Descendants of
Rabbi JUDAH LOEW
The Maharal of Prague
Generation No. 1
1. RABBI JUDAH3
LOEW (BEZALEL2, CHAIIM1) was born 1520 in
Worms Germany, and died 22 August 1609 in Prague Poland. He married PEREL SCHMELKES, daughter of SAMUEL SCHMELKES. She died 1610 in Prague Poland.
Notes for RABBI JUDAH LOEW:
Rabbi Judah Loew, The Maharal of Prague (1525-1609)
Rabbi of Prague
The Maharal
Creator of the GOLEM
The Maharal (b. around 1525, d. 1609 Prague, buried next to his wife
Perl) was chief Rabbi of Prague (from 1597), talmudist, moralist, theologian,
mathematician, and mystic. (See p. 374, vol. X of Encyclopedia Judaica.)
Maharal is an acronym for Moraynu HaReav Judah LOEW ben B'zalel (Our teacher
Judah LOEW son of B'zalel).
He is supposed to come from Worms. As a poor student, Judah became
engaged to a wealthy woman Perla SHMELKES and intended to continue his studies
with her family's support. When they became impoverished, however, the marriage
was delayed, and his fiancee had to run a food shop. One day a knight passed by
a snatched a loaf of bread from the shop on his spear. He explained that he had
not eater for 3 days and left his cloak with its lining containing gold coins
as payment. The marriage could thus go ahead, and Judah spent the rest of his
life in relative affluence.
He came to Prague when he was past 50 years old. He was Landesrabbiner
of Moravia in Mikulov (Vikolsburg) from 1553 to 1573. He then founded the Die
Klaus yeshiva in Prague. He left in 1584 to serve as Rabbi in Moravia (or alternatively
Posen) returning in 1588.
On 23 February 1592, Emperor Rudolf II invited him to an audience to the
Hradshin. According to legend, the Emperor wanted to be introduced to mysticism
by the Maharal who could perform cabbalistic wonders.
On 16 February 1594, his colleague astronomer Tycho Brahe arranged for
him to speak with the Emperor Rudolph II, possibly on the subject of alchemy.
The Maharal then was named Chief Rabbi of Posen.
On According to legend he created the Golem at the Altneuschul Synagogue
in Prague to serve the Jewish community. From out of dust and brought to life
by the insertion of God's name under its tongue, it obeyed Judah's commands,
helping Jews survive anti-Jewish measures and blood libel accusations and
serving as a shabbos goi. Eventually it had be destroyed and returned to dust
because it ran amok on a Friday afternoon during kabbalat shabbat when Judah
forgot to remove the divine name. The remains of the golem where sealed up in
the attic of the Altneu Synagogue in Prague. (This legend had been associated
with Rabbi Elijah of Prague until the late 18th century. See Encyclopedia
Judaica, vol. VII, p. 755.)
His statue graces the entrance of the City Hall of Prague (since 1917).
The Maharal's first work Tikun Ho'alom was published this year (1995) in
English translation.
The Maharal was one of the most seminal thinkers in the post-medieval
period. he developed an entirely new approach to the aggada of the Talmud and
it is likely that no previous author devoted so much space to the
interpretation of the non-halachic thought of the rabbis of the Talmud.
He was held in great esteem by his contemporaries and has had a profound
impact on all streams of Judaism. Rabbi Kook stated that the "Maharal was
the father of the approach of the Gaon of Vilna on the one hand, and of the
father of Chasidut, on the other hand." He has been described as a
Kabbalist who wrote in philosophic garb.
The Maharal castigated the educational methods of his day where boys
were taught at a very young age and insisted that children must be taught in
accordance with their intellectual maturity. Thus, Talmud and certainly not
tosafot should be introduced only when the child is developmentally capable of
fully comprehending what is being taught. He recommended that the system
proposed in Pirkei Avot be followed.
One of his leading disciples was R. Yom Tov Heller, author of the
classic mishnaic commentary, Tosafot Yom Tov, who, in his introduction informs
us that the Maharal greatly encouraged group study of the Mishna. Maharal may
have been the founder of Chevra Mishnayot.
The Maharal was one of the staunch defenders of the tradition and of the
undisputed wisdom of Chazal and wrote a critique of Azriah de'Rossi's Me'or
Einayim. At the same time, he was fully conversant with the scientific
knowledge of his time as well as friendly with some of the contemporary eminent
scientists. His disciple, David Ganz, worked in the observatory of Tycho Brahe,
the distinguished astronomer.
His works include a major commentary on Rashi's commentary on the
Pentateuch, volumes on Passover in all its facets, on exile and redemption, on
Torah, on Pirkei Avot, on Drashot Chazal and on development of character.
The Maharal was esteemed by Jew and non-Jew alike and was summoned for
an interview with Emperor Rudolph II, though the subject of the interview is
still the subject of speculation.
At one time it seemed that the Maharal was best known for a fictitious
creation, that of a Golem. However, with the passage of time it seems that his
true enduring creations have become an integral part of the intellectual and
spiritual heritage of the Jewish people.
More About RABBI JUDAH LOEW:
Occupation: 1597, Rabbi of Prague
Children of JUDAH LOEW and PEREL SCHMELKES are:
2. i. VGELE4 ?, d. 1629.
3. ii. BETZALEL LOEWE, d. 1600, Cologne France.
Generation No. 2
2. VGELE4 ? (JUDAH3 LOEW, BEZALEL2, CHAIIM1) died 1629. She married YIZCHOK ?. He died 1624.
Child of VGELE ? and YIZCHOK ? is:
4. i. EVA
(CHAVA)5 COHEN, b. 1580,
Prague Poland; d. 1651, Sofia Bulgaria.
3. BETZALEL4
LOEWE (JUDAH3 LOEW, BEZALEL2, CHAIIM1) died 1600 in
Cologne France.
More About BETZALEL LOEWE:
Occupation: Rabbi
Child of BETZALEL LOEWE is:
5. i. SCHMUEL5 LOEWE, b. 14 January 1575/76; d. 1655.
Generation No. 3
4. EVA (CHAVA)5 COHEN (VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1580 in
Prague Poland, and died 1651 in Sofia Bulgaria. She married ABRAHAM SAMUEL BACHARACH 1600, son of ISAAC BACHARACH. He died 12 May 1615 in Gernsheim.
Notes for EVA (CHAVA) COHEN:
Died on Route to Eretz HaKoddosh Palestine / Israel
Chava lived in Worms till her grandson Yair Chaims thirteenth birthday
at which time she undertook a pilgrimage to the Holy Land but died on the
way. R. Yair Chaim esteemed her to such
an extent that the title of his most famous work, Chavos Yair, is based on her
name.
Chawa (Eva) COHEN (b. 1580 Prague, d. and buried 1651 Sofia on the way
to Palastine) was an unusual woman with great knowledge. She married Rabbi
Abraham Samuel BACHRACH (b. 1575, d. 26 May 1615 Gernsheim) Rabbi in Worms, son
of Isak BACHRACH. (Chawa was Abraham's 2nd wife.)
Child of EVA COHEN and ABRAHAM BACHARACH is:
6. i. SAMSON6 BACHARACH, b. 1607, Pohrlitz, Near Nikolsburg; d. 19 April 1670, Worms
Germany.
5. SCHMUEL5
LOEWE (BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 14
January 1575/76, and died 1655. He
married ROSA ?.
Child of SCHMUEL LOEWE and ROSA ? is:
7. i. DAUGHTER BAS
SCHMUEL6 LOEWE.
Generation No. 4
6. SAMSON6 BACHARACH (EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1607 in
Pohrlitz, Near Nikolsburg, and died 19 April 1670 in Worms Germany. He married DOBRUSCH ? 1627 in Ungarisch-brod
Moravia Hungary. She died 1662 in Worms
Germany.
Notes for SAMSON BACHARACH:
Rabbi of Worms
More About SAMSON BACHARACH:
Occupation: Rabbi of Worms until 19 April 1670
Child of SAMSON BACHARACH and DOBRUSCH ? is:
8. i. RABBI YAIR CHAJIM7 BACHARACH, b. 1638, Leipnig Moravia; d. 1
January 1701/02, Worms Germany.
7. DAUGHTER BAS SCHMUEL6 LOEWE (SCHMUEL5,
BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) She married RABBI HAIM CATZ.
Notes for RABBI HAIM CATZ:
R. Haim CATZ from Posna (a descendant of the MAHARAL
More About RABBI HAIM CATZ:
Occupation: Rabbi
Child of DAUGHTER LOEWE and HAIM CATZ is:
9. i. DAUGHTER BAS
HAIM7 CATZ.
Generation No. 5
8. RABBI
YAIR CHAJIM7 BACHARACH (SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1638 in
Leipnig Moravia, and died 1 January 1701/02 in Worms Germany. He married DINA SARAH BRILIN 1653 in Fulda,
daughter of GUSSMAN BRILIN. She was born in Fulda,
and died 11 January 1702/03 in Worms Germany.
Notes for RABBI YAIR CHAJIM BACHARACH:
Rabbi Yair Chaim Bacharach (1638-1702)
Rabbi of Coblentz
Then Later
Rabbi of Worms
Rabbi Bacharach was one of the greatest rabbinic figure of the
seventeenth century but most of his life he had to endure suffering and
disappointment.
His grandmother Chava was a granddaughter of the Maharal of Prague and
famed for her unusual scholarship and piety.
Her husband R. Samuel was appointed rabbi of Worms. On Good Friday in 1615 the community
suffered a pogrom and R. Samuel was a casualty, passing away at the age of
40. Chava raised her children but never
remarried, though the great Shelah HaKodesh, R. Isaiah Horowitz, sought her
hand, and when she refused deemed himself to be unworthy of her.
