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The early news about the Holocaust in Volozhin

The Association and this book are direct outcomes of the destruction of Volozhin. However, the difference between the book and the Association is that the book immortalizes the lives that were lost while the Association's goal is to maintain the living spirit of Volozhin.

The terrible news about the Holocaust took several years to reach the world. It was in 1947, five years after the destruction of the town of Valozhin, that we finally learned of the scope of the calamity that overtook the Jews of our town. This was when the first few survivors arrived in Eretz-Israel. They were Fruma Lipsitz, Pessia Potashnick, Yehuda-Yoseph Potashnick and Yaakov Kagan.

They were “the Bearers of Bad News” who told us about the destruction of our town and its Jewish population. The Nazis and local Christians had devastated the city and its Jewish residents, and we, its survivors, were left alone and desolate.

These terrible revelations scared our souls. Before the Holocaust we used to say these words in the prayer for the dead: “Let G-D remember the souls of my mother and father” but now we say “Let G-D remember the souls of my mother and father, aunts and uncles of both my father's and mother's side, the Rabbis and Torah Scholars, who were murdered, burned, killed and drowned”. It was terrible to realize that we had lost all our families. There is no one to send or receive a letter from, a photograph or even just a “hi, how are you” message.

The realization that nothing was left of Volozhin planted a burning yearning in our hearts for its past glory. We remembered lines from the Poem “Farewell” by Bialik, lines that expressed sorrow and loss. Bialik wrote:

” You are all very dear to my heart
The way you are, the twisted, falling fences
Piles of garbage everywhere and your presence so miserable

And yet you are very dear to my heart, sevenfold more,
I see you purified from all your slag and I adore you
Beautiful, perfect and glorious. “

As more and more survivors began to arrive in Eretz-Israel, a meeting was held at the home of Ms. Bella Slisternick (Kramnick) and the decision was taken to create “The Association of the Descendants of Volozhin in Israel”. The organizers were Rabbi Shimon Langbard, Binyamin Shishko (Shafir), Pesach Berman, Chaim Golobenchich, Dov Levitt, Bella Slisternick, Yitzhak Perski, Yaakov Kagan and Zipora Shepshenwol. Rabbi Shimon Langbard was elected Chairman and Dov Levitt – Secretary.

Bella Slisternick's home became a center for all the survivors who arrived in Eretz-Israel. Bella and other volunteers listened to the new immigrants and assisted them in their first steps in their new country. Bella's husband, Mr. Yaakov Sliternick, although not a native of Volozhin, also helped in this endeavor.

One of the first actions the Association took was to help find survivors who were in the camps of Displaced People (DP camps) in Germany. The survivors were asked to help document the destruction of their hometown. They were also asked to relate their personal experiences from the Holocaust. One reply to this request was a letter from Yoseph Schwartzberg dated April 5, 1948:

“I met Simcha Perski and we discussed your request for a description, dates and our personal experiences during the destruction of Volozhin. Our sorrow and pain are beyond description. We lost our beloved families and community; we are all orphans. Moreover, our situation now is desperate.

The supporters of Hitler are still killing Jews and we are not sure about the future. We want to come to Eretz-Israel. This is the only place in the world for us.

The survivors in both Europe and Israel were penniless. Our Association realized that we must provide financial aid but we ourselves did not have the financial means. The Association of the Descendants of Volozhin in Israel sent an appeal to the Volozhin Association of Etz-Chaim in New York asking for their help. It reads:

“The murderous hand of the Nazis eliminated our parents, brothers and sisters in Volozhin. Only a few were able to survive by escaping to the forest and returning to the town once the War had ended. Only 15 or 20 remained of the two thousand Jews who had once populated Volozhin. They could not stay in the town where each street and building reminded them of their slaughtered families. Exhausted and crushed, they migrated to Germany, to Italy, to Austria. Their desire was to come to Israel and once more rebuild their lives.

Many of the survivors who arrived in Eretz-Israel and those still in the European DP camps are not capable of working. Therefore we, members of The Association of the Descendants of Volozhin in Israel, are committed to helping both those who are planning and those who have finally arrived in Israel and have no family to help them.

However, we cannot do this on our own. We are asking you to join our efforts and “help us help them”.

The goals of The Association of the Descendants of Volozhin in Israel are:

• To contact the survivors of Volozhin who are concentrated in DP camps in Germany
• To assist Volozhin natives in the DP camps and in Israel
• To build a memorial for Volozhin
• To document and archive Volozhin's history
• To rebuild the Yeshiva of Volozhin in Israel

While in besieged Jerusalem, the Rebbetzin Fridle Drachinsky (Ben Sasson), a descendant of a family with a long history in Valozhin, wrote a very moving letter to the American Volozhin community:

“Two months ago, The Association of the Descendants of Volozhin in Israel mailed you a detailed letter about our duty to help the survivors from Volozhin.

We are now in the middle of a cruel battle to secure our destiny in the Holy Land. We trust that with G-D's help, we shall succeed. Our condition, however, requires your help. We are sending food packages to our Volozhin brothers and sisters wherever they are, especially in the besieged and hungry city of Jerusalem, but our means are limited.

Dear brothers! A friend in need is a friend indeed! We are asking for your participation to help the survivors NOW! Any delay may cause this help to arrive too late. You must remember the Talmudic quotation: “Whoever saves one soul, Scripture accounts it as if he had saved the world”.

As we have seen, the concern to bring the survivors of Volozhin into the circle of life directed the organization from the time of its founding. In the year 5709 (1949), the first organization was created – the charitable fund.

On 23 Iyar 5709 (May 22, 1949), the organization received a letter from Mr. Y. Grazovski, a relative of Mr. Yitzchak Bunim of New York, announcing that Mr. Bunim has donated five hundred dollars to found the charitable fund in memory of his parents Moshe and Mina Bunimovich.

Mr. Grazovski describes Mr. Yitzchak Bunim in the following words: “Mr. Bunim is one of the princes and champions of Volozhin – a prince from his origins and a champion in his deeds. He wove the chapter of great deeds of

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Volozhin, and has sanctified its name in public, in America and Israel. His heart was always alert toward every important activity that involved a continuation of the faithful Jewish chain, especially of the chain of the great Gaonim of Volozhin.”

Moshe and Mina Bunimovich

Mr. Grazovski promises that after the certification of the charter, the activists of Volozhin in the United States would be prepared to offer assistance in order to aid the Volozhin natives in settling in the Land. Indeed, they were aroused to action. Mr. Moshe Bunimovich of New York informs the organization, “I have succeeded in organization a committee of important householders. We will attempt to collect the necessary money to help the survivors of Volozhin in the State of Israel. We hope that we will succeed in collecting a significant sum.”

