The Life of R. Yechiel Yaakov Weinberg
MODERN RABBINIC
THOUGHT
By Rav
The previous
installments in this series can be accessed at:
http://vbm-torah.org/modern.html
Lecture #31: The Life of R.
Students of the writings of R.
Born in
Like other students in Eastern European yeshivot, R. Weinberg
became interested in the broader world of literature, and he traveled to
While in
At this point, we can
take note of the many diverse currents in R. Weinbergs life. He experienced both Eastern and Western
European Orthodoxy and he appreciated the value of lomdus, mussar,
traditional yeshivot, academic Jewish studies, and secular
literature. Did these various
forces come together in a unified personality, or was R. Weinberg a man of
antinomies and contradictions?
Scholars debate this question and we will return to it in a later
lecture.
R. Weinberg played a
prominent role in answering difficult halakhic questions caused by Nazi
persecution. For example, a law
enacted by the Nazis demanding stunning an animal before slaughter led him to
write extensively on whether such stunning renders the animal unfit for
shechita (his analysis appears in the first volume of Seridei
Eish). Another responsum
addresses whether Jews can hold a concert in a synagogue when the Nazis will not
allow Jewish meetings anywhere else.[2]
Kristalnacht
in
1938 left R. Weinberg crushed. The
next year, he fled Nazi Germany, leaving behind his immense library and
manuscripts awaiting publication.
He became trapped in the Warsaw Ghetto, where he was a prominent leader
for the Jews ensnared within.
Because of his Russian citizenship, the Germans imprisoned him together
with Russian prisoners of war. While life in the prison camp certainly involved
significant suffering, R. Weinbergs imprisonment there enabled him to avoid the
concentration camps and to survive the war. He later told Professor Shmuel Atlas
that he was unaware of the full destruction of European Jewry until after the
wars conclusion.[3]
After the war, R.
Weinberg was a broken man whose entire world had been destroyed. A loyal student, R. Shaul Weingort,
brought him to
We have already noted
the complex web of influences in R. Weinbergs career. Sadly, another significant theme running
through his life was that of suffering.
As noted, R. Weinberg suffered from an unhappy marriage and never had
children. The barbaric cruelty of
the Nazis destroyed the worlds of both Eastern European and Western European
Orthodoxy and left him adrift. In
addition, he suffered from poor health.
He ended up in the Warsaw Ghetto while the overwhelming majority of
One responsum offers
poignant testimony to the difficulties he endured. In 1956, he was asked about seforim
saved from the library of the Berlin Rabbinical Seminary. The questioner wondered whether we could
compare the scenario to one who finds a lost item brought in from the oceans
tide, in which case he is permitted to keep it. R. Weinbergs opening and penultimate
paragraphs convey a powerful sense of sorrow.
I was happy to
receive your letter and enjoyed seeing that you have not forgotten me despite
the evil things that occurred in the interim. It was fulfilled regarding me, God
afflicted me but He did not give me over to death (Tehillim
118:18). Why should a living
man complain? (Eikha 3:39).
It is enough that he is alive
Regarding my personal
library in the beit ha-midrash and in my room, I was not able to save a
single book. I mourn for the loss
of my books, since I left the valley of destruction barren and lacking
everything.
The closing line of
the first paragraph (based on Kiddushin 80b) clearly conveys R.
Weinbergs feelings. He had
suffered greatly and lost everything, yet he remained alive.
In a memorial volume
for R. Weingort entitled Yad Shaul, R. Weinberg wrote a moving essay
honoring his former student that also sheds light on the author. Describing life in the Warsaw Ghetto
under the Nazis, he wrote: In the ghetto, we witnessed the lowliness and
degradation of man devoid of divine ethics and lacking human conscience. His cruelty far outstrips those of
preying animals.[6] He exclaimed that death would be
preferable to such life and alludes to a gemara (Ketuvot 33b)
that states that had Chanania, Mishael, and Azarya been tortured, they would
have worshipped idols. In other
words, those martyrs could withstand the threat of death but not that of
torture, indicating that some suffering is harsher than death.
R. Weinberg also
argued forcefully with those heroes of the pen who criticized inhabitants of
the ghetto for not rising up against their Nazi oppressors. He contended that such critics failed to
understand the Nazi ability to destroy their victims hope, aspirations, and
will to live. They did not attack
all at once but steadily undermined their victims with German precision. R. Weinberg highlighted the spiritual
heroism of those who maintained religious devotion under such suffering. He also praises the actions of those who
did rise up and physically confront the Nazis in the event known as the Warsaw
Ghetto Uprising.[7] R. Weinberg appreciated the heroism of
those who physically confronted the enemy as well as those who exhibited
spiritual defiance.
His account portrays
one astounding example of the latter.
Various rabbis in the ghetto decided to jointly publish a volume of
halakhic essays on the topic of destroying chametz. R. Weinberg wrote the opening essay and
other rabbis agreed to respond.
Contributors included R. Menahem Ziemba, R. Avraham Mordechai Alter (the
Gerrer Rebbe), and R. Meir Finkel (son of R. Eliezer Yehuda). The manuscript was to be published in
secret, but when war broke out between the Nazis and the Russians, the
manuscript was lost. The ability to
compile such a work while living under Nazi rule reveals reservoirs of spiritual
fortitude.[8]
Even before we make a
full-fledged attempt at understanding
[1] R. Eliezer Berkovits,
Rabbi Yechiel Yakob Weinberg ztl: My Teacher and Master,
Tradition 8:2 (Summer 1966), p. 10-11.
[2] Seridei Eish
2:12.
[3] Shmuel Atlas,
Ha-Gaon Rabbi
[4] See the letter published
by Marc Shapiro in Hamaayan 32:4 (Tamuz, 5752), p. 20.
[5] See the letter published
by Marc Shapiro in Hamaayan 32:4 (Tamuz, 5752), p.
7.
[6] Yad Shaul (Tel
Aviv, 5713), p. 9.
[7] Ibid., p.
10.
[8] Ibid., p.
11.
[9] Seridei Eish 1,
p. 179.
[10] R. Yosef Dov
Soloveitchik and R. Yosef Wolgemuth also utilized Scheler on repentance. Nonetheless, it was not standard
practice for rabbinic luminaries.
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