"Kol Koreh" Handwritten and Signed by Rabbis and Kabbalists of the Zealots in Jerusalem Headed by Rabbi Yosef Chaim ...

"Kol Koreh" Handwritten and Signed by Rabbis and Kabbalists of the Zealots in Jerusalem Headed by Rabbi Yosef Chaim Sonnenfeld - The First Document Written against the Constitution of the Communities of the Jewish National Council - Historical Item
A unique historical item handwritten and signed by the most prominent rabbis and kabbalists of Jerusalem, among them the rabbis of the Jerusalemite Agudat Yisrael (the would-be "Ha'Edah Ha'Charedit") headed by Rabbi Yosef Chaim Sonnenfeld. The document is written on the official stationery of "Beit Din Tzedek Me'Kehilat Kodesh Ha'Ma'arvim … Yerushlayim". 17th of Sivan (19.6) 1924. This is the earliest document in the history of the struggle of the rabbis of Jerusalem against the National Council.
On the first page of the document "Kol Koreh" (a voice calling) titled "U'Tshuva U'Tfila U'tzdaka Ma'avirin et Ro'ah Ha'Gzera" (Repentance, Prayer and Charity annul the severe Decree).
"Our brothers citizens of Jerusalem it is time of trouble to Ya'akov danger of extinction hovers upon the Torah and our religion and all the Haredi Yishuv by the Constitution of the Communities of the Jewish National Council which is about to be approved God Forbid by the government…"
In the letter, the rabbis announce the day of Sunday the 20th of Sivan as a day of gathering at synagogues and Batei Midrash to pray.
The body of the letter is handwritten and signed by Rabbi Ya'akov Ben Atar with additional signatures of Rabbi Shimon Ashrili and Rabbi Eliyahu Lazimi. With the stamp of the Badatz of Adat Ha'Ma'arivim.
On this page, Rabbi Yosef Chaim Sonnenfeld added four lines in his handwriting in which he names the above rabbis "the remnants we have of Jacob's voice He in His mercy will have Mercy on us…", his signature and personal stamp.
In addition, the following rabbis are also signed: Rabbi Mordechai Leib Rubin, Rabbi Dov Zvi Karelinstein and Rabbi Yitzchak Frankel, the rabbis of the Badatz.
On the reverse side of the leaf, an additional call by the rabbis of Aleppo, handwritten by Rabbi Yosef Yadid Ha'Levi. The title reads: "Be of good courage and let us be strong for our people and for our cities of our God". Among others, he writes: "we truly can see that the spiritual situation is deteriorating … and if the National Council in the Holy Land will be approved, what good shall our lives be to us … if God Forbid we do not safeguard the Torah how can we hope for the building of the Temple and the coming of the Messiah".
Signed by the follwoing: Rabbi Yosef Yadid Ha'Levi, and the Divine kabbalist Rabbi Chaim Shaul Duwaik Ha'Cohen (the Sadeh).
At the margins of this page, Rabbi Yosef Yadid added in his handwriting about the gathering for prayer on the above day.
The historical background of the letter
Due to the reform that had spread among the Jews, for many years Jewish communities faced the difficult question of whether to form separate communities of God-fearing Jews so that the reforms will not be able to control Jewish education and Jewish services such as the Mikveh, Kashrut and Eruv. This is indeed what several communities in Hungray and Ashkenaz did. In Poland, Lithuania and all other coutnries, however, this was not customary, as demonstrated by the Natziv, who wrote in one of his reponses that the suggestion to form separate communtieis is like inserting a knife into the heart of the nation.
In Jerusalem too, there was disagreement regarding the matter: the opinion of Kollel Ungarin and the Jerusalemite Agudat Yisraek ("Ha'Edah Ha'Haredit" of today) headed by Rabbi Yosef Chaim Sonnenfeld, was to separate. This tradition was based on the opinion of his rabbi, Rabbi Avraham Shag, which was based on the opinion of his rabbi, the "Ketav Sofer". Indeed, the opinion of the majority of the rabbis of Jerusalem was to be one united community, as taught by the Sages regarding the four species of Sukkot.
