Last week was the third anniversary of the death of Rabbi Yehezkel Abramsky, one of the rabbinic luminaries of our generation.
Rabbi Abramsky studied at Telz and other Yeshivas and was for many years very close to Rabbi Chaim Soloveitchik of Brisk. He served as rabbi in communities in White Russia, continuing to teach and to strengthen Jewish observance even under the Communist regime. In 1930 he was arrested by the Soviet authorities, accused of counter-revolutionary activities and sentenced to hard labor in Siberia. Following his release, as a result of intervention from abroad and his expulsion from Russia, he became rabbi of the Machzike Hadat Congregation in London. In 1935 he was named head of the London Beth Din, occupying this position until his retirement in 1951, when he settled in Jerusalem. There he continued to work on his magnum opus, Chazon Yechezkel, a commentary on the Tosefta, the first volume of which had appeared in 1925 in Vilna.
Even after his retirement, he continued to be acive in public life. He gave regularly Shiurim in Yeshivas and to Baale Batim. He was named of the Chinuch Atzmai network of schools and later was also chosen president of the Vaad HaYeshivot.
In 1956 he received the Israel Prize for Torah literature, which was then awarded for the first time. He was also twice awarded the Rabbi Kook Prize of the municipality of Tel Aviv.
Rabbi Abramsky was more than ninety years old at the time of his death.
A little more than a year ago ‘Moriah’ published a volume in his memory.
The book includes articles about Rabbi Abramsky, his life work and personality, and some of his Chiddushei Torah and essays on Torah and Judaism; Chiddushei Torah by Gedolim of the last two generations as well as Chiddushim by contemporary rabbis and Roshei Yeshiva.
This is not the place to describe in detail this rich volume, which was edited by Rabbi Jospeh Buchsbaum, but I must make mention of two articles about Rabbi Abramsky contained in the book.
Menachem Ezra, the youngest son of Rabbi Abramsky, relates that in 1928 his father was elected as Rav of Petach Tikva. However he could not assume this post as the Russian authorities did not permit him to leave the country and later even arrested him.
After the death of Chief Rabbi Abraham Yitzhak HaKohen Kook in 1935, Yitzchak Ben Zvi – then chairman of the Vaad Leumi, later second president of the State of Israel – wrote to Rabbi Abramsky in London asking him to become a candidate for the post of chief rabbi.Rabbi Abramsky did, indeed, offer his candidacy but about a month later asked that his name be removed from the list of candidates.
Menachem Ezra tells us what impelled his father to withdraw his candidacy. One of the reasons was Rabbi Abramsky’s concern for his two sons who at that time were still in Russia. The rabbi left Russia in the autumn of 1931. He was followed to London by his wife and two younger sons in the spring of 1932. His two olders sons were not permitted to leave. The Russian secret police told Rabbi Abramsky that they would remain in the country as hostages for “his behavior” abroad, so he would not criticize the Soviet Union. Rabbi Abramsky withdrew his candidacy for the post of chief rabbi, because he wanted to remain in London, hoping to make there contacts with influential persons who would be able to persuade the Russians to allow his sons to leave. Eventually he was successful in this endeavor. Menachem Ezra relates that during the four and a half years in which his parents waited for the release from the Soviet Union of his older brothers, his mother fasted every Monday and Thursday, and prayed for her sons.
Rabbi Abramsky was a great personality. His wife also was an extraordinary woman. During the years I lived as a refugee in London, I spent much time in Rabbi Abramsky’s home. The rabbi and his wife were like a father and mother to me. I have written in The Jewish Press and elsewhere about Rabbi Abramsky. Here I would like to say a few words about the Rebbetzin.
She told me once in London that she had not bought a new dress in many years. The money was needed for the printing of Chazon Yechezkel. Some time before she died she was hospitalized for a short period. I visited her in the hospital in Jerusalem.
“I don’t complain about my sickness,” she said. “I am only pained that I cannot serve the Rav. I am happy that the Rav has achieved three great things in life: He has written a commentary on the Tosefta, his commentas are printed in th Talmud (Chiddushim byRabbi Abramsky have been included in an Israeli Talmud edition) and he is the head of Chinuch Atzmai.” At that time Rabbi Abramsky was not yet the president of the Vaad HaYehivot..
Rabbi Moshe David Tennenbaum, a member of the executive of the Vaad HaYeshivot, tells in his article among other things about Rabbi Abramsky’s meetings with members of the Israeli cabinet in matters relating to the deferment of military service for Yeshiva students. At one such meeting Rabbi Abramsky was asked whether he did not think that the defenses of the state took precedence over the defense of the Torah. Rabbi Abramsky answered that the L-rd’s words to Joshua, the first conqueror of the country proved the opposite. In the first chapter of the book of Joshua, we find two Divine commandments to the leader of the Israelites. To conquer the Land and to observe the Torah.
“With regard to the first commandment it is written: Chazak Ve’Ematz: Be strong and courageous. In relation to the second the same words are employed: Chazak Ve’Ematz but the word Me’od (very) is added.”
All present were greatly impressed with Rabbi Abramsky’s answer.
The publication of the memorial volume was made possible through the generosity of Mr. Hermann Merkin and his wife Ulla, the daughter of the late Dr. Isaac Breuer. They donated the money in memory of Mr. Merkin’s parents who were friends of Rabbi Abramsky and his family. Mr. and Mrs. Merkin also sponsored the reprinting of Chazon Yechezkel, Rabbi Abramsky’s Tosefta commentary, on the tractates of Zvachim, Menachos and Chullin.
The Jewish Press, Friday, September 28, 1979 p. 22