"Siddur Hashalom", censorship in the first Jewish Prayerbook published in the Soviet Union

The Cold War was a dark period for Soviet Jewry, where within the USSR, Judaism was systematically eradicated and open practice of Judaism could result in severe sentences or death. At the same time, the regime was attempting to portray itself to the outside world as an open and benevolent society, and much propaganda was created for display to its critics, particularly in the USA. The crowning achievement of the Soviets’ attempt to show that there was freedom of religion in the USSR was the publication of Siddur Hashalom, published in Moscow in 1956. Compiled by head of the religious community in Moscow, Rabbi Shlomo Shleifer, the Siddur attempted to make an impression that the USSR was a defender of peace in the world, and many references to this are made in the Siddur. The Siddur was published without Russian instructions or translations so as to prevent the younger generation from learning Jewish Prayers.

In the Sabbath Morning prayers, appear 2 prayers on behalf of the defender of peace in the world, being the USSR and for the success of its government.

Some interesting censorship can be found in the book, such as the omission of Ve’al Hamilchamot (commemorating the Maccabean Revolt)  ועל המלחמות in the Al Hanissim prayer to be recited on Hannukah, apparently to prevent the Soviet Jews from getting any ideas of planning a revolt.

In the Birkot Hashachar, the blessing of Shelo Asani Goy שלא עשני גוי (That you have not made a gentile) was revised to Shelo Asani Oved Kochavim שלא עשני עובד כוכבים (That you have not made me a pagan star worshipper) and in Aleinu Leshabeah, the entire verse of Shehem Mishtachavim Lehevel Varik שהם משתחוים להבל וריק was omitted.

A copy I acquired recently had inserted a typed letter by the compiler Rabbi Shlomo Shleifer, in which he apologizes and alludes to the omissions and changes he was forced to make in this edition, and requests that the readers will not judge him as a result.

This Siddur was the first published in the USSR since 1928. Despite Shleifer attempting to receive permission to print this volume already during the Stalin period, permission was only granted in 1956, 3 years after Stalin's death. 3,000 copies were authorized, though Shleifer's son-in-law Emanuel Richlin states (הגחלת 1986), that with undercover talks with the printers, they managed to up the printed amount to 3,430 copies.

Hiding in Plain Sight - A Kehati Mishnah set in a Williamsburg Satmar Home

I recently acquired a set of Mishnayot with the Kehati Commentary, of which someone took a lot of time and efforts to scratch off the spines any text and design that would have identified it as what it was, a set of Kehati Mishnayot.

I was told that the owner of these books, from a Satmar family in Williamsburg, feared being called out for owning a set from his fellow neighbors and Hasidim and thus went through the great lengths that eliminated any possibility for someone who may see his bookshelf from being able to identify what it is that he was seeing.

The distaste for the Kehati commentary in these circles appears to have several factors. Firstly, the author was deemed too close to the Religious-Mizrahi Movement, having learned and taught in Religious Zionist Schools, though R. Pinchas Kehati himself was said to have worn a Black Yarmulka, like that of a Haredi. Secondly, the Kehati commentary quotes from a wide variety of sources, some of which, like the Albeck Commentary to the Mishna, was deemed to be heresy by certain people. Thirdly, the books were published by Hechal Shlomo, being a part of the Israeli Government and thus forbidden in these same circles.

First page of an article clarifying if you are permitted or obligated to steal and burn copies of the Kehati Mishnayot from public synagogues 

Some of the hate and arguments against the Kehati published by a member of the Neture Karta, Ahron Rosenberg, the son -in-law of Moshe Ber Beck of Monsey, can be seen below. The title of the pamphlet he published (anonymously), was titled אודות משניות מבוארות.

