The Satmar Rebbe and a Censored Mishnah Berurah, and R. Baruch Rabinovich of Munkács The Satmar Rebbe and a Censored Mishnah Berurah, and R. Baruch Rabinovich of Munkács Marc B. Shapiro 1. In my recent interview in Der Veker, available here, I said that I hope to discuss how the Satmar Rebbe was mistaken in identifying a Zionist censorship in the Mishnah Berurah. In Ha-Maor, Elul 5716, p. 30, M. Abramson tells the following The .על זיוף המשנה ברורה story that appears under the heading Satmar Rebbe was away from home and asked his assistant, R. Joseph Ashkenazi (who is the source of the story), to bring him a book. Ashkenazi brought the first book that came to his hand. It was a Mishnah Berurah printed in Israel. After investigating the history of the printing of the Mishnah Berurah at the National Library of Israel, I concluded that the copy the Satmar Rebbe was given was published by Pardes in 1955 (one year before the event described). Here is the title page. Later the Rebbe returned the book to Ashkenazi and said that as far as he remembers, the language in section 156 of this copy of the Mishnah Berurah differs from what appears in other editions. Ashkenazi checked an older edition of the Mishnah Berurah and discovered that the Israeli edition had altered the original text. The original Mishnah Berurah 156:4 reads: מצוה על כל אדם לאהוב את כ”א מישראל כגופו שנא’ ואהבת לרעך כמוך וכו’ ודוקא רעך בתורה ומצוות אבל אדם רשע שראה אותו שעבר עבירה המפורסמת בישראל ולא קיבל תוכחה מצוה לשנאתו. I have underlined the words that Abramson calls attention to. the Pardes ,לאהוב את כ”א מישראל :While the original text reads Abramson notes, “In this they .לאהוב את עמיתו edition has wanted to show their support for democracy, that one needs to love not just the Jews but also the Arabs.” The Pardes edition also omits the second series of words that I have underlined, which express sentiments that are not very tolerant of the irreligious,[1] as well as some other words. Here is the uncensored page in the Mishnah Berurah. Here is the censored page in the Pardes edition. Upon looking again at the Abramson article, I see that I misremembered, as it does not actually say that the Satmar Rebbe attributed this censorship to the Zionist publisher. He simply noticed the problem in the Israeli edition and said that this Mishnah Berurah is not like the others he has seen. It is Abramson who explicitly blames the Zionists (although perhaps the Rebbe agreed with Abramson). Abramson sarcastically writes that apparently they also provide copies of the Mishnah Berurah “to the children of Mapai and Mapam,” and this explains why they altered and censored the text. Yet the truth is that what we have just seen has nothing to do with the Israeli publisher, Pardes. I found the same censorship in a Mishnah Berurah that appeared in Warsaw in 1895, and interestingly, it is this very edition that is found on hebrewbooks.org here. In other words, the changes we have seen were inserted under Czarist rule, and the Israeli publisher simply reprinted a copy of the Mishnah Berurah without realizing that it was a censored version.[2] I know of another example where the altering of a text was blamed on the Zionists, and this time the one doing the blaming was a Mizrachi rabbi, R. Avigdor Cyperstein. In the Mossad ha-Rav Kook Archive of Religious Zionism there is a letter from R. Cyperstein to Dr. Yitzhak Rafael dated May 14, 1967. The relevant section reads as follows: ידידי היקר – אני רוצה לזכות אותך בזכות הרבים, ובטח לא תחמיץ את המצווה הזו: כעת בכל העולם נפוצים הסידורים תוצרת הארץ הוצאת “בית רפאל”, ת”א – “סדור התפלה השלם” – והנה מצאתי בסידור זה דבר נורא: במעמדות של יום הששי מובא הגמ’ מנחות מד. המעשה באדם אחד שהי’ זהיר במצוות ציצית וכו’ ושם כתוב “באה לבית מדרשו של ר’ חייא, אמרה לו רבי צוה עלי ויעשוני גיורת וכו’, – והמולי”ם הללו העיזו לשלוח יד בגירסת הגמ’, ובמקום ויעשוני גיורת – השליכו את הגיורת החוצה, והכניסו במקומה “עברית” . והמרחק- התהום בין גיורת לעברית – אין צורך לבאר, וגם כוונתם הטרופה, בוקעה מזה, ומעלה סרחון, בכי’ לדורות. דומני שאין מי שהוא שהעיז לכבוש את המלכה בבית וכל ישראל – מתפללים מסידור זה, וע”כ מצווה לפרסם זה ברבים, ולתקן בהוצאות החדשות. It is hard to know whether what R. Cyperstein refers to was indeed a Zionist inspired alteration. I say this because the is also attested to in a few sources ויעשוני עברית version that pre-date Zionism. I think it is more likely that the publisher just assumed that this is a more authentic reading. Since I have been discussing the Satmar Rebbe, here is as good a place as any to note that contrary to popular belief, the name Satmar does not come from St. Mary. The original meaning seems to be a personal name, and in popular etymology the word came to mean “great village.”