Nathan
Birnbaum is not a Ba'al Teshuva. He is like Avrohom Avinu
in that he came to recognize his Creator. -
Rabbi Avrohom Eliyahu Kaplan zt"lSee
footnote 1 1
We generally define a Ba'al Teshuva
either as one who was held captive by a yetzer hara and then overcame
it, or as one who was ignorant of Judaism who then came to appreciate its
ideals and their relevance. By these definitions, the most famous Ba'al
Teshuva of our century, Dr. Nathan Birnbaum zt"l, was never
a Ba'al Teshuva at all! Dr. Birnbaum never succumbed to yetzarim.
At every step along his way to Emunah he sought the truth of Yahadus.See
footnote 2 2
He shaped the ideology and accomplishments - and experienced the shortcomings
and frustrations - of each of the various movements that vied for the soul
of our nation. Like Avrohom Avinu, by process of elimination - and
no small measure of Divine Providence - he came to realize the Emes
of Torah- true Judaism.
This Pesach was his sixtieth yahrzeit.
This year also marks the eightieth anniversary of a remarkable movement
he founded within the Agudah: "Ha'Olim," "The Ascenders."
Nathan Birnbaum was born in 1864, to observant
parents from Galicia and Hungary, in Vienna. Although he distanced himself
from Orthodoxy, he did not do so to assimilate, but to pursue Jewish national
renewal. In 1885, he founded a Jewish nationalistic movement - a movement
which he himself named - Zionism. By 1897, he served as chief secretary
of the central Zionist office.
Over time, he recognized the Zionist movement as
bereft of true Jewish culture. He came to the realization that the struggle
for land could not supplant the struggle for cultural advancement. Dr.
Birnbaum broke with the Zionist movement to seek an authentic Jewish modality
that would transcend the narrow quest for a homeland. He thought he found
it - in Eastern European Jewish culture. He became an ardent Yiddishist.
From 1906 until 1911, he published Yiddish periodicals that promoted an
autonomous Jewish culture focusing on the Yiddish language.
This second phase of his career brought him into
intimate contact with Eastern European Jewry. The vibrancy of both Polish
Chassidus and Lithuanian Mussar made a profound impact upon
him. An "erlebnis" (religious experience) while at sea
on a ship to America pushed him along. He came to recognize the yad
Hashem. Dr. Birnbaum came to see the role of Am Yisroel in Creation
as a religious destiny. By 1919, Nathan Birnbaum was a fervent Agudist,
and the first general secretary of the Agudath Israel World Organization.
Personal, even professional, fulfillment never
satisfied him. Like Avrohom Avinu, his quest was never personal
salvation or achievement, but the renaissance and growth of the entirety
of Klal Yisroel. Thus, after returning to Torah and Mitzvos,
Dr. Birnbaum felt compelled to publicize and promote what he had found.
But not to his estranged brethren! To Dr. Birnbaum,
the great challenge was to energize Torah true Jewry! His "return"
spurred him to new ambitions: Ambitions to rise and uplift his fellow Ma'aminim
with him, that we might all live lives that befit scions of a holy nation,
of G-d's nation. Already in 1917 he published works in Yiddish and Hebrew
that were challenges to us:
You complain about the traitors to Toras Hashem and about our period
that produces such traitors. You are angry with these traitors, that have
distanced themeselves from Torah for the sake of an easy life. But you
who cling to the Torah - do you not also seek comfort? Can't their pursuit
of affluence be attributed to your attitude?
Why are you not angry with yourselves?
Every day you take pride in that Hashem chose you and gave you His
Torah. Didn't he also command you? "Be holy unto me?" How can
you take pride in that He chose you, yet not pursue holiness as He has
commanded?
It can only be because it is easier for you thus.
Every day you await the moment when Hashem in His great mercy
and love for you will send you Moshiach. Why do you expect a gift,
a grant, a favor? Why don't you improve your deeds, to merit Moshiach's
coming by your own righteousness? Indeed, the only way to merit such a
reward is by travelling the road that ascends toward the most lofty holiness
that man can attain. But this road appears to you too difficult to travel.
