Friday, February 1, 2019

Trading Cards as a Messenger of Hasidism Today - Cards of Vizhnitz, Anti-Zionism and Satmar

In the 18th century, Hasidism spread via it's legendary Maggidim and Miracle workers, throughout Eastern Europe. The world though, has changed drastically in the interim, and so have the methods of promoting and advancing Hasidic Movements by it's followers. Following my previous post on Shomrim Cards, I have come across three different sets of cards produced recently, with different subjects and backgrounds, all with the intention of winning over the youth to their specific brand of Hasidism.

The first, is part of a fascinating development in the Vizhnitz Hasidic sects, centered in Bene Berak, Israel. Recently, a break-off of the movement, with several hundred member families, was founded, under the leadership of Rabbi Menachem Mendel Hager. The movement is known as Mekaz Haside Vizhnitz, and it's teachings are based on a radical new understanding of Hasidut, focusing on the complete obedience to the Rebbe and Self-deprecation in order to devote yourself to the will of the Rebbe.

The general philosophy is known as השיטה הקדושה Hashita Hakedosha, translating as "The Holy Method". The hasid is instructed to be שוואנצעס, a word which literately means a tail in Yiddish, but is meant to convey that he is subjugating himself to the leadership of the Rebbe. The hasidim are warned to stay away from anything that implies באטשי'ס which in Hungarian mean landowners, used here as a general term to independent minds and people.

Some of the characteristics of the movement include a new holiday the Rebbe founded, on the 12th of the Hebrew month of Shevat, named the New Year for Hasidut, being the day that the Rebbe, M. M. Hager assumed leadership. Another notable feature of the group, is their enthusiastic singing of a new song composed by the Rebbe, titled Hashitah Hakedosha, or שוואנטצאנעס which can be heard being sung at all occasions of members of the Hasidut.
The Rebbe singing his song השיטה הקדושה


The song being song at a wedding of the group

Children singing the song at a graveside of one of the former Vizhnitz Rebbes


As part of the instructional methods of this new group and as a way to convey the message to the youth, a series of trading cards was produced, highlighting the methods of the group, their new holidays, their books, the particular religious utensils the rebbe inherited from the previous rebbes, their teachings and history.


trading cards of the new Hasidic sect, Merkaz Haside Vizhnitz 

trading cards of the new Hasidic sect, Merkaz Haside Vizhnitz 

trading cards of the new Hasidic sect, Merkaz Haside Vizhnitz 

trading cards of the new Hasidic sect, Merkaz Haside Vizhnitz 






A second set of cards I acquired, intends to promote the superiority of the Satmar group under the leadership of Rabbi Zalman Teitelbaum, as opposed to the competing group, under the leadership of his brother, Rabbi Aaron Teitelbaum.

Each of the cards highlights a specific real estate location that houses an institution of the group. Each card states the year of purchase, the square footage, amount of rooms, number of people it serves and other such relevant information, all in Yiddish.

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect

Cards featuring institutions of the Satmar Zalman Sect



A third series I came across is intended to teach the children the basics of Religious Anti-Zionism, titled חנך לנער translating as "Educate the Youth". Each card features either a prominent person, or a quote from a Jewish text supporting their Anti-Zionist beliefs. Supporting beliefs, such as the importance of Yiddish and Hasidic Education are promoted as well.


Anti-Zionist trading cards

Anti-Zionist trading cards

Anti-Zionist trading cards

Anti-Zionist trading cards

Anti-Zionist trading cards

Anti-Zionist trading cards

Anti-Zionist trading cards

Rav Aharon Kotler and the Yeshiva University Library Guest Post by Zalman Alpert

Guest Post by Zalman Alpert, Judaica Reference Librarian at the Gottesman Library of Yeshiva University from 1982–2014


In my many years 1982-2014 as a librarian at the Mendel Gottesman Library of Yeshiva University, I was honored to meet many important rabbonim, who would visit YU and the MGL. Many Chassidic Rebbes visited YU among them the late Sadigurer rebbe,  the Burstiner rebbe, the Koudenover Rebbe, the Kaluver Rebbe and Helmitzer Rav Ztl. Even more Chassidic Dayanim, Rabbonim or Magide Shiur used the library, and I was honored to establish relationships with several of them.