[3] Yet even in the Satmar community some believe that the word comes from St. Mary, and because of this they pronounce it as “Sakmar”. In pre-war Hungary this pronunciation was common among many Orthodox Jews, not only Satmar hasidim.[4] For one example of this, here is Samuel Noah Gottlieb’s entry on Satmar in his rabbinic encyclopedia, Ohalei Shem (Pinsk, 1912), p. 425. As you can see, while “Szatmar” appears in the vernacular, in the Hebrew the city is spelled “Sakmar”. There are many more such examples. This avoidance of saying the word “Satmar” is similar to the way Jews referred in Hebrew and Yiddish to the Austrian town Deutschkreutz. Unlike the case with Satmar, when it came to Deutschkreutz the universal Jewish name was Tzeilem (Kreutz=cross=tzelem). On the other hand, there was a significant Jewish community in the Lithuanian city of Mariampole, whose name comes from Mary. Yet I am not aware of anyone who avoided saying the name of this city. Shimon Steinmetz emailed me as follows: We might also note other cities with Christian-y names, like Kristianpol. Kristianpoler was a name used even by rabbis, cf. Rabbi Yechiel Kristianpoler, and his son Rabbi Meir. In addition, the Lithuanian town Kalvarija, which has a very Christian association, Jews used it without any issue. On the other hand, the Jews called St Petersburg, “Petersburg,” without the “St.” One other point about Satmar: In a lecture I mentioned that one of the old-time American rabbis met with the Satmar Rebbe and concluded that when it came to the State of Israel, you simply could not speak to him about it. He was like a shoteh le-davar ehad when it came to this in that no matter how much you tried to convince him otherwise, he refused to listen to reason. Someone asked me which rabbi said this. It was R. Ephraim Jolles of Philadelphia (as I heard from a family member). I don’t think his formulation is too harsh, as anyone who has read the Satmar Rebbe’s writings can attest. It does not bother me if he or anyone else wants to be an anti- Zionist. However, the anti-Zionist rhetoric found in the Satmar Rebbe’s writings, and those of his successors, is often more extreme than what we find among the pro-Palestinian groups. Take a look at this passage from Va-Yoel Moshe, p. 11. אם נקח כל פירצות הדור והעבירות המרובות הנעשות בכל העולם וישימו אותם בכף מאזנים אחת, ומדינה הציונית בכף מאזנים השני’, [המדינה הציונית] תכריע את הכל, שהוא השורש פורה ראש ולענה של אבי אבות הטומאה שבכל אבות הנזיקין שבכל העולם כולו, והן המה המטמאים את כל העולם כולו. By what logic can one claim that such an outrageous passage would be anti-Semitic if said by Mahmoud Abbas, Linda Sarsour, Tamika Mallory, or Max Blumenthal, but not so if the very same thing is said in Satmar? If anyone wants to see the results of this rhetoric, here are two videos with kids from Satmar. In this one the children are being taught that the Zionists started World War II and to hope for the destruction of the State of Israel. In this video children were told that Netanyahu was in the car and they were to throw eggs at it. It is very painful to see how children are being indoctrinated with such hatred. Again I ask, if such a video surfaced from a leftist camp, there would be no hesitation in labeling it anti-Semitic. So why are people hesitant to conclude that Satmar is also involved in spreading anti-Semitism? The general assumption is that the Satmar Rebbe hated Zionism and the State of Israel so much, that he was inclined to believe even the most far-out anti-Semitic canards against the State. I have always found this difficult to believe. Say what you will about the Rebbe, there is no denying that he was very intelligent. Thus, I have a hard time accepting that he could have really believed in Zionist control of the media and other anti-Semitic tropes found in his polemical writings. In other words, I think it is more likely that he did not believe in any of these things but said them anyway in order to convince his followers not to give up the fight against Zionism, a fight that had been abandoned by so many former anti-Zionists after the Holocaust and the creation of the State of Israel in 1948.