Early life[ edit ] Yissachar Shlomo Teichtal was born in Hungary in from a family of well-known rabbis and Jewish leaders. His parents were Gittel and Yitzchak Teichtal. His father was a scholar, teacher, and a chasid of the Rebbe of Sanz. Teichtal returned to Hungary and at the age of twenty-one he received rabbinic ordination semichah from the Rebbe of Talisheva. He received another ordination a year later from Rabbi Shmuel Rosenberg and a third ordination the same year from Rabbi Mordechai Leib Winkler. Teichtal first married Freidl Ginz when he was 19 years of age.
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Early life[ edit ] Yissachar Shlomo Teichtal was born in Hungary in from a family of well-known rabbis and Jewish leaders. His parents were Gittel and Yitzchak Teichtal. His father was a scholar, teacher, and a chasid of the Rebbe of Sanz. Teichtal returned to Hungary and at the age of twenty-one he received rabbinic ordination semichah from the Rebbe of Talisheva.
He received another ordination a year later from Rabbi Shmuel Rosenberg and a third ordination the same year from Rabbi Mordechai Leib Winkler. Teichtal first married Freidl Ginz when he was 19 years of age. When Freidl died at a young age, he married Nechamah Friedman. In Teichtal became the av beit din and Rabbi of Pishtian , a city famous for its mineral baths, in Czechoslovakia. Remaining in Pishtian for 20 years, he established the Moriah yeshiva.
As the Nazi oppression increased, he found himself along with ten other family members hiding at the local beit midrash study hall. From his hiding place, he witnessed many atrocities, including the mass deportation of friends and neighbors.
In the month of Elul , he and his family escaped into Hungary to go into hiding in Nitra. After much wandering, he finally ended up in Budapest , where he remained for nearly two years. In Budapest he completed his seminal work, Eim HaBanim Semeicha , after working on it for a little more than one year. In , Hungary was invaded by the Nazis. Thinking that Slovakia might be safe, the Teichtal family returned there to wait out the end of the war.
When the Nazis stepped up their efforts to find remaining Jews, Teichtal and his family were captured and transported to Auschwitz. Death[ edit ] As the Soviet army advanced through Poland in January , Teichtal and his family were among the inmates of Auschwitz transported deeper into Germany. Teichtal died in a train on his way to the Mauthausen concentration camp on the 10th of Shevat , January 24, This angered my father, who demanded the return of the theft.
The other travelers begged my father not to get involved, since it might cost him his life. His carefully constructed arguments are outlined in his book Eim HaBanim Semeicha , penned during his wanderings in hiding from his Nazi oppressors and their collaborators. In that work, first published in , he makes a case for the rebuilding of the land of Israel bringing about the ultimate redemption.
In this respect, his work had a precursor in the works of Rabbi Abraham Isaac Kook. His original view had been that of the majority in the Hungarian Orthodox Jewish world at the time, which discouraged an active movement for a return of Jews to Israel.
The prevalent view at that time was that God would bring about a return without the need of human intervention. The Holocaust caused him to re-think this approach, and he came to the conclusion that the reason the Jewish people had not been redeemed was because they had not returned to their homeland, the land of Israel, to resettle and rebuild it to its former glory. He was a prolific writer, and miraculously a number of his other works survived both his murder and the Holocaust.
Some works are still in manuscript form and have not yet been published. This metamorphosis is reflected both in his views and even more significantly in his halakhic methodology. In the earlier stages of Eim HaBanim Semeicha, Teichtal spoke more of the importance of the Land of Israel and its building as a crucial stage of the Redemption, in order to stimulate significant down-to-earth developments.
However, in the latter parts of his book, he granted theological and mystical value to indexes measuring inner unity in the Jewish nation, thus protesting actively against the creators of the Orthodox-Neolog schism in Hungarian Jewry. Hershkowitz argues that Eim HaBanim Semeicha should be analyzed as a dialectical compilation, and not as a canonical work. Accordingly, it is not meant to outline a world with only one meaning, and consequently, Teichtal is not obligated to explain each division.
The objective of the compilation is to float fundamental issues of nationalism and derivative ideas such as the link between God and Israel during the Redemption, the nature of Redemption, and methods of its implementation. Teichtal wanted to include within his book the boundaries various implications arising from an open discussion, and not to dictate only one world view. Thus, he did not attempt to obscure this tension; on the contrary, he gave it expression in various ways.
Rabbi Eli Kavon, while talking about his legacy, said, "His life and death — are a testament to the vibrancy and relevance of the ideas and theology of ultra-Orthodox Jewish rabbis who were murdered by the Nazis and their collaborators during the devastating events of 70 years ago.
EIM HABANIM SEMEICHAH PDF
I think this is the third time around! Yeah, I really like the book. It is a must read for anyone wanting a true Torah outlook regarding the land of Israel. Here is a little of what Rabbi Berel Wein has to say about the book : There is an enormously powerful book about the Holocaust, Orthodox Jewry, the Land of Israel, Zionism, Jewish unity and hatred and the Messianic Era, that has been in circulation for the past number of decades. Rabbi Teichtal was murdered by the Germans during the forced evacuation of Jewish and Ukrainian prisoners from Auschwitz to the Mathausen concentration camp, at the end of January, He was barely sixty years old at the time of his death. Well, you really should make an effort to learn.
Yissachar Shlomo Teichtal
However, during the Holocaust , Rabbi Teichtal changed his position from the one he espoused in his youth. The physical product of that introspection is the book, Eim HaBanim Semeicha, in which he specifically retracts his previous viewpoints, and argues that the true redemption can only come if the Jewish people unite and rebuild the land of Israel. Many of his coreligionists viewed the book with skepticism, some going so far as to ban Rabbi Teichtal from their synagogue s. In the book, Rabbi Teichtal strongly criticizes the Haredim for not supporting the settlement of the Land of Israel.