In order to certify the fund from a legal perspective, the following directors were chosen: a) Binyamin Shishko

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(director), b) Dov Lavit (treasurer), c) Chaim Botwinik, d) Bella Slitarnik, e) Chaim Potashnik, f) Yitzchak Perski, g) Yosef Schwartzberg.

The organization concerned itself with affiliating the fund to the charitable fund headquarters in the Land of Israel under the auspices of the Jewish Agency and the citizens loan agency of the Land of Israel. The charitable headquarters affiliated with the Jewish Agency would grant loans of significant amounts of all the charitable funds that it certified.

In its letter to the organization dates 2 Adar 5710 (February 19, 1950), the charitable headquarters in the Land of Israel that, “We hereby inform you that the charitable headquarters has decided in its most recent meeting to include your fund in its network.” In its letter of 25 Av 5710 (August 8, 1950), the charitable headquarters attaches the official certification of the fund, as was announced in the newspapers. It was written as follows:

The office of the District Director
Tel Aviv, PO Box 1763
Number 421/99
13 Tammuz 5710 (June 28, 1950)

To Serlin, lawyer, 68 Ahad-Ha'am Street, Tel Aviv.

Greetings

“In response to your letter of 16 Sivan 5710 (June 1, 1950), I am honored to confirm the receipt of the following documents:

a) The declaration of the founding of the organization named “The Moshe and Mina Bunimovich o.b.m. Charitable Fund” by the organization of Volozhin natives in Israel.

b) The charter of the organization.

With great respect

(–) Y.Kuperman
Responsible for the Tel Aviv District

With its modest sums, the fund will not only support the immigrants from Volozhin who are in need of most urgent assistance, but also the needs of security, to strengthen the State of Israel.

The donation of the organization of the sum of fifty Lira to the benefit of Keren Magen touches the heart. The organization received a letter of thanks from the director of the security office, as follows:

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Hakirya, 6 Kislev 5617
November 21, 1955

To
The Organization of Volozhin Natives
11 Moledet Street
Tel Aviv

Dear Sirs,

I hereby acknowledge with gratitude your donation that was transferred to use through the means of Yediot Achronot.

Blessed are you to our country, dear citizens. Congratulations, and may your efforts be blessed. The donation was transmitted to Keren HaMagen to purchase arms.

With great honor,

(–) Sh. Zelinger
Delegate of the General Director

In an invitation sent to the natives of Volozhin to a memorial in the year 5718 (May 12, 1958 – 23 Iyar 57180, we read that in that year, the charitable fund distributed five loans of the total sum of 1,000 Lira. The treasury of the fund reached 1190.18 Lira (1190 Lira and 18 Agorot). On 17 Tishrei 5719 (October 1, 1958), the fund balance showed a surplus of 826.44 Israeli Lira. That balance proves that the fund grew with the passage of time. It should be noted that the loans were given without the signing of documents and without interest. Many Volozhin natives who were living in economic straits were helped by the charitable fund.

One of the splendid and wonderful activities that the honorable, active member of the organization, Rabbi Shimon Langbard performed was the bringing of about two hundred books from the library of the Etz Chaim Yeshiva of Volozhin from the United States to the Volozhin Yeshiva of Bnei Brak.

As is known, the Etz Chaim Yeshiva in Volozhin was closed during the First World War, and Rabbi Rafael Shapira and his household were exiled to Minsk. Rabbi Rafael concerned himself with the Yeshiva library. In accordance with his directive, the books were packed in twenty-four large crates and shipped to Minsk.

The city authorities asked about the content of those books, and they were told that they were books of wisdom and study. Since they thought that the books dealt with logic, metaphysics, and philosophy, they gave

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them over to the leadership of Byelorussian University in Minsk. There was a sensitive Jew whose heart was very pained that the gentiles were dishonoring the Torah. He redeemed with his own money, at full price, approximately two hundred books and sent them to the United States. The late Dr. Yitzchak Rivkind, who worked in the Shechter Library in New York, ensured that the books become part of the library, and remain under his supervision.

Dr. Rivkind informed Rabbi Langbard that approximately two hundred books of the Etz Chaim Yeshiva library of Volozhin had been redeemed, and he recommended that they be brought to the Volozhin Yeshiva of Bnei Brak. The books were transported to Israel. All were stamped with the seal of the library of the Etz Chaim Yeshiva, and were placed in a special room in the Volozhin Yeshiva of Bnei Brak.

The seals of the Etz Chaim Yeshiva library

Among the old, rare books is Minchat Shai – a chumash published by a rabbi A. Sh. Feivish, published in Nadworna in the year Uvamishor (vav – 6; beit – 2; mem – 40; yud – 10; shin – 300; vav – 6; reish – 200; total 565 – that is the year 5564 – 1804), one year after the founding of the Etz Chaim Yeshiva of Volozhin. The book includes several commentaries on the Torah, including the Aderet Eliyahu commentary by the Gr'a, the Baal Haturim, and Rashi.

That book has special significance because it was published with the approbation of Rabbi Chaim of Volozhin. Among the rest, the Gra'ch writes:

“My heart speaks with awe: Where is the weigher and where is the scribe who can count all the letters of the Torah, so that the Torah of G-d shall be complete, without missing one letter or having one letter extra, so that the entire world will not be destroyed.

“Due to the length of the exile and the wanderings that we have suffered on account of our multitude of sins, exile after

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exile, and wandering after wandering, with frequent tribulations and disturbances, without any place to even look into the essence of the Torah to the extent necessary, and even though (and especially) to the fence around the Torah, which is the tradition, having been placed into a corner without anyone seeking after them, being covered over with the thorns of confusions, until it has become a sealed book.”

Rabbi Chaim of Volozhin praises A. Sh. Feivish, the son of our rabbi and teacher Shlomo Zalman, who removed the “thorns” (that is the confusions) from the Torah and published a large volume with several of the finest and choicest commentaries, which will assist us in the understanding of the Torah.

There is an additional level of holiness to that book in that it was used by the Yeshiva heads of the Etz Chaim Yeshiva of Volozhin. The students of the Yeshiva were taught the weekly Torah portion from that book, with the additional of their own commentaries and novel ideas.

