Tzvi Ashkenazi
Tzvi Ashkenazi | ||
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Yahrtzeit 1 Iyar[1] | |
Tzvi Hirsch ben Yaakov Ashkenazi (
Early life and education
Ashkenazi was born in 1656 in
From Bosnia to Germany
In 1686 Alt-Ofen was invaded by the Austrian army, and Ashkenazi's young wife and his daughter were killed by a cannon-shot. He fled, becoming separated from his parents (who were taken captive by the Prussians), and proceeded to Bosnia, where he received an appointment as rabbi in Sarajevo. He remained in that city until 1689, in which year he resigned (probably on account of some contention with certain members of his congregation) and left for Germany. In Berlin he married Sarah (died at Lemberg 23 January 1719), the daughter of Meshullam Zalman Mirels Neumark, chief rabbi of Altona, Hamburg, and Wandsbek.[2]
On the advice of his father-in-law he went in 1690 to Altona, where the leading members of the congregation founded a study-house (Klaus) and installed Ashkenazi as rabbi. His yeshiva became celebrated, and pupils assembled from all parts to hear him; but his income as rabbi of the Klaus was only 60 thalers annually, so that he was compelled to defray his living expenses by engaging in various business pursuits (e.g. dealing in jewelry). After the death of his father-in-law, whom Ashkenazi had latterly aided in his official duties, one party in the Jewish community wished to have Ashkenazi installed as rabbi of the three congregations (the unity known as AH"U), while another party favored the election of Moses ben Alexander Rothenburg. Finally it was decided that both candidates should serve, but alternately, each for a period of six months. Friction and strife over religious questions ensued, and finally became so intense that, in 1709, Ashkenazi deemed it advisable to resign and resume his duties as rabbi of the Klaus.[2]
Amsterdam
Appointment and welcome
Less than a year later, on 10 January 1710, he received a letter of appointment to the
From the very beginning he encountered in Amsterdam a hostile party, whose principal leader was Aaron Polak Gokkes. Indeed, the difficulties with the directors became so serious that, on 26 May 1712, it was decided to dismiss the chief rabbi at the end of the term (three years) mentioned in his letter of appointment. Ashkenazi announced that he would not under any circumstances accept this dismissal, which he regarded as unjust. Serious difficulties arose. The rabbi's salary does not seem to have been paid, for in the register of the records of the congregation it is stated that on Saturday 4 Nisan 5472 (12 April 1712), the parnasim sent a secretary and two attendants of the congregation to Ashkenazi to inform the latter that upon the return of the letter of appointment he would be paid the money to which he was still entitled. Ashkenazi, however, naturally declined to return this piece of evidence, a copy of which has been preserved among the official documents of the congregation.[2]
The Chayun incident
On 30 June 1713
A great number of pamphlets were issued by both sides, in which the contestants indulged in the most vehement abuse of each other. On 23 July 1713, Ashkenazi placed Chayun under the ban, because the investigating committee appointed by the Sephardic directorate had not yet made its report. In consequence of this measure, both Ashkenazi and Chagiz were subjected to street attacks, more particularly at the hands of the Portuguese, who threatened to kill them. In the midst of the constantly increasing bitterness and animosity, the report of the committee, which had been prepared by Ayllon alone, was publicly announced. It was to the effect that the writings of Chayun contained nothing which could be construed as offensive to Judaism. It was publicly announced in the synagogue that Chayun was to be exonerated from every suspicion of heresy, and on the following day a public reception was tendered him at the synagogue, on which occasion unparalleled honor was shown him. Naturally, the Sephardic opponents of Ashkenazi had found excellent support among the rabbi's adversaries in his own German congregation. The controversy was now waged so fiercely that even the family-life of the community became affected, and all peace vanished from the otherwise model congregation of Amsterdam. Ashkenazi was deserted, except for a few friends that remained faithful to him. When, finally, he was summoned by the directors of the Portuguese congregation to appear before their tribunal—which, of course, had no jurisdiction—he refused to do so, as he anticipated that he would be asked to retract and to praise and recommend Chayun.[2]