R. Chaim Kanievsky's handwritten response stating that it is forbidden to learn from the Kehtati Mishnayot

hat-tip: Menachem Silber

Back in the days when Ex-Lax was trying to corner the Yeshiva University market

In 1926, the Teachers Institute at Yeshivat Rabbeinu Yitzchak Elchanan (Later known as Yeshiva University) published Nir ניר, being a collection of articles by members of the Institution on various subjects. On the back cover, appears an entertaining advertisement foe Ex-Lax, a popular cure for constipation. The advertisement encourages all to purchase for just 10c a small carton of Ex-Lax at your local pharmacy and by morning, you will know why Ex-Lax is the favored cure used by all that were created in the image of God.

This advertisement is a great example of the now forgotten art of crafting ads for the learned Jew, where the ads were written in a tongue-in-cheek Biblical Hebrew style, made to leave a lasting impression on it's reader. The advertisement reads:

מחר יהיה האות הזה

הלילה קחו לכם בבית המרקחת בעד עשרה סנטים

קופסא אחת של של 

עקס-לאקס

הרפואה היותר בדוקה לעצירות

מחר ותדעו מדוע חביב עקס-לאקס על כל הנברא בצלם בכל קצבי הארץ

I suspect that it is no coincidence, that Israel Matz, the founder and owner of Ex-lax, was a patron of many Jewish Institutions in New York, including the Yeshivat Rabbeinu Yitzchak Elchanan.

Rebetzin Chofetz Chaim? an Unusual stamp of Rebbetzin Frieda Kagan

Did the wife of the Pene Yehoshua address her husband as the Pene Yehoshua? How did the wife of the Vilna Gaon identify herself? The answer to these questions, we may never know, but a stamp of the wife of the Chofetz Chaim may show us how she identified herself.

In a copy of Machane Yisrael, a concise work for Jewish Soldiers by the Chofetz Chaim, which was published by R. Mendel Zaks in New York, in 1943, I found the ownership stamp of the Chofetz Chaim’s wife. The stamp reads: Rebetzin Chofetz Chaim, Mrs. Frieda Kagan, P. O. Station E Box 174, Montreal, Canada.

Rebbetzin Frieda Kagan, the second wife of the Chofetz Chaim escaped Europe with her son R. Aharon Kagan to arrive in Montreal, where they spent two and a half years. R. Aharon Kagan, who died suddenly in 1957 still a bachelor, spent their brief period in Montreal as Rabbi of Cong. Kinyan Torah until his arrival with his mother in New York in Aug. 1944.

Rebbetzin Kagan’s identifying herself as Rebetzin Chofetz Chaim and not as Rebetzin R. Yisrael Meir (HaKohen) Kagan can perhaps be better understood in light of the struggle of the Chofetz Chaim’s wife to preserve and promote her late husband’s memory and prevent what she viewed as the commercialization and misuse of the Chofetz Chaim’s name by various people. During the short period when she resided in New York, until her passing in 1946, she published alongside her son, several of the works of the Chofetz Chaim. Each of the published works is prefaced with a denunciation of the people who were mischaracterizing the Chofetz Chaim and creating various Yeshivot and institutions in his name in order to profit.

Apparently, the tug-of-war between the various family and outside factions over the Chofetz Chaim's legacy was evident already immediately after his passing. Rabbi Dr. Shneur Leiman has told me that R. Chaim Ozer Grodzinski, despite being a close friend of the Chofetz Chaim did not show up at the Chofetz Chaim's funeral, apparently to avoid being placed in a position where he would have to take sides between the conflicted factions, fighting over the Chofetz Chaim's rights and legacy.

Verso of Business Card of R. Aaron Kagan, the Chofetz Chaim's son, from the Zalman Alpert Collection

Recto of Business Card of R. Aaron Kagan, the Chofetz Chaim's son, from the Zalman Alpert Collection

In 1937, the first edition of Yoshor's biography of the Chofetz Chaim was published in New York. Interestingly, there appear to be 2 different versions of the title page of the books. While all else is identical in the volumes, one version stated on the bottom of the title page that it was published by Yeshivat Chofetz Chaim Society. The majority of the copies I have seen do not include this phrase. Was this perhaps related to the struggle for ownership over the Chofetz Chaim's legacy?

