Musings of a Jewish Bookseller

Wednesday, March 13, 2019

Entries from The Diary of a Jewish Bookseller March 2019

A young teenage customer visiting the store, had taught himself Ladino from scratch and stocked up on literature in Ladino that he can take with him for his scheduled hospital stay following a surgery

An Alien visiting the USA on the evening of Feb 3 would have seen an entire nation watching the superbowl and 5 people in Mizrahi Bookstore digging through piles of books, oblivious to my insisting that I need to leave

A regular customer asked to order a new pair of tefillin and have it expedited in time to be able to give them as a gift for his wife for her birthday

I overheard a Rabbi and a Seventh-Day Adventist Pastor in the store discussing the merits of Islam and the dearth of critical readings of the Koran by Muslims

A frantic sounding caller requested I find a Jewish Bible of the version that is traditionally used for a Goral Hagra, insisting that the order was time-sensitive

I received a request for a miniature mezuzah, the customer needed it placed on a necklace to be worn for protection

The buyer of an Artcroll Shas I sold discussed with me his intentions to study the Talmud with his wife every evening

A loyal customer devoted his entire tax refund to his book collection, asking me to set things aside in the weeks before, with payment to follow once the refund is received

A first edition of Making of a Godol was purchased and gifted by a husband for his wife's birthday, stating that he was sure she would appreciate it much more than she would appreciate jewelry

a long term customer from overseas let me in on his secret: He was the long-awaited Messiah and will soon be revealed to the world. He emailed me the following:"Have you heard about the Rabbis looking for the Messiah? Gee, i wonder who that man is,
Moreover i really feel sorry for all those who knew who he was, ant yet they chose not to proclaim him, unless you still have my letter, it will bring you millions in an auction when a Kabbalist a rabbi from Israel will announce me. Kol toov and Purim Sameah"

I received a request for a specific book of Segulot, the person requesting stated that he recalled having seen in the volume a Segulah that would help his son overcome his anxiety from his college exams

A Bride stopped by the shop a few hours before her wedding to pick up a copy of the prayerbook published for a Kallah, with prayers to be recited on the day of her wedding

I acquired a collection of several thousand volumes, all of which were housed in a small apartment, with each and every book with no exception shelved within a ziploc bag

A customer berated me for offering for sale books on the Ba'al Shem Tov whom he labeled as the Ba'al Shem Ra

Hearing a customer describe his collection sounded to me like a laundry list, he owned the Hat of Rav Yitzchak Kaduri, the cane of Baba Sali and a Tzitzit of Rav Chaim Pinchas Scheinberg

A day before his scheduled conversion, the yet to be Jew came in to stock up on all the Breslov classics before he makes the plunge

A ten year old utilized the snow-day off from school to come in and spend his birthday present money on an 18th century Hebrew book and several old postcards

An order came in for several Hasidic Hebrew books with a request that the books be inscribed with a prayer in the memory of her grandmother in honor of her Yahrtzeit

A grandmother paying for her grandson's order remarked how she would much rather be buying books than pay for the tattoos and earrings that her other grandchildren were getting

The Maggid Revealed: Guest post by Zalman Alpert

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

The posting concerning portraits of gedolim was of great interest to me, as I have been interested in this matter since age 5 "kad havina talya".

In recent years I have grown particularly interested in rabbinic works with frontispieces of their authors. There were few such portraits until after WWI. In the introductory remarks to his biography of the Maharsha, Toldos Adam, Rav Reuvein Margolies lists the classic sefarim with such portraits among them Lechem Shomayim by the Yaavetz, I have never seen this book and was unaware that a portrait of R Emden was extant.

R. Reuven Margolies in his introduction to Toldot Adam, 1912 discussing portraits of Rabbis

In the US it was not uncommon for many rabbinic texts to include portraits of the authors, thus even important Rabbinic figures, such as R Tobias Geffen of Atlanta, R Binyamin Fleischer of the Lower East Side, Rabbi Saul Silber of Chicago and others included their portraits in their printed works.

