Satmar (Hasidic dynasty)

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Satmar (or Satmar Hasidism or Satmarer Hasidim) (חסידות סאטמאר) is a movement of Haredi Jews who adhere to Hasidism originating in the town of Szatmárnémeti (now Satu Mare, Romania), at that time in the Kingdom of Hungary. Members are referred to as Satmarer Hasidim.

The largest part of the community lives in Williamsburg, Brooklyn in New York City; followed by Kiryas Joel, New York; Boro Park, Brooklyn; and Monsey, New York, and in other Haredi centers in North America, Europe, Israel and Argentina. The Satmar Rebbe was for a long time by tradition the presiding rabbi of Jerusalem's Edah HaChareidis (a rabbinical organization of Haredi Jews), though none of the past rebbes have lived permanently in Jerusalem; this tradition ended in 2006 after the death of the previous Satmar Rebbe, not because the Edah HaChareidis has anything against Satmar, but rather, they did not want to get involved in the succession feud, leading to nominating neither of them.

Satmar in a broad sense is one of the largest Hasidic movements in existence today, but formal demographic comparisons with other Hasidim are not available. It is believed, however, to number about 120,000 adherents; if one includes a number of smaller and related anti-Zionist Hungarian Hasidic groups who align themselves with Satmar, the number is even higher. ^[1]

[edit] Name

Satu Mare, Romania.

The original Hungarian name of the town was Szatmár. The name appeared at first in a document written in 1213 in the form "Zotmar". Originally it was derived from a personal name. The Romanian name was first Sǎtmar, differing only in orthography from the Hungarian one but in 1925 was officially changed to Satu Mare. That version means "large village," with the Romanian Satu ("village") deriving from the Latin fossatum, while Mare means "large" in Romanian.

There is a folk etymology, repeated both among members of Satmar itself, as well in outside literature about the group, that Satu Mare actually meant "Saint Mary." Supposedly, some Satmar Hasidim called the town "Sakmer" so as not to use its allegedly "pagan" name.

[edit] Outline of Satmar's Hasidic rabbinical lineage

Rebbe Yisrael Baal Shem Tov (1698-1760), founder of Hasidism.
Rebbe Dov Ber (1710-1772), the Maggid of Mezritch; disciple of the Baal Shem Tov.
Rebbe Elimelech of Lizhensk (1717-1786), the Noam Elimelech; disciple of the Maggid of Mezritch.
Rebbe Yaakov Yitzchak (1745-1815), the Chozeh of Lublin; disciple of Rebbe Elimelech of Lizhensk.

1. Rebbe Moshe Teitelbaum of Ujhel (1759-1841), the Yismach Moshe, disciple of the Chozeh of Lublin.
2. Rebbe Eleazer Nissan Teitelbaum of Drobitsch (d. 1854), son of Yismach Moshe.
3. Rebbe Yekusiel Yehudah Teitelbaum of Sighet (1808-1883), the Yetev Lev, son of Rebbe Eleazer Nissan.
4. Rebbe Chananyah Yom Tov Lipa Teitelbaum of Sighet (d. 1904), the Kedushas Yom Tov; son of Yetev Lev.
- 5. Rebbe Chaim Tzvi Teitelbaum of Sighet (1884-1926), the Atzei Chaim, eldest son of Kedushas Yom Tov.
  - 6. Rebbe Yekusiel Yehuda Teitelbaum of Sighet (1911-1944), son of Atzei Chaim and son-in-law of his uncle Rebbe Yoel.
- 5. Rebbe Yoel Teitelbaum (1887-1979), Satmar Rebbe, author of Divrei Yoel and VaYoel Moshe; youngest son of Kedushas Yom Tov.
  - 6. Rebbe Moshe Teitelbaum (1914-2006), the previous Satmar Rebbe, author of Berach Moshe; son of Atzei Chaim.
    - 7. Rebbe Aaron Teitelbaum (born 1949), Grand Rabbi of Satmar, residing in Kiryas Joel; eldest son of Satmar Rebbe. Son-in-law of Rabbi Moshe Yehoshua Hager, the Viznitzer Rebbe of Bnei Brak.
      - 8. Rabbi Menachem Mendel Teitelbaum, former Rabbi of Satmar Congregation of Antwerp, Rabbi of Satmar Congregation in Williamsburg; eldest son of Rabbi Aaron;.
      - 8. Rabbi Chaim Tzvi Hirsh Teitelbaum, Rabbi of the Sighet Synagogue of Williamsburg; son of Rabbi Aaron.
    - 7. Rebbe Chananyah Yom Tov Lipa Teitelbaum, the second son of Satmar Rebbe; Rav of Congregation Berach Moshe of Zenta in Williamsburg;.
    - 7. Rebbe Yekusiel Yehuda (Zalman Leib) Teitelbaum (b. 1952), Rabbi of Satmar residing in Williamsburg; third son of Satmar Rebbe.
      - 8. Rabbi Chaim Tzvi Teitelbaum, Rabbi of Satmar Congregation of Jerusalem; son of Rabbi Zalman Leib.
      - 8. Rabbi Yaakov Dov Ber Teitelbaum, Rabbi of Sighet Synagogue of Boro Park; son of Rabbi Zalman Leib.
    - 7. Rabbi Shulom Eliezer Teitelbaum, Rabbi of Satmar Synagogue in Boro Park (15th avenue), youngest son of Satmar Rebbe;.
    - 7. Rabbi Duvid Dov Berish Meisels, Chief Rabbi of Satmar in Boro Park; son-in-law of the late Satmar Rebbe; his wife Rebitzin Chaya Meisels the eldest child of Satmar Rebbe died in 1993 at age of 48, from cancer.
      - 8. Rabbi Chaim Tzvi Meisels, Unofficial Rabbi of Aaron's followers within the Satmar Congregation in Bnei Brak; son of Rabbi David Dov Berish Meisels of Boro Park;.
      - 8. Rabbi Mordechai Aharon Meisels, Rabbi of Congregation Ichud HaTalmidim D'Satmer of Williamsburg; Founder and administrator of Rofeh Cholim Cancer Society and a popular Mohel in the Charedi community son of Rabbi David Dov Berish Meisels of Boro Park.
    - 7. Rabbi Duvid Meisels, Chief Rabbi of Satmar in Montreal, Canada; son-in-law of Satmar Rebbe.
    - 7. Rebbe Chaim Yehoshua Halberstam, Grand Rabbi of Satmar in Monsey; son-in-law of Satmar Rebbe;.

