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IN-DEPTH FEATURES
Yehoshua ben Gamla, a Cohen Godol during the second
Temple period, initiated a quiet revolution. Observing that
significant numbers of children did not have fathers to teach
them Torah, he enacted a takonoh that teaching
facilities be established in every town. The maintenance of
this system became a communal obligation. Thus, public
education has been part of Jewish life for the past 21
centuries. For this innovation, the Sages crowned him with
the following accolade: "May this man be remembered for the
good, for if not for him the Torah would have been forgotten
from Israel" (Bovo Basra 21a).
Throughout history, numerous threats to the continuity of the
Jewish people were encountered. The Sages state that the
Divine promise never to forsake Klal Yisroel manifests
itself in the appearance of outstanding individuals to meet
these challenges.(Megilla 11a) Soroh Schenirer, the
towering visionary who founded the Bais Yaakov movement, is
undoubtedly an example of this phenomenon. She catalyzed a
revolution which changed the face of the Jewish world. About
her, it might be said: May this woman be remembered for the
good, for if not for her, the Torah would have been forgotten
from Israel.
*
Today the Bais Yaakov system is taken for granted. To
understand what these schools have wrought, we must be aware
of the crisis which faced the Jewish world in the period
prior to their foundation.
During the nineteenth century, the Haskalah wreaked havoc
amongst Western European Jewry. Moreover, it is estimated
that up to a quarter of a million of Jews converted to
Christianity and hundreds of thousands joined the ranks of
Reform. Torah-observant Jews were — or at least felt
like — an embattled minority in Western Europe.
By the end of the nineteenth century, the tide of Haskalah
and assimilation began to seep into Eastern Europe. In
the twentieth century, the situation worsened. The First
World War caused large scale upheaval and dislocation in
Jewish communities, while new ideologies — secular
Zionism, Socialism and Communism —attracted many,
particularly Jewish youth. The young were naturally drawn to
these movements because of various Jewish concerns such as
the traditional Jewish love of Eretz Yisroel, compassion for
others and concern for social justice. The trend of
assimilation was such, that by the outbreak of The Second
World War, the Orthodox accounted for only a half of the
Jewish population of Eastern Europe. (Dr. Yakov Robinson "The
Holocaust of European Jewry," p. 198)
Eastern Europe Between the Wars
Divine Providence did not abandon the Jewish people during
this spiritually perilous time. Outstanding Torah figures
were present to guide the generation. Great yeshivos and
Chassidic courts flourished. Those young men who sought
spiritual refuge had the means and indeed reached great
heights. This was true for the boys.
For the girls, however, no such opportunities existed. The
home and family tradition could no longer provide sufficient
insulation from the winds of secularism. There were no Jewish
schools and almost no Torah-true literature or educational
material. Attendance at non-Jewish public schools was
mandatory and strictly enforced in many communities. There
they were exposed not only to non-Jewish influences, but to
the anti-Torah agitations of the purveyors of the new
"isms."
It was not uncommon to find in the Chassidic families of
Poland and the learned homes of Lithuania, fathers and sons
leading active Jewish lives whilst the girls were becoming
increasingly detached from the most basic traditions —
and even contemptuous of them. The Gerrer Rebbe lamented, "I
have thousands and thousands of bochurim amongst my
followers, but I am not sure whether there exists for even
ten of these young men, girls who are fit and willing to
share their Torah-governed lives."
In The History of the Jewish People, Rav Chaim Dov
Rabinowitz describes the situation as follows:
"The real problem of the Jewish woman in the modern age was
the fact that she had little or no understanding of Judaism.
In tranquil times, even perfunctory mitzvah observance can
suffice to aid one in coping with attempts to undermine his
faith. Despite one's lack of intellectual perception while
performing them, the holiness emanating even from rote
mitzvah practice lends spiritual strength.