We have included only a few examples from that important collection of books that is found in the Yeshiva Volozhin of Bnei Brak, under the supervision of the Yeshiva head Rabbi Shimon Langbard. The books are replete with secrets. They tell of the strength of Volozhin with their mute mouths. From them, the wonderful voices of the Yeshiva lads burst forth, lamenting the destruction of their holy sanctuary. Everyone entering the room with the books gathers in the atmosphere of Volozhin. There, one hears different hymns, hymns of a wonderful world that set. There, one hears the far-off singing of stars.

Rabbi David Rodinski The final shamash of the Etz Chaim Yeshiva of Volozhin

We are verry sorry that we are unable to literally bring the Yeshiva building to Israel. This beacon of light now stands on the top of the hill. It stands there barren. Whom does it illuminate there? To whom? It is bad for us that the permission has been removed from us to bring the holy stones of the Yeshiva building and to establish the building in accordance with its structure and form as it was in Volozhin, so that we can agree completely the splendor of Volozhin and the splendor

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of Judaism; so that we can see the holy sanctuary that served as a magnificent structure for scholars, geniuses, sharp minds, and Torah giants for more than a century.

In that corner, hidden in the building of the Volozhin Yeshiva in Bnei Brak, the lights of the Etz Chaim Yeshiva are secluded and hidden away. It contains the wellsprings of the “Mother of Yeshivot” in Lithuania, which was a sort of Chatan Bereishit^[1] of the new era of Torah study, and cast its supreme authority upon a sizable portion of Eastern European Jewry.

Everyone who stands in front of that modest bookcase, found in holy secrecy, will utter the following words of Bialik:

Of all the pleasant things of the wide world
Only you yourselves knew my youth
In kindergarten, you were to me like the heat of a summer day
And for my head, a pillow on winter nights
And I will study bound in your parchments the charge of my spirit
And weave into your lines holy dreams.

(“In Front of the Bookcase”)

Another poem of Bialik (“If Your Soul Wishes to Know”) “Then your heart will tell you, that your feet shall tread upon the threshold of our house of life, and your eyes will see the treasure of our soul” – stands before our eyes.

The annual memorial ceremonies in memory of the community of Volozhin were unusual events, for famous people appeared at those memorial ceremonies, delivering their speeches, and granting us from their talents and their knowledge of the city and the Yeshiva. We are very sad that their words have sunk into the abyss of neglect, for nobody tried to record those wonderful words. However, even the little that remains are an important national cultural possession. It is worthwhile that they be recorded – for our generation and for coming generations.

From the mouths of the survivors, we know that on 23 Iyar 5702 (May 10, 1942), the second slaughter took place in Volozhin, during which most of the Jews of the city perished. Therefore, that date was established as the memorial day for the martyrs of the community of Volozhin, and as a day of mourning in which the survivors of the city in every place shall unite with the memories of their dear ones. The organization placed the organizing of the first memorial ceremony for the martyrs of Volozhin at the top of its concerns. A great deal of energetic work preceded it. It was necessary to collect the addresses of all the Volozhiners in Israel. Bella Slitarnik and Dov Lavit, who served as the secretary of the organization from its inception, were involved in that tedious task. They were very successful at that task, and the success of the first memorial ceremony is due in no small part to their efforts.

The first memorial ceremony took place in the year 5707 (1947) in the Strauss Building in Tel Aviv. Almost

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all the survivors of Volozhin came to that memorial ceremony, to shed tears and unite with their dear ones. Pnina (Pesia) Potashnik and Yaakov Kagan spoke of the atrocities that were perpetrated against the Jews of Volozhin. Their words aroused weeping and groaning.

It is told (Devarim Rabba, Parsha 11, section 7) that Moses our Teacher was unable to leave Egypt without the coffin of Joseph. Segula (a nickname for Serach the daughter of Asher) showed him the place, and the coffin of Joseph immediately began to flutter and rise from the depths. Moses took the coffin and placed it upon his shoulders. Pnina Potashnik, Yaakov Kagan, as well as other survivors from Volozhin placed the “coffin” of the martyrs of Volozhin upon their shoulders before the left Volozhin. Their memories of what was done to those martyrs are this holy “coffin” that has been buried in our hearts until the end of time.

A portion of the crowd at the memorial ceremony

“An evil man with an evil government entered the world. Wickedness came and brought wrath. The attribute of judgement became strong^[2]. The Divine face was hidden, and powerful wrath was spattered upon our brethren the House of Israel in the lands of Europe. The terrible “reproof”^[3] has been fulfilled in our days and before our eyes – the cruel destruction of the Nation of G-d, the likes of which has never taken place since man was created in the Divine image. We have lost that which is dear and holy,

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the finest of the human race, the majority in number and in structure of our brethren the House of Israel in Europe. The entire rich, beautiful history of thousands of years has been wiped out from beneath the skies of G-d in a deluge of blood and tears of millions of our holy brothers and sisters, including myriads of school children, whose blood was spilled like water at the hands of the evil enemy that mauled and annihilated our nation. We have no prophet or prophecy that can give expression to the scope of the destruction, the depth of the travesty, and the Holocaust that has been perpetrated in our days.

“The praiseworthy city of Volozhin, which had been a host of Torah for more than a hundred years, has been turned into a cemetery. Buried within it is the period of greatness, glorious strength, and treasuries of preciousness and blessing of the great “fortress of Torah” in Israel^[4]. We stand silent, bereaved, and forlorn, next to the holy graves, as our hearts roar.

“The holy community of Volozhin, and its dear people, upright of heart and upright in their ways, people of benevolence, great in Torah and in fear of Heaven, have perished in sanctification of the Divine Name. Their blood has been spilled with terrible cruelty by the impure murderers, along with the other holy communities.

“Its miniature sanctuaries^[5] have been destroyed, and its institutions have been laid waste. In the center of the city, the splendid house, adored with holiness, the Yeshiva building that fluttered in glory over the heights of the city – the cruel enemy has destroyed everything.”

A portion of the crowd at the memorial ceremony

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The memorial ceremony of the year 5709 (1949) was very impressive, for two eulogies of great inspiration were received, one from Rabbi Meir Bar-Ilan of blessed memory, and one from the honorable Rabbi Yisrael Isser Shapira – may he live long. In his words of eulogy, Rabbi Shapira (the son of the Gaon Rabbi Rafael Shapira, may the memory of the holy be blessed), writes as follows:

“The city of Volozhin was one of the special cities that merited to be anointed with the oil of the light of Torah, with a large measure of holiness, purity, nobility, wisdom, and knowledge for the entire world. It has all fallen to the sword, a downfall of torture, torture of their bodies and torture of their souls.

