Thursday, September 1, 2016

An amazing Rabbi Akiva Eger story

by Fred Macdowell


I came across an amazing Rabbi Akiva Eger story. Seriously one of the wackiest things I have seen lately.

An American rabbi ("minister"), signing his name Ezra, wrote in 1876, about how a woman came to him, deeply distressed. The problem was that her daughter was determined to marry a man, and she was very against it. "Is he Jewish? Is his family good? Can he support her?" he asked the mother. She said yes to all of the above (turned out the rabbi knew him), but nevertheless, she can't stand the young man; she thinks he is only interested in her daughter for her money. So she asked the rabbi if he would talk to her daughter, and tell her that if she marries the man that her mother opposes she will never be happy. He didn't want to do it, saying his position is for bringing people together in marriage, not separate them. But the mother was so insistent that he speak to her daughter, that he agreed, just to shut her up. Then the mother added, "By the way, my daughter won't listen if she thinks it's coming from me. So here's how I'd like you to approach it. I have a portrait of Rabbi Akiva Eger. Come to my house, my daughter will answer, and you will ask to see the portrait and consider buying it. Then you will bring the conversation around about whether she's engaged and then take it from there naturally."

When the time came, he went to the house, the daughter answered, and as soon as she confirmed it was her, he completely forgot about the picture. And, he continues, he was sort of astonished at how... ugly she was. And he realized that there's this guy who she thinks is crazy about her and wants to marry her. And he doesn't know that she'll get another chance like that. So he just kind of lamely said that her mother asked him to visit. She replied that she knew that, and doesn't care what her mother thinks, she can't be dissuaded from marrying him, unless you know something really bad about him - now is the time to say so. So he replied that she was right - even though he knew that the mother claimed he was only interested in her for money. But he knew he was a good guy, and so left it at that.

He writes that later that night he faced the mother, and he'd never seen someone so angry. She complained that not only didn't he do what he said he would, but he put his stamp of approval on it; she was able to tell her mother that the rabbi said she is right. Then she lectured him, "If you had acted as I wished you to do, to frame some excuse, and asked to see the picture of the immortal Rabbi Akiva Eger, his very looks would have stamped the truth on you."

And then she added," When I entered my house this afternoon, I found the poor rabbi on the floor; for the first time in twenty years has he left his place, the nail which held the picture never gave way before, and the moment I saw the vacant spot on the wall, and the terrifying sight on the floor, I knew something had taken place to cause his fall. The mischief has now been done; you have caused a child to rebel against her mother, you have broken one of the ten commandments, and are no longer fit to hold a holy office. You will be punished measure for measure."

And then she made him hang up the Rabbi Akiva Eger portrait on the wall again.

Anyway, he ends, that he learned his lesson: never to interfere with family matters, you'll just be blamed in the end.

Tuesday, August 16, 2016

J. Winter & Aug. Wünsche, Die Jüdische Litteratur, Dritter Band: Die Poetische, Kabbalistische, Historische und Neuzeitliche Litteratur (Trier, 1896), 825:

"Der Erste, der eine deutsche Ueber[s]etzung der gesammten Festgebete (Machsor) veranstaltete, war W. Heidenheim (1800–5); ihm folgten M. J. Landau (1834), J. Heinemann, M. Fränkel und G. Kleefeld (1838–40), M. E. Stern (1844), R. Fürstenthal und M. E. Cunow (1845), M. Letteris (1845–47), M. Sachs (1856–57). I. N. Mannheimer übersetzte die Festgebete nach der Wiener Gottesdienstordnung (1840), und S. J. Kaempf nach dem Gottesdienste der Prager Tempels (1851). Eine Uebersetzung der Festgebete ins Englische besorgte A. Alexander, dann D. A. de Sola (1860), ins Französische E. Durlacher, theilweise M. Bloch (1879), ins Ungarische J. Füredi (1885–91) und J. Schön (1891). Die Gebete für das Neujahrsfest und den Versöhnungstag übertrug in die Marathi-Sprache mit indischen Lettern Joseph Ezechiel in Bombay (1887)."

1. Interesting that he calls Heidenheim's translation the first "German" one. Contrast Dubno's haskama to Heidenheim's machzor, where he says that Heidenheim's translation is simply better than the earlier German (=Yiddish) ones, because they had לא נועם ולא יופי כי אם לשון המוני.
2. I'm pretty sure I've seen an English translation from significantly earlier than 1860, at least of Rosh Ha-shana and Yom Kippur. (It translated shofar as "cornet". David Cohen owns it, at least the Rosh Ha-shana volume.)
3. Winter and Wünsche seem to indiscriminately mix translations of different rites: De Sola's English translation is probably of the Sephardic Rite, and Joseph Ezechiel's Marathi translation surely sop whereas Füredi's Hungarian one is surely of the Eastern Ashkenazic Rite; Durlacher's French translation is probably of the Western Ashkenazic Rite.
4. Marathi Machzor! Stephen Belsky, this will probably get you excited!

Thursday, June 30, 2016

Hasidic Dude on a train

Posted by Fred Macdowell on Facebook on June 30, 2016, at 12:02 PM.

My good friend wrote this thing that I thought was too important to just stay buried in a conversation in some corner somewhere. With his permission I post it here. Please consider it carefully, past all the excuses we all have.
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I sit on the commuter train, as I do every morning for the past 10 months. I am one among the hundreds of thousands humans who commute daily from the suburbs to NYC.
But I'm different. I'm Hasidic.
The trains during peak hours are crowded. The window seats get occupied first. When these are all taken, commuters double up and fill the aisle seats. After the last pickup station, the two rows of seats are set like two jaws neatly socketed with teeth. Except for one gap.
How odd it must be to complain about having a double seat. Instead of being crammed butt to butt, I get some breathing space. Who wouldn't want that?
I for one don't. Not when it happens almost every day. Why does it take a no-other-options situation to sit down next to me?
Am I a leper?
Do I smell?
I showered this morning. With shampoo. I put on deoderant. And I wear a clean shirt. I don't look menacing.
Do I?
So why won't you grace me with a rub of your commuting butt against mine and breathe into my nostrils?
You want to avoid me. I am a pariah. I'm a Hasidic dude with those weird side curls.
Doesn't that make you a little xenophobic?
Are you scared I'll bite you? I won't even as much as say hi. This is New York. We ignore each other here.
I'm like everybody else. I carry a backpack emblazoned with the Nike logo. I wear white earphones and pretend to read something on my phone. Sometimes I sip from a coffee paper cup. I won't fart, and I won't force feed you gefilteh fish.
Please, I want to be made as uncomfortable as everybody else.