Chavas son, R. Samson, was also appointed rabbi of Worms where he
served until his death in 1670. Chava
lived in Worms till her grandson Yair Chaims thirteenth birthday at which time
she undertook a pilgrimage to the Holy Land but died on the way. R. Yair Chaim esteemed her to such an extent
that the title of his most famous work, Chavos Yair, is based on her name.
R. Yair Chaim served briefly as rabbi of Coblentz and returned to reside
in Worms. Shortly before his death his
father, R. Samson asked the community to appoint his son in his place. But the community failed to select him. R. Yair Chaim wrote many works and was
recognized as one of the great halachic authorities of the time. One of his works, Mekor Chaim, a major
commentary on the Shulchan Aruch Orach Chaim was ready to be printed when the
commentaries of Taz and Magen Avraham were printed. Sadly, R. Yair Chaim withdrew his own commentary.
Besides his halachic expertise he had complete mastery of all the
sciences, music and had a deep interest in history. He also wrote poetry. He
compiled a 46 volume encyclopedia on many topics.
In 1689 the Worms community was decimated by the French. Gradually, it was rebuilt. R. Yair Chaim had prematurely aged and was
soon to lose his hearing. In 1699 he
was finally appointed rabbi of Worms where his father and grandfather had
served before him. He served for only three
years until his death in 1702. The
inscription on his tombstone begins with the words, A great and dark horror
befalls us from the hiding of the light of Rabbeinu... One may detect a sense of regret that
perhaps Worms had not properly treated the giant within their midst.
More About RABBI YAIR CHAJIM BACHARACH:
Occupation: Rabbi of Coblentz
Child of YAIR BACHARACH and DINA BRILIN is:
10. i. CHAWA8
BACHRACH, b. Abt. 1660, Worms Germany; d. 5 April 1701, Hemsbach ermany.
9. DAUGHTER BAS HAIM7 CATZ (DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) She married RABBI JACOB BEN HAIM.
Notes for RABBI JACOB BEN HAIM:
the son of Rabbi Haim from Hessen
More About RABBI JACOB BEN HAIM:
Occupation: Rabbi
Child of DAUGHTER CATZ and JACOB HAIM is:
11. i. RABBI YEHUDA LEIB8
LOEWE, b. 1611; d. 1704.
Generation No. 6
10. CHAWA8
BACHRACH (YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born Abt. 1660
in Worms Germany, and died 5 April 1701 in Hemsbach ermany. She married JEHUA LOEB OPPENHEIM in Hemsbach
ermany, son of MOSES OPPENHEIM and VOEGLEIN OPPENHEIM. He
was born Abt. 1650 in Worms Germany, and died 1701.
Children of CHAWA BACHRACH and JEHUA OPPENHEIM are:
12. i. JECHIEL9
OPPENHEIMER, b. Heidelberg Germany.
ii. SIMON SAMSON OPPENHEIMER.
iii. MOSES LOEW OPPENHEIM.
11. RABBI YEHUDA LEIB8
LOEWE (DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1611, and
died 1704.
Notes for RABBI YEHUDA LEIB LOEWE:
Rabbi
Child of RABBI YEHUDA LEIB LOEWE is:
13. i. RABBI MOISHE9 LOEWE, d. Posen
Germany.
Generation No. 7
12. JECHIEL9
OPPENHEIMER (CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born in
Heidelberg Germany.
Notes for JECHIEL OPPENHEIMER:
Samuel DOKOW obtained information about this branch of the family from a
tree written in 1828/9 by a Issachar OPPENHEIMER of Hoffenheim
Children of JECHIEL OPPENHEIMER are:
14. i. ITZIG10
OPPENHEIMER.
ii. ZACHARIAS (ISSACHAR) OPPENHEIMER.
iii. MOSES LOEW OPPENHEIMER.
13. RABBI MOISHE9 LOEWE (YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) died in Posen
Germany.
Notes for RABBI MOISHE LOEWE:
Rabbi Moishe LOEWE of Posen (b. 1663, d. around 1736 Minsk
More About RABBI MOISHE LOEWE:
Occupation: Rabbi of Posen
Child of RABBI MOISHE LOEWE is:
15. i. SCHNEUR ZALMAN10
LOEWE, b. 1692; d. 1735.
Generation No. 8
14. ITZIG10
OPPENHEIMER (JECHIEL9, CHAWA8 BACHRACH,
YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)
Children of ITZIG OPPENHEIMER are:
16. i. DANIEL11
OPPENHEIMER.
ii. WOLF OPPENHEIMER.
15. SCHNEUR ZALMAN10
LOEWE (MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1692, and
died 1735.
Notes for SCHNEUR ZALMAN LOEWE:
Rabbi Schneur ZALMAN LOEWE (b. 1692, d. ~1735
Child of SCHNEUR ZALMAN LOEWE is:
17. i. RABBI BORUCH11 LOEWE, b. 1721; d.
1790.
Generation No. 9
16. DANIEL11
OPPENHEIMER (ITZIG10, JECHIEL9, CHAWA8
BACHRACH, YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)
Children of DANIEL OPPENHEIMER are:
18. i. JOSEPH12
OPPENHEIMER, b. Heidelberg Germany; d. Bef. 1809, Heidelberg Germany.
ii. LOB OPPENHEIMER.
17. RABBI BORUCH11 LOEWE (SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1721, and
died 1790. He married RIVKAH.
Notes for RABBI BORUCH LOEWE:
Rabbi Boruch LOEWE (b. ~1721, d. ~1790)
More About RABBI BORUCH LOEWE:
Occupation: Rabbi
Child of BORUCH LOEWE and RIVKAH is:
19. i. REBBE SCHNEUR ZALMAN12
BORUCHOVITCH, b. 15 September 1745; d. 27 December 1812.
Generation No. 10
18. Reb JOSEPH12
OPPENHEIMER (DANIEL11, ITZIG10, JECHIEL9, CHAWA8 BACHRACH, YAIR
CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born in
Heidelberg Germany, and died Bef. 1809 in Heidelberg Germany. He married SARA SOLOMON in Heidelberg
Germany. She was born 1749 in
Großsachsen, and died 7 May 1821 in Heidelberg Germany.
Notes for JOSEPH OPPENHEIMER:
Reb Joseph Oppenheimer
Married to a SARA SOLOMON or SARA ODENHEIMORN
Oppenheimer Families in Heidelberg
Story of Synagogues in the house of the
Protected jew Loew Oppenheimer
After the Jews were driven out in 1390 the pfaelzischen princes permitted 17 Jews only in the second
half Century first five families living
in Heidelberg. The concession of 1698, in which the Jews permission for the
settlement in Heidelberg was given, obligated it - to the acceleration of
Heidelberg destroyed by the Pfaelzi succession war - alternatively to the new
building or to the reorganization of a house. During 18th Century there were
probably never more than twenty Jewish families living in in Heidelberg. The Jewish municipality did
not have permission for establishing a synagogue. Therefore it celebrated its
services first in private houses. The only synagog was from 1700 to 1714 in the
house protected jew Loew Oppenheimer, one of the two heads of the Jewish
community.
Cser , Andreas. History of the Jews in Heidelberg . Heidelberg, 1996.
Giovannini , Norbert and Baader, Meike (Hg). Jewish life in Heidelberg.
Studies to an interrupted history . Heidelberg, 1992.
Release flax , Barbara. "the Heidelberger synagogs", in:
Heidelberg. History and shape , Hg v. Elmar intermediary. Heidelberg, 1996. P.
228-235.
Notes for SARA SOLOMON:
Name to be confirmed SARA SOLOMON or SARA ODENHEIMORN
Children of JOSEPH OPPENHEIMER and SARA SOLOMON are:
20. i. ROSALIE13
OPPENHEIMER, b. 1791, Heidelberg Germany.
ii. MADEL (MAGDALENE) OPPENHEIMER, b. Bet. 1804 - 1809, Großsachsen;
m. JOSEL SALOMON KAUFMANN; b. 21
March 1761, Großsachsen Germany; d. 9 August 1843, Leutershausen Germany.
21. iii. MOSES JOSEPH OPPENHEIMER, b.
1775, Heidelberg Germany; d. 16 July 1838, Heidelberg Germany.
22. iv. LEMLE JOSEPH (FERDINAND) OPPENHEIMER
OPPENHEIMER, b. 1777, Heidelberg Germany.
v. DANIEL JOSEPH OPPENHEIMER, b.
1787, Heidelberg Germany; d. 23 November 1854, Heidelberg Germany; m. ROSINA KAUFMANN, 18
December 1811, Heidelberg Germany; b. Abt. 1790, Großsachsen Germany; d. 11
June 1844, Heidelberg Germany.
Notes for DANIEL JOSEPH OPPENHEIMER:
Daniel Joseph OPPENHEIMER was a trader of second hand goods.
his cousin Rosina KAUFMANN
vi. SALOMON JOSEPH OPPENHEIMER, b.
Abt. 1788, Heidelberg Germany; d. 27 February 1810, Heidelberg Germany.
19. REBBE
SCHNEUR ZALMAN12 BORUCHOVITCH Alter Rebbe Founder of Chabad (BORUCH11 LOEWE, SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 15
September 1745, and died 27 December 1812.
He married STERNA SEGAL 1760.
Notes for REBBE SCHNEUR ZALMAN BORUCHOVITCH:
Alter Rebbe
founder of Chabad
Direct descendant of the Mahrahal of Prague, Rabbi Judah Loew
Rabbi Schneur ZALMAN BORUCHOVITCH of Liadi (Laydie) (The Alter Rebbe
founder of Chabad) (b. 1745 d. 1812).
Author of Shulchan Aruch Harav. Author of Tanya. Imprisonned 1799 after
being denounced by opponents of hassidism in St. Petersburg. Freed on 19
Kislev. This dates is considered the New Year of Hassidot
More About REBBE SCHNEUR ZALMAN BORUCHOVITCH:
Occupation: Alter Rebbe of Lubavitch
Yahrzeit: 27 December 1812, 24 Teves 5573
Children of SCHNEUR BORUCHOVITCH and STERNA SEGAL are:
23. i. REBBE DOV BER13
SCHNEURI, b. 24 November 1773; d. 28 November 1827.