Most rabbinic texts published in the US prior to 1945 were in the category of drash that is homiletics and the target audience were other rabbis, shochetim and reverends of all sorts, and were generaly in Hebrew. A sub-group were books with Yiddish language sermons aimed at baale batim (laymen) who enjoyed a nice vort or were called on to say a few words of Torah at a family occasion etc.

There were more than a few maggidim in the US in the days before 1945, though most have been forgotten by now, despite being very famous in their day. A few were more modern preachers מטיפים, preaching Zionism like the Rev Zvi Hirsch Masliansky who had thousands of listeners, and Rabbi Milikowski, the grandfather of Israels current Prime Minister Benjamin Netanyahu. Others like the Bialistoker Maggid Rabbi Majrim (Meir) Hillel Rappaport, even accepted pulpits, he served as a rabbi in New Haven and in Washington Hts at my shul Beth Medrash Hagadol.

As an aside, snippets of R Rappoports sermons can be heard on a link on the YU web page, its' really wonderful material, all said with a classic niggun (tune). Many years ago Rav Efraim Oschry the Kovner Rav asked me a rhetorical question whats the difference between a zoger and a maggid, the great writer R Ben Zion Alfes was a zoger in Vilna, who knew the answer, Rav Oschry told me a maggid darshened with a niggun (tune) a zoger without !!

I suspect the reason for including portraits included vanity, following the style in the non Jewish world and as a selling point. Several years ago I purchased a sefer by R Yehuda Leib Lazarov (1875-1939) called Der Yiddisher Redner containing 160 sermons in Yiddish. My copy bears the stamp of Rev Zvi Berkowsky the Shochet (ritual-slaughterer in Monticello, NY.

Rabbi Lazarov 1868-1939. a maggid and rabbi based in Brooklyn was a native of Lithuania who published numerous books in Hebrew and Yiddish and a few sport his portrait. Der Yiddisher Redner includes a frontispiece and the author is indeed impressive with a long beard and Lithuanian style yarmulka, it was worth buying just for the portrait! In his forward R Lazarov is very apologetic for including his picture and says its not because of pride, if that were the case he would have included it in his classic work Divre Yehuda, but he did not.

So why then did he indeed include it ?

He writes that more than one person traveling about selling his book has claimed to be its author, Rabbi Lazarov. In Boston, such a man was found drunk in the street, in the West another supposed R Lazarov misled his audience and sold tickets to his drashoth, so to prevent future identity theft, he printed his picture for all to see לעיני כל ישראל.

As with All good maggidus this book has much humor, page 128 has a great story of a bear learning how to daven which is still very nogaya (relevant) to even Orthodox Jews.

A discussion of R. Lazarov's speech-giving style and a live reading of one of his sermons can be heard here, starting at minute 19.

a Selection of Famous Rabbinic Portraits and their Origins part II

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

Rabbinic portraits have been treasured by generations of Jews, for some, as a way to remember someone they revered, for others, to be kept as amulets, or as a method to popularize his teachings. The Rabbis in the portraits themselves though, often objected to having their image taken and some took great lengths to prevent their dissemination. In some instances, the portraits were a method used by a publisher to promote the sales of the Rabbi's published work, at times reverting to creating an artist's rendition if no authentic portraits were available. Below is a look in to some portraits of famous Rabbis and their origins.

Rabbi Elazar Rokeach (c. 1665—1742)

Rabbi Elazar Rokeach was born in Cracow, and after serving as Rabbi in Rakow and Brody, was offered the Rabbinate in Amsterdam in 1735. Upon his arrival, A medal was designed in his honor, one side of which exhibited his head in relief, surrounded by the words: "Eleazar ben Samuel, Rabbi of Brody" (in Hebrew), the other side containing chosen verses from Tehillim. The appearance of his portrait in a medal, brought to life a lengthy discussion on it's permissibly in Rabbinic responsa of the time, with R. Yaakov Emden stating that it would be forbidden and suggesting that it was done without the knowledge of R. Elazar Rokeach.