A copy of the first edition stating on bottom of title page that it was published by ישיבת חפץ חיים סאסייטי

A copy without the ישיבת חפץ חיים סאסייטי mentioned on the title page

The efficiency of the censors in Tsarist Russia - a copy of Toldot Amude Hachabad

19th century Tsarist Russia was not necessarily known for its government’s efficiency, but one of its departments often surprises me with how well of a job they did, and how little got passed them. I am referring to the department that was tasked with censoring all books printed in Jewish Languages. In the 1870s, this position was held by Jewish converts to Christianity, such as Iakov Brafman, Peter Margolin, and Yisra’el Landau. During the 19th century, the focus of the censors was slowly shifting away from texts that offended Christianity, to texts that were deemed offensive to the government or viewed as anti-authoritarian. A great example of the latter type of censorship, I found this week in 2 copies of Toldot Amude Hachabad that I acquired.

Toldot Amude Hachabad was published in Königsberg in 1874, a city that found itself alternating between Prussian and Russian rule for much of the last centuries. The author was Michael Levi Rodkinson (1845–1904), most known for being the first to translate the Babylonian Talmud to English. Rodkinson was a grandson of R. Aaron ha-Levi ben Moses of Staroselye, a prominent rabbi of the Chabad movement, and this book he authored, includes a history and biographies of the early Chabad Movement.

One of the two copies I acquired has some crude censoring on 2 pages, applied by rolling hot tar onto the page and thus permanently obstructing the offending text. Comparing the pages, with the second copy which avoided the censors, we are able to see what the offending text was.

One of the censored paragraphs describes the government of Moscow as the enemy, הממשלה של השונא במאסקאווע. The second effected text describes politicians as those that “sin in the matter of politics” החוטאים בדבר הפוליטיק. 

hat tip: Sam Glauber

1891 Mechirat Hametz of the town of Shidolovitz (Szydłowiec), Poland

Our history books are filled with stories of gedolim, great wars, and natural disasters, dotted with pogroms, antisemitism and the occasional “golden age”. The life of the average shtetl Jew though, can be hard to discern from such tales and can often be lost to the world of historians and it’s readers.

Occasionally, I find a book that can give a snapshot of life in a small town for the average Jew. Bound with a, 1870 first edition of Chiddushe Harim I recently acquired, I found 4 pages recording the 1891 Mechirat Hametz of the small town of Shidolovitz (Szydłowiec), Poland and its environs. Reading like a Jewish Address-book of this small town, each entry on these pages is written by the local homeowner, detailing his address, where on the property the hametz would be located, how to access the location and the price they are selling the hametz for. Alternating between Yiddish and Hebrew, each of the entries gives authority to the local Rabbi, Ahron Dov Levin to be their agent in the selling of the hametz and gives specific instructions on how the gentile can access their location and partake in the hametz he purchased during the holiday.

The hametz items listed as part of these sales include a bag of barley, some pickled vegetables and for the most part, pots and pans that were used for hametz during the year. Though their material possessions don’t seem to add to much, their devotion to halacha and tradition shines though.

2 titles published by Rebbetzins after their husband's death

A published book can often be a snapshot in time, allowing us to view the time, place and atmosphere of the moment of publication. Particularly in their introductions, we can get an insider’s view in to the mind and ways of the author, in ways that even full length biographies aim to achieve.

Two titles that came through the store this week, give us an insight into the relationship, devotion and adoration of the Rebbetzin’s of these 2 Rabbinic Authors. After the death of their husbands, these women put themselves to the arduous task of compiling, and funding the publication of their late husbands’ writings, and penned moving tributes to their husbands in lieu of introductions to the books.

The first book, which I wrote about prior, is חיי אריה Haye Aryeh, by R. Aryeh Leib Horowitz, a son of R. Israel Salanter.