24. ii. D'VORA LEAH SCHNEURI.
Generation No. 11
20. ROSINE13 OPPENHEIMER (JOSEPH12, DANIEL11, ITZIG10, JECHIEL9, CHAWA8 BACHRACH, YAIR
CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)1 was born 1791 in
Heidelberg Germany. She married ISRAEL
GERBER2 17 December 1817 in Mannheim Germany, son of JOSEPH
GERBER and ESTHER ALEXANDER. He was
born 3 April 1775 in Mannheim Germany.
Notes for ROSALIE OPPENHEIMER:
Found Reference to Rosaine and her parents on Daniel Loeb's Web Site
This reference linked this part of our family tree to the whole
Oppenheimer ancestor family tree
Back to Rabbi Yair Chaiim Bacharach, The Maharal of Prague Rabbi Judah
Loew and to Rashi
No to mention Court Jews in the Oppenheim / oppenheimer family.
More About ROSALIE OPPENHEIMER:
Occupation: IN TEXTILES OR VELVET
Children of ROSALIE OPPENHEIMER and ISRAEL GERBER are:
25. i. RUDOLPH14
GERBER.
ii. THERESE GERBER, b. 22 September 1818, MANNHEIM; m. MORITZ
ALTSTADTER.
Notes for THERESE GERBER:
NO CHILDREN
Notes for MORITZ ALTSTADTER:
HAD NO CHILDREN
26. iii. JOSEPH
GERBER, b. 1821; d. Abt. 1821.
iv. SOLOMON GERBER, b. 1823, MANNHEIM.
27. v. ALEXANDER
GERBER, b. 1826, MANNHEIM.
21. MOSES JOSEPH13 OPPENHEIMER
(JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1775 in
Heidelberg Germany, and died 16 July 1838 in Heidelberg Germany. He married MERLE (MINA) SPEIER. She was born December 1774 in Mainz Germany, and died 19 May 1846
in Heidelberg Germany.
Notes for MOSES JOSEPH OPPENHEIMER:
Moses Joseph OPPENHEIMER trader
of second hand goods.
Child of MOSES OPPENHEIMER and MERLE SPEIER is:
i. BABETTE14 OPPENHEIMER, b. 1802, Heidelberg Germany.
22. LEMLE JOSEPH (FERDINAND) OPPENHEIMER13
OPPENHEIMER (JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1777 in
Heidelberg Germany. He married SARA ?. She was born 1775.
Child of LEMLE OPPENHEIMER and SARA ? is:
i. BABETTE14 OPPENHEIMER, b. 1800, Heidelberg Germany.
23. REBBE DOV BER13
SCHNEURI (SCHNEUR ZALMAN12 BORUCHOVITCH, BORUCH11 LOEWE, SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 24
November 1773, and died 28 November 1827.
He married SHEINA ? 1788.
Notes for REBBE DOV BER SCHNEURI:
Rabbi Dov Ber SCHNEURI
The Mittler Rebbe
Second Lubavitch Rebbe
The Admour Haemtsahi, Intermediate Rabbi), son of Rabbi Schneur Zalman.
(b. 1773 (9 Kislev 5534), d. 1826 (9 Kislev 5587)). [Second leader of Chabad.]
Moved to Lubavitch, a small village whose name now refers to the dynasty of
Rabbis. He was devoted to the spread of chassidut. He helped Jews by organizing
the reconstruction of settlements destroyed by the Napoleonic campaigns. Like
his father he spent time in Russian prisons. Married (1788) Sheina.
More About REBBE DOV BER SCHNEURI:
Occupation: Lubavitcher Rebbe
Yahrzeit: 28 November 1827, 9 Kislev 5587
Child of DOV SCHNEURI and SHEINA ? is:
28. i. CHAYA
MUSHKA14 SHNEURI, d. 1861.
24. D'VORA LEAH13
SCHNEURI (SCHNEUR ZALMAN12 BORUCHOVITCH, BORUCH11 LOEWE, SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) She married SHALOM SCHACHNA BEN NOACH.
Child of D'VORA
SCHNEURI and SHALOM NOACH is:
29. i. REBBE MENACHEM MENDEL14
SCHNEERSON, b. 1789; d. 1866.
Generation No. 12
25. RUDOLPH14
GERBER (ROSALIE13 OPPENHEIMER, JOSEPH12,
DANIEL11, ITZIG10, JECHIEL9,
CHAWA8 BACHRACH, YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)
Notes for RUDOLPH GERBER:
had one son who went to live in America
More About RUDOLPH GERBER:
Occupation: OWNED CIGAR SHOP IN MANNHEIM
Child of RUDOLPH GERBER is:
i. EUGENIE15 GERBER, b. MANNHEIM; m. MR ALSCHUL.
More About EUGENIE GERBER:
Immigration: AMERIKA
26. JOSEPH14
GERBER (ROSALIE13 OPPENHEIMER, JOSEPH12,
DANIEL11, ITZIG10, JECHIEL9,
CHAWA8 BACHRACH, YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1821, and
died Abt. 1821. He married (1) ESTHER
ALEXANDER.
Child of JOSEPH GERBER is:
30. i. ANTONIE15
GERBER.
27. ALEXANDER14 GERBER (ROSALIE13 OPPENHEIMER,
JOSEPH12, DANIEL11, ITZIG10, JECHIEL9, CHAWA8 BACHRACH, YAIR
CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1826 in
MANNHEIM. He married EMILIE WOLFF 20
June 1860 in MANNHEIM, daughter of BENJAMIN WOLFF and JUDITH SEELIGMANN. She was born 8 June 1836 in SPENDLINGEN,
HESSEN-DAMSTADT.
More About ALEXANDER GERBER:
Occupation: CIGAR MANUFACTURER
Children of ALEXANDER GERBER and EMILIE WOLFF are:
31. i. JOHANNAH
HERMINE15 GERBER, b. 29 March 1861, Mannheim Germany; d. 26 April
1932, "Dalhem" 26 Amselstrasse Berlin Germany.
32. ii. ERNESTINE
GERBER, b. 21 June 1863, Mannheim Germany.
28. CHAYA MUSHKA14
SHNEURI (DOV BER13 SCHNEURI, SCHNEUR ZALMAN12
BORUCHOVITCH, BORUCH11 LOEWE, SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) died 1861. She married REBBE MENACHEM MENDEL SCHNEERSON,
son of SHALOM NOACH and D'VORA SCHNEURI. He was born 1789, and died 1866.
Notes for REBBE MENACHEM MENDEL SCHNEERSON:
Tsemah Tzedek
3rd Lubavitch Rebbe
Rabbi Menachem MENDEL, the Tsemah Tzedek, son of one Rabbi
Schneur ZALMAN's daughter. Born 29 Elul 5549 (1789). Married (1803) Rabbanit
Haya MOUCHKA, daughter of the Admour Haemtsahi. Became Rabbi shortly after
death of his father-in-law. He saved thousands of children from conscription in
the Russian army. He wrote many works including Tsemah Tsedek, a collection of
commentary and responsa, to which he lent his name. Died 13 Nissan 5626 (1866).
Third in the line of leaders of the Chabad movement was Rabbi Menachem
Mendel, popularly known as the Tzemach Tzedek, after the title of his
voluminous responsa.
Rabbi Menachem Mendel was born on erev Rosh Hashanah 5549 (1789). His
mother, Devorah Leah (daughter of Rabbi Schneur Zalman of Liadi), passed away
three days after his third birthday, and from that day the young orphan was
reared and educated by his famous grandfather.
The young lads prodigious abilities soon became evident. By the time he
was twelve he had written many treatises on matters of Halachic importance and
had begun recording the Talmudic and Chassidic teachings of his grandfather,
supplementing them with his own comments and explanations.
While still in his teens, he was appointed by Rabbi Schneur Zalman to
engage in the necessary research and reply to the numerous Halachic enquiries
pouring in from scholars in Russia and Europe.
When Rabbi Menachem Mendel was only eighteen years old, the manuscript of
his famous Chassidic discourse, Basic of the Precept of Prayer, which he had
tried to conceal, was discovered by his grandfather. Rabbi Shneur Zalman was so
delighted with his find that he thereafter allotted more time for their study
together.
Rabbi Menachem Mendel was only twenty when he was appointed to take
charge of most of Rabbi Shneur Zalmans communal affairs.
After the death of Rabbi Shneur Zalman in 5573 (1813), Rabbi DovBer (the
father-in-law of the Tzemach Tzedek) was appointed his successor. At this time
Rabbi Menachem Mendel commenced a period of fourteen years seclusion, during
which he devoted himself to study and prayer. He emerged to play his part in
public life in 5587 (1826), at the time when Rabbi DovBer was accused of
subversive activities. His first undertaking was the organization of a
committee to defend Rabbi DovBer.
When Rabbi DovBer died in 5588 (1827), the Chassidim, in recognition of
Rabbi Menachem Mendels outstanding abilities, called on him to accept the
leadership of the Lubavitch-Chabad movement. For many months he rejected the
tremendous responsibility of this position, but finally, he reluctantly
answered the call.
Rabbi Menachem Mendel was a prolific writer. His works contain a unique
synthesis of the hidden and the manifest in which Talmudic, Midrashic,
Kabbalistic and Chassidic thought are harmoniously and lucidly blended.
He would certainly have liked nothing better than to continue his
writings, edit the works of his grandfather and father-in-law, and lead the countless
Chassidim who had swelled the ranks of Lubavitch. But this era had its own
share of problems with which Jews were confronted.