Additionally, Chasidic Dayanim from all Hasidic groups, used the library via phone requests, including dayanim from Satmar, Lubavitch, Pupa, Belz and other groups. The phone was also the vehicle used to access the library by which the Biyaner Rebbe shlita, whose father Dr Menachem Breuer was on the faculty of YU, the Krasner Rav and Bialer rebbe of B'nai Brak contacted the library as well.

The same can not be said in regards the Eylam Hateyre ie the Yeshiva world, I can hardly recall any American Rosh Yeshiva using the library in person or via the phone, with one notable exception about which I hope to write at another time.

I suspect YU was too close to home so to speak for these Rabbonim to accord it any respect. In pre-war days most visiting Roshe Yeshiva from Polish Lita honored YU by giving a guest shiur there, with one Rav Shimen staying at YU for a year as a Rosh Yeshiva min haminyan, on leave from his hometown of Grodna. Yeshiva world mythology presents 2 exceptions to this, being Rav Elchonon Wasserman HYD and Rav Aron Kotler who refused to give shiurim at YU. I have not researched this but indeed it is probably fact that they boycotted YU.

Years ago as the Gottesman Library was discarding old circulation files I fished out a number of circulation cards indicating that Rav Aaron Kotler borrowed books at the Gottesman Library during the years 1942-45.

Cards with book requests made by R. Aharon Kotler from Yeshiva University

Cards with book requests made by R. Aharon Kotler from Yeshiva University

The verso of each of the cards, which state the name of the library, Yeshiva University


It remains unknown whether he was actually there personally, but clearly these books were designated for his use, perhaps via a messenger. That they were intended for Rav Aron was not hidden and on one card he is identified as Rosh Yeshiva of Klezk!

The books he borrowed were all lomdische seforim with the exception of Chut haMeshulosh חוט המשולש, by the Bergszazer Rav, R Shlomo Sofer about the Eiger-Sofer family which is in the bechinah of sichos chulin shel talmide chachomim in general.

My Rebbe, Rav Shimen Romm ZTL of YU was also a Kletzker talmid but never reconnected with his old rebbe in the US. When several of the current Lakewood Roshe Yeshiva were in our shul, Rav Romm repeated a chiddush by Reb Aron to them from the early 1930s.

a Selection of Famous Rabbinic Portraits and their Origins part I

This is a revised version of an article I originally published in the Jewish Press

The power of a portrait of great men is of utmost important in Judaism. The Medrash writes how Yosef Hatzadik was saved from sin, by his seeing an image of his father's likeness. Rebbi stated that the reason that he was sharper in learning than his peers, was due to his meriting to see Rabbi Meir (Talmud Eruvin 13:). Thus it is not surprising, that nearly every Jewish home today is adorned with portraits of great leaders, from contemporary, to Rabbis from centuries ago.

Historically though, in many circles there was much opposition to the creation of portraits and later of photographs. In early Hasidut, as well in Kabbalistic circles, the making of a portrait was often frowned upon and forbidden. For the Jews of Arab lands, the surrounding Muslim cultures prohibited the creation of portraits and thus for the Jews that lived among Muslims, it is rare to find any portraits made until recent times. In light of this, it is fascinating to see the origins of the portraits that did make it down to us through time and the circumstances that they were made in. Below is a look in to some of the more familiar portraits of Gedolim that are known today and their origins.

R. Akiva Eger 1761-1837
Der Marktplaz in Posen, with R. Akiva Eiger in lower left 



Portraits of R. Akiva Eiger seem to have appeared already during his lifetime, though it is unknown how and when they were originally made. One example, a painting done by Julius Knorr, named Der Marktplaz in Posen (1838), shows a large market scene, with three elderly rabbis carrying canes walking together on the lower left-hand corner. The figure in the center is R. Akiva Eiger, who most likely was unaware that an illustration was being made of his likeness. R. Eiger was 74 years old at the time and is depicted walking with difficulty, he passed away just a few months later. Years later, a publisher enlarged this portion of the painting, depicting the three Rabbis, and produced it as a print titled, " Our Rabbi Ekiva Eger z"l, when he was 74 years of age in a street in the city of Posen, accompanied by two rabbinic judges of the city, R. Jacob Kalvary and R. Moshe Landsberg z"l.

