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One extra Kinah

In many kehillos and shuls today, an additional קינה is recited at the conclusion of the קינות, lamenting the Holocaust. This minhag is relatively recent, dating back only about forty years. It all began with one man—a Holocaust survivor, ר' פנחס הערצקא ז"ל. A distinguished בעל הבית and תלמיד חכם, he was a Pressburger Yid who lived in Brooklyn. Mr. Herzka was deeply troubled that on Tishah B'Av we mourn not only the חורבן בית המקדש, but also later tragedies such as the Crusades, while the greatest catastrophe to befall כלל ישראל since the Churban—the destruction of European Jewry during the Holocaust—was not commemorated with a dedicated קינה. He resolved to change that. Single-handedly, he launched a campaign urging that a special קינה be added to mourn חורבן אירופה. At first, many ridiculed him. They viewed his effort as a hopeless cause with little chance of success. Many Gedolim were hesitant to support the idea, and some even opposed it. But Mr. Herzka refused to give up. He visited Gedolim and Rabbonim, explaining why the Holocaust deserved a permanent place in the Tishah B'Av liturgy. He corresponded with and sought the support of hundreds of Rabbonim throughout the Torah world. Another major obstacle was the inability to reach a consensus on which קינה should be recited. His solution was both practical and wise. He collected and published approximately ten different Holocaust קינות, composed by various Gedolim and Torah scholars, and suggested that each kehillah choose the one most appropriate for its own congregation. Over time, most communities adopted one of two versions: the קינה composed by the Bobover Rebbe, רבי שלמה הלברשטאם זצ"ל, or the one written by ר' שמעון שוואב זצ"ל. Through remarkable perseverance, Mr. Herzka eventually succeeded in winning broad support. Agudas Yisroel of America publicized the decision of the Moetzes Gedolei HaTorah encouraging kehillos to recite a special Holocaust קינה, with each community selecting the version it preferred, in memory of the greatest churban to befall Klal Yisroel since the חורבן בית המקדש. All of this came about because of the determination of one individual who ignored the skeptics, persevered despite repeated setbacks, and refused to accept "no" as the final answer. ר' פנחס הערצקא ע"ה יהא זכרו ברוך

Only for Yerei Shomayim

 

מצות ישוב ארץ ישראל וירשתם אותה וישבתם בה You shall possess it and settle in it רש"י explains that the Torah tells us is to conquer and rid the other nations from the land. By doing so we will have the capability to settle in Eretz Yisroel. According to רש"י, there is no such Mitzvah of ישוב א"י. The רמב"ן argues and holds that וישבתם בה is  a command to settle the land a מצוות עשה דאורייתא that is applicable even בזמן הזה The Satmar Rebbe R Yoel Teitelbaum zt"l in his ספר ויואל משה* holds that מצוות ישוב א"י  is only applicable for those who are יראי שמים and are doing it 100% לשם שמים.    The דעת זקנים מבעלי תו"ס פ' וישלח writes, the reason יעקב feared עשיו, was because עשיו had the זכות of living in ארץ ישראל. It would seem that the ויואל משה argues on the  דעת זקנים מבעלי תו"ס and holds יעקב should not have worried that עשיו הרשע had the זכות of living in ארץ ישראל. Only יראי שמים and who are doing it 100% לשם שמים have the זכות of living in א"י   (מאמר ישוב א"י קכ"ב*)

Part II — If the Letters Were Authentic, Why Is It Not Celebrated?

THE YOM TOV OF כ"ו תמוז

Part II — If the Letters Were Authentic, Why Is It Not Celebrated?

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In our previous article, we discussed the mysterious collection of manuscripts known as the Kherson Genizah — letters attributed to the בעל שם טוב and other early Chassidic leaders that surfaced in the early twentieth century.

The manuscripts were acquired by the wealthy Chabad chasid R. Shmuel Gurary ז"ל, who presented them to his Rebbe, the מהרש"ב — Rabbi Shalom Dov Ber Schneerson זצ"ל.

In the 1930s, the Frierdiker Rebbe, Rabbi Yosef Yitzchak Schneerson זצ"ל, published approximately 300 of these letters in the Chabad journal התמים.

The Mysterious Yom Tov of כ"ו תמוז

Among these manuscripts are two letters that contain a remarkable claim:

The בעל שם טוב and his תלמידים allegedly established כ"ו תמוז as a permanent Yom Tov for all future generations:

"יום משתה ושמחה וגיל לנו ולזרעינו עד העולם"

A day of celebration and joy — for us and for our descendants forever.

This Coming Shabbos כ"ו תמוז — Should We Celebrate?

Should we be drinking and rejoicing like a Yom Tov?

Apparently not.

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Did the Rebbe Change His Mind?

The Kherson manuscripts were enthusiastically received when they first appeared. However, questions regarding their authenticity soon began to surface.

Questions Raised About the Kherson Genizah

• Some letters contain dates that fall on Shabbos or Yom Tov, creating historical difficulties.
• Researchers argued that some of the paper used in the manuscripts was manufactured only after the supposed dates of the letters.
• The language, writing style, and historical references raised additional questions.

A Major Historical Problem In The כ"ו תמוז Letter

The letter, dated 1759, refers to a "Bishop Skolsky" who supposedly assisted the Jewish community.

However, historical records identify the Bishop of Lviv during that period as Alexander Lubienski , and no bishop by the name "Skolsky" has been identified from that era.

This raises a fundamental historical question:

Who was the "Bishop Skolsky" mentioned in the letter?

Who Rejected The Letters?

Because of these and other concerns, the overwhelming majority of scholars outside of Chabad have concluded that the Kherson Genizah manuscripts are not authentic eighteenth-century documents.

Among the prominent Rabbinic figures who expressed doubts regarding the manuscripts were:

• The Imrei Emes — Gerrer Rebbe
• Rabbi Yissachar Dov Rokeach — Belzer Rebbe
• The Minchas Elazar — Munkatcher Rebbe

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The Lubavitcher Rebbe's Defense

The last Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson זצ"ל, who possessed extensive knowledge of rare seforim and manuscripts, strongly defended the authenticity of the Kherson Genizah.

In 1957, the Rebbe published a lengthy analysis arguing that the manuscripts were genuine and rejecting many of the criticisms raised against them.

The Remaining Mystery

If the Rebbe maintained that these letters were authentic...

And if the letters themselves declare that כ"ו תמוז should be celebrated by "us and our descendants forever"...

Why Is כ"ו תמוז Not Celebrated Today?

Why is this day not observed as a Yom Tov?

Why is there no widespread celebration?

Why is it not even observed within Chabad communities?

A Fascinating Historical Question Remains

Whether one accepts the authenticity of the Kherson Genizah or not, the question remains one of the most fascinating mysteries surrounding these manuscripts:

What happened to the Yom Tov of כ"ו תמוז?