Rabbi Sholom Mordechai Schwadron, the Maharsham (1835–1911)

Only one photograph of the Maharsham exists, showing him with a siddur in hand, in the later years of his life. The origin of this photograph as retold in the family, is that the Maharsham was against his photograph being taken, and this one photo was taken against his wishes. On one Motsae Shabbat, during his reciting of Kiddush Levanah, the photograph was taken by one of his grandchildren, as he was reciting the prayers from the Siddur.

Rabbi Yaakov Abuhatzeira (1806-1880)

Rabbi Yaakov Abuhatzeira is known to have avoided having a photograph of his taken, and in his trip towards the holy land at the end of his life, he went to great lengths to obtaining a passport without the use of his photograph. The current portrait we have today, is said to have been made by an artist who studied his features at length and then proceeded to make the drawing in another location, without the Rabbi's knowledge. Shortly after his passing, the portrait was disseminated by his followers and printed alongside his published works.

R. Yehudah Aryeh of Modena (1571–1648)

The portrait of R. Leon Modena or Yehudah Aryeh Mi-modena, appeared on the title page of a book he published, Historia De Gli Riti Hebraici, being the first sefer in modern history attempting to explain the practices of Jews for a gentile readership. Published at the request of Sir Henry Wotton, English Ambassador to Venice, for presentation to King James I, it was translated into many languages. The portrait of Modena on the title page is one of the earliest portraits of a Jew. Surprisingly, the portrait shows him without a head-covering, R. Modena justified this practice, by stating that the majority of Jews in Italy did not wear a head covering, and addressed this issue in one of his many responsa.

R. Israel Meir Kagan, the Chofetz Chaim, (1839-1933)

In 1925, the Chofetz Chaim announced that he would make Aliyah and settle in Petah Tikvah, where his daughter and son-in-law, R. Aharon Hakohen resided. In order to obtain a passport, his photograph was taken, this photograph is the source of the familiar portrait we know today. It is said that the Chofetz Chaim requested from the photographer to destroy the plate after producing the picture, so as to prevent copies from being made, though a bachur from Radin convinced the photographer otherwise, and thus the portrait quickly disseminated.

Yaakov Emden, known as the Ya'avetz (1697–1776)

The portrait of R. Yaakov Emden that we have today, first appeared as a print in the late 19th century, long after the Ya'avetz's passing. Being that R. Yaakov Emden discusses his father's portrait being made and his objections to it, and that a mention of such a portrait of himself was not made in all his writings or in his auto-biography, scholars believe that the portrait was most likely a later invention.

R. Shmuel Eidels (1555 – 1631), the Maharsha

The Maharsha's portrait that we are familiar with today, shows him in his study, leaning over books and with long hair. The illustration incorporates the legend that the Maharsha had long hair, which he would tie to a nail in the ceiling while studying, to prevent him from falling asleep. This portrait first appeared in the 1814 edition of the Maharsha on the Talmud, printed in Vienna by by George Holzinger.

R. Yitzchak Alfasi. the Ri"f (1013–1103)

The illustration of the Ri"f, R. Yitzchak Alfasi is an artist rendition, which first appeared in an early 19th century edition of the Alfas, published in Vienna. The illustration quickly caught on, and by the 1850s, it appeared on sukkah decorations, and later on postcards published by Meir Kunstadt. By the 1920s, the portrait appeared in numerous editions of the Haggadah, accompanying the scene of Ma'aseh BeRabbi Eliezer.