Jews in Russia were barred from most occupations and business
opportunities, and poverty was rampant among them. Deeply interested in the
economic position of the Jewish people, the Tzemach Tzedek advised the
Chassidim to engage in agriculture wherever possible, and he gave financial aid
to those who followed his advice.
At that time it was the policy of the Russian Government to make it
difficult for Jews to settle in the villages, so the Tzemach Tzedek bought a
large tract of land near the city of Minsk on which to settle many Jewish
families. In 5604 (1844) he bought another large area of land with some
adjoining forests in Minsk Province from Prince Shzedrinov, and established the
settlement of Shzedrin. A council was organized to direct its affairs.
The founding of Shzedrin made a deep impression on Jews and non-Jews
alike. In a Government report from the official of the Province of Minsk to the
Minister of Interior, they spoke of Rabbi Schneersohn of the city of Lubavitch
with respect and praise.
The report mentioned that he had acquired a large tract of land and
established there a settlement for Jews, thereby raising their living
conditions and improving their position. It also spoke of the great influence
of the Rabbi of Lubavitch on all the Jews living within the pale of the Russian
Empire and of the manner in which he constantly tried to improve their material
living conditions.
In the year 5587 (1827) Czar Nicholas I instituted the Cantonist edict,
which introduced the conscription of children for military training and
service. Originally it applied to children of the age of twelve years old and
older. The Jewish communities had to supply a quota of ten children per
thousand (non-Jews had a smaller quota and more liberal exemptions).
The children were sent away by Government officials and distributed
among the peasantry, or sent to special schools until the age of eighteen. They
were then removed to barracks for military service for twenty-five years.
This meant that the children were torn from home and from cheder for the
greater part of their live, and were subjected to treatment calculated to
estrange them from their own people.
No parent would willingly yield a child for such a callous scheme, but
the community was obliged to provide its quota, so the children had to be taken
by force. This led to the appearance of a despicable character, the chatcher,
whose job was to catch or kidnap the children and hand them over to the
Government officials heart-breaking scenes, with children being torn from their
mothers arms, became common occurences. The brunt of the tragedy fell upon the
poorer Jews, who were unable to buy their childrens freedom from the catchers.
The Tzemach Tzedek attacked the problem without regard to the dangers
involved. It was necessary to save as many as possible of the children who were
actually conscripted. With this in view the Tzemach Tzedek organized a special
council for the following three purposes:
First, to study the position of the individual Jewish communities, with
a view to helping them decrease the number of children they would have to
supply.
Secondly, to engage in freeing those who had been captured. It was
arranged to achieve this through the organization of a special clandestine
society known as Techias Hameisim.
The method employed was to pay a ransom for each child to the officials
concerned. They would return the child, at the same time reporting to the
authorities that the child in question had died during the journey. They would
also officially inform the community concerned of the death of the child. These
death certificates brought great happiness to the parents.
Obviously, the children had to be hidden for a long time. Those who were
saved were called members of the Techias Hameisim society. They were then sent
to chadorim or Talmud Torahs far from their home towns.
Thirdly, to send special trustworthy people to the places where the
cantonist children were stationed to encourage and urge them to remain faithful
to their religion and to their people.
Apart form the huge expense it involved, this responsible work was
highly dangerous, for it amounted to an act of treason. Yet this underground
program was successfully carried out and was never betrayed.
At the same time, the Tzemach Tzedek concentrated his efforts on
supporting the agricultural centers in the districts of Vitebsk and Minsk. He
dispatched Rabbi Hillel of Paritch, one of the leading Chassidim, to the
settlements in the district of Kherson, where he spent several months each
summer.
Besides instructing the Jews there in the study of the Torah and the
fear of G-d in accordance with Chassidic teachings, he inspired them to rise to
a high level of brotherly love, mutual help and generally high moral conduct.
During the twelve years from 5587 to 5599 (1827-1839), Rabbi Menachem
Mendel concentrated his efforts on communal activities in the field of material
aid; the protection of Jewish children form kidnappers and their maintenance in
safety, and spiritual help for the cantonists.
The Tzemach Tzedek devoted particular attention to the requirements of
the Jewish conscripts in the Russian army. He ensured that there should be
special representatives at every place where Jewish troops were stationed, with
the specific aim of concerning themselves with the troops moral conduct. These
representatives were to encourage the soldiers and strengthen them from falling
into the traps of conversion laid for them by eager missionaries.
Rabbi Menachem Mendel also worked for the support of needy Torah
scholars studying at the Yeshivos and advanced institutes of learning.
During all these years he carried on his work without any interference
form the opponents of chassidism in either the religious or the so-called
enlightened groups in Russia. During this time also, there was no conflict
between Chassidim and Misnagdim. On the Tzemach Tzedeks frequent visits to
Chassidic communities in Minsk and Vilna, the misnagdim always accorded him
great honour and attended his chassidic and talmudic discourses.
In 5603 (1843) the Russian Government announced that a conference was to
be held at S. Petersburg for the purpose of deciding important religious
problems. It was the intention of the government, at the instigation of the
maskilim, to use the conference as a means to introduce into the school system
innovations which would interfere with traditional procedures in Jewish
education and prayer.
A Rabbinical Commission composed of leaders of Chassidim and Misnagdim
was convened to plan how best to combat the threat the conference posed. Rabbi
Menachem Mendel was appointed to the Commission.
The first meeting between the Tzemach Tzedek and Rabbi Yitzchok of
Volozhin, the leader of the Misnagdim, made a favourable impression on both of
them. Observers remarked that the meeting proved to the misnagdim that the
chassidim were scholars, and convinced the chassidim that the misnagdim were
pious.
This rapprochement and communal cooperation had salutary effects on the
general relationship between chassidim and misnagdim. The antagonists were
reunited and began to work together for the common cause of traditional
Judaism.
At the first meeting of the conference in 5603 (1843), Rabbi Menachem
Mendel expressed his opinion that the purpose of the conference could only be
to encourage religious observance among the Jews and he reiterated the
indefensibility of tampering even with Jewish custom, since customs are also
considered Torah. Despite threats by the chairman of the conference, a Minister
of Government, and being placed under house arrest on numerous occasions during
the four-month period of the conference of the conference, Rabbi Menachem Mendel
showed unswerving determination to oppose any proposed change of any Jewish
custom whatsoever.
We are not summoned to legislate, he said. We are here to clarify
statutes previously decided in the laws of the Mosaic faith. We are here to
clarify too, the customs of Israel, to protect both the commandments of G-d and
Jewish usage from tampering.
The conference ended without the adoption of any of the changes proposed
by the Maskilim. Rabbi Menachem Mendels resoluteness and selflessness impressed
all the participants and enhanced his already considerable reputation.
The granting of honorary citizenship papers signed by Czar Nicholas was
one of the honors bestowed on Rabbi Menachem Mendel in 5604 (1844), in
recognition of his valuable work at the S. Petersburg conference the previous
year.
This great honor bestowed on the Tzemach Tzedek by the Government made a
deep impression on the Jewish population throughout the Russian Empire.
Whenever an important problem arose concerning the Jewish community in White Russia,
the Tzemach Tzedek was consulted and asked to negotiate with the Government.
The communal activities undertaken by Rabbi Menachem Mendel thus spread into
even wider fields.
He made every effort to improve the economic conditions of the Jews in
the Pale of Settlement. Of all the inhabitants of Russia, only the Jews were
discriminated against in the matter of where they could live. They were allowed
to settle only in certain districts forming a belt or pale hence the pale of
settlement. Even there, they were restricted to the urban areas and kept out of
the rural areas.
At the conclusion of the Rabbinical conference, the Tzemach Tzedek
submitted a report to the Minister of the Interior on the economic situation of
the Jews in the Pale of Settlement, and petitioned the Governmetn to extend it.
The reaction of the Minister of the Interior was favourable, and at the
suggestion of one of his assistants, he invited Rabbi Menachem Mendel, together
with two interpreters Mr. Feitelson and Mr. Chaikin to come and see him in the
capital in order to elaborate on his proposals. The Minsiter received the
Tzemach Tzededk courteously and assured him that his proposals would be
submitted to the next session of the Cabinet.
Several days later, one of the assistants of the Minsiter of the
Interior announced that, although Rabbi Schneersohns proposals concerning the
economic plight of the Jews in the Provinces of Vitebsk, Mohilev and Minsk had
not been accepted in full, a decree had been promulgated forbidding the expulsion
of Jews from villages and estates if they were already settled there. The
precarious position of many Jews was thus legalized, and the Pale was in fact
extended.
News of the new regulation gained by the Tzemach Tzedek spread among the
Jews, and hundreds of Jewish families took advantage of the new development to
infiltrate into the new zone, finding ways to antedate their move so that it
would meet the requirements of the law.
During the summer of 5604 (1844), several hundred families settled on
the land and earned a good livelihood. Furthermore, as a result of the exodus
form the cities, the problems of overcrowdign and competition was eased.
Rabbi Menachem Mendels personal magnetism drew tens of thousands of
chassidim from all parts of Europe and Russia, and his thirty-eight years as
leader of the movement were a colorful and flourishing period for Chabad. His
efforts, like those of his predecessors, served as an inspiration to his
successor
More About REBBE MENACHEM MENDEL SCHNEERSON:
Occupation: Rebbe of Lubavitch
Children of CHAYA SHNEURI and MENACHEM SCHNEERSON are:
33. i. BORUCH SCHNEUR15 SCHNEERSON.
ii. LUBAVITCHER REBBE SHMUEL SCHNEERSON,
b. 11 May 1834; d. 26 September 1882.
