| Joel Teitelbaum |
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| 1887 births | |
| 1979 deaths | |
| anti-zionists | |
| rebbes of satmar | |
| edah hachareidis | |
| nazi concentration camp survivors | |
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THE HOLOCAUST Teitelbaum was rescued from death in The Holocaust during 1944 in Nazi -controlled Transylvania as a result of a deal between a Hungarian Zionist official, Rudolph Kastner , and a deputy of Adolf Eichmann . Although Kastner intended to rescue only Hungarian Zionists on a special train bound for Switzerland , Teitelbaum and a few other religious Jews were also given seats. (Some of Teitelbaum's followers believe it was the result of a dream in which Kastner's father-in-law was informed by his late mother that if Teitelbaum were not included on the train, none of the passengers would survive.) ''En route'', the train was re-routed by the Germans to Bergen-Belsen , where the 1600 passengers languished for four months while awaiting further negotiations between rescue activists and the Nazi leadership. In the end the train was released and continued on to Switzerland. COMMUNITY BUILDER Teitelbaum briefly lived in Jerusalem after World War II , but at the request of some of his followers who had emigrated to the United States , he settled there instead. He attracted many new followers and established a large community in the densely Orthodox neighborhood of Williamsburg located in northern Brooklyn in New York City . Towards the end of his life, he searched for a location ouside of the city to establish a new self-contained community for his disciples and their families, eventually deciding upon Monroe, New York where a new town known as '' Kiryas Joel '' was launched. The name ''Kiryas Joel'' means "Town of Joel" alluding to his name and extolling the awe in which he was held by his adherents. Upon his death, he was the first individual to be buried there in 1979 . Reputedly over 100,000 Jew s attended his funeral. He was succeeded by his nephew Rabbi Moshe Teitelbaum who has divided the control of the Williamsburg and Monroe Satmar communities between two of his sons. SCHOLAR Teitelbaum's works include collections of Responsa and ''novelae'' (scholarly contributions to Talmud ic debates) entitled ''Divrei Yoel'' and ''Al HaGeulah V'Al HaTemurah''. He also authored a brief introduction to the Talmudic tractate ''Sabbath'' for a Holocaust-era printing in Rumania. His exposition of his belief that Zionism is prohibited by '' Halakha '' ("Jewish law") is entitled ''VaYoel Moshe''. There are also collections of his speeches entitled, ''Hidushei Torah MHR"I Teitelbaum''. OPPOSITION TO MODERN ZIONISM Teitelbaum was renowned for his vocal religiously motivated opposition to all modern forms Zionism in all arenas. This approach was a continuation of his father's views and of other prominent Hasidic rabbis. His father and predecessor was Rabbi Chananyah Yom Tov Lipa Teitelbaum . He encouraged his followers to form self-sufficient communities without the help of the State Of Israel and forbade "official" engagement with it. Before World War II most Hasidic rabbis, as well as many other prominent Orthodox leaders, believed that God had promised to return the Jew ish people to the Land Of Israel by means of the actions of the Jewish Messiah who would be sent if the Jewish people merited his arrival. During the current exile, The Jewish people are expected to perform the Mitzvot . In addition, they are advised not to antagonize or rebel against the Gentile nations of the world in the course of their long exile in the Diaspora . In the years following the Holocaust Teitelbaum undertook to maintain and strengthen this position, as did many Torah Jews and communities. Thus, in the view of Teitelbaum's followers, the current State of Israel, that was Founded by people that included some anti-religious personalities and in seeming violation of the traditional notion that Jews should wait for the Jewish Messiah, is seen as contrary to Judaism as Satmar Hasidism understands it to be. The three oaths The core citations from classical Judaic sources cited and utilized by Teitelbaum in his in the Tanakh ( Hebrew Bible ) wherein God made the Israelites promise "to wait for Him before arousing his love." King Solomon in Song of Songs thrice adjured the "daughters of Jerusalem " not to arouse or bestir the love until it is ready." The Talmud explains that we have been foresworn, by three strong Oath s not to ascend to the Holy Land as a group using force, not to rebel against the governments of countries in which we live, and not by our sins, to prolong the coming of Moshiach ; as is written in Tractate Kesubos 111a . The Zionist State of Israel then, is seen by Satmar Hasidim as a form of "impatience" and in keeping with the Talmud's warnings that being impatient for God's love leads to "grave danger" so that the constant Wars In Israel are seen as "fulfilment" of that prophecy. Thus Teitelbaum saw his opposition to Zionism as a way of protecting Jewish lives and preventing bloodshed. Although some Haredi rabbis may agree with this idea, the general view of Agudath Israel is that for all practical purposes, through participating in the Israeli government, efforts can be made to prevent Israel from becoming even more anti-religious. Rabbi Teitelbaum however, felt that any participation in the Israeli government, even voting in elections, was a grave sin, because it contributes to the spiritual and physical destruction of innocent people. He was officially opposed to the views of Agudath Israel, and until the present time, the official Satmar movement refuses to become a member of the Agudath Israel organization or party. The Satmar view is that only the Jewish Messiah can bring about a new Jewish government in the Holy Land , and even if a government declaring itself religious would be formed before the Messiah, it would be illegitimate due to its improper arrogation of power. While the Satmar Hasidim are opposed to the present secular government of Israel, many of them live in and visit Israel. Teitelbaum himself lived for about a year in Jerusalem after his escape from Europe but before the establishment of the State of Israel, and visited Israel after moving to the United States. SEE ALSO EXTERNAL LINKS |
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