“Would it be that our heads were water, and our eyes sources of tears, we would weep day and night^[6] for those who were beloved and pleasant to us in their lives, and from whom we cannot separate in their deaths^[7], for the victims of Volozhin, its elders, its youth, who were murdered and slaughtered.

“Even though we are unable to bring their remains to our Holy Land – we are not exempt from reviving them and bringing them here through our deeds – good deeds in accordance with the Holy Torah, to continue the oil lamp of the atmosphere of Volozhin, an atmosphere of the homes of our forbears, in our own homes – to kindle memorial lights during or lifetime, with lives of Torah and fear of Heaven. Would it be that we merit this – and that they rest in peace in their repose, and let us say Amen. They should be good intercessors for us and for all of Israel, upon us and upon our children, until G-d above calls out, ‘Arise and rejoice.’ etc.”

A portion of the crowd at the memorial ceremony

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Rabbi Meir Bar-Ilan of blessed memory, who was unable to attend the memorial ceremony due to his weak state of health, sent a letter to the memorial, which included words of memory and appreciation for his native city of Volozhin.

Rabbi Meir Bar-Ilan of blessed memory writes in his letter:

“I did not know of the existence of your organization to this point. I was also unaware that a specific day was designated for the natives of Volozhin to mourn for the hundreds of martyrs of our dear city, which is affixed to our souls and hearts.

“To my sorrow, I cannot promise to participate in the memorial day, for my state of health does not permit me to determine up front whether I can leave my house and travel to Tel Aviv. However, even if I will not be present, let it be as if we sit together, and my tears will be dripping over the destruction of Israel in general during the terrible days that befell us, and over the Jews of Volozhin, the place of my birth, in particular. Let they join the tears of all those who are mourning, and let our prayers be as one together, so that G-d will hear our prayers and comfort us and the entire Nation of Israel with the rise of our State in its greatness and breadth, headed by Jerusalem our Holy City.”

Rabbi Meir Bar-Ilan of blessed memory added to his letter wonderful words of appreciation of Volozhin, that typify its spirit and essence. It is worthwhile that these words be etched and embedded in the hearts of every Volozhin native, and in the hearts of those who research Volozhin, for these things will stand forever. Rabbi Meir Bar-Ilan of blessed memory writes:

A portion of the crowd at the memorial ceremony

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A portion of the crowd at the memorial ceremony

“Teaching went forth to Israel from Volozhin, not just in the restricted areas of what is ritually permitted or forbidden, guilty or exempt – but rather in all questions of the nation, in all areas of the life of the people. The Torah with the three fathers of the Yeshiva burst forth and rose to the pinnacle of communal and national life of the entire nation. Their four ells spread to all the borders of Jewry, and all areas of the Nation of Israel. Therefore, the Yeshiva heads of Volozhin were like the Reish Galutas in their times. The crown of Torah was also on their heads, the splendor of holiness on their countenances, and the manners of royalty in all aspects of their lives. It is not an exaggeration that the expression relating to Beis Harav [The rabbinical household or dynasty]

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in Volozhin – “the royal family” was a sort of kingdom of “The honor of Torah” during the three generations of the Yeshiva of Volozhin, of the form that used to exist in the Yeshivot of Babylonia. The Yeshiva of Volozhin was a center of Judaism. All the focal points turned their eyes toward it, and through this they would rise up and be elevated. It too cast its rays of glory afar, and gave of its honor and splendor to far off places. When this center was destroyed, the focal points lost their life force and came down from their greatness.”

A portion of the crowd at the memorial ceremony

The honorable Rabbi Moshe Tvi Neria, participated in the memorial ceremony of the year 5722 (1962). The Volozhin natives do not recall what the rabbi spoke about, but from the thank you note that the secretary of the organization, Mr. Yosef Schwartzberg, sent to Rabbi Neria, we can learn that the words were very important. In his letter of 9 Tammuz 5722 (July 11, 1962), Mr. Schwartzberg writes to Rabbi Neria: “We hereby thank your honor from the depths of our heart in the name of the Organization of Volozhin Natives for your appearance at the memorial ceremony for the martyrs of our town.

“Your honor certainly felt during your speech that your words raised the spirits of the audience and contributed to the atmosphere of unity with the people of our community who perished at the hands of the enemy.”

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A portion of the crowd at the memorial ceremony

“We are still shaken up, shaken to the core of our hearts, as we bring forth memories of honor and reverence for our native city, the lofty city of Volozhin, which turned into a cemetery and has become a disgrace and shame. For the wicked enemy spread forth and brought with his own hands wrath on all that was precious to it, on its children-builders^[10] on its householders, residents, students, honorable ones, pure ones, upright ones, great in Torah and commandments, people of benevolence and of an upright path, good in deeds. These are our parents, fathers mothers, brothers, sisters, relatives, friends, all so honored, who were hauled to slaughter, who were murdered and killed in unusual manners, with terrible cruelty, among the rest of the holy communities who gave their souls in the sanctification of the Divine Name during the days of tribulation and downfall, at the time of wrath, during the destruction of the Jewish communities in many countries at the hands of the accursed evildoer, the wild beasts, who had no mercy or compassion for men, women, and children, as they shed their blood as water. May He Who Dwells in Zion avenge their blood.

“The eyes further shed choked tears as we recall that the enemy succeeded. They came to its sanctuaries, which are the Beis Midrashes of the city from which the sounds of prayers and supplications to our Father in Heaven burst forth into the atmosphere from the mouths of the elderly and children, older lads and young children more precious than gold.

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“How great is the pain still and the agony as we remember that the enemy has destroyed these holy places, high in the holiness of Torah and the commandments, with their great luminaries, the splendor and glory that emanated from them into the recesses of the heart, encouraging pure faith in He Who Dwells In Heaven, the King Of The Worlds, illuminating the recesses of the soul and the spirit.

“This will be our comfort – to believe and hope that the day will come, the great day, when the Blessed G-d will remember the disgrace of His servants, and will rebuild our Holy Temple, with our redemption and the liberation of our souls. We will then be able to once again see the faces of our martyrs when the Supernal Glory will call out, great in deeds, He Who Dwells In the Heavens may His Name b blessed, the support of all creation.”