[edit] Family and successors

There were also several Teitelbaum in-laws who had small followings. Rabbi Yoel and his first wife, Chavah Teitelbaum (d. 1936), had three daughters; Chayah Ruza (d. 1953), Esther (d. 1921), and Rachel (d. 1931); all of whom died during his lifetime. At the time of his death he had no living descendants. His surviving son-in-law and nephew, Rabbi Lipa Meir Teitelbaum, (d. 1966), was first known as the Semehaye Ruv. He later moved to Israel remarried and became the Grand Rebbe of Sassov. He had two sons of that second marriage; the current Rebbes of Sassov, one who has a community in Israel called Kiryat Yismach Moshe, and one in Monsey.

In addition, the Muzhayer Rebbe of Brooklyn,NY, another nephew of Rabbi Yoel, was also a candidate to replace Rabbi Yoel as Satmar Rebbe. Ultimately, however, Rabbi Moshe became his recognized successor.

(see also: Bnei Yoel, a group of Satmar Hasidim who did not accept Rabbi Moshe Teitelbaum as his uncle's successor and instead remained loyal to Rabbi Yoel's wife, the Rebbetzin Alta Feige Teitelbaum (1913 - 2001)). After the passing of Rabbi Moshe Teitelbaum many of them came to follow his son Rabbi Zalmen)

[edit] Satmar history

[edit] Roots

Grand Rebbe Joel Teitelbaum of Satmar

The dynasty traces its roots to Rabbi Moshe Teitelbaum (1759-1841), Rabbi of Sátoraljaújhely in Hungary. Himself an adherent of the Polish Hasidic leader Rabbi Yaakov Yitzchak of Lublin (the Chozeh of Lublin), Rabbi Teitelbaum was instrumental in bringing Hasidic Judaism to Hungary. He authored the works Heishiv Moshe ("Moses Responded") and Yismach Moshe ("Moses Shall Rejoice"), and is commonly called by the title of the latter work. His descendants became leaders of the communities of Máramarossziget (now Sighetu Marmaţiei) (called "Siget" in Yiddish) and Szatmárnémeti (now Satu Mare) (called "Satmar" in Yiddish). He was succeeded by his son, Rabbi Eleazar Nissan Teitelbaum of Drobitsch, who was succeeded by his son, Rabbi Yekusiel Yehudah Teitelbaum of Sighet, author of Yetev Lev.

Rabbi Chananyah Yom Tov Lipa Teitelbaum, author of Kedushas Yom Tov, was Rebbe in the town of Máramarossziget. He was the son of the author of Yetev Lev. He had two sons: Rabbi Chaim Tzvi Teitelbaum and Rabbi Joel Teitelbaum. The oldest son, Chaim Tzvi, author of Atzei Chaim, succeeded his father as Rebbe of Máramarossziget. The younger, Joel, was Rabbi in a town called Ilosva (now Irshava, Ukraine) and after in a city called Nagykároly (now Carei, Romania) (called "Kruly" in Yiddish), and later moved to Szatmárnémeti where he became rabbi and formed the community of Satmar. He authored responsa and Jewish novellae under the title Divrei Yoel ("The Words of Joel") and polemics (mainly against both secular and religious Zionism) in VaYoel Moshe ("And Moses Swore") and Al HaGeulah Ve'Al HaTemura ("About the Redemption and the Exchange"). Many of his sermons were printed under the title Chiddushei Torah: MaHaR"Y T"B.

[edit] The World War II period

Many Satmar Hasidim were murdered and dispersed during World War II and the Holocaust, though the group's destruction was less complete than many other Hasidic sects. Though widespread shootings and deportations had already killed 70,000 Jews under Ferenc Szálasi's Arrow Cross regime, which took over power from Miklós Horthy's and allied with Nazi Germany. The first deportations of Jews and death marches to the extermination camps in Poland did not begin until the spring of 1944, when 440,000 Jews were rounded up by the Hungarian Arrow Cross activists and German SS Troops.