Chacham Zvi, Rabbi Zvi Ashkenazi (1658-1713)

R. Zvi Ashkenazi, the Chacham Zvi, was offered the Rabbinate in London, by the Sephardic Community ,and it was during this period, that his portrait was made. His son R. Yaakov Emden writes of the portrait in his responsa: He was greatly adored by the community, and they wanted to commission a portrait of him, offering all the love and honor in the world to him if he would permit it. He did not heed their words and refused to allow it, despite it being permitted under Jewish Law. Despite this, they did not contain themselves and had a master artist create a painting that was a perfect resemblance of his father. R. Yaakov Emden writes how copies of the portrait were made and they commanded a high premium from his friends and acquaintances. R Emden remarked on the striking similarity between the portrait and his father, stating "All that is missing is the breath of life"

Isaac Leeser (1806-1868)

Rev. Isaac Leeser was an American Jewish Leader, though not ordained, he led several communities in the United States. He was the first to published a Jewish Translation of the Bible to English and published comprehensive Hebrew-English Prayerbooks in the New World. His familiar portrait was drawn by Leeser's friend Solomon Nunes Carvalho, a famous American Jewish Painter and Photographer. Nunes is best remembered as an explorer who traveled through the territory of Kansas, Colorado and Utah with John C. Frémont.

The Ben Ish Hai, Rabbi Yosef Hayyim (1835-1909)

The famed portrait of the Ben Ish Hai, was photographed approximately in 1877, when R. Yosef Hayyim was 42 years old. The original photograph, which numerous artist's renditions are based on, was sent by the Ben Ish Hai personally to the Iraqi Jewish Philanthropist Saliman David Sassoon as a memento. The Ben Ish Hai's thoughts regarding the permissibility of photographs was recorded in his book, Rav Berachot, where he writes that it is permitted to take photographs, though women are recommended to prevent their photographs being taken, to promote modesty.

a very partial list of Sources used: :
Ben Ish Hai: בן איש חי - תולדותיו קורותיו ומורשתו לדורות page 103, Rav Berachot מערכת צ אות א
Maharsham: Oral family tradition as retold by Rebbetzin Yocheved Friedman, née Fuchs
Rabbi Yaakov Abuhatzeira: As heard from his great-grandson, מסעור אזרוואל
Isaac Leeser: Isaac Leeser and the Making of American Judaism by Lance J. Sussman
Chacham Zvi: שאילת יעבץ ח"א סימן קע
R. Yaakov Emden: heard from Prof. Shnayer Leiman, who owns the original 19th century portrait
Chofetz Chaim: heard from his great-grandchild, who remarked that while authentic, the portrait does not reflect the Chofetz Chaim's demeanor
R. Yehudah Aryeh of Modena: אוצר הכיפה volume II
Rabbi Elazar Rokeach: שאילת יעבץ ח"א סימן קע

Doveve Sifte Yeshenim and the case of Morocco and Galicia cooperation

Living in an age when copyright infringements can lead to multi-million dollar settlements and accusations of using a business or institutions name can lead to much strife, I was delighted to find an occurrence in the early 1900s, with the opposite results.

Rabbi Refael Ahron Ben-Shimon was born in Rabat, Morocco in 1848, moved with his family in 1854 to Jerusalem and served in several prestigious Rabbinic posts in his life, including as Chief Rabbi of Cairo. During the years 1888-1890, he traveled throughout Morocco as an Emissary for Jerusalem's Jews, a visit which left a lasting impression on both him and the Jewish residents of Morocco. During his travels, he noticed that the writings of great Moroccan Rabbis from previous generations were being lost over time, in light of the fact that no printing press existed in Morocco. He wrote of his experience, how the Moroccan Jews, living in their isolation hadn't thought that it was feasible to bring manuscripts in their hands to print, as knowledge of the outside world was minimal and very few Moroccan Jews traveled widely enough to reach a place where Hebrew Printing existed.

To encourage the printing and dissemination of Moroccan Jewish Rabbinic writings, he founded a society named Doveve Sifte Yeshenim דובבי שפתי ישנים, to whom much credit is to be given from saving many works from oblivion and bringing to the forefront the importance of saving and preserving these works. In the introduction to one of their first publications, being Mishpat Utzedaka BeYaakov of R. Yaakov Ibn Sur, R. Ben-Shimon writes how he became aware, that a second group with a similar mission of preserving and publishing works was founded in Husyatin, Galicia, under the same name of Dovev Sifte Yeshenim.

