Unknown Historical Archive – Sixty Letters by Russian and Polish Rabbis and Rebbes Protesting the Beilis Trial ...

Unknown Historical Archive – Sixty Letters by Russian and Polish Rabbis and Rebbes Protesting the Beilis Trial Blood Libel

A singular archive of great historical significance containing 60 letters written by Russian and Polish rabbis and rebbes protesting the Beilis Trial in the years 1911-1913. The protest letters were sent to Rabbi Yehuda LeibTsirelson, Rabbi of Kishinev, during the months of Iyar-Sivan 1911, in the framework of Rabbi Tsirelson's initiative to publish a rabbinical protest in the Russian general media.

Among the rabbis who wrote the letters: Rabbi Isser Zalman Meltzer, Av Beit-Din of Slutsk; Rabbi Shlomo Zalman Sender Kahana Shapira, Av Beit-Din of Krynki; Rabbi Eliyahu Meir Feivelson, Av Beit-Din of Kupiškis; Rebbe Avraham Weinberg of Slonim; Rabbi Zvi Yehezkel Michelson, Av Beit-Din of Płońsk; Rabbi Dov Menachem Regensberg, Av Beit-Din of Zambrów; Rebbe Shmaryahu Noah Schneersohn of Babruysk; Rabbi Eliezer Rabinowitz Av Beit-Din of Minsk; Rabbi Yisrael Ortinberg of Berdychiv; Rabbi Aharon, son of Rabbi Shmuel Kaminker, Av Beit-Din of Zborov; Rabbi Chaim Uri, son of Bezalel HaCohen of Vilna; Rabbi Yehuda Leib Fein Rabbi of Ashmyany , and others.

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The Beilis Trial – The Twentieth Century Blood Libel

In April 1911, near Kiev, a corpse of a Christian boy named Andrei Yushchinsky was found mutilated with numerous knife stabs. The investigation of the real identity of the murderer was intentionally distorted by the Russian government which pounced on the opportunity to circulate a blood libel against the Jews. Based on false evidence, a Jew named Menachem Mendel Beilis was accused of murdering the boy and using his blood for ritual purposes, in baking his Passover matzoth. Quickly, the Beilis Trial developed into a "showcase trial" against the Jews. On the setting of Beilis' imprisonment and trial, reactionary extremist organizations called "The Black Hundreds" organized a campaign of incitement against the Jews. The Russian judicial system exerted itself to "prove" the ancient libel that Jews use Christian blood for baking matzoth, and during the trial most of the discussions dealt with investigating the matter of ritual slaughter. Among the discussions, a claim surfaced that even if Jews do not use blood, a Jewish sect called Chassidim does fulfill the custom of using Christian blood for their service. The free world and especially the Jewish world were astounded to realize that the blood libel is still alive in the twentieth century. Protest rallies were organized in many places all over the world and pressure was exerted on the Russian government. On November 10, 1913, after nearly three years of imprisonment, Beilis was acquitted by the jury. In 1917, after the Revolution, an investigation committee was established for the Beilis Affair. The committee found that the government knew the real circumstances of the murder and notwithstanding, staged the trial out of anti-Semitic motives.

The Protest of the Rabbis and Rebbes

The Rabbinical Protest initiated and implemented by Rabbi Yehuda Leib Tsirelson, Av Beit Din of Kishinev, is almost unknown. This archive of letters pours a singular light on this affair and exposes new obscure details.

When reports of the Beilis arrest were published, and the wave of anti-Semitism spread throughout Russia, Rabbi Tsirelson who was already renowned as a foremost Jewish community leader in Russia, published a notice in the Jewish newspapers (such as HaTzfira, HaModia and Hed HaZman). He wrote to the rabbis of all Russian regions that he is planning to publish a letter in Russian newspapers protesting the blood libel, denying that Jews use blood for their rituals and staing that this is a malicious defamation.

To expedite the matter, Rabbi Tsirelson requested the rabbis to telegraph the letter to him and write that they agree to sign the rabbinical protest against the blood libel. More than 300 rabbis responded to his call and confirmed that they will sign the letter of protest. Apparently, most sent a telegraph as Rabbi Tsirelson requested, but many others sent him their letter by regular post. That is how this rare collection of letters was created. Many of the rabbis who wrote the letters apologize that they did not telegraph their response as he had requested for a variety of interesting reasons. For example, the telegraph system is under the supervision of hostile elements, or they do not wish to arouse attention to this plan. Rabbi Shimon Ya'akov Gliksberg of Odessa writes along these lines: "I did not send my letter by telegram, not out of miserliness, but because I think that for such an important matter publicity is harmful…and 'the surrounding conditions' are not appropriate for telegrams to come flying from all directions to one central location". A similar thought was written by Rabbi Menachem Karkovsky the Av Beit-Din of Khislavichi (later Rabbi of Navahrudak and Vilna, author of Avodat HaMelech) that a telegraph "will just rouse an unnecessary fuss and it is known that some of "them" are in each city and are also in the post office and it is not a good idea…". Rabbi Yosef Ben-Zion Diamond Av Beit-Din of Yalta (author of Emek HaBacha and Otzar Nechmad) writes "And I send my confirmation to sign my name by writing and not by telegram since here the telegraph tellers are careful about every word and first inform and ask the city minister because our city is in a state of very high vigilance…".