In 1944, Joel Teitelbaum became one of a small group of people whose release from Hungary was ironically negotiated with Adolf Eichmann by the Zionist leader Rudolf Kastner, who had been authorized to negotiate the escape of a small number of prominent rabbis along with a larger group of young Zionists due to be released. Rabbi Teitelbaum became a passenger on the Kastner train bound for Switzerland, which was re-routed to Bergen-Belsen. The 21st of Kislev, when Teitelbaum was saved from the Nazis, is celebrated as a joyful holiday among Satmar Hasidim. After the war, Teitelbaum spent time in the Displaced Persons camp of Feldafing, the first camp exclusively for Jewish ex-prisoners, where he offered support and encouragement to the many orphaned young people who survived the Holocaust.

[edit] After World War II

After leaving the camps, Rabbi Teitelbaum emigrated to the British Mandate of Palestine, where he founded a network of yeshivas in a number of cities. However he soon came into financial difficulties and subsequently left for New York City to raise money for his growing institutions. After living in New York for a year, his American followers convinced him to stay, largely due to political changes occurring in the Holy Land concerning the founding of the state of Israel. In 1953 after the death of Rabbi Zelig Reuven Bengis, Rabbi Teitelbaum became the fourth Chief Rabbi of Jerusalem's anti-Zionist Edah HaChareidis community; however, he remained in New York, giving input and guidance to his followers and colleagues in Jerusalem through personal communications and his advisers.

In New York Rabbi Teitelbaum established the foundations of a community in Williamsburg, Brooklyn, beginning in the early 1950's, under the name Congregation Yetev Lev, after his grandfather. Rabbi Teitelbaum's efforts to rebuild the movement also resulted in the acquisition of land in upstate New York during the 1970's, which was named Kiryas Joel. Other Satmar communities sprang up in London, Manchester, Buenos Aires, Antwerp, Bnei Brak, and Jerusalem, where they continue to have a very strong presence in the Edah HaChareidis.

Rabbi Teitelbaum was not survived by any children: his three daughters died in his lifetime, and he never had sons. He was succeeded by his nephew, Rabbi Moshe Teitelbaum, author of Berach Moshe, the late Rebbe of Satmar, who was the Chief Rabbi of Senta (Serbian: Сента or Senta, Hungarian: Zenta) before World War II. After the war, Rabbi Moshe Teitelbaum returned to his father's town of Sighet, where he set up Jewish religious institutions. After being warned of Communist opposition to religion in Romania, Rabbi Teitelbaum fled to America, he founded the Sighet Synagogue in the Williamsburg section of Brooklyn, New York.

Grand Rabbi Moses Teitelbaum, the previous Satmar Rebbe

In 1966, Rabbi Moshe moved to a new Synagogue in the Boro Park section of Brooklyn, and was known as the Sigheter Rebbe of Boro Park until 1980. After his uncle's passing, many Satmar Hassidim asked him to be the new Satmar Rebbe. He told them to wait one year before coronating him, and he was coronated as the new Satmar Rebbe in 1980, on the first anniversary of death of his uncle. However, Rabbi Moshe was opposed by some dissidents in Satmar, (called "Kegeners" or "Misnagdim" - opponents), including the Bnei Yoel a group of Satmar Hasidim that did not accept Rebbe Moshe and instead remained loyal to Rebbe Yoel's Wife, the Rebbetzin Alta Feige Teitelbaum. [17], [18]. Shortly after Moshe's sons began fighting over future leadership of Satmar, some of the Bnei Yoel became absorbed into Rabbi Zalman Teitelbaum's camp. [19], [20]. Rabbi Moshe Teitelbaum served as the grand rabbi of Satmar for almost 27 years until he died on April 24, 2006. He was buried next to his late uncle in the Kiryas Joel cemetery, though a small group of Bnei Yoel members protested the burial of Rabbi Moshe in the same mausoleum as Rabbi Joel, and insist that a wall should be erected to separate between the two Rabbis.

[edit] Satmar today

After the passing of Rabbi Moshe; three of his sons and one of his sons-in-law were declared Rebbes by their congregations. Rabbi Aaron Teitelbaum became the Satmar Rebbe in Kiryas Joel, Monroe, N.Y. and for his followers in Wiliamsburg, Brooklyn N.Y., Rabbi Lipa Teitelbaum became the Rav and owner of the Zenta\Beirech Moshe Shul in Williamsburg, still does administrative work in United Talmudical Academy the Williamsburg Satmar School System, his job is one of the most complicated jobs in the community. Rabbi Zalman Leib Teitelbaum also became Satmar Rebbe in Williamsburg and Head in the giant Satmar Boys High School in Queens, New York. (a.k.a Queens Yeshivah), and Rabbi Chaim Shia Halberstam became Satmar Rebbe in Monsey, N.Y.. The exact division of the estate of the late Rabbi Moshe continues to be debated.