This second group, was founded by R. Lipa Shwager, who was later joined by his brother-in-law, R. David Frankel. These 2 legendary booksellers of old, revolutionized the world of Hebrew books, with their publication of numerous important works from manuscript, their outstanding catalogs which contained invaluable information and their assistance in building many of the most important libraries of the day, such as the libraries of the Imrei Emes and the Admor of Sadigura.

When the 2 groups became aware of each other and their identical names, rather than fighting over the use of the name, attempted to join together and unite in to one organization due to their identical mission. The distance between them preventing this from becoming a reality, but a relationship was developed and members of the Moroccan society, became paying members of the Husyatin society and goodwill was exchanged between the groups.

From the Introduction to משפט וצדקה ביעקב - חלק ב regarding the two societies named דובב שפתי ישנים

The Societies agreed that to prevent confusion for the general public, each of the two societies would keep their name, but identify itself with it's hometown, the Moroccan one with the city of Fes and the Galician one with the city of Husyatin and indeed the future publications of the group do indeed state their city alongside the society's name.

a poster of the Husiatyn Society, where their identifying as the society from Husyatin is stated

A Judeo-Arabic Poetry Rhyming Dictionary Manuscript

In Eastern Europe, a custom developed, that weddings and other happy occasions often included the performance of a Badchen, being a Jewish Comedian who entertained the hosts and the guests, often with scholarly overtones. In North Africa and Yemen though, the hosts would often employ a Meshorer, an expert at Judeo-Arabic poetry who would spontaneously create elaborate poems and songs to entertain his guests. The Meshorer would walk between the guests and form humorous poems using the names of the guests and their features to the delight of all. While Badchenim can still be found at many Hasidic Weddings, the Meshorer has went the way of much of the Judeo-Arabic culture and mostly forgotten with time.

Between some Judeo-Arabic manuscripts I sold this week, I found a comprehensive cheating book for one such Meshorer. In alphabetical order, the manuscript listed rhymes for endless words and common last syllables of words for easy reference. One is left to wonder, who and when the owner of this manuscript performed and the outstanding effort it must have taken to compose such a work.

Jewish Bible inscribed by a US Chaplain during The Battle of Anzio Beach Italy, 1944

During WWII, roughly 500,000 American Jewish Men and Women served in the armed forces of the United States, which totaled 4.23 percent of all service members in the U.S. armed forces. Amazingly, this was higher than the Jewish percentage of the total U.S. population at that time, which was 3.3 percent. President Franklin D. Roosevelt praised the fighting abilities and service of Jewish men and women. General Douglas MacArthur in one of his speeches said, “I am proud to join in saluting the memory of fallen American heroes of Jewish faith.”

The United States Government published together with the Jewish Welfare Board several small pocket sized volumes specifically for the Jewish Soldiers. Some of their publications included an abridged Jewish Bible, an abridged Siddur and a book of Jewish Thoughts. The small format was intended to allow the young soldiers to carry these volumes with them to the battlefield, and serve as moral support and help uplift the soldiers during the heat of battle.

One copy of the Jewish Bible published for the soldiers that I just got in, had an inscription on the free-end from a chaplain to a soldier during a crucial battle against the Germans in 1944. The volume was inscribed by the Chaplain Rabbi Morris N. Kertzer and is dated May 1944, Anzio beach head Italy. Rabbi Kertzer left his Rabbinic post to join the army to serve as a Jewish Chaplain in World War II. During World War II Rabbi Kertzer was the only Jewish Chaplain at the Anzio beachhead, earning a bronze star for his services there. He entered Rome shortly after the liberation and spoke at the liberation ceremonies. He also served in Africa as well as Southern and Central France before returning home in 1945.

The Battle of Anzio took place in 1944, in May, when this book was inscribed, during which the Allies were finally able to break through the German opposition and take control of Rome, and eventually all of Italy.

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

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

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

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

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

Rambam: On that famous picture of the Rambam by Shimon Steinmentz

Baal Shem Tov: The 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