Rabbi Yechiel Michel Tukachinsky was born in Minsk in 1872. He ascended to the Land of Israel at the age of ten and settled in Jerusalem in the home of his grandfather, the gaon Rabbi M. Pizicher. He was educated at the Etz Chaim Talmud Torah and Yeshivah. In 1890, he married a daughter of Rabbi Binyamin Beinish son of Rabbi Shmuel Salant, rabbi of the city, whose side he did not leave until the end of the latter's life.
When his father-in-law passed away in 1900, he joined the administration of the Etz Chaim yeshivah and in his first years there, he also gave lessons. From that time until his final day, he devoted all his energies to the yeshivah in particular and to the city in general. He initiated the 'exodus' of the yeshivah to the new city - ['Machaneh Yehudah'], and the opening of various branches of "chadarim, " as is depicted extensively in his archive. In addition, he participated very much in establishing neighborhoods outside the walls, which is also well documented in his archive. One of the revelations in the archive is how deeply he was involved in founding the Ashkenazic community in Jaffa from 1895 forward, especially the establishment of the Neve Tzeddek and Neve Shalom neighborhoods, both in their physical and technical aspect and most especially their spiritual aspect: sending rabbis and other spiritual leaders.
Back to the yeshivah in Jerusalem: He commenced several new initiatives to improve and increase the efficiency of the level of studies: He succeeded in influencing the donor R' Zelig Presitz of Moscow to donate 500 rubles each year for the purchase of prizes for students who excel. He then came to an agreement with the philanthropist R' Rephael Shlomo Goetz during the latter's visit to Jerusalem to dedicate a fund for the benefit of those who excel at Jerusalem's yeshivahs.
At the outbreak of WWI, with the troubles that befell the city, he devoted most of his energies to the good of the yeshivah community, and there is fascinating documentation of this in the archive. He took part in the establishment of the "Association of Talmudei Torah and Yeshivahs" to ensure their existence; he greatly assisted R' Yohonatan Binyamin Horowitz in the establishment of soup kitchens. He raised huge sums to support the teachers. Together with R' Zerach Braverman and R' Nachum Rogosnitzky, he founded Yeshivat Bachurim for the select of all the yeshivahs. They divided the lectures among them and provided two meals a day.
Immediately following the British conquest, in the winter of 1917-1918, he participated in the establishment of Va'ad HaRabbanim HaMeuchad and became an active member. When Va'ad HaTzirim came to the Land, Rabbi Yechiel Michel was summoned by Dr. Chaim Weizmann together with the other members of Va'ad HaRabbanim in order to clarify the question as to how to unite all Jewish sects under the Zionist flag. At this tense meeting, he spoke in the name of the rabbis, and expressed their demand as a condition for the participation of Chareidi Jewry: That the Zionist Federation leave education to other public bodies, who will administer it according to their perspectives, thus ensuring the freedom to maintain respectable Torah education. He therefore participated in the early conferences of the National Assembly and even in the large founding conference, as one of 17 representatives of Chareidi Jewry that were a delegation for all the rabbis! However, he did not find a common language between the two sides, and unification of all the Jews did not come to fruition. There is much material in the archive about this fascinating affair.
Spiritual achievements: From his youth, he published many articles in the press in the Land of Israel and in that of the Diaspora - on topics in Torah, settlements and public affairs, in almost all Torah journals. He was also one of the leading experts on customs in the Land of Israel; there was much give-and-take between him and elders of the city. Following this, he initiated the annual publication of Luach Yerushalayim in 1905, a calendar that can be considered his crowning achievement. From that year on, he began publishing essential and useful works: Taharat Yisrael; Hilchot Shevi'it, Tekufat HaChamah, Bein HaShmashot with many tables for halachic times of day, and Sefer HaYomam about the International Date Line. He was therefore involved in the determination of which day Purim was celebrated in the new neighborhoods that were beginning to be constructed outside the walls, and was very involved in the halachic clarification of this complex question. And finally, his monumental Gesher HaChaim about the laws of mourning, and Ir HaKodesh V'HaMikdash. He passed away in Nissan, 1955.
About all these and more, he received letters of Torah from sages and rabbis of the generation, most of which are contained in this rich archive.
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LOTE 127:
Discovery. Announcement Regarding the Kashrut of Chicory from Rabbi Shaul Brach, Av Beit Din of Kashoi and Rabbi ...
más...
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Vendido por: $220
Precio inicial:
$
200
Precio estimado :
$100 - $800
Comisión de la casa de subasta: 22%
IVA: 17%
IVA sólo en comisión
Los usuarios de países extranjeros pueden estar exentos de pagar impuestos, de acuerdo con la normativa fiscal de su país
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Discovery. Announcement Regarding the Kashrut of Chicory from Rabbi Shaul Brach, Av Beit Din of Kashoi and Rabbi Yechezkel Shraga Halberstam, Av Beit Din of Shinova 'Kundmachung' [Proclamation]
Chicory - the coffee substitute that was a subject of controversy for many years. Chicory was presumed to be permissible until one of newspapers printed an anonymous report that the gentiles mix [forbidden] fat into it. Every once in a while the topic would be brought to the rabbis' attention - refer to Winner's catalog from Nissan 2014, item 227. These disputes agitated the Jewish world, and most Jewish sages argued with each other, and the entire Diaspora was afire. [Refer to the fundamental articles by Rabbi Yechiel Goldhaber 'Polmus Kashrut HaChicoriah, ' Yeshurun, Volumes 19-20.]