A portion of the crowd at the memorial ceremony

“The Yeshiva of Volozhin, as the mother of Lithuanian Yeshivot, took an honorable place among its fellows. Its heads were recognized as the great ones of the generation, with the eyes of the heads of the other Yeshivot looking toward them. Every Yeshiva student saw it as a merit for himself if he succeeded in studying for a certain period in the Yeshiva of Volozhin, to be perfumed with the aroma of its Torah. In the latter years, a spirit of simplicity and naturalness pervaded that Yeshiva. This was the spirit of its original founders,

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the spiritual students and heirs of the Gaon of Vilna, who, for the most part, inherited the doctrine of simplicity and straightforward understanding of the study of the Talmud and its commentaries. The thread of spiritual grace and splendor that was spread over the Yeshiva of Volozhin, and its ancient charm – the charm of a tradition from the past and the spirit of generations – that hovered over it, also influenced the souls of the youths who came there in a calming manner.

“The person educated in Volozhin has a straightforward understanding and clear intellect in his spirit. He is calm and deliberate in his knowledge, pleasant with his fellow, honored and dear to them. The student of the Volozhin of Yeshiva was a desired, dear guest in the circles of householders, who related to him as their own kith and kin. They recognized his superiority in his general spiritual development. Therefore, they revered him, and honored and loved him with the love of parents. His opinions were accepted and heeded also in communal affairs and needs.

The editor, Mr. Eliezer Leoni, speaking about the Book of Volozhin at the memorial gathering in the year 5729 (1969), that took place in Beit Hachalutzot in Tel Aviv

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discussing important topics of the world and of Judaism during their stroll – has never seen a heartwarming scene in his life^[12].

“The lives of the Yeshiva students were very much rooted in the lives of the residents of the city, until it seemed at times that they directed the course of their lives in accordance with the needs of the Yeshiva students. Many residents added special rooms to their homes, and at times even a second story, so as to host the students in those rooms. A hallway divided their space with that of the householders so that the students would not be bothered by the members of the hosting family.

“A deep soulful connection to the Yeshiva of Volozhin remains in the hearts of its students throughout all the days of their lives. All those who merited to bask in its shadow will remember and always recall their youthful grace. They would speak of it with great warmth and abundant love. Even those who left it and ‘set up their altars far from its bounds’ (in the words of Bialik), whether in the world of action or the world of general knowledge and culture – even they maintained faith in it, and would talk about their memories from their period of study in Volozhin These memories were guarded in a hidden corner of their hearts, and would always warm their souls and feed their spirits.

“The Yeshiva of Volozhin stood for approximately 140 years. Throughout all those years its existence, it served as wellspring that watered the manifold roots of Judaism, spread throughout the entire world, with its clear, pure water. The worth of the Yeshiva of Volozhin is not confined to the hundreds of Torah giants that came from its midst, and not even to the excellent, talented students, whose names became famous later as creators and innovators in the fields of literature, science, and society. Its influence was especially deep through its anonymous students, natives of various countries and states who brought with them upon their return to their native countries, some of the human purity, moral wholesomeness, and spiritual beauty that pervaded the Yeshiva. They brought streams of the warm life of love of Torah, love of their fellow Jew, and knowledge of Judaism into their difficult, gray, day-to-day lives. They illuminated the Jewish street with sparks of the light, song and beauty hidden in the treasures of fundamental Hebrew culture.”

Rabbi Yedidya Frankel^[13] participated in one of the memorial ceremonies. He spoke about what he had seen in Poland after the war. Professor Chaim Hillel Ben-Sasson also participated. He discussed Volozhin as a host of Torah. The words spoken at these memorial ceremonies blend together into a sublime chapter of elegies and words of appreciation for Volozhin.

The organization participated in memorial ceremonies organized by Martef Hashoah on Mount Zion. The committee for moral perpetuation of the martyrs of the Holocaust on Mount Zion, directed by Rabbi Dr. Sh. Z. Kahana, invited the natives of Volozhin to participate in the Tikkun Leil Hashimurim^[14] organized by Martef Hashoah, where the ashes

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Those on the dais of the memorial of the year 5729 (1969) Right to left: a) Bella Slitarnik, b) Shoshana Neshri, c) Yisrael Ben-Nachum, d) Binyamin Shapir, e) Pesach Berman (speaker), f) Meir Shiff, g) the editor Eliezer Leoni, h) Mr. Namiot, i) Dov Lavit

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of the martyrs of the Holocaust are buried. The Leil Shimurim takes place on the night of the 27^th of Nissan (Yom Hashoah Vehagevurah) [Holocaust Remembrance Day], and includes the study of Mishnah, the recital of Psalms and penitential prayers, and noting the memory of the bravery of the martyrs.

In order to include the Volozhin natives in the general memorial day for Holocaust victims, the committee sent a letter to Mount Zion, dated 6 Nissan 5719 (April 14, 1959), stating: “We hereby inform you that with respect to the designation of the day of the liquidation of the martyrs of your community on 23 Iyar 5702 [1942], we will light on Sunday, 23 Iyar of this year (May 31, 1959), a memorial candle in memory of the martyrs of your community in Martef Hashoah in Jerusalem, where the ashes of the martyrs of the death camps are interred. Prayers and traditional study for the elevation of the souls of the martyrs, parents, children, brothers, and sisters, will be conducted.

“It would be appropriate, in accordance with the custom accepted in Israel, to send a delegation of members of your community on that day to ascend Mount Zion, kindle the memorial candle, and participate in the memorial and prayers, so that you can unite yourselves with the ashes of the martyrs.”

Memorial Lamp of Yad Vashem

The organization maintained contact with the organization of Olim from Poland and the directorship of Yad Vashem. The “union” invited the representatives of the organization on 22 Adar I, 5722 (February 26, 1962) to the convention of organization of natives of cities and towns in the vicinity of Volozhin, in connection with the publication of the Yizkor Book that was to include all the cities and towns of the region.

The editorial board of the Yizkor Book, published by Yad Vashem, also sent a letter to the organization, in which was written: “As is known to you, Yad Vashem is preparing Yizkor Books for the underground fighters in the ghettos and the partisans in the forests who fell in the war against the Nazis.

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We have in our hands the names of the fighters of your city who fell in battle. To perpetuate their memories, we require full biographies. We are interested in meeting with you to figure out means and possibilities of obtaining comprehensive details on the fighters from your city.”

Several of the Volozhin survivors responded to this invitation. Their words of testimony are stored in the archives of Yad Vashem in Jerusalem

Martef Hashoah on Mount Zion is an awe inspiring museum on the great destruction of the Nation of Israel in Europe. Rising from it is the outcry of millions of Jews who perished in Treblinka, Belzec, Auschwitz,

		Text on the tablet is as follows: May G-d remember the souls of our fathers and mothers brothers and sisters of the community of Volozhin (Vilna region) With the Yeshivot of our generation who were murdered on the day of Iyar 23 5702 [1942] Survivors of Volozhin
The memorial tablet in memory of the community of Volozhin in Martef Hashoah on Mount Zion in Jerusalem

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Sobibor, Majdanek, Ponar, and other places. It symbolizes the slaughtered Nation of Israel.