[edit] Satmar and politics

center: Rabbi Joel Teitelbaum, right: Rabbi Moses Teitelbaum

The Satmar Hasidic movement has become known for its social isolation from all forms of secular culture and for its opposition to all forms of religious, secular, and political Zionism. Pious Satmar Hasidim will not approach the Western Wall of the Temple Mount in Jerusalem, feeling it has been befouled by secular interests and those professing Zionism, which they see as an abomination. They do recognize the place as being holy though (Rabbi Joel Teitelbaum visited the Wall before the founding of the State and fainted from its holiness), but still do not visit it. Satmar Hasidim also refuse to take any benefits from the Israeli government, and often view other Haredi groups that do so negatively.

Some of Satmar's more conservative and isolationist tendencies have resulted in long-standing feuds and enmities with other Haredi groups and Hasidic sects, particularly Ger, Chabad-Lubavitch and Belz, in part because of the different groups' positions towards Zionism, the State of Israel, and what involvement and relationships with the Israeli government are appropriate. Some of these disputes can be originally traced to specific conflicts between small groups of individuals in New York and Israel in the 1970s and 1980s that later developed into larger ones between the respective communities.

[edit] Satmar opposition to Zionism

The Satmar's vehement position against Zionism was refined and officially formulated by Joel Teitelbaum, though it did not originate with him. Before World War II most Hasidic rabbis, as well as many other prominent Orthodox leaders (including Rabbi Joel's father, Rabbi Chananyah Yom Tov Lipa), believed that God had promised to return the Jewish people to the Land of Israel by means of the actions of the Jewish Messiah who would be sent by God, and that any activity on behalf of the Jews themselves to create or instigate this redemption would be punished. Instead of accepting benefits from the State of Israel, Rabbi Joel instead encouraged his followers to form self-sufficient communities in the Holy Land. He recorded a wide scope of his views on Zionism in his scholarly work Vayoel Moshe, published in 1958. Shortly before his passing he set up the Keren Hatzalah fund to help those Jews who refrain from taking monetary support from the Israeli Government.

Although it was certainly not the only reason for his opinion, one of the core citations from classical Judaic sources cited by Teitelbaum for his opposition to modern Zionism was that of the Three Oaths. This important teaching is from the Talmud in tractate Kethuboth 111a, which discusses a passage from the Song of Songs in the Tanakh (Hebrew Bible) in which God made the Israelites promise "to wait for Him before arousing his love":

"King Solomon in Song of Songs thrice adjured the 'daughters of Jerusalem' not to arouse or bestir the love until it is ready.' The Talmud explains that we are bound by three strong oaths not to ascend to the Holy Land as a group using force, not to rebel against the governments of countries in which we live, and not by our sins, to prolong the coming of moshiach; as is written in Tractate Kesubos 111a ." [21]

A variant interpretation of the three oaths has the third oath being that God would not allow the non-Jewish world to "excessively" persecute the Jews. Rabbi Teitelbaum expressly held that the oaths were not dependent upon one another. [22] In VaYoel Moshe Teitelbaum explicitly declared that, from the time of the very inception of the Zionist movement in the 1890's, the Zionists violated the three oaths, and thereby caused the Holocaust, as well as all wars, terrorism, and violence in modern Israel, and most anti-Semitism around the world since that time, as a result: "...it has been these Zionist groups that have attracted the Jewish people and have violated the Oath against establishing a Jewish entity before the arrival of the Messiah. It is because of the Zionists that six million Jews were killed."[23]

In keeping with the three oaths, the Satmar were strongly opposed to the creation of modern Israel through violence and antagonism against gentile nations such as Britain and the Ottoman Empire. In the years following the Holocaust, Teitelbaum undertook to maintain and strengthen this position, as did many other Torah Jews and communities. Teitelbaum declared that the State of Israel was a violation of Jewish teachings. This was both because of the Zionists' violation of the traditional belief that Jews must wait for the Messiah to re-create Israel, and also because its founders included many personalities who were both hostile to Orthodox Judaism, or simply indifferent to it. Teitelbaum believed the creation of the State of Israel, against the oaths described in Ketubot, constituted a form of impatience. In keeping with the Talmud's warnings that impatience for God's love and redemption can lead to grave danger, the Satmar Hasidim have often interpreted the constant wars and terrorism in Israel as fulfilment of that prophecy.

Teitelbaum saw his opposition to Zionism as a way of protecting Jewish lives and preventing bloodshed. Most Haredi rabbis may agree with this idea; however, the general view of Agudath Israel is that, despite this, for all practical purposes, efforts can be made to prevent Israel from becoming even more anti-religious through participating in the Israeli government, seen by the Agudah as a form of "damage-control". Teitelbaum however, felt that any participation in the Israeli government, even voting in elections, was a grave sin, because it contributed to the spiritual and physical destruction of innocent people. He felt that by voting one had a hand in these sins. Thus, he was officially opposed to the views of Agudath Israel, and the Satmar movement continues to refuse membership in the Agudath Israel organization or party. The Satmar view is that only the Jewish Messiah can bring about a new Jewish government in the Holy Land, and even if a government declaring itself religious would be formed before the Messiah, it would be illegitimate due to its improper arrogation of power, and it would still pose a danger to Jewish life.