Notes for LUBAVITCHER REBBE SHMUEL SCHNEERSON:
4TH REBBE
Rebbe Maharash
More About LUBAVITCHER REBBE SHMUEL SCHNEERSON:
Occupation: Lubavitcher Rebbe
Yahrzeit: 26 September 1882, 13 Tishrei 5643
29. REBBE MENACHEM MENDEL14
SCHNEERSON (D'VORA LEAH13 SCHNEURI, SCHNEUR
ZALMAN12 BORUCHOVITCH, BORUCH11 LOEWE, SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1789, and
died 1866. He married CHAYA MUSHKA
SHNEURI, daughter of DOV SCHNEURI and SHEINA ?. She died 1861.
Notes for REBBE MENACHEM MENDEL SCHNEERSON:
Tsemah Tzedek
3rd Lubavitch Rebbe
Rabbi Menachem MENDEL, the Tsemah Tzedek, son of one Rabbi Schneur
ZALMAN's daughter. Born 29 Elul 5549 (1789). Married (1803) Rabbanit Haya
MOUCHKA, daughter of the Admour Haemtsahi. Became Rabbi shortly after death of
his father-in-law. He saved thousands of children from conscription in the
Russian army. He wrote many works including Tsemah Tsedek, a collection of
commentary and responsa, to which he lent his name. Died 13 Nissan 5626 (1866).
Third in the line of leaders of the Chabad movement was Rabbi Menachem
Mendel, popularly known as the Tzemach Tzedek, after the title of his
voluminous responsa.
Rabbi Menachem Mendel was born on erev Rosh Hashanah 5549 (1789). His mother,
Devorah Leah (daughter of Rabbi Schneur Zalman of Liadi), passed away three
days after his third birthday, and from that day the young orphan was reared
and educated by his famous grandfather.
The young lads prodigious abilities soon became evident. By the time he
was twelve he had written many treatises on matters of Halachic importance and
had begun recording the Talmudic and Chassidic teachings of his grandfather,
supplementing them with his own comments and explanations.
While still in his teens, he was appointed by Rabbi Schneur Zalman to
engage in the necessary research and reply to the numerous Halachic enquiries
pouring in from scholars in Russia and Europe.
When Rabbi Menachem Mendel was only eighteen years old, the manuscript
of his famous Chassidic discourse, Basic of the Precept of Prayer, which he had
tried to conceal, was discovered by his grandfather. Rabbi Shneur Zalman was so
delighted with his find that he thereafter allotted more time for their study
together.
Rabbi Menachem Mendel was only twenty when he was appointed to take
charge of most of Rabbi Shneur Zalmans communal affairs.
After the death of Rabbi Shneur Zalman in 5573 (1813), Rabbi DovBer (the
father-in-law of the Tzemach Tzedek) was appointed his successor. At this time
Rabbi Menachem Mendel commenced a period of fourteen years seclusion, during
which he devoted himself to study and prayer. He emerged to play his part in
public life in 5587 (1826), at the time when Rabbi DovBer was accused of
subversive activities. His first undertaking was the organization of a
committee to defend Rabbi DovBer.
When Rabbi DovBer died in 5588 (1827), the Chassidim, in recognition of
Rabbi Menachem Mendels outstanding abilities, called on him to accept the
leadership of the Lubavitch-Chabad movement. For many months he rejected the
tremendous responsibility of this position, but finally, he reluctantly
answered the call.
Rabbi Menachem Mendel was a prolific writer. His works contain a unique
synthesis of the hidden and the manifest in which Talmudic, Midrashic,
Kabbalistic and Chassidic thought are harmoniously and lucidly blended.
He would certainly have liked nothing better than to continue his
writings, edit the works of his grandfather and father-in-law, and lead the
countless Chassidim who had swelled the ranks of Lubavitch. But this era had
its own share of problems with which Jews were confronted.
Jews in Russia were barred from most occupations and business
opportunities, and poverty was rampant among them. Deeply interested in the
economic position of the Jewish people, the Tzemach Tzedek advised the
Chassidim to engage in agriculture wherever possible, and he gave financial aid
to those who followed his advice.
At that time it was the policy of the Russian Government to make it
difficult for Jews to settle in the villages, so the Tzemach Tzedek bought a
large tract of land near the city of Minsk on which to settle many Jewish
families. In 5604 (1844) he bought another large area of land with some
adjoining forests in Minsk Province from Prince Shzedrinov, and established the
settlement of Shzedrin. A council was organized to direct its affairs.
The founding of Shzedrin made a deep impression on Jews and non-Jews
alike. In a Government report from the official of the Province of Minsk to the
Minister of Interior, they spoke of Rabbi Schneersohn of the city of Lubavitch
with respect and praise.
The report mentioned that he had acquired a large tract of land and
established there a settlement for Jews, thereby raising their living
conditions and improving their position. It also spoke of the great influence
of the Rabbi of Lubavitch on all the Jews living within the pale of the Russian
Empire and of the manner in which he constantly tried to improve their material
living conditions.
In the year 5587 (1827) Czar Nicholas I instituted the Cantonist edict,
which introduced the conscription of children for military training and
service. Originally it applied to children of the age of twelve years old and
older. The Jewish communities had to supply a quota of ten children per
thousand (non-Jews had a smaller quota and more liberal exemptions).
The children were sent away by Government officials and distributed
among the peasantry, or sent to special schools until the age of eighteen. They
were then removed to barracks for military service for twenty-five years.
This meant that the children were torn from home and from cheder for the
greater part of their live, and were subjected to treatment calculated to
estrange them from their own people.
No parent would willingly yield a child for such a callous scheme, but
the community was obliged to provide its quota, so the children had to be taken
by force. This led to the appearance of a despicable character, the chatcher,
whose job was to catch or kidnap the children and hand them over to the
Government officials heart-breaking scenes, with children being torn from their
mothers arms, became common occurences. The brunt of the tragedy fell upon the
poorer Jews, who were unable to buy their childrens freedom from the catchers.
The Tzemach Tzedek attacked the problem without regard to the dangers
involved. It was necessary to save as many as possible of the children who were
actually conscripted. With this in view the Tzemach Tzedek organized a special
council for the following three purposes:
First, to study the position of the individual Jewish communities, with
a view to helping them decrease the number of children they would have to
supply.
Secondly, to engage in freeing those who had been captured. It was
arranged to achieve this through the organization of a special clandestine
society known as Techias Hameisim.
The method employed was to pay a ransom for each child to the officials
concerned. They would return the child, at the same time reporting to the
authorities that the child in question had died during the journey. They would
also officially inform the community concerned of the death of the child. These
death certificates brought great happiness to the parents.
Obviously, the children had to be hidden for a long time. Those who were
saved were called members of the Techias Hameisim society. They were then sent
to chadorim or Talmud Torahs far from their home towns.
Thirdly, to send special trustworthy people to the places where the
cantonist children were stationed to encourage and urge them to remain faithful
to their religion and to their people.
Apart form the huge expense it involved, this responsible work was
highly dangerous, for it amounted to an act of treason. Yet this underground
program was successfully carried out and was never betrayed.
At the same time, the Tzemach Tzedek concentrated his efforts on
supporting the agricultural centers in the districts of Vitebsk and Minsk. He
dispatched Rabbi Hillel of Paritch, one of the leading Chassidim, to the
settlements in the district of Kherson, where he spent several months each
summer.
Besides instructing the Jews there in the study of the Torah and the
fear of G-d in accordance with Chassidic teachings, he inspired them to rise to
a high level of brotherly love, mutual help and generally high moral conduct.
During the twelve years from 5587 to 5599 (1827-1839), Rabbi Menachem
Mendel concentrated his efforts on communal activities in the field of material
aid; the protection of Jewish children form kidnappers and their maintenance in
safety, and spiritual help for the cantonists.
The Tzemach Tzedek devoted particular attention to the requirements of
the Jewish conscripts in the Russian army. He ensured that there should be
special representatives at every place where Jewish troops were stationed, with
the specific aim of concerning themselves with the troops moral conduct. These
representatives were to encourage the soldiers and strengthen them from falling
into the traps of conversion laid for them by eager missionaries.
Rabbi Menachem Mendel also worked for the support of needy Torah
scholars studying at the Yeshivos and advanced institutes of learning.
During all these years he carried on his work without any interference
form the opponents of chassidism in either the religious or the so-called
enlightened groups in Russia. During this time also, there was no conflict
between Chassidim and Misnagdim. On the Tzemach Tzedeks frequent visits to
Chassidic communities in Minsk and Vilna, the misnagdim always accorded him
great honour and attended his chassidic and talmudic discourses.
In 5603 (1843) the Russian Government announced that a conference was to
be held at S. Petersburg for the purpose of deciding important religious
problems. It was the intention of the government, at the instigation of the
maskilim, to use the conference as a means to introduce into the school system
innovations which would interfere with traditional procedures in Jewish
education and prayer.
A Rabbinical Commission composed of leaders of Chassidim and Misnagdim
was convened to plan how best to combat the threat the conference posed. Rabbi
Menachem Mendel was appointed to the Commission.
The first meeting between the Tzemach Tzedek and Rabbi Yitzchok of
Volozhin, the leader of the Misnagdim, made a favourable impression on both of
them. Observers remarked that the meeting proved to the misnagdim that the
chassidim were scholars, and convinced the chassidim that the misnagdim were
pious.
This rapprochement and communal cooperation had salutary effects on the
general relationship between chassidim and misnagdim. The antagonists were
reunited and began to work together for the common cause of traditional
Judaism.
At the first meeting of the conference in 5603 (1843), Rabbi Menachem
Mendel expressed his opinion that the purpose of the conference could only be
to encourage religious observance among the Jews and he reiterated the
indefensibility of tampering even with Jewish custom, since customs are also
considered Torah. Despite threats by the chairman of the conference, a Minister
of Government, and being placed under house arrest on numerous occasions during
the four-month period of the conference of the conference, Rabbi Menachem
Mendel showed unswerving determination to oppose any proposed change of any
Jewish custom whatsoever.
