a secular state system and a religious state system” (Sofer). This was not something the Moetzes Gedolei HaTorah could support; they had very particular views regarding Jewish education and having their curriculum approved or managed by the government was unacceptable. They therefore created the Chinuch Atzmai initiative.[4] R’ Zalman Sorotzkin took over leadership for this project and put much effort into it. He started many schools while simultaneously recording his novel insights into Torah, publishing several works, including Aznayim L’Torah, his commentary on the Torah, Moznayim L’Torah, his commentary on the festivals, andHaDeiah v’HaDibur, which focuses both on Torah and the festivals. Having dedicated his life to the betterment of circumstances for the Jewish people, he passed away on the 9th of Tamuz 5726 (1966). Masterwork One of R’ Zalman Sorotzkin’s seminal works – perhaps the seminal work – was his Aznayim L’Torah [Ears for the Torah]. His introduction to the work, printed in front of his commentary to Genesis, contains his personal outlook on life and an explanation of what inspired him to write this commentary. He begins by noting the distinction between simple praise and the higher level of praise and thanks. Praise is offered when someone does a positive action in a normal or traditional manner. But the higher level of praise and thanks occurs when someone does something in an unusual way, where they are coming from a place of love and compassion. Sorotzkin argues that all of the Jews who were blessed and gifted with survival after the horrors of World War II need to thank God for their salvation. All the more so does this apply to those who were lucky enough, like himself, to make their way to the land of Israel. Sorotzkin’s humility is demonstrated by his passionate belief that he, his wife and his family are so insignificant in relation to the many other people who perished in the Holocaust. “Who am I and who is my household that You saved us?” he questions God. He explains that he feels truly blessed that he was able to see his books in print and come to Israel where he could serve God. Then, shockingly, he also blesses and praises God with regard to all the horrors that had been visited upon him. Despite the fact that many of his family members perished in the Holocaust, he chooses to see this as the will of God and thinks that he too has a portion in their blood of atonement. He wholeheartedly believes that God will be good and avenge their blood and that because of this physical death they have all earned eternal life.