While the Satmar Hasidim are opposed to the existence of a state of Israel, many of them live in and visit Israel (as Teitelbaum did, many times). They see opposition to Zionism as an expression of love to the Holy Land, protecting it from the defilement of bloodshed and war (and not only from secularism, as many assume).

[edit] Satmar and Neturei Karta

The Satmar Hasidim's opposition to Zionism has at times led to comparisons and confusion with the small and controversial Haredi activist group known as Neturei Karta. While there are ideological similarities between the two groups, they have significantly different historical backgrounds. Satmar's views, as formulated and espoused by Rabbi Joel Teitelbaum, were essentially continuations of earlier dynastic teachings about Judaism and the modern world, and are presently maintained by later generations of the Teitelbaum family; keeping the movement's ideology in line with the dynastic hierarchy. By contrast, Neturei Karta, formally created in 1935, was the result of several small and partially ad-hoc coalitions between various groups of marginalized anti-Zionist, mostly non-Hasidic, Haredi Jews living in what was then Palestine in the late 19th and early 20th centuries.^[2]

While Rabbi Joel Teitelbaum originally supported Neturei Karta's activities in the 1940s and 50s, as led by the late Rabbi Amram Blau, this alliance seems to have cooled or been annulled.^{[citation needed]} Although certain Neturei Karta members or Satmar Hasidim may claim dual membership, Satmar and Neturei Karta are not affiliated with one another. In December 2006, Satmar Rebbe Zalman Leib Teitelbaum, issued a statement strongly condemning seven Neturei Karta followers who went to Teheran, Iran to participate in the International Conference to Review the Global Vision of the Holocaust organized by the Iranian government. ^[3]

[edit] Satmar institutions

The Late Grand Rabbi Moshe Teitelbaum of Satmar dancing at a wedding

[edit] Charitable institutions

The Satmar Hassidic movement is famous for its many charitable organizations, which were founded by Joel Teitelbaum and his wife, Alte Feiga Teitelbaum. The Satmar Bikur Cholim ("visiting the sick"), founded in 1957 by Alte Feiga, the Satmar Rebbetzin, is highly respected for helping Jewish people, regardless of affiliation, when they are ill in a hospital, taking care of their needs, such as kosher food and other accommodations, both religious and general, as well as the needs of their families who visit them. Rav Tuv is a charitable organization to help Jewish refugees from over the world, originally founded by Teitelbaum in the 1950's to help Jews in the Soviet Union. Today, the organization mostly helps Jews from Iran and Yemen, however many Russian and South American Jews are also helped. Keren Hatzalah is a charitable fund to support yeshivas and the poor in the Holy Land, founded by Joel Teitelbaum shortly before his passing.

[edit] Educational institutions

Joel Teitelbaum founded a network of large educational institutions, both yeshivas and girl's schools, and If the Satmar schools in New York were a public school system, it would be the fourth-largest system in New York state, after those of New York City, Buffalo and Rochester.^[4] In most places the girl's schools are called Beth Rachel and the yeshivas Torah VeYirah.

The Logo of the CRC, founded by Rabbi Joel Teitelbaum of Satmar

[edit] Rabbinical organizations

In 1953, Joel Teitelbaum founded a major rabbinical association known as the התאחדות הרבנים דארה"ב וקאנאדא - Hisachdus HaRabanim D'ARHA"B V'Canada or the Central Rabbinical Congress of the United States and Canada (CRC), working hand in hand with theעדה החרדית Edah Charedis, Jerusalem's (E. Israel) Orthodox Jewish Congress. Among their many works are various rabbinical services, including kashruth supervision considered to be one of the best in the world today.

At present, several candidates are being considered to take over the day-to-day running of the CRC. One top candidate is the Viener Rav, Rabbi Asher Anshel Katz, who has experience in revolutionizing several Haredi communities, including his own. The Nitra Rav of Williamsburg is also being considered, because of his honesty and integrity. There are reports that Rabbi Aaron and Rabbi Zalmen will each be honored with the title of President of the CRC, with Rabbi Aaron will open the winter session and Rabbi Zalmen the summer session. Negotiations are still going on with CRC's Secretary Rabbi Y. Gluck.

[edit] Newspapers

Rabbi Joel Teitelbaum also gave permission and later encouraged his followers to publish a Charedi Jewish weekly newspaper in Yiddish called Der Yid. The goals in its publication were 1) to have a paper who will try to get the readers motivation on Jewish values. News, opinions that will not bring in some influences of outside the ultra orthodox world. 2) will give the Satmar Community the opportunity to reach out to other communities to side with the Rebbe's views.

The newspaper grew very strong and publish to date 50,000 copies per week.

Then in 1989 competition came, a former writer in Der Yid started publishing his own Newspaper called The News Report. The publisher Mr. Albert (Abraham) Friedman has set out his paper with the same values of the Satmar Rebbe, but he added one objective that is to give more in-depth analysis and more accurate news.