We are not summoned to legislate, he said. We are here to clarify
statutes previously decided in the laws of the Mosaic faith. We are here to
clarify too, the customs of Israel, to protect both the commandments of G-d and
Jewish usage from tampering.
The conference ended without the adoption of any of the changes proposed
by the Maskilim. Rabbi Menachem Mendels resoluteness and selflessness impressed
all the participants and enhanced his already considerable reputation.
The granting of honorary citizenship papers signed by Czar Nicholas was
one of the honors bestowed on Rabbi Menachem Mendel in 5604 (1844), in
recognition of his valuable work at the S. Petersburg conference the previous
year.
This great honor bestowed on the Tzemach Tzedek by the Government made a
deep impression on the Jewish population throughout the Russian Empire.
Whenever an important problem arose concerning the Jewish community in White
Russia, the Tzemach Tzedek was consulted and asked to negotiate with the
Government. The communal activities undertaken by Rabbi Menachem Mendel thus
spread into even wider fields.
He made every effort to improve the economic conditions of the Jews in
the Pale of Settlement. Of all the inhabitants of Russia, only the Jews were
discriminated against in the matter of where they could live. They were allowed
to settle only in certain districts forming a belt or pale hence the pale of
settlement. Even there, they were restricted to the urban areas and kept out of
the rural areas.
At the conclusion of the Rabbinical conference, the Tzemach Tzedek
submitted a report to the Minister of the Interior on the economic situation of
the Jews in the Pale of Settlement, and petitioned the Governmetn to extend it.
The reaction of the Minister of the Interior was favourable, and at the
suggestion of one of his assistants, he invited Rabbi Menachem Mendel, together
with two interpreters Mr. Feitelson and Mr. Chaikin to come and see him in the
capital in order to elaborate on his proposals. The Minsiter received the
Tzemach Tzededk courteously and assured him that his proposals would be
submitted to the next session of the Cabinet.
Several days later, one of the assistants of the Minsiter of the
Interior announced that, although Rabbi Schneersohns proposals concerning the
economic plight of the Jews in the Provinces of Vitebsk, Mohilev and Minsk had
not been accepted in full, a decree had been promulgated forbidding the
expulsion of Jews from villages and estates if they were already settled there.
The precarious position of many Jews was thus legalized, and the Pale was in
fact extended.
News of the new regulation gained by the Tzemach Tzedek spread among the
Jews, and hundreds of Jewish families took advantage of the new development to
infiltrate into the new zone, finding ways to antedate their move so that it
would meet the requirements of the law.
During the summer of 5604 (1844), several hundred families settled on
the land and earned a good livelihood. Furthermore, as a result of the exodus
form the cities, the problems of overcrowdign and competition was eased.
Rabbi Menachem Mendels personal magnetism drew tens of thousands of
chassidim from all parts of Europe and Russia, and his thirty-eight years as
leader of the movement were a colorful and flourishing period for Chabad. His
efforts, like those of his predecessors, served as an inspiration to his
successor
More About REBBE MENACHEM MENDEL SCHNEERSON:
Occupation: Rebbe of Lubavitch
Children are listed above under (28) CHAYA MUSHKA SHNEURI.
Generation No. 13
30. ANTONIE15
GERBER (JOSEPH14, ROSALIE13 OPPENHEIMER,
JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) She married MR ZELLER.
Children of ANTONIE GERBER and MR ZELLER are:
i. ALFRED16 ZELLER.
ii. CONNY ZELLER.
iii. RUDOLF ZELLER.
31. JOHANNAH
HERMINE15 GERBER (ALEXANDER14, ROSALIE13
OPPENHEIMER, JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)3 was born 29 March
1861 in Mannheim Germany, and died 26 April 1932 in "Dalhem" 26
Amselstrasse Berlin Germany. She
married ADOLPH HEYMANN 28 April 1885 in MANNHEIM, son of ELIAS HEYMANN and
THERESE NEUGASS. He was born 29 March
1861 in Mannheim Germany, and died 25 January 1909 in Mannheim Germany.
Notes for JOHANNAH HERMINE GERBER:
BURIED EAST BERLIN in Jewish CEMENTARY of WEISSENSEE
More About JOHANNAH HERMINE GERBER:
Immigration: BERLIN
Religion: Jewish
Yahrzeit: 26 April 1932, 16 Nisan 5692
Notes for ADOLPH HEYMANN:
Buried in MANNHEIM
Went into Cigar Business
HE WAS IN THE ARMY - THERE IS A PICTURE OF HIM IN UNIFORM
My GrandFather spoke little of him and his business - I wonder why ?
More About ADOLPH HEYMANN:
Occupation: Hamburg Germany then Mannheim Germany; Occupation: Went into
the Families Cigar Manufacturing Business
Religion: Jewish
Yahrzeit: 25 January 1909, 7 Shevat 5669
Children of JOHANNAH GERBER and ADOLPH HEYMANN are:
34. i. ANNA16
HEYMANN, b. 1 May 1886, Mannheim Germany; d. 2 July 1971, KFAR SZOLD Israel.
35. ii. DR OTTO SIMON HEYMANN,
b. 25 July 1887, Mannheim Germany; d. 6 December 1974, WELLINGTON NEW ZEALAND.
32. ERNESTINE15
GERBER (ALEXANDER14, ROSALIE13
OPPENHEIMER, JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 21 June
1863 in Mannheim Germany. She married
FRIEDRICH MARX in Mannheim Germany, son of MARTIN MARX and KAROLINE
SCHEUER. He was born 28 January 1846 in
Mannheim Germany.
Notes for ERNESTINE GERBER:
3rd wife of Fredrich Marx
Notes for FRIEDRICH MARX:
Married 3 times
Ernestine was the 3rd Wife
More About FRIEDRICH MARX:
Immigration: FRANKENTHAL
Children of ERNESTINE GERBER and FRIEDRICH MARX are:
i. EMILE16 MARX, b. MANHEIM, GERMANY; d. Abt. 1916,
WORLD WAR 1.
36. ii. BERNHARD
MARX, b. 8 January 1891, Mannheim Germany; d. 16 January 1971, Fort Lee NY New
York.
33. BORUCH SCHNEUR15 SCHNEERSON
(MENACHEM MENDEL14, D'VORA LEAH13 SCHNEURI, SCHNEUR
ZALMAN12 BORUCHOVITCH, BORUCH11 LOEWE, SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1)
Children of BORUCH SCHNEUR SCHNEERSON are:
37. i. LEVI YITZCHOK16 SCHNEERSON.
ii. SHMUEL SCHNEERSON.
iii. SHALOM SHACHNA SCHNEERSON.
iv. RODA SIMA SCHNEERSON.
Generation No. 14
34. ANNA16
HEYMANN (JOHANNAH HERMINE15 GERBER, ALEXANDER14,
ROSALIE13 OPPENHEIMER, JOSEPH12, DANIEL11,
ITZIG10, JECHIEL9, CHAWA8
BACHRACH, YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 1 May 1886
in Mannheim Germany, and died 2 July 1971 in KFAR SZOLD Israel. She married KURT FREYER Abt. 11 November
1911, son of MORITZ FREYER and THERESE RUSSAK.
He was born 25 May 1885 in DAR KEMEN, EAST PRUSSIA, and died 24 May 1973
in KFAR SZOLD, ISRAEL.
Notes for ANNA HEYMANN:
Moved to Amsterdam then to Palestine
Finally to Kfar Szold
Met her brother Otto in Switzerland in the late 1950s or early 1960's
Otto never visited Israel even tho' his wife Bertie was a very active
Zionist
Notes for KURT FREYER:
FROM BERLIN TO AMSTERDAM, OPENED A BOOKSHOP,
FOLLOWED CHILDREN TO ISRAEL
Lifed in Kfar Szold
More About KURT FREYER:
Immigration: ISRAEL
Occupation: PHd DR OF PHILOSPHY IN POLITICS
Children of ANNA HEYMANN and KURT FREYER are:
38. i. LEAH17
FREYER, b. 9 February 1913, GERMANY.
39. ii. MICHAL
FREYER, b. Abt. 10 November 1914, GERMANY.
40. iii. SUSI
FREYER, b. 7 December 1916, FLENSBERG, GERMANY.
35. DR OTTO SIMON16
HEYMANN (JOHANNAH HERMINE15 GERBER, ALEXANDER14, ROSALIE13 OPPENHEIMER,
JOSEPH12, DANIEL11, ITZIG10, JECHIEL9, CHAWA8 BACHRACH, YAIR
CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)4 was born 25 July
1887 in Mannheim Germany, and died 6 December 1974 in WELLINGTON NEW
ZEALAND. He married (1) JENNY CASELWITZ
Abt. 1924 in BERLIN, daughter of SHIMON CASELWITZ and LOUISE LAUHEIMER. She was born 21 June 1886 in MANHEIM,
GERMANY., and died Abt. 1 August 1973 in CHICAGO. He married (2) BERTIE BABETTE BACHARACH5 5
February 1926 in BERLIN, daughter of SOLOMON BACHARACH and ANNIE NATHAN. She was born 15 December 1899 in BERLIN,
GERMANY, and died 4 November 1948 in WELLINGTON NEW ZEALAND. He married (3) URSULA SCHILLING 1952 in Wellington
New Zealand. She died 1990 in
Wellington New Zealand.
Notes for DR
OTTO SIMON HEYMANN:
Otto Simon Heymann was a very serious proper and ethical man. All
documentation, news paper articles and personal references from others attest to his high levels of integrity
"his word was his bond" and that all tranactions were above question
correct and properly executed. Similarly he required that they be seen to be
such. an example when he retired in 1971 as Managing Director of UDC Ltd did
voted against his son Stephen being appointed to that position in case it was
interpreted as nepotism - the fact that the Board out voted him he wished recorded as publicly acknowledged.