The portrait of R. Akiva Eiger standing alone that we are more familiar with today, was printed as lithographs already in his lifetime, published by Simon Fils in Strasbourg.
Lithograph of portrait of R. Akiva Eger published by Simon Fils in Strasbourg.
R. Moshe Sofer, the Chatam Sofer (1762-1839)

Portrait of the Chatam Sofer, based on the drawing by his talmid Rabbi Yissachar Ber Frank
R. Rabbi Yissachar Ber Frank was a close talmid of the Chatam Sofer and a scribe and trustee of the Jewish Community of Pressburg. When. R. Yissachar Ber's daughter reached marriageable age, he was unable to come up with the funds to marry her off. Preferring to avoid charity, he drew a likeness of his Rebbe, the Chatam Sofer and made prints based on his own drawing which he sold off to cover the marriage costs. It is said that when the Chatam Sofer discovered that his portrait was being sold, he summoned R. Ber and rebuked him for painting his likeness and distributing it without his permission, telling him  "You did not want to show your face so you showed mine instead?".

recently surfaced portrait of the Chatam Sofer


Recently, a second portrait of the Chatam Sofer surfaced, created by the artist Josef Edward August von Gillern (1794-1845). This portrait was in the hands of a family descendant from the Chatam Sofer and the family's tradition is that this bears a true likeness of the Chatam Sofer.



Rambam (1135-1204)

The Rambam's portrait in Thesaurus Antiquitatum Sacrarum

A more recent artist's rendition of the Rambam's portrait


Though we can all bring to mind the famous portrait of the Rambam, Moses Maimonides, where did the portrait originate? The source of this now classic portrait is surprisingly, a non-Jewish work, Thesaurus Antiquitatum Sacrarum (1744-69), a 34 volume Encyclopedia written in Latin. The author of this work states that he obtained the portrait from an old tablet, but not giving any additional information. This portrait was later "discovered" by the Italian Rabbi Isacco Samuele Reggio, 1784-1855 who sent it to a German friend named Solomon Stern who went on to print it and disseminate it. By the early 1900s, this portrait was popularized with appearances in Haggadot, Sukkah Decorations and on the cover of a popular Mahberet, used by numerous school children in the early 1900s

Baal Shem Tov (1698-1760)



Though no authentic portrait of the Baal Shem Tov exists, a portrait of another 18th century Rabbi has long been confused as being of the Baal Shem Tov's. The familiar portrait of the founder of Hasidut, is actually a portrait of the Baal Shem of London, Hayyim Samuel Jacob Falk (1708-1782). The Baal Shem of London was an enigmatic figure, a Rabbi, Alchemist and Kabbalist, he was revered widely as a miracle worker. The portrait of his that we have has traditionally been ascribed to the artist John Singleton Copley. In the original portrait, formerly owned by the Anglo-Jewish scholar Cecil Roth,  the Baal Shem is seen in Eastern style clothing and holding a compass, something that would have been very out of place in a portrait of the Baal Shem Tov, but more expected in one of the Baal Shem of London. The portrait got confused early on with the "other" Baal Shem, and the portrait can now be found on numerous biographies, illustrations, postage stamps, postcards and the like being passed off as R. Israel Baal Shem.