Today there are several publications weekly, and monthly that publish different topics, but share the Satmar Rebbe's objectives. The main two weekly newspapers are Der Yid, which is run by Grand Rabbi Zalman's followers, and Der Blat, which is run by Grand Rabbi Aaron's followers.

[edit] Satmar philosophy and teachings

[edit] Hasidic literature of importance to Satmar

In addition to those books revered by all Hasidim, the main Hasidic books revered by the Satmar sect are Yismach Moshe, Yetev Lev, Rav Tuv, Kedushas Yom Tov, Divrei Yoel, Chiddushei Torah Maharit"b, Vayoel Moshe, Al HaGeulah V'Al HaTemurah, and Berach Moshe. Rabbi Yoel was careful not to be particular about which books his Hasidim should study because he did not want to exclude any Hasidic teachings, for he felt that all Hasidic books should be studied, often encouraging his students to study Beer Mayim Chaim, Kedushas Levi, Bnei Yissaschar, Noam Elimelech, Tanya, Likutei Moharan and other works, never specifying one over the other. Rabbi Yoel taught that many of the foundations of Hasidism can be found in the medieval Jewish work Chovos Halvovos, by Rabbi Bachya Ibn Pakudah (11th century, Spain), which preceded Hasidism by many centuries. In addition to Hasidic teachings, the teachings of the Chasam Sofer are also greatly revered in Satmar.

[edit] The way of the Besht

Rabbi Yoel Teitelbaum taught, based on the teachings of Rabbi Chaim of Sanz, that the true way of the Baal Shem Tov had been forgotten. When asked to explain this, he responded:

The Skverer said, "Nobody follows the right way except me." The Vizhnitzer says, "Nobody follows the right way except me." And the Gerer the same. And I say, nobody has the right way including me. I don't have the right way either.^[5]

The following story took place during the Jewish festival of Sukkos:

One time, one Rabbi, a decendant of the Holy Baal Shem Tov, may his memory protect us, joined our Rebbe's Tish at a meal during the intermediate days of the festival of Sukkos. Amidst their conversation, our Rebbe asked this Rabbi "Honored guest, I have heard that you are a decendant of the Holy Baal Shem Tov, perhaps you could tell me something about the way of the Baal Shem Tov?" (It is well known that when the holy tome "VaYoel Moshe" was published, in which our Rebbe writes that the path of the Baal Shem Tov has been forgotten, many well known people, who claim themselves under the flag of the "Way of the Baal Shem Tov", yet they do not truly know nor understand what this is, raged against him, and cast arrows of anger over this statement), and this Rabbi answered our Rebbe that he does not know. Our Rebbe said that the way of the Baal Shem Tov is not dependant upon one's minhagim (customs), but is rather a way of serving the Blessed Creator. However, we do know one of the customs of the Baal Shem Tov, may his merit protect us, that he enacted the recitation of the Psalm "Give thanks" (Psalm 107) before the afternoon prayers on the eve of the Sabbath. [One time our Rebbe told one Rabbi that he desired to write a special work to explain the concept of the "Way of the Baal Shem Tov", unfortunately we were not worthy of this book's light.]^[6]

[edit] Satmar succession feud

Two of Rabbi Moshe Teitelbaum's sons were considered potential successors to lead the Satmar dynasty: the oldest son, Aaron Teitelbaum, and the third-oldest, Zalman Leib Teitelbaum. The brothers and their followers have been jostling for power since 1999. Rabbi Moshe died April 24, 2006. Both sides have already been coronated as the new Grand Rebbe by their followers. There is talk of Rabbi Chaim Joshua Halberstam also being coronated by a small group of his own followers as Satmar-Bobov Rebbe of Monsey.^[7]^[8]^[9] Rabbi Lipa Teitelbaum, the second son of the previous Rebbe, has been coronated as the Zenta Rebbe by the followers of Rabbi Zalman Leib.^[10] However, neither of the two latter groups claim to be the full successor of Rabbi Moshe, but rather to be new Grand Rabbis in the merit of their relationship to Rabbi Moshe.

Rabbi Aaron Teitelbaum, Satmar Rebbe of Kiryas Joel

Rabbi Lipa Teitelbaum, Zenta Rebbe

Rabbi Zalman Leib Teitelbaum, Satmar Rebbe of Williamsburg

Rabbi Chaim Joshua Halberstam, Satmar Rebbe of Monsey

[edit] Death of Rabbi Moshe Teitelbaum

Following the previous rebbe's death in April 2006, both groups of followers announced that their favorite was (or would be) named Moshe's successor in his will. Initially Aaron's supporters claimed that they had a verbal will, dated from 1996, in which the rebbe is purported to have passed the leadership to Aaron. This was first announced by Rabbi Hertzke Zweibel, Rosh Kollel of Satmar Kollel on Keap Street in Williamsburg, who claimed that the rebbe had conferred the will upon him as a witness. Rabbi Zweibel read this will at a large public gathering of Rabbi Aaron's supporters in Williamsburg. Rabbi Yisroel Chaim Horowitz Rabbi of the Satmar Congregation in Manchester, England also claimed that the rabbi conferred a similar will to him on a separate occasion in 1997. However, a public reading of a later, printed will, signed by the rebbe and dated 2002, and signed by two witnesses stated that Rabbi Moshe had chosen Rabbi Zalman to succeed him. Rabbi Aaron's supporters responded by claiming that the Rebbe might have been suffering from the effects of Alzheimer's disease when he signed it. Furthermore, the 1996 version of the will states that all future versions of a will should be considered nullified, because Rabbi Moshe Teitelbaum (then eighty years old) was of the opinion that someone over eighty years of age is no longer fit to change his will, according to the rabbi's interpretation of Jewish law. ^[11]