He received his PH.D. European Banking University of Heidlberg. &
London School of Economics in 1910 at the very young age of 23. Whilst in
London he met a girl Jenny Caslewitz from Mannheim, and they married. this was
not successful and they divorced after 2 children Hans & irmgard.
He worked at the Dresner Bank in Berlin from 1911. He became Director of
the Lepzig Branch in 1923 until 1929. He built up his share holding to become a
major share holder in the Bank. He became General Manager of Dresner Bank on
its Executive council (Board of Directors)
until 1936 when he was removed by Hitler and his share holding and
assets confiscated.
From 1927 until 1929 he was a Director of the Leipzig Stock Exchange.
According to documents in my possession he was a major contributor to
the refinancing that lead to the rebuilding of the German Fur Industry
On the Board of the company
of Art Collector German-Jewish
entrepreneur and art collector, Heinrich Richard Brinn , as a representative of
the Dresener Bank
Migrated to N.Z. he was given a bankrupt company to wind up "New
Zealand Financial Services Ltd"
(200,000 pounds in debt). He resurected it into United Dominions FINANCE
CORPORATION Pacific Limited. He did this by using his Contacts with United
Dominions Trust (a Finance Company in England) to Start U.D.C. FINANCE CORPORATION in New Zealand.
He was a very well respected Banker in New Zealand as well as a Highly
regarded Business man in New Zealand. Founded NZ Finance Houses Association.
His Grand Son Marc remembers him as a very strict and correct person
without alot of warmth or fun. His son Tom regarded him with fearsome respect
through out his life.
Those who worked with him called him "Mr Heymann" except a few
very close associates who were allowed to call him "OS" His grand
children called him "OSH" (letters of his name Otto Simon Heymann) .
He was very active in business until his late 70's.
He was unashamed of his pursuit of excellence He did not suffer fools
gladly, and was known for his "temper" when persons showed lack of
inderstanding (eg Journalists).
Sloppiness was totally unacceptable to him !
He had a powerful mind - and was regarded as a 'genius" and a
superb technician in the Finance area.
He was an innovator in the the New Zealand Banking Industry.
He founded the New Zealand Finance House Association.
Otto was a keen a voiciferious promotor of Banking policy to the New
Zealand Government and counted may Ministers and Prime Ministers as friends
(including Sir Walter Nash and Sir kieth Holyoake)
He was active and generous in the Jewish Philanthropic Organization.
Otherwise he was not active in the Jewish Community, even although he came from
an orthodox family home and background.
He was active in the Jewish Philantropic & Welfare org in Wellington
NZ and a major financial contributor to the Jewish Welfare and Zionist
movements. Although he never visited Israel !
Quote from Dresner Bank Article
http://www.dresdner-bank.de/dresdnerbanker/xjg1999/aus207_july/rub35_report/artikel04.html
Ziegler: The removal of Jews from Dresdner Bank 1933-1938
Owing to the widespread unavailability of material from corporate
archives, earlier research generally only concerned itself with the exclusion
of Jewish employees from corporate management, a process that could be traced
from other sources. The Bank's founder Eugen Gutmann, his successor Henry
Nathan, Supervisory Board Chairmen Felix Freiherr von Kaskel, Eduard Arnhold,
Gustav von Klemperer, and Fritz Andreae were among the many of those who were
of Jewish descent. At the time of Hitler's seizure of power, close to 5 percent
of employees, equivalent to some 600 persons, were potential victims of the
Jewish policy, which defined Jews not by their religion but in
"racial" terms.
A major event leading up to the removal of Jews from Dresdner Bank was
the banking crisis in July 1931, when the unsolvable payment problems of Danat
Bank triggered a loss of confidence in the German banking industry.
At the end of 1934, Samuel Ritscher and Otto Heymann were the last
"non-Aryans" remaining on the Board of Managing Directors, while by
1933 the number branch executive personnel had been cut by half, from 111 to
57.
Otto was forced by Nazi Laws to leave his position at the Dresener Bank
in 1936 and lost his extensive share holding in the Bank.
Otto was a business associate of German-Jewish entrepreneur and art
collector, Heinrich Richard Brinn (1878 - 1944) who was
murdered in Auschwitz in 1944.
Until 1933, Otto Heymann was a member of the board of Mr. Brinn´s
company "Warnecke and Böhm". When the Nazis came to power, Mr. Brinn
was pushed out of his company through a non-jewish partner. Your grandfather
probably helped Mr. Brinn by selling his buisness.
More About DR OTTO SIMON HEYMANN:
Bar Mitzvah: 4 August 1900, 7 Elul 5660 Parshot Shoftim Mannheim Germany
Burial: 10 December 1974, Karori Cemetary Wellington New Zealand
Degree: 1908, Phd Comparison of English and European Banking Systems
University of Heidelberg & London School of Economics
Education: 28 January 1959, 50th Anniversary Honourary Doctorate
University of Heidelberg
Emigration: 1937, Germany
Emmigration: 1937, Berlin, Germany
Hebrew Name: Shimon Ben Leib
Immigration: 28 February 1938, Wellington New Zealand
Occupation: Bet. 1948 - 1965, Banker: Managing Director. Major
shareholder United Dominions Corporation.Wellington New Zealand
Religion: Jewish
Yahrzeit: 6 December 1974, 22 Kislev 5735
Marriage Notes for OTTO HEYMANN and JENNY CASELWITZ:
2 DIV Y
Notes for BERTIE BABETTE BACHARACH:
Burried Karori Cementary Wellingon N.Z.
She was a very creative writer. and active JOURNALIST in Germany 7 New Zealand . (Her Grand son Marc has
many of her articles)
When the family first imigrated to NZ she made puppets and wrote stories
to perform with them . These included Winney the Pooh, Punch & Judy, etc
Otto & her children Tommy & Stephan would set up the puppet
theatre and she would perform.
She was a tirelss worker of the Zionist cause and a member of the
Zionist Federation of NZ Board through out the 1940's
She was also very active in Jewish Welfare orgs & especially
fighting for the rights refugees advocating to government in partnership with
Mr Jack Meltzer (then President of The Jewish Community in Wellington)
She was a strong worker for Youth Aliyah and Jewish Womens organizations
and active on their committees.
A forest in Israel was planted by grateful Jewish community in NZ upon
her death.
She wrote and published number of articles defending Zionism and the
Jewish people (against Anti semitism).
See New Zealand Listener
More About BERTIE BABETTE BACHARACH:
Burial: Karori Cemetary Wellington New Zealand
Cause of Death: Heart Condition
Immigration: 28 February 1937, WELLINGTON, N.Z.
Religion: Jewish
Yahrzeit: 4 November 1948, 2 Heshvan 5709
More About URSULA SCHILLING:
Burial: 1990, Wellington New Zealand
Children of OTTO HEYMANN and JENNY CASELWITZ are:
41. i. HANS17
HEYMANN, b. 12 May 1914, BERLIN Germany; d. 12 May 1980, NEW YORK USA.
ii. IRMGARD HEYMANN, b. 14 August 1916, BERLIN Germany.
More About IRMGARD HEYMANN:
Immigration: CHICAGO
Occupation: Social Worker Chicago USA
Children of OTTO HEYMANN and BERTIE BACHARACH are:
42. iii. THOMAS
SOLOMON17 HEYMANN, b. 30 August 1927, LEIPZIG, GERMANY; d. 7 March
1999, Rotorua New Zealand.
43. iv. STEFAN
BENJAMIN HEYMANN, b. 19 April 1931, BERLIN; d. WELLINGTON, NEW ZEALAND..
Child of OTTO HEYMANN and URSULA SCHILLING is:
44. v. GABRIEL17
HEYMANN, Adopted child.
36. BERNHARD16
MARX (ERNESTINE15 GERBER, ALEXANDER14,
ROSALIE13 OPPENHEIMER, JOSEPH12, DANIEL11,
ITZIG10, JECHIEL9, CHAWA8
BACHRACH, YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)6 was born 8 January
1891 in Mannheim Germany, and died 16 January 1971 in Fort Lee NY New
York. He married SOPHIA KAUFMAN 9
September 1923 in Mannheim Germany.
Notes for BERNHARD MARX:
A strong supporter of the Local Reform Jewish Synagogue in Teeneach NJ
USA
developed a strong Accounting business which was taken over by his son
Fred
Very good friend and close cousin of his cousin Otto
More About BERNHARD MARX:
Immigration: NEW YORK
Occupation: CPA Accountant
Children of BERNHARD MARX and SOPHIA KAUFMAN are:
45. i. FREDRICK
EMMANUEL17 MARX, b. 5 July 1928, NEW JERSEY.
46. ii. CARLENE
ERNA MARX, b. 30 March 1935, New York USA.
37. LEVI YITZCHOK16
SCHNEERSON (BORUCH SCHNEUR15, MENACHEM MENDEL14, D'VORA LEAH13 SCHNEURI, SCHNEUR
ZALMAN12 BORUCHOVITCH, BORUCH11 LOEWE, SCHNEUR ZALMAN10, MOISHE9, YEHUDA LEIB8, DAUGHTER BAS HAIM7 CATZ, DAUGHTER BAS SCHMUEL6 LOEWE, SCHMUEL5, BETZALEL4, JUDAH3 LOEW, BEZALEL2, CHAIIM1) He married CHANA YANOVSKY, daughter of MEIR SHLOMO YANOVSKY.
Notes for LEVI YITZCHOK SCHNEERSON:
RABBI LEVI YITZCHOK SCHNEERSON
1878-1944
A Brief Biography of Rabbi Levi Yitzchok Schneerson
Rabbi Levi Yitzchok Schneerson was born on Nissan 18th, 5638 [1878] to
an illustrious Chassidic family. His father, Rabbi Boruch Schneur, was the
oldest of the seven sons of the third Lubavitcher Rebbe, Rabbi Menachem Mendel,
(also known as the "Tzemach Tzedek").
