Rav Avigdor Miller assumed the rabbinate of Walnut Street Shul in Chelsea, Massachusetts in 1939, and would remain there for six years. Seeking better educational opportunity for his children, he moved to East Flatbush, Brooklyn in 1945 and would remain there for the next three decades. He assumed a position as mashgiach in Yeshiva Chaim Berlin in Brownsville, and began educating his young charges with the values he had brought from Slabodka.
At around the same time he was hired as congregational rabbi at the Young Israel of Rugby, where he would have a decisive impact on generations of congregants. Following his departure from Chaim Berlin in 1965, he expanded the scope of his activities with his involvement in other Brooklyn Yeshivos such as Netzach Yisroel, Mir and Eastern Parkway. In addition, he gave classes to the girls of Bais Yaakov in Williamsburg and Boro Park.
 
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Rabbi & Educator: Rav Avigdor Miller Part II

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The Industrial Revolution brought the mechanization of manual labor, and this reached the matzah baking industry in the mid-19th century. Although it was initially accepted in Western Europe, when it arrived in Galicia in 1857, it sparked a controversy between leading rabbinical authorities regarding the permissibility of its use. Tracing the development of the stages of this dispute leads one to the underlying reasoning of the opponents of the new machine. Beneath the veneer of a generic halachic difference of opinion, was the confrontation with modernity with modern technology as its expression.
This episode is based on the recently published excellent book regarding the history of the machine matzah controversy, which was published by Yisroel Tress
 
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The Machine Matzah Controversy

The Russian Czarist government restricted Russian Jewry to the western provinces of the empire through a series of legislative acts, which came to be known as the Pale of Settlement. Starting in the 1850’s, provisions were enacted which enabled certain types of Jews to reside outside the Pale. Wealthy merchants, those with academic degrees, certain kinds of military veterans and craftsman, were gradually permitted to reside anywhere they desired across the Russian Empire. This process is now referred to as selective integration, and it proceeded quite slowly, and was often accompanied by other restrictions. This integration process didn’t lead to the desired emancipation, and was further limited by a reactionary policy pursued by the Czar following the pogroms of 1881-82. The Jewish community of St Petersburg emerged as the self-appointed leadership of Russian Jewry, and interceded on behalf of the Jews within the Pale with limited success.
 
Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/
 
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Beyond the Pale: Russian Jewry outside the Pale of Settlement

A dominant feature of religious life of the 20th century has been the centrality of the Yeshiva institution for intensive Torah study. The modern yeshiva is a direct byproduct of its antecedents in the Russian Empire of the 19th century. The old oligarchy which controlled Jewish communal life in Eastern Europe for centuries, was a combination of the rabbinical and financial elite. The personality of the Vilna Gaon and his legacy among Lithuanian Jews cemented the scholarly ideal of total dedication to Torah study and knowledge. His prime student established the first modern yeshiva in Volozhin, but it took decades until the idea really spread. Torah study for the most part continued as it always had in the Lithuanian region, in local yeshivos and batei medrash. Due to a confluence of external factors facing Russian Jewry in the closing decades of the 19th century, the Volozhin style yeshiva finally caught on and began to spread. The story of how the scholarly elite of Lithuania studied Torah and institutionalized the idea of the yeshiva, is an important chapter in the story of Jewish life in Czarist Russia of the 19th century.
Enjoy earlier related episodes on this topic: 1. https://jsoundbites.podbean.com/e/the-legacy-of-the-vilna-gaon/
https://jsoundbites.podbean.com/e/the-history-of-the-volozhin-yeshiva-part-i-the-mother-of-all-yeshivas/
https://jsoundbites.podbean.com/e/the-history-of-the-volozhin-yeshiva-part-ii-the-rise-to-fame/
https://jsoundbites.podbean.com/e/the-history-of-the-volozhin-yeshiva-part-iii-the-war-of-succession/
https://jsoundbites.podbean.com/e/the-history-of-volozhin-yeshiva-part-iv-talmudists-zionists-and-the-golden-age/
https://jsoundbites.podbean.com/e/the-history-of-the-volozhin-yeshiva-part-5-closing-time/
Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/
 
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The Yeshiva Elite in 19th Century Lithuania

The Czarist government implemented a policy of censorship of all published material in the empire, whether it was imported or printed locally. Though this was a general policy, there were unique particularities regarding the censorship of Jewish works. In the early years following the partitions of Poland, there wasn’t an effective mechanism of censoring in place, and it was only in 1826 when censorship for Jewish works was implemented in a systematic fashion. The government utilized the tool of censorship in order to assist in solving what they termed ‘the Jewish question’. Censorship of religious texts, especially those relating to Chassidic thought, mysticism and Kabbalah, was thought to distance them from sectarianism, integrate the Jews into Russian society, ‘improve’ them and make them more ‘productive’.
An outsized role was played by the censors themselves, who were generally prominent maskilim or even apostates. Later in the century, the government shifted away from censorship of religious works, and focused on secular literature and the emerging media of newspapers and periodicals in Russian, Hebrew and Yiddish. These were considered a greater threat from the Czarist perspective as they encouraged Jewish nationalism, socialism, aspirations of emancipation and revolutionary activity.
 
Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/
 
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Censorship in Czarist Russia

In 1827 Czar Nicholas I implemented the military draft on the Jewish community of Russia as a means of integrating Jews into Russian society. The Jewish kahal was required to supply the young recruits, who then generally served for 25 years in the Czar’s army. The most infamous element of the draft was the cantonists. These were a select group of future draftees who were taken at a younger age to special cantonist brigades, where they underwent paramilitary training, and significant percentages of its ranks converted to the Russian Orthodox Church. The story of the cantonists in Czar Nicholas’s army has gone down in Jewish lore as one of the great tragedies of modern Jewish history. Through both fact and legend, the cantonists fate has come to define the troubled relationship between the Czarist government and the Jewish subjects of the Pale, as well as the points of tension and conflict within the Jewish community itself. Though the military reforms of Nicholas’s successor Czar Alexander II ended the cantonist draft and shortened the general military draft following the end of the Crimean War in 1856, the saga of the cantonists would haunt Jewish history for decades to come.
 
Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/
 
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Rabbi & Educator: Rav Avigdor Miller Part II

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