You seek only that which is easy.
You know the Torah's words well. You also know which road leads to holiness.
Why is it that you have not walked along that road?See
footnote 3 3
A generation earlier, Rabbi Yisroel Salanter
zt"l had toiled to introduce the idea of ongoing self critique
and development. Dr. Birnbaum undertook a similar task. The main difference,
perhaps, lay in that Reb Yisroel focused on individual Avoda, while
Dr. Birnbaum stressed the elevation of society.See
footnote 4 4
Dr. Birnbaum strove to mobilize Klal Yisroel's energies in pursuit
of shleymus as an Am Hashem.
It followed that the organization that unified
Orthodox Jewry under the banner of Torah true principles should serve as
the vehicle for that elevation. This was Dr. Birnbaum's perspective on
Agudas Yisroel. He saw the Agudah as the ideal forum in which to
promote constant striving for his'alus and shleymus. He persistently
lobbied the Agudah's leaders and members to join in his great push for
mass refinement.See
footnote 5 5
Dr. Birnbaum organized small groups of individuals
that would devote themselves even more intensely to the cause of his'alus.
Known as Ha'Olim," these groups were to be the vanguard of
a great movement toward heightened Avodas Hashem.
Ha'Olim groups were extant from the 1910's
until the 1930's. It was with the solidification of the Agudah after the
second Kenessia Gedola (in 1927), however, that Dr. Birnbaum first
mounted a major effort to expand the movement.See
footnote 6 6
[See Box]. He publicized a signed call to join his fledgling
movement. Most of the signators were well-known ideologues and activists
of the early Agudah. The Kol Koreh was printed simultaneously in
the newsletter of Agudas Yisroel in Germany and in the Telzer HaNe'eman
(in Hebrew).See
footnote 7 7
For Box
Kol-Koreh (Free Translation)
"And you shall be to me a kingdom
of priests and a sacred nation." G-d commanded Israel to sanctify
itself and raise up that sanctity as an example and a banner. This is the
task of the Jewish nation. It has not yet completed this task. It is still
distant from the pathway that leads to this sanctity. It is still far from
true awareness and service of Hashem; far from compassion and extra
care in matters bein adam l'chaveiro; far from arranging itself
in a modest way amid the world's grandeur, a way that would reflect the
majesty of G-d Himself. Even worse, a part of the level that the nation
had already achieved has eroded. Our bein adam laMakom is frigid
and has become flippant; our bein adam l'chaveiro has become artificial
or political. Our lives are either patterned after foreign, empty ideals,
or bereft of all esthetics and order, not sacred unto Hashem.
Will this decline continue? Is it permissible to
gaze with equanimity on this destruction? Has the time not come to turn
the evil back? Hasn't the moment arrived for Am Yisroel to strive
for that ascent for which it was chosen? Who [but us] is responsible for
fortifying themselves and calling out to Yisroel: Become more than
you presently are! Be more than true to Hashem and His Torah. Take
on the mighty responsibility for the life force of the Jewish nation!
One thing gives us hope, the fact that Charedim
have recently organized themselves and become productive. Through these
efforts they have gained much in distinction, in confidence and in the
quest to act. This gives us hope, that soon they will come to realize their
capacity for the greatest task of all.
To fulfill this hope, the undersigned committee
has decided to found
The Society of Olim
Based on the ideas expressed by Dr. Nathan Birnbaum in his book
"In the Work of Promise."
This society, as part of the framework of Agudas
Yisroel, will not be a political party or entity aspiring to rally
masses under its flag. It will not compete with independent Orthodox organizations.
On the contrary - it yearns to be an army of pioneers upon which others
can rely.
The purpose of the society is: To promote the idea
that Agudas Yisroel must create the necessary conditions to refine
the entire Jewish nation... Then, under the leadership of the Rabbonim
of the Mo'etzes Gedolei HaTorah, the nation will be enhanced. It
will become a true "Kenesses Yisroel," one that embraces
the entire nation of an Israel that is chared l'dvar Hashem with
strong and tight knit bonds, as opposed to the state of anarchy that currently
reigns.