Rabbi Yisrael Salanter had several children, including the mathematician Yom Tov Lipman Lipkin, and Rabbi Aryeh Leib Horowitz. R. Horowitz used the last name of his mother’s extended family, presumably because his parents were not legally married, a common occurrence with Jews in Eastern Europe at this time in history.

Aryeh Leib Horowitz (died 1896) authored several works which he left in manuscript, and his widow took it upon herself to publish his works, under the title of Haye Aryeh. The volume was published in Vilna in 1907, with a lengthy introduction by his widow, Sarah Elka Horowitz, herself a daughter of the author of Oneg Yom Tov, R. Rephael Yom Tov Lipman Heilpern. She ends the introduction with thanks to R. Chaim Ozer Grodzinski, who married the author's niece, a granddaughter of R. Yisrael Salanter.

The introduction is a fascinating read, and her love and respect for her husband screams out between the words, quite a feat and rather unusual for someone who spent nearly her entire life with the author. She appears to be fluent in Rabbinic terms and life in the Rabbinic world. It is worth reading in its entirety, but here are some parts in her introduction which stood out to me:

בן לאותו צדיק קדוש ישראל ששמו הולך מראש העולם ועד סופו

He was a son to that righteous man Yisrael (Salanter), whose name traveled from one end of the world to the other

לא אוכל לעבור הפעם בשתיקה הפעם מלספר לדור אחרון מעט מזער מפרשת גדולתו וצדקותו של הגאון המחבר ז"ל בתורה וביראה האף אמנם לא תכיל גם מחברת שלמה פרטי מעשיו הטובים כח תורתו וצדקתו גם ידעתי כי לא לי להעריך ערכו וגדלו אולם רק השקפה כללית קצרה הכוללת דמות דיוקנו של אישי הרב ז"ל ואך דברים אחדים בתור פתח דבר לספרו זה....

I can not pass this time in silence and withhold from speaking to later generations a minute fraction of the story of the greatness and righteousness of the genius, the author, in his Torah and fear of G-d. Even though an entire notebook won't contain the individual's great deeds and the power of his Torah and righteousness, and I also know that it is not befitting me to value his worth and greatness, but just a small portrait of my great husband, the Rabbi ob"m, just small things to serve as an opening to this book of his....

יגיעתו הגדולה ושקידתו הנפלאה בתו"הק לא יאומן כי יסופר

His toiling and diligence in studying the holy Torah are too incredible to be told

על הלומד תורה לשמה נמצאו כולן במלואן בהגאון המחבר

The qualities of learning Torah for Torah's sake were all complete in the Gaon, the author

ממדת הכעס והגאוה היה רחוק עד קצה האחרון

והתרחק מלשון הרע ומהמתכבד מקלון חברו כמטחוי קשת

From the character traits of anger and haughtiness he was far removed to the extreme

and he would run away from slander and from someone who would disrespect his friend..

The second title, is Bene Zion, published in Vilna in 1908, authored by Rabbi Benzion Mitovsky, who was murdered by Jewish Anarchists, in the town Lebedevo where he was Rabbi.

R. Benzion Mitovsky (1862-1906) served as Rabbi in Lebedevo, a town outside of Vilna. In late 1906, while present in the house of a wealthy Jewish man from his community, masked Jewish anarchist gangsters entered the home demanding money. The Rabbi, recognizing the voice of one of the gangsters, pleaded with him to refrain from harming the homeowner, at which point the rabbi was shot dead.

A year later, the Rabbi's widow published his writings and wrote a moving tribute to her husband in lieu of an introduction to his book. She writes lovingly of her husband: "He was very humble, and G-d fearing. With his humble righteousness, and his pure ways, he hid his good deeds and his wonderful manners that thrived in his pure heart". "He was at the opposite extreme from haughtiness and anger, busied himself with hosting guests... these are just the tip of his great ways of life in matters of spirituality and ways of the world, in his short life upon this earth".

Introduction to Bene Zion

title page of Bene Zion