"In the circumstances created in the modern age, it is almost
impossible for a woman of even average background to maintain
her Judaism without having at least a modicum of love and
understanding of G-d and His Torah. Only after the era when
an educational system for girls was at least founded did an
improvement in her attitude toward Judaism take place." (Rav
Chaim Dov Rabinowitz, The History of the Jewish People
Vol 2. pp. 295-296)
Soroh Schenirer
Into such a world appeared Soroh Schenirer. Born in Cracow in
1883 to a typical Chassidic family, from early childhood she
possessed a deep-seated, natural piety. Unattracted to the
blandishments of the outside world, her desires were directed
to spiritual growth. Attending Polish public school like all
other Cracowian girls, her religious convictions were
untarnished. She attended to her own Jewish education,
immersing herself in the Yiddish translation of Chok
LeYisroel and Tz'enah Ur'enah. Although popular,
she sensed a growing estrangement from her increasingly
Jewishly detached contemporaries.
In her Collected Writings (published in Yiddish) she
described lectures on various subjects at Polish folk
universities:
"All of the lectures were well attended by Jewish youth, who
listened to them enthusiastically since it was the only
interesting knowledge available.
"I regretted going to those places, but unfortunately there
was no Jewish environment to meet the needs of the Jewish
youth. I was happy to have my Jewish education, but what
about the other girls? If only I could inspire them with
Torah wisdom and the beauty of the Jewish heritage. If only I
could!"(Quoted in Pearl Benisch, Carry me in Your
Heart p. 8-9)
During the First World War, panic gripped Poland and many
sought refuge in safer places. Amongst these were the
Schenirer family, which moved to Vienna. There young Soroh
Schenirer encountered Rav Moshe Flesch, who was . The first
time she heard him speak was Shabbos Chanukah, when he
delivered an impassioned entreaty to follow the example of
Chashmonaim to make a stand for Judaism.
In Vienna, through Rav Flesch, she also became acquainted
with the brilliant and unique works of Rav Shamshon Raphael
Hirsch which captured the imaginations of many young people.
She was inspired by this great individual who built a vital
Jewish community against overwhelming odds. By the end of the
war when she returned to Cracow, she was ready to embark on
her mission of establishing schools for girls.
Her initial attempts met with failure. Community leaders
could not be convinced of the need for an educational system
for girls. She consulted with her brother, explaining her
plans. He tried to discourage her. But on seeing her
determination, he suggested going to the Belzer Rebbe to seek
his advice. The Rebbe endorsed her plans, giving his
brochoh.
Her second attempt to inspire groups of adolescent girls met
an icy barrier of indifference. The girls regarded her
thoughts as outdated and irrelevant. She realized that she
would have to start with younger girls, not yet jaded by
negative trends. In early 1918 she began with a group of
seven girls in an austere room with nothing more than a table
and chairs.
By October that year the school had grown to twenty-five.
Shortly thereafter the room was too crowded and she rented a
small flat, that now bore the sign: Bais Yaakov School for
Jewish Girls.
The new school grew unexpectedly quickly and Soroh Schenirer
found herself unable to do all the teaching herself. Fourteen
and fifteen year-old graduates became the initial cadre of
teachers. In 1919 Soroh Schenirer began traveling from city
to city organizing new schools. Within four years there were
already eight schools with over a thousand students.
A major breakthrough in the development of the movement came
in 1923 when the Kennesia Gedolah of Agudas Yisroel held in
Vienna officially acknowledged the importance of the Bais
Yaakov movement and assumed financial responsibility for
it.
Dr. Leo Deutschlander Steps in to Help
Dr. Leo Deutschlander, the German-born head of Aguda's Keren
HaTorah (established for the purpose of establishing
religious schools), met Soroh Schenirer the following year.
Inspired by her dream, Dr. Deutschlander committed his
prodigous educational and organizational talents to the
development of Bais Yaakov.
His first step was to summon the fifty teachers staffing the
schools. They were gripped by the "fire" of Soroh Schenirer,
but were not sufficiently trained or equipped.
Dr. Deutschlander designed intensive courses providing the
teachers with skills and inspiration and subsequently founded
the famous teachers seminary in Cracow.
Bais Yaakov became a well-organized professionally-run
organization, the school in Cracow receiving official status
as a school and teachers' seminary recognized by the Polish
educational authority. Soroh Schenirer's Chassidic fervor
fused with sophisticated professionalism of the west.
The burgeoning movement was blessed with unusual siyata
deShmaya. People of extraordinary talents were attracted
into its ranks. Its expansion was staggering.