The cellar serves as a central focal point for all the longing, wishes, nostalgia, sorrow, and grief over a wonderful Jewish world that has passed from the world and is found in the “world of truth.” It also serves as a holy spot of pilgrimage for the masses of Jews in Israel and the Diaspora in order to hear the voices of the millions that rise up and burst forth from the marble tablets. For such a tablet is not a cold marble tablet. It is incarnated with the souls of our dear ones. Judaism describes as memorial tablet as a nefesh [soul], for we learn (Jerusalem Talmud, Shekalim 47a), “Excess [money] of the dead – one builds a nefesh over his grave.” This refers to a memorial monument.

It is self evident that the organization concerned itself with perpetuating the city of Volozhin and the Etz Chaim Yeshiva of Volozhin by erecting a memorial tablet in Martef Hashoah. On 25 Nissan 5718 (April 14, 1958), the organization wrote to the “Committee of Mount Zion” requesting details on the payment for the tablet.

The lighting of candles in memory of the six million at the unveiling ceremony of the memorial monument of the community of Volozhin (Mr. Namiot is lighting the candle)

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general, without mention of individual names, in the style of the other tablets affixed to Martef Hashoah on Mount Zion in Jerusalem.”

The organization tasked Mr. Yonah Ben-Sasson, a scion of the “Volozhin Dynasty” with dealing with all matters related to this. Mr. Ben-Sason took this holy task upon himself with awe and love. He discussed this with Dr. Kahana (director of the Ministry of Religion) and ensured that the choicest location would be designated for the memorial tablet of Volozhin. He also composed the text that was to be engraved on the tablet. The text was accepted unanimously, for it expressed the essence and preciousness of Volozhin as the mother of Yeshivot of our generation. An honorable location was assigned to the tablet, not far from Vilna the crown, the city of the Gra, the rabbi of the Gra'ch (the Gaon Rabbi Chaim of Volozhin). The tablets that adorn the tablet of Volozhin are woven into a holy tapestry, demonstrating openly and covertly that these towns and communities were all nurtured from the holy, pure wellspring of Volozhin.

On the memorial day of the year 5726 (1966), 24 years after the destruction of Volozhin, the unveiling ceremony of the marble tablet took place. Almost all the survivors of Volozhin came to this awe inspiring, impressive ceremony.

Prior to the ceremony, the local rabbi taught two chapters of Mishnah. One is the seventh chapter of Tractate Mikvaot, and the second was the 24^th chapter of Tractate Keilim. The seventh chapter of Tractate Mikvaot concludes with the word tehora [purity], and the 24^th chapter of Tractate Keilim concludes with the word tahor [pure]. This is a form of honor to the memory of the deceased. Through this study, we wished to state that every soul of the community of Volozhin is pure, and every martyr of Volozhin is pure.

Mr. Binyamin Shapir (Shishko) directed the ceremony. He related to the Volozhin natives the wonderful legend of Rabbi Chaim of Volozhin, as is written in the articles on the Etz Chaim Yeshiva (see page 96). That legend symbolizes the essence of Volozhin, and the responsibility that Volozhin took upon itself for the redemption of the Nation of Israel and of all humanity. That legend states that the Gra'ch did not want to enter the Garden of Eden on his own. He remains standing and waiting at the border that separates between heaven and earth – until the Messiah will come. The natives of Volozhin heard this legend and were silent, with the awe of Rabbi Chaim on their faces.

In the year 5726 from the creation of the world, twenty-four years after the destruction of Volozhin, from the summit of the City of David, the natives of Volozhin released the vow of Rabbi Chaim of Volozhin. Through the agreement of the martyrs of Volozhin, through the agreement of the Yeshiva lads, through the agreement of the Jews of the towns surrounding Volozhin, and through the agreement of the slaughtered Nation of Israel – we permit you “my father, my father, the chariot and horseman of Israel”^[15], Rabbi Chaim of Volozhin, to leave the border that separates between heaven and earth, and to enter the Garden of Eden. You already no longer have

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Volozhin natives at the unveiling ceremony of the memorial tablet in memory of the community of Volozhin at Martef Hashoah [the Holocaust cellar]

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anyone to wait for, for the Jews of Volozhin, and all the Jews from near and far that were so dear to you have already been cut off from the land of the living. They are all already “the crowds above” and not “the congregations below.” They are already seated the heights of the world, basking in the shadow of the wings of the Divine Presence. You were a faithful shepherd to your Nation of Israel, and all creation knows that you made efforts before Our Father In Heaven to ensure that the rule of evil passes from the world, for His mercies are great.

During the time of the release of the vow of Rabbi Chaim of Volozhin, I recalled the statement in Tractate Sanhedrin (chapter 11, folio 98) regarding the coming of the Messiah. Rabbi Yehoshua the son of Levi asked Elijah, “When will the Messiah come?” He responded, “Go an ask him.” “And where is he sitting?” “At the entrance to the city of Rome.” “And what are his signs?” “He is sitting among the indigents who are suffering from illnesses, and all are untying the bandages from their wounds and retying them all at once. However, he (the Messiah) unties one bandage and replaces it immediately, because he says: Perhaps I will be summoned to go and redeem Israel, and then I must not tarry. If I am occupied with tying two bandages, I will have to tarry.

There is a fundamental connection between this Talmudic legend and the release of the vow of Rabbi Chaim of Volozhin. It is not only that the Gra'ch can already leave the border separating between heaven and earth, but the Messiah can already leave the entrance to the “city of Rome,” for the indigents suffering from illnesses are already no more, for the Nebuzaradan of our day has already annihilated and destroyed them all. The Messiah has nobody for whom he must unbandage and rebandage their wounds. He can already arise and set out on is way, whereas “an indigent riding on a donkey, upon a colt the foal of an ass” (Zecharia 9:9) or through some other means, for his time has arrived. The time has arrived for the Gate of Mercy to be opened to greet the coming of the Messiah.

At that unveiling ceremony, the ceremony of uniting with the martyrs of Volozhin and with Rabbi Chaim of Volozhin, the spiritual father of the community of Volozhin – the natives of Volozhin expressed their longing for the true redemption of the Nation of Israel, as we envisioned by Rabbi Chaim of Volozhin.