The printed will was read at the coronation ceremony for Rabbi Zalman in the Rebbe's house in Williamsburg on the afternoon of April 25. ^[12] Zalman was given further support by the Satmar beit din, or rabbinical court, in Williamsburg, which agreed with his reading of the will, and named him the legitimate successor.^[13]^[14] Zalman's critics have pointed out that the Beit Din in Williamsburg is firmly in Zalman's camp, so the ruling is neither surprising nor necessarily seen as authoritative by all Satmar Hasidim. ^[15]

Aaron and his followers remained defiant following Zalman's coronation, declaring that "The Grand Rebbe's will does not determine succession. Only the Satmar Board of Directors can make that decision. That's how the Grand Rebbe himself was selected. And that's how his successor will be selected."^[16] Both sides have announced that they will be filing further litigation in the New York State Supreme Court. ^[17]

Regardless of any decisions, it seems that the followers of both rabbis will each accept their leader as the new Grand Rebbe of their respective congregations. However, one of them may take a new title.

Rabbi Aaron spent the first Sabbath after his father's death in Williamsburg, setting up a tent in the playground of a local public school. Some analysts have hypothesized that this could indicate that Aaron has plans to move to Williamsburg on a permanent or semi-permanent basis to exert further pressure on his brother and gain more followers from among Zalman's power base.^[18]^[19] Others characterized the move by both brothers as a "showdown" meant to demonstrate their relative strength, particularly Aaron, by coming out in force in his brother's territory with followers from both Kiryat Joel and Williamsburg.^{[citation needed]}

Others, however, downplayed the event, saying that Aaron had already planned to be in Williamsburg before his father's death to celebrate the birth of his first great-grandchild. Both groups held separate Sabbath services three blocks apart, and the day passed without incident. ^[20]

[edit] 2006 court ruling

On July 12, 2006, an appeals court in Brooklyn issued two rulings pertaining to the Teitelbaum brothers' dispute. One decision gave Zalman control over the Satmar congregation (and all its holdings) in Williamsburg, and the other overturned an earlier judge's arbitration in favor of Aaron, ruling that the conflict was an internal religious matter and therefore outside the scope of the court.^[21] Many observers have claimed that this latest legal development could prove to be a major turning-point in the brothers' struggle over the community and its property, though it remains to be seen whether Aaron and his supporters will submit to the rulings and quietly withdraw their claims to the Williamsburg territories. It also remains unclear whether the new decisions will solidify the split between the two Satmar communities, or give Zalman's faction increased momentum to make a consolidation attempt of Satmar under his leadership.

Almost immediately after the court decision, 2006, Rabbi Aaron began plans to construct a synagogue in Williamsburg. Building began in mid-September. Aaron's followers were eager to finish the construction as quickly as possible, and hired several shifts of round-the-clock laborers, as well as Satmar volunteers who only rested for the Sabbath. The synagogue was completed within a short time, though it is unclear whether it took two or three weeks (Moshe Indig, one of Aaron's spokesmen, who called the fast construction a miracle, claimed it took only 14 days, plus two Sabbaths).

Zalman followers reportedly dismissed Aaron's shul as "The Home Depot shul", which led Aaron-supporters to suggest that there are plans to dramatically expand the synagogue over the next several years.^[22] It is unclear what the impact that Aaron's new synagogue, built in the heart of what many consider to be Zalman's territory, will have. It is also unclear whether Aaron plans to spend more time in Brooklyn to support his followers there, or will remain primarily in Kiryas Joel.

In another significant move by Rabbi Aaron, which indicates his intention to build a parallel empire in Williamsburg. On September 2006, which is the beginning of a new school year, Rabbi Aaron followers opened a new school for boys and girls in Williamsburg. In a speech that Rabbi Aaron gave right before the opening of the school, he said that the cost of buying buildings and hiring all the staff for the new school is a whopping $50 million dollars. Roughly 3,000 students switched from the old school and enrolled to the new school, which is about 40% of the established school ran by Rabbi Zalman. It is believed that more students will follow suit, since many are still hesitating to switch to a new unproven school.

Also, reports are circulating within the Satmars that Rabbi Aaron's followers are vehemently pursuing to buy or build a new mansion resident in the heart of Williamsburg so that Rabbi Aaron can comfortably and honorably reside in Williamsburg for half a year, presumably during the winter months. If this holds true - which most observant have long predicted - then at some point Rabbi Aaron will for all practical purpose be just as the “Williamsburg” Rebbe as Rabbi Zalman, being that he lives their and has all religious institutions in Williamsburg.