By the outbreak of World War Two, the network had spread
through central and eastern Europe — Poland, Lithuania,
Romania, Czechoslovakia, Austria — and had also reached
Eretz Yisroel. There were hundreds of schools, elementary and
high schools, trade and commercial schools, evening classes
and teacher training facilities. The impact of these
institutions together with the remarkable people who ran them
is described by Rebbetzen Grunfield (one of the outstanding
pioneers of the movement): "Slowly it became obvious how the
almost lost ground of Jewishness was being regained and
gradually redeemed." (Miriam Dansky, Rebbitzin
Grunfeld p. 139)
*
Soroh Schenirer's vision was broader than the classroom.
Although Jewish education was the essential foundation for
every Jewish girl, additional measures were required to
protect and nuture her. Books and newspapers have
traditionally had a powerful impact on popular opinion. The
Jewish press at this time was dominated by secular writers
with a distinct anti-Torah bent. This material was avidly
read by large numbers of people and had a devastating
effect.
Soroh Schenirer dreamed of the development of a literature of
Jewish thought for girls. In 1923, she approached Reb Gershon
Friedenson, a Cracow journalist and publisher, with her idea.
Applying his talents and dedication, he produced two monthly
journals: Kindergarten for children and Bais Yaacov
Journal for older girls. These evolved as high-quality
Orthodox publications, helping to make up for the serious
shortage of authentic Jewish reading matter.
Soroh Schenirer was still concerned for the welfare of her
students. After graduating at the ages of fourteen or
fifteen, girls left the inspiring and nurturing environment
of Bais Yaakov and entered a hostile world at large. She
planned to establish an Orthodox youth organization to
continue the girls' Jewish education and maintain their
dedication to the ideals of Bais Yaakov.
In 1926 she turned to Reb Gershon Friedenson who
enthusiastically adopted her initiative. Bnos Agudas
Yisroel was thus founded. It rapidly became a strong
organization. Chapters in major cities such as Cracow, Lodz,
Warsaw, Tarnow, Sanz, Charzanow, each had hundreds of
members. Smaller chapters existed in other towns wherever
there was a Bais Yaakov school.
It provided extensive programs of inspiring on-going Jewish
education, sponsored chesed projects, and provided a vital
social network for its members. "No longer was the life of
the Jewish daughter empty at home", writes Rebbitzin
Grunfeld. "She had her community life, her school, center and
club where there were comradeship and studies and well-
organized activities — an outlet and a spur for her
eager ambition" (Ibid p. 142).
*
The unique nature and stunning success of the Bais Yaakov
movement was to a large extent the product of the sublime
purity of Soroh Schenirer's personality. She made an
indelible impression on thousands of her disciples. "She was
loved like a mother", writes Rebbitzin Grunfeld, "with a love
that increased with the span of time and the growing maturity
of her pupils." (Ibid p.144)
She provided them not only with knowledge but with a role
model. They studied her behavior, her selflessness and loving
concern for others. She sacrificed herself totally to the
service of Hashem. Her joy and enthusiasm in the observance
of mitzvos spilled over to her pupils. Soroh Schenirer
succeeded in restoring their pride in being daughters of
Israel.
Mostly due to the influence of Soroh Schenirer, a new entity
had come into being: a Bais Yaakov girl. Fueled by the fire
of Torah that Soroh Schenirer had kindled as well as an
intense desire to emulate their beloved role model, a new
generation arose to continue her work in girl's education.
The inner strength and moral conviction of Bais Yaakov girls
enabled them to withstand great trials.
The beautiful flourishing orchard planted by Soroh Schenirer
was savagely withered by the Holocaust. It could not,
however, be destroyed. The spiritual training of Bais Yaakov
was put to the ultimate test in the crucible of the ghettoes
and the concentration camps. Here, Bais Yaakov girls
fulfilled the description of the Av HaRachamim prayer
(composed to commemorate the martyrs of the crusades): "They
were beloved and pleasant in their lives and in their deaths
they were not separated."