When the days were still as they were, many years prior to the Holocaust, Volozhin was perpetuated by naming a street after it, on the border of Jaffa and Tel Aviv. To our sorrow, we have not succeeded in finding out when the street was named for Volozhin, just as we have no information about the initiator of that idea.

From its outset, the organization has set the idea of perpetuating Volozhin at the head of its concerns, and there is no perpetuation other than through a book. For from ancient times, the Jewish people have realized that the life of the individual and the pubic are only perpetuated through a book. Did Job not say, “O that my words would be written, o that they would be inscribed in a book” (Job 19:23). In the latter generations, the author Shmuel Yosef [Sha'i] Agnon wrote: “Paper is superior even to a monument, for if it is tall and beautiful, the gentiles steal it and place it

[Page 657]

in their buildings. And if it is small, it sinks into the ground. That is not the case with paper, for if one publishes a book, it is distributed throughout all Jewish communities, and it has existence for generations.” (“A Guest for the Night” page 332).

Street named for the Yeshiva of Volozhin, on the border of Jaffa and Tel Aviv

However, it became clear that the main issue is the problem of literary material, for the material found in the hands of those working in that holy endeavor was few and meager, not even sufficient to publish a regular book, let alone a book such as the Book of Volozhin, which is not designated solely for the natives of the city but also for the broad community of erudite people, scholars, intellectuals, and anyone to whom issues of Judaism is close to their hearts.

The organization decided to connect with a professional editor and to give him the task of collecting the material, arranging it, editing it, and bringing it to publication. In 5725 (1965) the writer of these lines (a native of the city of Kowel – Volhyn) was invited to edit the book.

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The writing of the book was fraught with many difficulties. I will not burden the readers with the details. These matters are from the crucible of creativity, and we do not discuss them. In order to deal with the special problems, an expanded editorial council was formed, as follows: a) Chaim Eshlagi, b) Chava Baksht, c) Yisrael Ben-Nachum, d) Professor Chaim Hillel Ben-Sasson, e) Yona Ben-Sasson, f) Mina Dwik, g) Mendel Wolkovich, h) Yisrael Levinson, i) Fania Levitzky, j) Dov Lavit, k) Shoshana Neshri, l) Bella Slitarnik, m) Chaim Potashnik, n) Yitzchak Perski, o) Fruma Zwobner, p) Fruma Cytryn, q) Efraim Rogovin, r) Tzvi Rogovin, s) Rachel Rubinstein, t) Binyamin Shapir (Shishko).

A meeting with Mr. Benyamin Wolper in the Dan Hotel in Tel Aviv Standing (right to left): a) Yisrael Ben-Nachum, b) Dov Lavit, c) Chaim Potashnik Sitting (right to left): a) Fruma Zwobner, b) Mrs. Wolper, c) Mr. Binyamin Wolper, d) editor Eliezer Leonie) Shoshana Neshri, f) Sara Ben-Nachum

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They performed their work with dedication, faithfulness, and no ulterior motives. We will not give marks to those who did more and those who did less. All of them deserve thanks and blessings. May the merit of Volozhin stand for them and their descendants.

Since the Book of Volozhin is one of a kind, we were faced with the issue of what to call it. The book is composed of two books, so it had to express the essence of both of them. We turned to Dr. Yitzchak Rivkind, who always expressed great interest in the Book of Volozhin, and carefully followed the process of its writing. Dr. Rivkind responded as follows: “Since we are talking about Volozhin, I would express that in the name of the book. My advice is that the book should be called ‘Supernal Volozhin,’ and its subtitle should be ‘A book of testimony and memorial to the great Torah center, to the city and the mother of Lithuanian Yeshivot.’ If that recommendation is not acceptable, I would word it: ‘A book about the city and the Etz Chaim Yeshiva,’ or ‘The story of the city and the supernal Yeshiva.’ As is known, Dr. Rivkind's recommendation was not accepted. Rather, the recommendation of Mr. Yona Ben-Sasson (with slight emendations by Mr. Meir Madan, the secretary of the Academy of the Hebrew Language) was accepted: ‘Volozhin, the Story of the City and the Etz Chaim Yeshiva’.”

During the period of the writing of the book, several Volozhin natives who live in the United States visited Israel. I recall the visit of Mr. Yehuda Chaim Kotler, who contributed an interesting chapter to the book. Mr. Kotler perpetuated his name and memories with a classic statement on the essence and purpose of the Book of Volozhin. He stated that the Book of Volozhin must be written in such a way that professors and scholars at universities could read it and find content in it. Mr. Kotler had no doubt that the Book of Volozhin would be read in universities, so the editor must know before whom he is standing and before whom he will have to ultimately render an accounting^[16].

The ancients used to say Habent sua fata libelli (Books have their own fate, each book to its fate); or as it says in the Zohar (Part 3, Torah portion of Naso 134) “Everything depends on its luck, even a Torah scroll in the ark”^[17]. Books, like humans, are subject to the vicissitudes of luck. The fate of the Book of Volozhin cannot be determined from the outset. However, with an unbiased view of the “spiritual treasury” embedded in the book, we dare to think that this book will not be embarrassed or shamed even in the world of professors and scholars.

Chaim Nachman Bialik differentiated between a book [sefer] and a bichel^[18]. According to Bialik, a book [sefer] is a large structure, a creation for generations, worthy of the recognition or feelings of the nation. A bichel is crumbs that do not merge into creativity. We hope that our composition is a sefer and not a bichel. Volozhin shall merit the honor of which it is worthy.

From among the Volozhin natives living in the United States who visited the State of Israel during the time of the writing of the book, we should note in particular the visit of Mr. Wolper and his wife. The editorial council hosted a meeting with the visitors in the Dan Hotel, in which the financial difficulties involved with the writing of the book were disclosed. We told Mr. Wolper that all the organizations that have published Yizkor Books did so with the assistance from the natives of the city in the United States,

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Mr. Benjamin Wolper		Dr. Abraham Jablons
Mr. Ezra Shapiro		Mr. Yitzchak Meir (Irving M.) Bunim

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Pesach Berman		Mr. Samuel Rudin
Mr. Yehuda Chaim (Julius) Kotler		Rabbi Menachem Mendel Potashnik

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and that we hope that the Volozhin natives who live in the United States would conduct themselves similarly. Indeed, our request was fulfilled. Our Volozhiner brethren in the United States took it upon their shoulders and extended a brotherly hand. They fulfilled the task of Zevulun^[19] and provided the majority of the “material sustenance” for the book.