Rabbi Levi Yitzchok had two brothers, Shmuel and Shalom Shachna, and a
sister, Roda Sima. Rabbi Shmuel later became the chief Rabbi of Nikolayev in
the Ukraine, while Rabbi Shalom Shachna headed the rabbinical court in the city
of Shiraka. Eventually Rabbi Shalom Shachna settled in Jerusalem.
Rabbi Levi Yitzchok received his rabbinical ordination from a committee
of twelve renowned Torah leaders, including the celebrated Rabbi Chaim Brisker
and the chief Rabbi of Lodz, Rabbi Eliyahu Chaim Meisel. Soon afterwards he
married Chana Yanovsky. His father-in-law, Rabbi Meir Shlomo Yanovsky, was the
chief Rabbi of Nikolayev, where the young couple lived until 1909. That year
they moved to Yekaterinaslav (known today as Dnieperpetrovsk), where Rabbi Levi
Yitzchok was appointed chief Rabbi at the request of Rabbi Sholom Dovber
Schneerson, the fifth Lubavitcher Rebbe. Rabbi Levi Yitzchok devoted himself entirely
to his new position and he soon earned the love and respect of the local
community.
Rabbi Levi Yitzchok and Rebbitzen Chana had three sons. The oldest,
Rabbi Menachem Mendel, became the present Lubavitcher Rebbe. The others were
Dov Ber, who died during the Holocaust, and Rabbi Yisroel Aryeh Leib.
In 1914 the First World War broke out, followed by the Russian
Revolution three years later. Although the Jews had suffered under the
tyrannical Czar, their lives under the new Communist regime were even worse.
The new government disguised their anti-Semitism as the pursuit of
"equality" and used this principle as an excuse to uproot all
vestiges of Jewish tradition and observance. All major Jewish institutions,
including Synagogues, ritual baths, schools, and rabbinical colleges were
forcibly closed. Anyone who tried to keep Jewish tradition alive was bitterly
persecuted. However, the Chassidim who worked on behalf of Rabbi Yosef Yitzchok
Schneerson, the sixth Lubavitcher Rebbe, were singled out for the worst abuse.
The Communists stopped at nothing to prevent Jewish youth from learning
about their heritage. The infamous secret police, or NKVD, were deployed to
round up anyone suspected of teaching Judaism. Rabbis, community workers, and
even simple Chassidim were dragged out of their homes in the middle of the
night and arrested. Observant Jewry could not look to the Jewish Communists, or
"Yevsektsia", for any help. They were only too happy to assist the
authorities and they regularly informed on their fellow Jews.
Despite these new difficulties, Rabbi Levi Yitzchok refused to stop
looking after the Jews of Yekaterinaslav. Eventually the Communist authorities
in Ukraine heard about his activities and they placed him under surveillance.
Before long they discovered that Rabbi Levi Yitzchok assisted Jews living
outside the city as well as in his own community. For this reason the
authorities considered him a dangerous enemy who had to be stopped. Rabbi Levi
Yitzchok was arrested and sent to prison. He was later sentenced to a period of
internal exile.
Throughout his life, Rabbi Levi Yitzchok Schneerson helped his fellow
Jews in many different ways. Numerous stories about him can be read in Toldot
Levi Yitzchok, a biography of Rabbi Levi Yitzchok that was published in 1995.
Rabbi Levi Yitzchok Schneerson's Relationship with the Lubavitcher Rebbe
As mentioned above, Rabbi Levi Yitzchok Schneerson was the grandson of
the Tzemach Tzedek, the third Lubavitcher Rebbe, and a sixth-generation
descendant of the founder of the Chabad-Lubavitch movement, Rabbi Shneur Zalman
of Liadi (known as the Alter Rebbe.) His eldest son, Rabbi Menachem Mendel
Schneerson, who later became the present Lubavitcher Rebbe, married the
daughter of Rabbi Yosef Yitzchok Schneerson, the sixth Lubavitcher Rebbe.
Rabbi Levi Yitzchok was an extremely devoted Chassid of Rabbi Sholom
Dovber Schneerson, the fifth Lubavitcher Rebbe (also known as the Rebbe
Rashab.) The Rebbe Rashab recognized Rabbi Levi Yitzchok's potential when he
was still very young and began to entrust him with certain important tasks at
the tender age of eighteen, including various missions abroad. He is
particularly remembered for his work with the Jewish soldiers who were sent to
fight in the Russo-Japanese war in 1905. He also played a key role in assisting
Mendel Beilis, the defendant in the infamous blood libel case that took place
in Kiev in 1912.
After the Rebbe Rashab passed away, Rabbi Levi Yitzchok became equally
dedicated to his successor, Rabbi Yosef Yitzchok, or the Rebbe Rayatz.
Children of LEVI SCHNEERSON and CHANA YANOVSKY are:
i. REBBE MENACHEM MENDEL17 SCHNEERSON, b. 18
April 1902, Nikolayev Kherson Ukraine; d. 22 June 1994, Brooklyn New York USA;
m. CHAYA MUSHKA SCHNEERSON, December 1928, Warsaw Poland.
Notes for REBBE MENACHEM MENDEL SCHNEERSON:
Lubavitcher Rebbe
More About REBBE MENACHEM MENDEL SCHNEERSON:
Occupation: Lubavitch Rebbe -
1994
ii. REBBE DOV BER SCHNEERSON.
More About REBBE DOV BER SCHNEERSON:
Occupation: Rebbe of Lubavitch
iii. YISROEL ARYEH
LEIB SCHNEERSON.
Generation No. 15
38. LEAH17
FREYER (ANNA16 HEYMANN, JOHANNAH HERMINE15
GERBER, ALEXANDER14, ROSALIE13 OPPENHEIMER,
JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 9
February 1913 in GERMANY. She married
HANS ROSENTHAL, son of LOUIS ROSENTHAL.
He was born 6 February 1906 in STETTEN, GERMANY, and died 16 July 1950
in ISRAEL.
Children of LEAH FREYER and HANS ROSENTHAL are:
47. i. RUBEN
(RUBIC)18 ROSENTHAL, b. 7
November 1945, ISRAEL.
ii. GIDDEON ROSENTHAL, b. 4 July 1950, ISRAEL; d. 12 October 1973,
(YOM KIPPUR WAR) ISRAEL.
Notes for GIDDEON ROSENTHAL:
Died during IDF service in Yom Kippur war
39. MICHAL17
FREYER (ANNA16 HEYMANN, JOHANNAH HERMINE15
GERBER, ALEXANDER14, ROSALIE13 OPPENHEIMER,
JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born Abt. 10
November 1914 in GERMANY. She married
SHIMON STERN, son of MORITZ STERN and IDA ROSENBAUM. He was born 5 December 1915 in GERMANY, and died 18 March 1981 in
KIBBUTZ KFAR SZOLD ISRAEL.
Children of MICHAL FREYER and SHIMON STERN are:
48. i. YOCHANAN18
SHAVIT, b. 20 August 1941, KFAR SZOLD, ISRAEL.
49. ii. DAN
SHAVIT, b. 23 March 1944, KIBBUTZ KFAR SZOLD, ISRAEL.
50. iii. URI
SHAVIT, b. 7 August 1952, KFAR SZOLD, ISRAEL.
40. SUSI17
FREYER (ANNA16 HEYMANN, JOHANNAH HERMINE15
GERBER, ALEXANDER14, ROSALIE13 OPPENHEIMER,
JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 7
December 1916 in FLENSBERG, GERMANY.
She married MOSHE GRUENFELD. He
was born 23 October 1914, and died 27 July 1993 in KFAR SZOLD, ISRAEL.
More About SUSI FREYER:
Hebrew Name: Shoshana
Children of SUSI FREYER and MOSHE GRUENFELD are:
51. i. GABRIEL
(GABI)18 GRUENFELD, b. 16
December 1944, Kriat Shimmona, ISRAEL.
52. ii. DINA
GRUENFELD, b. 22 October 1949, KFAR SZOLD, ISRAEL.
41. HANS17
HEYMANN (OTTO SIMON16, JOHANNAH HERMINE15
GERBER, ALEXANDER14, ROSALIE13 OPPENHEIMER,
JOSEPH12, DANIEL11, ITZIG10,
JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7
BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1) was born 12 May
1914 in BERLIN Germany, and died 12 May 1980 in NEW YORK USA. He married CELIA ROSEN Abt. 1 July 1941 in
NEW YORK. She was born in NEW YORK USA,
and died Abt. 1 April 1981 in NEW YORK USA.
More About HANS HEYMANN:
Occupation: Civil Servant NY
Children of HANS HEYMANN and CELIA ROSEN are:
53. i. ROGER
WILBUR18 HEYMANN, b. 17 April 1942, NEW YORK.
54. ii. PETER
MORRIS HEYMANN, b. 21 April 1943, New York, USA.
iii. VICTOR HEYMANN, b. Abt. 1945, NEW YORK; m. ALLISON KUCEK, Chicago.
More About VICTOR HEYMANN:
Occupation: VARIOUS OCCUPATIONS, REAL ESTATE
55. iv. DEBORAH
SUSAN HEYMANN, b. 24 January 1952, NEW YORK.
42. THOMAS SOLOMON17 HEYMANN (OTTO SIMON16, JOHANNAH HERMINE15 GERBER, ALEXANDER14, ROSALIE13 OPPENHEIMER, JOSEPH12, DANIEL11, ITZIG10, JECHIEL9, CHAWA8 BACHRACH, YAIR CHAJIM7 BACHARACH, SAMSON6, EVA (CHAVA)5 COHEN, VGELE4 ?, JUDAH3 LOEW, BEZALEL2, CHAIIM1)7 was born 30 August 1927 in LEIPZIG, GERMANY, and died 7 March 1999 in Rotorua New Zealand. He married MAVIS NGIRA NOTMAN 6 June 1952 in Dunedin, New Zealand, daughter of G