Jewish History Soundbites Podcast

The Spinka chassidic dynasty was established in the late 19th century as a sort of offshoot of the Zidichov dynasty, by Rav Yosef Meir Weiss (1838-1909) in the town of Spinka, in the Maramuris region of Transylvania, then in the Austro-Hungarian Empire. It soon gained a significant following and emerged as one of the prominent Hungarian Chassidic communities of the first half of the century. This was especially so under the able leadership of his son and successor Rav Yitzchak Eizik Weiss (1875-1944), the Chekel Yitzchak, who moved his court to the town of Selish following World War I. The Spinka Rebbe and most of his family were murdered by the Nazis in Auschwitz during the Holocaust, but surviving grandchildren who miraculously survived rebuilt Spinka in the United States and Israel after the war.

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With rising secularization in large urban centers of Western Europe during the 18th century, it would take a concerted effort by the traditional rabbinical establishment to formulate an appropriate response towards the growing trend of secularization. Rav Rafael Cohen of Hamburg (1722-1803), was a Polish rabbi who was appointed rabbi in 1776, of the three united communities of Hamburg, Alton and Wandsbek, collectively known by its acronym AHU. Facing a new reality where secularization was emerging as a reality within the Jewish community, Rav Rafael confronted in its various forms. The story of how he strengthened rabbinical authority in the face of an onslaught against this authority, and his many confrontations with a variety of manifestations of the new secularist trends in his city and across Western Europe, made his responses a prototype for the emerging Orthodoxy of the coming centuries.

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In honor of the 100th yahrtzeit of Rav Shayale of Kerestir (1851-1925), Jewish History Soundbites is proud to rerelease the original episode, the first ever on this podcast, about the unique historical story of this great tzadik. Enjoy!

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For nearly two thousand years Jews lived in the shadow of the Catholic Church. As heads of the church, popes throughout the ages formulated an official papal policy regarding the Jews as a religion, as a local community in Rome, as subjects of the pope in the Papal States, and broadly regarding the Jews across Europe. This relationship was complex and lopsided. On one hand, although often forced to convert or be killed, the official general papal policy was not to forcibly convert the Jewish People as a whole. On the other hand, the Jews were to be subjugated, humiliated and discriminated against, as the official church policy down to modern times. The Vatican and the Catholic Church more broadly played a decisive role in the rise of modern antisemitism in the 19th century as well. In 1858 the kidnapping of the Jewish boy Edgardo Mortara was a modern example of church persecution with direct papal approval. The 20th century brought two contrasts in papal relationship with the Jews. Pope Pius XII became infamous for his complicity during the Holocaust, while Pope John Paul II, who grew up with Jews in prewar Poland, changed course and had a much more positive relationship with the Jewish People and State of Israel.

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Among the many manifestations of medieval European antisemitism was the blood libel – the infamous false accusations of ritual murder which were used against Jewish communities for a millennium, resulting in many innocent Jewish lives lost and a climate of fear and danger surrounding the Pesach holiday. Directly related to the Christian holiday of Easter, the specific accusation of ritual murder developed in England in 1144, with the first recorded blood libel surrounding the death of William of Norwich. It soon spread to continental Europe, and remains to this day in some parts of the world. Aside from the challenges inherent in confronting the blood libel itself, many seminal events in Jewish history had their roots in a blood libel, such that it has cemented itself as a tragic component of the collective Jewish experience.    

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