In Kashoi there was also a factory for the production of coffee and chicory, which was under strict supervision. Kashoi's rabbi, Rabbi Moshe HaLevi Jungreis, supervised the kashrut of the ingredients and the production process. He gave them four conditions: 1) That there be a constant G-d fearing kashrut supervisor [mashgiach], 2) The mashgiach hold the keys to the factory, and he open and close the factory, 3) Purchase of the fat be done only by the mashgiach and 4) The factory be closed on Shabbat and Yom Tov.
Over the years, the factory was purchased by the Frank brothers and they held the franchise for producing coffee and chicory throughout the Austro-Hungarian empire. The (non-Jewish) factory owners requested that Rabbi Zalman Shpitzer give a certificate of kashrut to the factory in Kashoi as well. Rabbi Zalman indeed responded to their request and appointed his son-in-law Rabbi Shimon Sofer, Av Beit Din of Erlau and son of the author of Ktav Sofer to supervise the factory.
Apparently Mr. Frank did not want to fulfill all the conditions mentioned, and Rabbi Moshe began to suspect his deeds. His heart pounded with concern over the kashrut of the chicory. Rabbi Sofer turned to the country's rabbis to hear their opinion on the matter.
He stated as follows: "To the rabbis and righteous geonim who guard the boundaries, given that Rabbi Zalman Shpitzer decided to kosher the chicory factory in Kashoi, and I know that it is certainly produced with lard, as they did not want to accept the conditions I made with them. Even if they did accept them, I would still hesitate to give them a hechsher, given that the Frank company has other factories that are certainly not kosher, and they could easily take my certificate of kashrut and affix it to products that are not supervised. Many rabbis have aroused me to not stay silent on the matter, because silence would be considered acquiescence, and they explained that I would be among those who permit, and I have not said anything out of respect for the rabbi who permitted it. I thought in my heart that the rabbi who certified the kashrut would reconsider and reverse his decision.
However, although I waited, I saw that he still maintains his position and many are transgressing by consuming forbidden food. I therefore joined together with most of the G-d-fearing rabbis in our country and we forbade chicory made here in Kashoi at the Frank factory, and even their vessels are not kosher. Every Jew with a mind in his head and whose fear of Heaven has not been extinguished in his heart, should judge with his mind's eye all the aforementioned and not believe said rabbi.
Most of the country's rabbis did not get involved and did not express an opinion, and those few who did supported the mashgiach, and did not accept Rabbi Jungreis' objection. With the exception of one of the rabbinic leaders of Galicia, none other than Rabbi Yechezkel Shraga Halberstam, Av Beit Din of Shinova, author of Divrei Yechezkel.
Toward the end of the summer of 1889, the Av Beit Din of Shinowa accepted Rabbi Moshe Jungreis' appeal but was active as was his wont: to examine and investigate and determine the truth of the matter for himself. He turned to Rabbi Zalman and recommended to him that the two travel together to Kashoi, to examine the production process from up close. Rabbi Zalman accepted the recommendation. They visited the factory together and after their investigation and demands and face-to-face rebuke, Rabbi Yechezkel issued a proclamation forbidding it.
When he returned home on 20 Elul 1889, Rabbi Yechezkel published an announcement entitled "Removal of the Stumbling Block" in which he vehemently forbade chicory, and even added that anyone who has used it must kasher his dishes.
He reveals his main concerns in the proclamation: The factory owners stopped fulfilling the conditions of the city's rabbi. Not only that, but there is no supervision on the type of fat, and there is concern that the imported roots have already had fat poured on them before they reached Kashoi.
He continues, saying that one cannot rely on bittul b'shishim, and there is no place for leniency because food with no flavor is not considered, as it clearly has an explicit flavor.
This publication shocked the Jews of Galicia. Despite this firm opinion, the mashgiach continued to issue 'kosher' stamps on the merchandise that left the factory. [R' Y. Goldhaber planned to continue publishing his research, with respect to everything related to the attitude to the Av Beit Din of Shinowa's opinion, both among his family and among the Chassidim of Sanz, and in the meantime has refrained from publishing it.]
This certificate reveals a fact that was unknown until now. Rabbi Shaul Broch, who previously served as rabbi of Magendorf for about 18 years, was called to serve, in 1923, as rabbi of the large city of Kashoi, and there he became famous as "Rabbi of Kashoi." After three or four years, he attempted to renew the hechsher on the factory in his city.
In this certificate, unknown from other sources: He relates the course of the conflict, and he himself spoke with the rabbi of Shinowa, and responded that his opinion is that chicory is forbidden, not as a stringency, but from the essence of Law! This is because there were many secrets not revealed by the factory owners, both regarding the ingredients and in their assembly. He told him about secrets that were revealed after the presentation of matters by the factory owners.
Thus reveals the Av Beit Din of Kashoi: After Rabbi Yechezkel's passing [in 1899], there were discussions held with the rabbis connected to the Av Beit Din of Shinowa and with his family, and all answered unanimously that indeed this was his opinion to the end of his life. He also received a letter from Rabbi Menachem Mendel of Fristik confirming the above. Despite all this, he decided to renew the hechsher and investigate all the matters from their roots with extremely strict conditions: 1) That there be a constant G-d-fearing mashgiach, 2) The mashgiach supervise the entire production process, 3) The mashgiach hold the keys to the factory and he open and close the factory, 4) Purchase of the fat be done only by the mashgiach. Keys to the fat-storage area be held only by the mashgiach 5) The kosher product be marked properly, and not sold, and the wholesalers be only G-d-fearing Jews.
This rare certificate illuminates the affair that so agitated the Jewish world those years.
[1] leaf paper. 31x23 cm. Printed on both sides. Yiddish and German.
Moderate condition. Restored tear on the bottom with slight damage to text.