The cry and protest of the greatest rabbis in Russia at that time is evident in all the letters in regard to the devious blood libel. Many write with bleeding hearts and express great shock from the persecution of Jews in the manner of the dark Middle Ages.

The letters reveal important details from the process of organizing and publishing the protest, as well as the range of opinions regarding the protest, its benefits and the harm that it may cause. Even the rabbis who were doubtful of the results that the protest would yield, supported Rabbi Tsirelson in their letters and relied on his judgment. Some of the ideas presented in the letters were indeed published in the final version of the protest. Some of the letters relate of a similar organization initiated by the Jewish-Russian intelligentsia in Saint Petersburg, intending to publish a letter of protest signed by intellectuals, and that Rabbi Chaim Ozer Grodzinski tried to influence Rabbi Tsirelson to unite his protest with the protest of the intelligentsia circles (Rebbe Shmaryahu Noah of Babruysk and Rabbi Eliezer Rabinowitz, Rabbi of Minsk, were also involved in this matter. The alliance never came to fruition).

Since the Chassidic community stood at the hub of the libel, Rabbi Tsirelson called upon Chassidic Rebbes to sign the protest which utterly denied the existence of a Jewish sect which uses Christian blood for baking matzoth. The Slonim Rebbe and the Lubavitcher Rebbes, Rabbi Shmaryahu Noah Schneerson Rabbi of Babruysk, Lubavitcher Rebbe of Kopys and his nephew Rabbi Chaim Yeshaya Schneerson Rabbi of Romny, son of Rebbe Shalom Duber Schneerson of Rositsa and other Chassidic rabbis sent letters to Rabbi Tsirelson.

So, for example, Rabbi Eliyahu Lehrman son of Rebbe Chaim of Krośniewice writes in his letter on an official postcard of his brother Rabbi Simcha Bunim Lehrman who succeeded his father as Rebbe; "I have come as instructed by my brother Rebbe Simcha Bunim, to sign his name for the community's benefit, because his signature will make a great impression in our land as he is one of the most famous rebbes in our region. He succeeded my father…who died in 1911 and our tears have not yet been wiped off our cheeks…". In another letter, Rabbi Avraham Nachman Palievsky of Mezritch writes that he sent a telegram from the city's Rabbi Dov Nachman Shapira as well as a protest letter by the local Rabbi Shlomo Rabinowitz. "But my primary wish is inform you that Rabbi Shlomo is Rebbe of a large community of Chassidim who adhere to his every word…".

In some letters, Rabbi Tsirelson underlined in red ink certain sentences that he deemed important, and he also crossed out sections not directly connected to the Beilis Trial.

Rabbi Tsirelson – Head of the Rabbinical Commission

Rabbi Yehuda Leib Tsirelson (1860-1940), Chief Rabbi of Serbia and Rabbi of the capital city of Kishinev. A prominent leader of Charedi Jewry in Eastern Europe. At the 1900 Rabbinical Conference in Saint Petersburg [with the participation of Rabbi Chaim of Brisk, Rebbe Shalom Ber of Lubavitch, and other leading rabbis] he served as Chairman of the conference and its representative before the government [therefore, in this collection of letters, he is called Head of the Rabbinical Commission]. Later, he was one of the founders of the Agudat Yisrael movement, established in 1912. In 1923, he was elected as president of Agudat Yisrael's first Knessia Gedolah (Great Congress) which took place in Vienna. He held this position for the next two Knessiot as well (in 1929 and 1937). He also served as a member of the Moetzet Gedolei HaTorah and head of Agudat Yisrael in Serbia. After Serbia and Romania merged, Rabbi Tsirelson was appointed as parliament delegate and afterwards as member of the Romanian Senate. He was awarded degrees and honorary medals by the Romanian and Russian governments and due to his connections and influence upon various circles. He succeeded in accomplishing a lot for his Jewish brethren. Besides his many articles about current affairs in the Russian Jewish newspapers, he also wrote many halachic responses for many various places. His works: Atzei Levanon responsa, Gevul Yehuda responsa, Hegyon Lev, Lev Yehuda, Ma'archei Lev. He was killed during World War II when the Germans bombed the city of Kishinev.

60 letters, some written on official stationary, some on postcards. Varied size, overall good condition.

Rabbi Tsirelson gave this archive of letters to one of his relatives who immigrated to Eretz Israel a short while before World War II. The archive has never been exposed and never copied and it is offered for sale in its entirety.

At the request of the owner, scans will not be provided.

More details about the affair can be seen in the enclosed material.