Before all else, however, the society must ensure
that it itself will be an example and role model. Not just in a return
to agriculture (in that it will found a model colony now, and, subsequently,
various colonies in Eretz Yisroel and other lands). Primarily, rather,
by proving that courage of spirit and self education will have enabled
the society to achieve significant ascent despite the current less than
ideal situation. The society is obliged to build groups of those who yearn
for sanctity within the body of Am Yisroel.
To attain its goal the society will use special
techniques and regulations whose fundamentals have already been formulated,
but whose details must still be resolved. With no shred of politics the
society will educate all those who accompany it:
*To the capacity to withstand the modern rebellions against both Emuna
in Hashem and Mesorah and against the laws of Tzeniyus
and Kavod Chachomim.
*To strengthened Emuna and diligent Torah study.
*To imbue their hearts with true love and awareness of Hashem.
*To habituate themselves to the midda of Rachamim: empathy,
assistance and good will in matters bein adam l'chaveiro.
*To arouse themselves to thoughts of Kiddush Hashem and to pattern
their public lives in a splendid and majestic authentic Jewish manner.
Anyone who yearns to see Yisroel ascend
to its proper level as a nation of destiny and example, and knows that
he has the capacity to toil with his entire personality for the benefit
of this purpose - should come and identify himself to us!
We must mention an individual that to our sorrow
has already passed from among us: Rabbi Avrohom Eliyahu Kaplan z"l
was among those who began to gather under the idea of "Ha'Olim."
He signed this Kol Koreh some years ago. Were he still alive, he
certainly would have had his name signed on the Kol Koreh as it
is now being publicized. He surely would have participated and helped us
now in our work.
Friends who want to support our ambitions in some
specific area, even if they do not wish to enter the "society"
- are of interest to us.
We will eagerly provide more information to anyone corresponding to
the address of:
Samuel Ostersetzer, Duisburg (Germany) Charlottenstrasse 62.
From Poland and throughout Eastern Europe, to the address of:
Advocate Dr. Ben-Zion Fessler, Kolomea (Poland) Sobieckiego 8.
In the month of Kislev 5688:
Rabbi Dr. Elie Munk, Ansbach
Mordechai Knoblewitsch, Dortmund
Samuel Ostersetzer, Duisburg
Lawyer Isaac Rosenheim, Frankfurt
Dr. Gershon Schnerb, Frankfurt.
Dr. Solomon Birnbaum, Hamburg
Wolf S. Jacobson, Hamburg
Moshe Elzas, Kassel
David Ullmann, Kassel
Dr. Ben-Zion Fessler, Kolomea
Henry van Leeuwen, Rotterdam
Rabbi Tuvia Horowitz, Rzeszow
Binyomin Mintz, Tel Aviv
Dr. Leo Deutschlander, Vienna
Alfred Stroh, Vienna
Yehuda Leib Orlean, Warsaw
Few
records of their activities remain.See
footnote 8 8
But the Ha'Olim literature and Dr. Birnbaum's writings, affords
a glimpse of Ha'Olim's program and activities.
Dr. Birnbaum identified three areas in which we
must sanctify ourselves: Da'as, Rachamim and Tiferes.
By Da'as he meant awareness and knowledge
of Hashem. He did not mean that one should study the evidence of
G-d's existence and the like. Dr. Birnbaum meant that we should be intimately
acquainted with Hashem. This intimacy would be manifest in fervor
(hislahavus) in Hashem and submission (hachna'ah)
before Him. Awareness and knowledge that do not lead to fervor and submission
are imperfect. Submission before Hashem leads one to submit to others
that submit to G-d's will as well, but not to those who do not, i.e., evildoers,
scoffers and the haughty.
By Rachamim he meant that we should cling
to Hashem's middas harachamim and have mercy upon our fellow
beings. Such rachamim must be aroused when one perceives either
physical or spiritual anguish
in another; it must concern itself both with remediation of extant pain
and with prevention of potential pain; and it must address communities
and individuals equally.