The Vilna Gaon (1729-1797)

Of the Vilna Gaon, only one portrait from his lifetime is known, estimated to have been made ca. 1750-1755.
The only contemporary portrait of the Vilna Gaon

This illustration slowly evolved, with different artists adding details to the portrait, adding tefillin to the Gaon's head, alternating between different attire and leading us to the more familiar portrait that is common today.
An "updated" version of the Vilna Gaon's portrait



Rabbi Jonathan Eybeschutz (1690/95-1764)

engraving produced by Dr Elimelech Pulda (or Pulder) of R. Jonathan Eybeschuetz'


Rabbi Jonathan Eybeschutz's portrait that we are familiar with today, is based on an engraving produced by Dr Elimelech Pulda (or Pulder). R. Yaakov Emden, R. Eybeshutz's archenemy writes that the followers of R. Jonathan Eybeschuetz created their rabbi's portrait, in order to kiss and hug it, and went as far as to accuse one of R. Jonathan Eybeschutz's followers of placing a portrait of R. Eybeschuetz in the Aron Kodesh. Setting aside these accusations, R. Jonathan Eybeschutz's portrait was often reproduced in etchings and engravings already during his lifetime and was revered by many of his followers as an amulet.


Rabbi Yehuda Aszod (1796–1866)



Rabbi Yehuda Aszod was of the most revered Rabbis in Hungary, a close friend of the Chatam Sofer and leader of Hungarian Orthodoxy. Despite R. Aszod's known opposition to his photograph being taken, his students or perhaps members of the community were keen on obtaining a photograph of their beloved rabbi, after his passing in 1866. During the funeral, R. Aszod was dressed in his Shabbat clothing and a large sefer was placed in his hands. He was then propped up in his chair and a photograph was taken and was quickly reproduced and disseminated (Post-mortem portraits were an accepted practice in the 19th century). Contemporary accounts state that the money received from sale of this photograph was used to help marry off R. Aszod's daughters. There are accounts that say that all those involved in arranging and taking of this photograph were punished and all died within a year of R. Aszod's passing.



R. Hezekiah da Silva, the Peri Hadash (1659-1698)


The Peri Hadash, R. Hezekiah da Silva was born in Livorno, Italy in 1659. In 1691, he was in Amsterdam, for the purpose of printing his sefer, the Peri Hadash on Yoreh Deah. During his period in Amsterdam, the community offered him the position of Rabbi of the city, and as a token of appreciation and admiration, commissioned his portrait. The portrait shows the Peri Hadash dressed in the manner of a Turkish Jew, with a Kaveze on his head and wearing a fur-trimmed coat. In the 19th century, a reproduction was made of this portrait with an inscription stating that one must bless Shehechiyanu for seeing an illustration of the Peri Hadash.

Rabbi Shneur Zalman of Liadi, the Baal HaTanya (1745-1813)

The portrait that we are today familiar with of the founder of the Chabad Hasidism, R. Shneur Zalman of Liadi, first surfaced in the late 19th century. Within Chabad, there is a tradition that this illustration is authentic and bears a true likeness of the Ba'al Hatanya. Others maintain that this portrait was the work of the famed artist Boris Schatz, who drew the painting approximately in 1887. Boris Schatz is said to have used several descendants of the Ba'al Hatanya as models for his portrait, in his attempt to achieve as close as possible of a resemblance to what the Ba'al Hatanya actually looked like.

a very partial list of Sources:
Rabbi Akiva Eiger: Jewish Icons: Art and Society in Modern Europe by Richard I. Cohen

Chatam Sofer: אגרות סופרים, pp. 27-28, in the note; The history and novellae of Rabbi Menachem Katz Prostich, Part 1, p. 9

RambamOn that famous picture of the Rambam by Shimon Steinmentz

Baal Shem TovThe Ba'al Shem of London and the Philosopher's Stone: his portrait still isn't the Ba'al Shem Tov's by Shimon Steinmentz

Vilna Gaon: אדרת אליהו : הגאון מווילנה־־דמותו והשפעתו , Tel Aviv : Bet ha-tefutsot ʻal shem Naḥum Goldman, 1998

Rabbi Jonathan Eybeschutz: See Megillat Sefer of R. Yaakov Emden page 208, and https://www.lbi.org/artcatalog/record/3357206

Rabbi Yehuda Aszod : Jewish Icons: Art and Society in Modern Europe by Richard I. Cohen

R. Hezekiah da Silva, the Peri Hadash: Jewish Icons: Art and Society in Modern Europe by Richard I. Cohen page 143

Rabbi Shneur Zalman of Liadi: Between hagiography and historiography: Chabad, scholars of Hasidism, and the case of the portrait of Rabbi Shneur Zalman of Liady by Wojciech Tworek