Placed under ban
Through a Christian advocate the directorate again summoned Ashkenazi to appear, 9 November 1713, and when he again refused, he and Moses Hagiz were formally placed under the ban by the Portuguese community. Ashkenazi was temporarily placed under arrest in his own home (probably to protect his life) by the municipal authorities, who had been influenced against him by Ayllon and the Portuguese leaders; and the whole matter was brought before the magistracy in order to secure Ashkenazi's deposition and banishment from Amsterdam.[2]
The magistrates thereupon sought the opinions of certain professors at
London
Ashkenazi forestalled the magisterial action by resigning his office and fleeing, in the beginning of 1714, from Amsterdam, perhaps secretly, with the aid of his friend Solomon Levi Norden Lima. After leaving his wife and children at Emden, he proceeded to London at the invitation of the Sephardic congregation of that city. In 1705 he was invited to pronounce a judicial decision concerning the orthodoxy of the rabbi
Upon the death of Simhah Cohen Rapoport, in 1717, Ashkenazi was called as rabbi to
Praised by contemporaries
Of a firm and unselfish but abrupt and passionate disposition, Ashkenazi everywhere aroused the discontent and hatred of the rich and the scholarly. Extensive learning, keen intelligence, and exceptional linguistic attainments, all combined to make him one of the most distinguished men of his day. All his contemporaries, even those who knew him only as the head of the Klaus at Altona, unite in praising his profound learning, his astuteness, his clearness of exposition, which never degenerated into the subtleties of the pilpul, and his absolute disregard for the influence of money. He would suffer serious deprivation rather than accept pecuniary assistance; and this characteristic, interpreted by the wealthy of that day as obstinacy and arrogance, became to him a source of much suffering and enmity.[2]
Of his works, only a part of his responsa have been printed, under the title "Responsa Chacham Tzvi" (Amsterdam, 1712, and since frequently republished). They are distinguished by lucidity of treatment and an undeviating adherence to the subject.[2]
Descendants
His son
Rabbi Yaakov Lorberbaum (Yaakov ben Yaakov Moshe Lorberbaum of Lissa) (1760-1832) (known in English as Jacob ben Jacob Moses of Lissa, Jacob Lorberbaum or Jacob Lisser) was the great-grandson of Tzvi Ashkenazi. [10]
References
- ^ 1 Iyar: 1 Iyar Yahrtzeits torahtots.com
- ^ a b c d e f g h i j k l m n o One or more of the preceding sentences incorporates text from a publication now in the public domain: Louis Ginzberg; J. Vredenburg (1901–1906). "Ashkenazi, Zebi Hirsch (Ḥakam Ẓebi) B. Jacob". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls. Retrieved 1 July 2013.
- ^ Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica. Vol. 2 (11th ed.). Cambridge University Press. p. 732.
- ^ Alexandr Putík (2007). "The Prague Sojourn of Rabbi Jacob Emden as Depicted in His Autobiography Megilat Sefer, On the Aschkenaz-Emden-Wilner-Offner Family History and the First 'Eybeschuetz Affair". Judaica Bohemiae. Vol. 42. Státní Židovské Muzeum Praha. p. 86.
- ^ Singer, Isidore; et al., eds. (1901–1906). "EPHRAIM BEN JACOB HA-KOHEN". The Jewish Encyclopedia. New York: Funk & Wagnalls. Retrieved 1 July 2013.
- ^ "שער אפרים". HebrewBooks.org. Retrieved 1 July 2013.
- ^ Emden, Jacob. מגלת ספר. HebrewBooks.org (in Hebrew). Retrieved 1 July 2013.
- ^ Sefer Staszów, Tel-Aviv, 1962, pp. 36-38, images 40-42
- OCLC 60265214.
- ^ One or more of the preceding sentences incorporates text from a publication now in the public domain: Solomon Schechter; Max Schloessinger (1901–1906). "JACOB BEN JACOB MOSES OF LISSA". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls. Retrieved 1 July 2013.