Showing Their Nature in Adversity
In his Warshaw Ghetto Diary Dr. Hillel Zeidman
writes:
"Even the opponents of Orthodoxy agree that in the camps, the
stance of observant Jews was noble. Often they showed self-
sacrifice to save others. They particularly praise the worthy
deeds of the teachers and students of the Bais Yaakov
schools. The horrendous destruction, mass murder did not dull
their sense of mercy."(Dr. Hillel Zeidman, Warshaw Ghetto
Diary p. 214-215)
Books have been written describing the seemingly superhuman
sacrifice of these girls. A window into this spiritual
greatness is an episode related by Mrs. Pearl Benisch in her
stirring biography of Soroh Schenirer, Carry Me in Your
Heart. Mrs. Benisch, an early disciple bearing the stamp
of her great mentor, describes "the greatest joy in my
life."
In Auschwitz she encountered an acquaintance, Cylka, who had
become broken, losing her faith and her will to live. After
trying to encourage her she relates: "Just then I recalled
that a neighbor of mine who had recognized me, had thrown me
a piece of bread over the electrified fence. Miraculously, I
still had it. I gave it to Cylka. My joy, my happiness, knew
no limit. I had something to give." (Benisch p. 251-252)
The remnants who survived the horrors, picked up the pieces
of their shattered lives and began the process of rebuilding
what their great teacher had begun. They brought Jewish
women's education to new lands.
In today's world, sophisticated quality Jewish education for
girls is taken as a matter of course. It was not always so.
Soroh Schenirer's vision transformed her world and the future
of the Jewish people. In the words of Rebbetzin Grunfield:
"She threw a large stone into the waters of Jewish history
— which continues to ripple in ever-widening circles. "
(Ibid p. xxi)
May her memory be for a blessing.
In a recent article about various aspects of the German
Jewish heritage, Rav Binyonim Hamburger discussed the
contribution that this heritage made, and specifically HaRav
Shamshon Raphael Hirsch, to Soroh Schenirer and the Bais
Yaakov movement.
On her first Shabbos in Vienna — it was Shabbos
Chanukah — Soroh Schenirer asked her landlady to direct
her to a beis haknesses and, following her
instructions, she arrived in the beis haknesses in
Stampfer Gasse. There, Mrs. Schenirer listened to the rov,
Rav Dr. Moshe Flesch z'l, speaking with pathos about
the heroism of the Maccabees. The rabbi called upon his
listeners to learn from the Maccabees' example and to fight
for themselves and for their Judaism. Impressed by the talk,
Mrs. Schenirer approached the rov afterwards and asked him
where she could learn more.
"I learned in the Frankfurt Yeshiva," he told her. "The ideas
that I quoted in my talk belong to Rav S. R. Hirsch."
Rav Flesch directed the interested seamstress to the writings
of Rav Hirsch and of Rabbi Dr. Marcus Lehmann zt'l.
Henceforth, Mrs. Schenirer would come to the beis
haknesses every Shabbos to hear the rabbi's talk. Few, if
any, other women were there listening. Soroh Schenirer's
eventual conclusion was that she had to return to Cracow to
teach Jewish girls about their religion.
With the learning that she had absorbed in Vienna she
returned to Cracow, gathered a group of Jewish girls and with
her vision and burning enthusiasm, laid the foundation for
Bais Yaakov.
Morenu Yaakov Rosenheim z'l was the chairman of Agudas
Yisroel and he sent Rabbi Dr. Shmuel Deutschlander z'l
to assist Soroh Schenirer. Dr. Deutschlander provided the
impetus for the formation of Bais Yaakov by inviting Orthodox
teachers from Germany to come and lend a hand in setting up
the movement. Teachers arrived from Berlin, Cologne and
Frankfurt. My own aunt," Rav Hamburger recalls, "was one of
those pioneering teachers. She taught in the Cracow Seminary
and from there she went to Romania, where she opened the
Seminary in Czernowicz. My aunt by the way, was the only
woman whom the Gerrer Rebbe hosted in his home for an entire
Shabbos. It was a sign of his support and encouragement for
the new venture.
In her Seminary in Cracow, Soroh Schenirer taught Rav
Hirsch's writings in German. The teachers spoke German and
the Polish students learned German. My aunt once spoke to the
gaon HaRav Meir Shapira zt'l of Lublin and he
told her, "If not for your work in educating Jewish
daughters, I would have to close my yeshiva in Lublin."
"That," explains Rav Hamburger, "is how Rav Hirsch saved
European Jewry. What would have become of European Jewry
without Bais Yaakov? And how can one imagine Bais Yaakov
without Rav Hirsch?"
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