By Tiferes he meant that we must consciously
borrow a part of the ultimate glory that is Hashem's and adorn ourselves
with it. The stress here is on "borrow" - as opposed to "acquire."
We must see ourselves as a part of the glory that is the Creation, not
as independent sources of splendor. The danger of the latter attitude is
haughtiness and self centeredness. Kedushas HaTiferes requires us
to identify, define and pursue a Torah esthetic - in our dress, our abodes,
our art and our music - one that reflects the values of an Am Segula.See
footnote 9 9
This was not abstract idealism. Dr. Birnbaum
created a detailed plan for ascent in holiness. A 1927 address to the Agudah's
Central Committee captures the essence of the Ha'Olim's program:See
footnote 10 10
It is the greatest demand placed by Judaism itself on the Jewish people:
"And you shall be to me a kingdom of priests and a sacred nation."
If Charedim seek to be true activists, then they must consider how
they will fulfill this lofty demand that Judaism makes. They must place
this demand at the center of their activism.
I know that many - and not necessarily the most base among us - respond
to such demands with a smile on their lips. They perceive this as exaggerated
temimus, as a naivete that refuses to recognize the nature of humanity
and its inescapable frailties. In truth, even I am far from believing that
all human beings possess an equal capacity and ambition for a life of Mussar...
What I think, what I hope to achieve, what I demand from Charedi
activists who recall G-d's ancient charge to the Jewish people, is a society
that attains a lofty character, so that each member of the society ascends
discernibly, whether to a great or small degree, even if that individual
does not end as the outstanding Ba'al Middos...
How can the ideal of sanctity and character refinement become the new driving
force within Am Yisroel? It seems to me, without doubt, that this
ideal can only serve as a driving force if we can find suitable individuals
to accept upon themselves to enunciate and declare this ideal in all its
breadth and depth. They must do so incessantly, without slavishness, with
the full weight of the idea. Furthermore, there must arise a small force
of pioneers in self sanctification to serve as an example and role model
for Am Yisroel...
[Organized Orthodoxy] is obliged to come together and create societal tools
that will teach: 1. How to deepen our awareness of Hashem out of
love for Him [Da'as]. 2. How to dedicate ourselves to love our fellow
human beings [Rachamim]. 3. How to pursue modesty [hatznei'a
leches] as a manifestation of the glory of our Hashem [Tiferes]...
We must admit that cold intellectualism has penetrated our relationship
with Hashem. Following through with that metaphor, Ha'Olim
cannot remain at ease with this frigidity. They must toil until within
their societies, within each of their groupings and within each of their
members there arise divine hislahavus and inner spiritual feeling.
To achieve aliya in Da'as Hashem there float before my eyes
[the following ideas]:
1. Torah study in a more profound manner: Every "Oleh"
is required to expand and deepen his knowledge of Torah and Chochmas
Yisroel. Before all else, if he does not possess basic knowledge, he
must acquire it upon entering the society. The society must constantly
supervise its members to ensure that they are fulfilling this obligation.
It must provide the opportunity to learn and grow through shiurim
that it will conduct within its circle. The society shall campaign among
its members, their children and their students to convince them to embark
upon a term of study in a yeshiva or under a renowned talmid chacham
for one to three years.See
footnote 11 11
2. Festive gatherings of Charedim, for spiritual purposes
(such as the introduction of the Eastern European Shalosh Seudos,
etc.).
3. Special instruction in the history and development of Hislahavus
and Dveykus in Israel and its practice.
4. Great emphasis must be placed upon a stipulation that every Oleh
to refrain from any excesses or immodesty in speech, clothing,
deed and from any competitive sport or gambling.
5. The development of a pure esthetic that will free the architecture
of our Shuls and the nature of our music from the influence of other
religions...