By October 2006, there had been a dramatic decrease in tensions between the brothers and their communities. There were no reports of any fighting during the Sukkot holiday and the weddings of both rebbes' children (Zalman's in Williamsburg, and Aaron's in Kiryas Joel).^[23] Rabbis formerly known to be attached with one side over the other attended both weddings, though it appears that most of Zalman's supporters stayed away from the Kiryas Joel wedding. This suggests that the seven year conflict may be calming down, though whether this will lead to a genuine reconciliation in Satmar or simply a "cold peace" between both groups remains to be seen.

[edit] Analysis

There are presently three likely possibilities as far as the division of the estate of the previous Grand Rabbi, as will be adjudicated by the Rabbinical Courts. One possibility is that Rabbi Aaron will be the Grand Rabbi of the entire Satmar sect, which would mean that the main Satmar synagogue on Rodney Street in Williamsburg would belong to the followers of Rabbi Aaron, in addition to his current synagogue in Kiryas Joel. This would be in keeping with the oral will dating before 1999. This is considered valid by many of Rabbi Aaron's followers because they claim that the previous Rebbe often said that no person can change their will when they are over eighty years of age. They also claim that the 2002 will supporting Rabbi Zalman is a forgery concocted by unscrupulous Secretaries of the Grand Rabbi, lead by Moses Friedman, who took advantage of the Grand Rabbi's illness and frailty. Should this occur, the followers of Rabbi Zalman will need to start new institutions, but would maintain all of their new satellite divisions which were made exclusively by their followers. The new group's name might be changed. In the wake of the July 2006 legal decisions, this option seems extremely unlikely.

Another possibility is that Rabbi Zalman will become Grand Rabbi of the entire Satmar sect, which would mean that the main Satmar synagogue in Kiryas Joel would belong to the followers of Rabbi Zalman, in addition to his current synagogue in Williamsburg. This would seem to follow a strict interpretation of the 2002 will (that taking "my place" refers to the position of Grand Rabbi throughout the Satmar empire). In that case, the followers of Rabbi Aaron will need to start new institutions, but would maintain all of their new satellite divisions which were made exclusively by their followers. Again, a name change might occur.

A third possibility is that both brothers will become Grand Rabbis of Satmar, maintaining both their primary institutions, as well as smaller satellite synagogues in rival territory. Such a move would effectively split (or at least sub-divide) the Satmar group between Satmar-Kiryas Joel and Satmar-Williamsburg, with other Satmar communities around the world associating themselves with one (or possibly both) of the rebbes, as has occurred in other Hasidic groups which were eventually divided between one or more rebbes, such as Vizhnitz. This would seem to be the intent of statements made by both sides in 1999, as well as one interpretation of the 2002 will (that taking "my place" refers only to the previous Grand Rabbi's place in Williamsburg), with both factions maintaining a peaceful coexistence with their separate institutions.

[edit] Historical context of Hasidic schisms

Schisms in the Hasidic dynastic succession are not a recent development, although there has been a growing number of them in the past ten to fifteen years as many of the previous pre-war or immediately post-war generations, particularly leaders, have died. It is customary for Hasidim to have many children, of course, and the issue is also complicated by the tendency among Hasidic leaders who lost families in the Holocaust to remarry and start new ones. All of this has helped create an atmosphere where younger siblings (or sons-in-law) feel more confident about making moves for leadership, as there is a greater possibility that they will be accepted by their community (or sizeable segments of it), compared to earlier periods when the majority might have followed the oldest son simply out of tradition. This can also be linked to a growing tendency of some Hasidic groups, such as Vizhnitz, Biala, Rachmastrivka, and Spinka to divide their territories and followers between relatives, in part in order to lower friction, particularly when they are significantly separated by geography.

[edit] Notes

^ * Record Online
- Israel National News
^ [1]
^ [2] (Ynet)
^ [3], New York Times, April 25, 2006
^ Mintz, Jerome R. Hasidic People: A Place in the New World. Cambridge: Harvard University Press, 1998. ISBN 0-674-38116-5
^ Laufer, Chaim Yechezkel Shraga and Abraham David Glick (editors) Zemiroth Divrei Yoel Volume II page 357 note 2. Brooklyn, NY: Domsu Lesomor Publishing, 1990.
^ (Hebrew) [4]
^ (Hebrew) דברים כהויתן, אדמו"ר מסאטמאר מאנסי שליט"א
^ (Hebrew) "י האלבערשטאם אדמו"ר מסאטמאר מאנסי!!!, Herve.co.il, 26 April 2006
^ (Hebrew) [5]
^ [6]
^ [7]
^ [8]
^ [9]
^ [10]
^ [11]
^ [12]
^ [13]
^ [14]
^ [15]
^ [16]
^ In Brooklyn, Hasidim build shul in a flash
^ My Machberes

[edit] See also

Grand Rebbe
Joel Teitelbaum
1887-1979

Grand Rebbe
Moshe Teitelbaum
1914-2006

Grand Rebbe
Aaron Teitelbaum
1948 -

Grand Rebbe
Zalmen Leib Teitelbaum
1952 -

[edit] External links and sources

[edit] Conflicts between Teitelbaum brothers

[edit] Satmar and Zionism

[edit] Video and images

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