With thanks to the following people who assisted me with the writing of this article: Shimon Steinmetz, Yitzchak Strohe, Menachem Silber, Zalman Alpert, Ovadia Hoffman and Philip Steiglitz

Letter handwritten by the Chofetz Chaim regarding his book distribution in America

History books are filled with stories of great conquests and defeats, the highlights of great men's lives and their deaths, but obtaining insight in to great men's daily life, can be very elusive. A 4 page letter of the Chofetz Chaim, R. Israel Meir Kagan I got in this week, was a rare insight in to how this great man meticulously handled his finances and the minute details involved in the publishing and selling of his printed works.

Addressed to a bookseller in New York, who was selling the Chofetz Chaim's sefarim, the lengthy letter details the agreements that are in place for their partnership. Reassuring the bookseller that he will be the sole distributor of the sefarim in New York, he mentions that he allowed someone else to sell the books in Chicago and Boston, but the rights in New York remain his. The sale prices for the books were listed in cents, the cheapest being Shem Olam at 20c a copy and the most expensive being the work titled Chofetz Chaim at 85c, of which the bookseller would received 33% of the sale price.

Addressing the complaint of the bookseller of lackluster sales, the Chofetz Chaim noted that all is in the hands of G-d and we never know from what source G-d will send us our sustenance. He further explains the difference in the modes in selling, that in Eastern Europe, as most of the booksellers were travelling maggids, and when they finished giving a sermon, the potential customers would have already known the books that were offered and the contents within, making an easy sale. Not so in America, where the bookseller was not a maggid, and every customer had to be convinced individually, making a sale all the more laborsome.

The Chofetz Chaim's care and meticulously writing of the details, is evident throughout the letter. Through this letter, one can get a glimpse in to how this great man handled himself with regards to his fellow person's feelings and finances.







Me'ah Berachot 1687 Amsterdam - Life as a Spanish & Portuguese Jew in 17th century Amsterdam

While time machines are still beyond our grasp, books can at times serve as an alternative way to find yourself back in a different time and place. One such book, which I just procured for a customer, is Me'ah Berachot, Orden de bendiciones, a comprehensive prayerbook in Hebrew and Spanish printed in Amsterdam in 1687.

The Siddur was intended to be as comprehensive as possible, with prayers and rites for all occasions and holidays of Jewish life. The intended audience, was the Jewish Community of Amsterdam, composed mostly of former Marranos, who were recent emigrants from Spain and Portugal. The prayers and instructions were in Hebrew and Spanish throughout and the contents reflect what life would have been like for these Jews, living a new life, in a new land, and of whom many, had very little knowledge of Hebrew or Judaism.
Frontispiece of Me'ah Berachot, 1687 Amsterdam. Note the various scenes portraying Jews, all wearing hats, reflection common practice at the time


Among the more traditional prayers that would be familiar to any practicing Jew today, you can find several which have thankfully become obsolete. There appear in the book a special prayer to recite when you are purchasing a slave, and prayers at the circumcision ceremony of a new slave. Their fear and connection to those persecuted by the inquisition can be seen from the several prayers to be said for both males and females that were burned at the stake by the inquisition.

In the prayerbook, you can find the local recipe for Haroset used in the Haggadah Seder, as well as a full detailed order of purification of a dead body in preparation for burial. A prayer to recite when you see the pillar of salt which was the wife of the Biblical Lot is found in the book as well. For the benefit of the users, the measurements of the Amsterdam Mikvah were noted, as well as a calendar with future dates of Jewish Holidays, measurements for the separation of Hallah and the rules pertaining to deeming an animal non-kosher.
Prayer to be recited during the purchase of a slave

Blessing to be recited upon seeing the wife of Lot

Prayers for those burnt at the stake

Prayers for males at an Auto-da-fé

Prayers for females at an Auto-da-fé

Jewish Laws pertaining to the use of a restroom

Prayers for the preparation of body for burial

Laws of Terefot, which would render an animal unkosher