To achieve aliya in bein adam l'chaveiro I consider:
1. Instruction in the issues of bein adam l'chaveiro and guidance
in expanded practical applications. Both modern and classic texts should
be employed, with a particular stress on current situations. To develop
a greater sense of belonging to Orthodox society as a whole. 2. The obligation
of every Oleh to engage in Cheshbon HaNefesh at least
once a week, to ascertain if, and to what extent, he has fulfilled mitzvos
and refrained from aveiros according to the instruction and guidance
provided to him.
3. An outright ban on certain material pursuits.
4. Substantive and apolitical common counsel to resolve Jewish societal
problems in the spirit of Torah and Mesorah.
Even if the manner in which we display the public image of our lives
does not currently convey our glory as the Chosen Nation, even if we are
uncertain how to properly become the glory [pe'er] of the world,
Ha'Olim cannot allow the status quo to continue. They must attempt
to rectify as much as possible.
To achieve aliya in the manners of creating public lives,
I depict to myself:
1. Instruction in issues concerning glory [Tiferes] and its
correlation to religion and MussarSee
footnote 12 12
... [and] practical guidance in the application of these principles
to the creation of appropriate public lives.
2. The development of an independent Jewish social structure following
Judaism and Mussar.
3. The development of arts, especially architecture, music and poetry,
rooted in the spirit of true Jewish Mesorah, and the establishment
of competitions in these areas.
4. The previously mentioned (in the section on Da'as Hashem) ban
on excesses.
As a means of ascent in all three aforementioned areas I consider:
Involvement in the education of young men and young women according
to the demands of Ha'Olim - an involvement that will become especially
substantial when it will be possible to arrange such education among large
groups of Ha'Olim or in their respective communitiies...
There is no room to doubt the importance of Ha'Olim to the entirety
of Agudas Yisroel... Not only will they carry the pressure of Yahadus
in to the world of treason thereto; more so, they, through their Avodah
in the ideals of Mussar and Middos (a labor unto itself)
can be a special force for the Agudah, if only the Agudah realizes how
to take advantage of this opportunity.
For although the Agudah's strngths are mostly organizational and political,
it cannot derive its life force from those strengths... It must focus on
those inherent strengths of Yahadus itself, its eternal ideas and
ancient yearnings as well. In the final analysis, stength of will is contingent
on those ideas and yearnings...
Please do not allow your hearts to persuade you that all there is here
is the foundation of yet another redundant new society. That which we will
found here is a Kiddush Hashem that will and unite the driving forces
of Chassidus, of the Mussar Movement, of the Talmudic Masters
and of the ambition for loftier Derech Eretz... This will be a Kiddush
Hashem to an extent never before attempted. A Kiddush Hashem
that will be the first step toward the blossoming of the ancient Torah,
a debt that we owe Hashem in return for the chesed He has
granted us in choosing our nation. It is the first step toward fulfilling
the task, for which Hashem has chosen us.
Unfortuantely for us all, Hitler's rise to power
put an end to the activities of those groups of Ha'Olim which had
begun to form in various places. The unsettled conditions which prevailed
in Europe doomed this attempt to create a nucleus of enthusiastic young
Jews dedicated to the spiritual regeneration of their people.See
footnote 13 13
Forseeing the danger posed by Hitler yemach
shemo v'zichro, Dr. Birnbaum fled Berlin (where he had lived since
1911) with his family in 1933. He moved promptly to The Hague in Holland.
He continued there to publish yet another periodical, "Der Rufe."
The upheavals, however, took their toll. Dr. Birnbaum's death in 1937,
along with the Holocaust, decimated the Ha'Olim movement.
We have certainly not done Dr. Nathan Birnbaum
or "Ha'Olim" justice! What we have attempted here, rather,
is to replace upon the table of Judaism an array of essential ideas. The
challenge that Dr. Birnbaum placed before the Agudah's central committee
seventy years ago, is still relevant. The Holocaust led to essential, "distractions":
the rebuilding of Orthodoxy and the Yeshiva world; the solidification of
our socio-economic and political foundations; the popularization of large
scale Torah study projects.
But isn't it now time for determined, structured,
ascent?
Converted by Andrew Scriven
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