An additional, related question was raised regarding Zionism and the Zionist. Some saw Zionism as a sect of Torah-uprooters - not reforms, but heretic. Some even believed that their devoted buiding of the country was an act of the devil. Others, in constrat, believed that the Zionists' total devotion to the revival of the nation and the building of the country was a wonderful thing; however, they were still Torah-uprooters and should never be praised and no one of course should take part in their actions. Other rabbis, including many prominent rabbis, believed that the source of this total devotion was an inner holy fire of an inner awakening of the whole nation to return to its place, and "the voice of the people is the voice of God", therefore this awakening has drawn the righteous as well as the less so. Eventually, the inner soul shall intensify and a the whole nation will repent. In any event, God forbid that we turn away from thousands of Jews, certainly not from those who are totally devoted to the building of the country.
In 1922, the Yishuv demanded of the British government, according to the Balfoure Declaration, Jewish autonomy in the Land of Israel, that is, the creation of centralized leadership that will conduct Jewish communal affairs.
The Jerusalemite Agudat Yisrael and its followers feared the step. Its meaning was one community and a control of the Zionists over the institutions and systems of the Yishuv. Therefore, they objected strongly to the move. Eventually, they received permission from the British Government not to join the Jewish National Council.
The signatories
Rabbi Shimon Ashriki (died in 1930) was known as a prodigy, the disciple of Rabbi Shlomo Bohbot in Morocco. In his youth, he studied with the Rishon Le'Zion Rabbi Avraham Ashkenazi. He served as a Dayan of the Beit Din of Jerusalem with the two prominent rabbis - Rabbi Eliyahu Lazimi and Rabbi Ya'akov Ben Atar. The Baba Sali was very close to him and accepted his halachic rulings.
Rabbi Eliyahu Lazimi (1871-1927), a Divine kabbalist, a Sephardic Rabbi who settled in Jerusalem. He was one of the leaders of the kabbalist "Beit El" Yeshiva and one of the heads of Adat Ha'Ma'aravim of Jerusalem. He authored, together with the Sadeh the well-known book "Benayahu ben Yehoyada", "Sar Shalom", "Kavanot Pratiyot" - three sections of prayers and tikunim accordin to the Ari and the Rashash.
Rabbi Ya'akov Ben Atar (died in 1924), one of the descendants of the kabbalist Rabbi Chaim Ben Atar, the holy "Or Ha'Chaim". In his youth he immigrated from Morocco to Jerusalem and was one of the founders of Adat Ha'Ma'aravim in Jerusalem. He authored the book "Beit Elohei Ya'akov". The document before us was hand-written by him two months before his death!
Rabbi Yosef Chaim Sonnenfeld (1849-1932), studied in Hungary with the "Ketav Sofer" and Rabbi Avraham Shag. Th efounder of "Ha'Edah Ha'Haredit" in Jerusalem.
Rabbi Mordechai Leib Rubin (1871-1929), in his youth studied at the Slabodka and Mir Yeshivas. In 1894, immigrated to the LLand of Israel and since 1924 was Rosh Av Beit Din of Ha'Edah Ha'Haredit of Jerusalem.
Rabbi Yitzchak Frankel (1863-1931), "The Genius of Hust", one of the most prominent rabbis of Hungary. Immigrated to the Land of Israel in 1900 and served as a member of the Beit Din of Rabbi Yosef Chaim Sonnenfeld.
Rabbi Yosef Yadid Ha'Levi (1867-1930), one of the most prominent rabbis of Aleppo and Jerusalem. A genius and kabbalist, Av Beit Din of the Aleppo community of Jerusalem. Authored many books, some of which were published during his lifetime, including "Birkat Yosef", "Yemei Yosef", "She'erit Yosef" Responsa and more.
Rabbi Chaim Shaul Duwaik Ha'Cohen (1858- 1933), the Sadeh, a Divine kabbalist. Studied kabbalah with the greatest kabbalists of Aleppo. While he was still in Aleppo, he corresponded with many kabbalists of the "Beit El" Yeshiva in Jerusalem. In 1890, he immigrated to Jerusalem and in 1896 founded the kabbalist yeshiva "Rechovot Ha'Nahar" there. The Ashkenazic rabbis appreciated him and studied kabbala with him. In 1900, he became blind and relied only on his memory to continue studying Torah. The signature before us is from afer he became blind, the writing indicating it was written from memory only.
Rabbi Avraham Aminoff (1854-1939), one of the rabbis of Bukhara who immigrated to Jerusalem. Founded a Talmud Torah in Jerusalem where he taught with Rabbi Raphael Shlomo Laniado and Rabbi Ezra Atiya. Authored the popular book "Likuteo Dinim", six sections, which were translated into Bukhori.
A rare historical document.
One leaf, two pages. 22x28 cm.
Condition: Good. Filing holes. Flaws and slight tears to folding.