From among the Zevulun natives in the United States, a book committee was chosen, composed of the following members: a) Dr. Avraham Jablons, b) Mr. Benjamin Wolper, c) Mr. Yitzchak Meir Bunim, d) Mr. Ezra Shapiro, e) Mr. Samuel Rudin, f) Mr. Pesach Berman, g) Rabbi Mendel Potashnik, h) Mr. Yehuda Chaim Kotler.

That committee acted with dedication of heart and soul for the success of the Book of Volozhin. For this, we extend a heartfelt thank you to them all.

We will conclude the history of the organization with words of Torah. In Saarat Eliyahu (the book is a eulogy by Rabbi Avraham, the son of the Gr'a, for his father the Gr'a), a fine parable is included (page 14): A certain king had a son of his old age. He sent him to a large city filled with scholars and scribes to study all sorts of wisdom and sciences. The king said that if his son were to tarry for several years in the large city, in which many stumble in theft and all types of disgraceful things, his son might also stumble. Therefore, he decided that his son should remain in the city only for the duration of his studies, and should be hosted for the rest of the time in a village near the city. The host will supervise his steps. From this, benefit will accrue to the villagers who will learn from his traits and hear on a daily basis the wisdom that he learned in the city. That is what the king did. After two years, the king sent a letter for his son to return home. All the villagers burst out in weeping. One village asked his friend, “Why are you weeping?” He responded, “My heart is anguished because the son of the king has left the beautiful village filled with vegetable gardens. Where will he find such a spacious residence such as the one in the village?” He responded, “It is not for this that we must weep and be anguished. Even though I have never seen the royal palace, I nevertheless imagine that is certainly as beautiful as our fine village houses, and perhaps even more so. However, it is for this that we must weep, that will no longer hear his words of Torah or his words of wisdom.

“The son of the king” – that is Volozhin with its Jews, its Gaonim, its scholars – “left” us, and we can no longer enjoy ourselves with them in words of Torah. However, their words exist. They are written in books. What we have included in the Book of Volozhin is only a check, whose actual value is invested in the bank. The millions and billions of Volozhin are stored in the mighty “financial securities” of the writings of Rabbi Chaim of Volozhin, the writings of the Netzi'v, the writings of Rabbi Yosef Dov Soloveitchik, the writings of Rabbi Yitzchak Yaakov Reines, the writings of Rabbi Rafael Shapira, the writings of Rabbi Kook, the poetry and prose of Chaim Nachman Bialik and all the virtually endless, rich literature regarding the Yeshiva of Volozhin. These are books high in spirit. They reach the pinnacles of the highest spirits. These

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are the “financial securities” of Volozhin. Its “finances” are stored within them. There, its spiritual real estate treasures are stored. Love of those writings is the love of Volozhin.

The more we age and get older, we become cognizant of the vanity of our money, we distance ourselves from light and unimportant matters, and connect ourselves with human creativity that has eternal value. We find our happiness in creative activities, that which the Yeshiva lads referred to as the “meat and fish” of the Gemara and the human spirit in general.

A person from Volozhin must act from the starry heavens above him, and the Torah of Volozhin within him. Through reading and studying these writings, we can connect ourselves increasingly to Volozhin, and its light will never extinguish.

Let us permit ourselves to end our words by paraphrasing the words of the poet: “Volozhin, our spiritual birthplace! You are compared to health! Only a person who loses it, his soul aspires and knows how to value you.”

Translator's footnotes:

1. The term used for the first aliya of the new annual Torah reading cycle on Simchat Torah. Here it means the very first. Return
2. According to tradition, the world is run via two attributes: the attribute of mercy and the attribute of justice. When the attribute of justice is in control, bad things may happen. The next sentence refers to the hiding of the Divine Face (Hester Panim), which is a term for G-d withdrawing direct control in the world and allowing nature to take its course. Needless to say, these concepts, mentioned in this speech, are very difficult theological concepts, which would take pages to explain properly. These concepts are not meant to imply that G-d caused the Holocaust, or that the human perpetrators are in any way not responsible. They represent a theological grappling with the age-old question of why bad things happen to good people. Return
3. Tochacha, referring to the sections of reproof in the Torah in Leviticus 26:14-4 (in Bechukotai), and Deuteronomy 28:15-68 (in Ki Tavo). Both are read in an undertone in the synagogue. Return
4. The term ‘Israel’ here and in the subsequent rabbinical letters refers to the Jewish people, and not the country. Return
5. A term for synagogues, as opposed to the major sanctuary of the Holy Temple. Return
6. Based on Jeremiah 9:1. Return
7. Based on II Samuel 1:23 – the eulogy of King David for King Saul and his son Jonathan. Return
8. The names of the cities that contained the two major Talmud academies of Babylonia. Return
9. The titles of the leaders of the Diaspora community during Babylonian times. The Reish Galuta took on almost a regal position, and had a great deal of power. Return
10. This is a Talmudic play on words, as the Hebrew word for its children baneha and its builders boneha, are the same other than the vowels. See Tractate Berachot 64a. Return
11. Based on Pirkei Avot 3:9. Return
12. This structure is based on Mishnah Sukka 5:1. Return
13. Served as chief rabbi of Tel Aviv. He was the father-in-law of Rabbi Yisrael Meir Lau. Return
14. The term for this event is based on Tikkun – a ceremony of ‘rectification’ involving Torah study on the night of Shavuot, and to a lesser extent on the nights of the Seventh Day of Passover and Hoshana Rabba. Leil Shimurim [Night of Watching] is a term for Passover night (Exodus 12:42). Some of the ashes of Holocaust victims were indeed brought to Israel and buried in a symbolic grave in Martef Hashoah. Martef Hashoah has largely been eclipsed by Yad Vashem, but it preceded it, and remains a very worthwhile place of pilgrimage on Mount Zion in Jerusalem. Return
15. A term of honor, used twice in the book of Kings: 2 Kings 2: 12 (Elisha lamenting for Elijah), and 2 Kings 13:14 (King Jehoash lamenting for Elisha). Return
16. Paraphrased from a phrase in Tractate Berachot 28b, and Pirkei Avot 3:1 – in both cases referring to G-d, but here referring to academic scholars. Return
17. The meaning here is that some Torah scrolls are read weekly or even several times a week, some on special occasions, and some may only be taken out once a year on Simchat Torah for Hakafot. Return
18. A Yiddish diminutive of book – indicating a book of lesser importance. Return
19. Referring to the tradition that the tribe of Yissachar occupied themselves with Torah study, while being supported materially by the tribe of Zevulun. To this day, an arrangement where one side provides the financial assistance for the other side to engage in spiritual pursuits is known as a Yissachar-Zevulun arrangement. Return

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