Rav Moshe Teitelbaum (1914-2006), the Beirach Moshe of Satmar, spent most of his life in the shadow of his illustrious uncle Rav Yoelish Teitelbaum, the Satmar Rav. His first family was wiped out in the Holocaust, and he barely survived multiple concentration camps. For decades he quietly and modestly led a small Sighet community in Boro Park. When his uncle passed away in 1979, many in the Satmar community prevailed upon him to succeed his uncle. Despite opposition and his own feelings of unworthiness to fill his uncle’s position, he assumed the helm of Satmar, leading it with the same humility, practicality and simplicity as he had led his entire life. In honor of his upcoming 20th yahrtzeit, this episode explores the life and leadership of the Beirach Moshe of Satmar.

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The story of the expulsion from Moscow in 1891 was told at length in the previous episode of Jewish History Soundbites. The feedback generated from that saga has led to another look at two related topics. Expulsions of Jews in recent history, and the Moscow Jewish community under the Czars. Regarding the former, what constitutes an expulsion? Is it limited to a formal expulsion edict, or living conditions that are nearly impossible for Jews that they are forced to leave? What was the Moscow Jewish community like at the turn of the 19th and 20th centuries? Who were the members of the Jewish financial elite who resided there, and was it possible to maintain a religious lifestyle so far from the Pale of Settlement?

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The Jewish community of Moscow in the late 19th century was composed of Russian Jews who were permitted residence outside of the Pale of Settlement. In 1891 the Czarist government reversed its policy of selective integration and about 30,000 Jews were expelled from Moscow. This expulsion was a tragedy for the refugees, and a sense of disillusionment for Russian Jewry at large. Its reverberations were felt in the realm of emigration, radicalization and the rise of Zionism. More broadly, the phenomenon of expulsion itself as a recurring tragedy in Jewish history, is a bit unique in the case of Moscow.

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Although not as well known as some of his contemporaries, Rav Efraim Fishel of Strikov (1745-1825) served in a crucial role during the formative stages of the chassidic movement. Like his father before him he was a student of the Maggid of Mezritch. He later was a pioneer in establishing one of the first formal chassidic courts in Congress or central Poland. As a charismatic holy figure, as well as a rabbinical scholar serving as a communal rabbi, he gained followers, some of whom went on to emerge as some of the greatest leaders of 19th century Polish chassidus. Among his many descendants was Rav Shmuel Abba, who established the Zichlin chassidic dynasty which flourished until its decimation in the Holocaust.

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One of the most influential rabbinical and chassidic leaders of central Poland in the 19th century, Rav Avraham of Chechenov (1784-1875) served as a rabbi of Chechenov for 55 years, while also playing an important role in the development of the chassidic movement in Poland. His descendants founded the prominent Strikov dynasty, among others, and served in crucial roles during challenging times facing Polish Jewry.

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Despite discrimination against Jews under Muslim rule throughout Moroccan Jewish history, there was still an unusual relationship that Jews and Muslims had in Morocco. This was especially true with the native Berbers. From Muslims praying at the graves of Jewish tzadikim, to close business ties, sharing festivities, prayers and other life cycle events, Muslims and Jews in Moroccan Jewish history had an interesting relationship. The seeming downside of this closeness was the prevalence of conversion of Jews to Islam, both forced and even voluntary.

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Reflecting upon the phenomenal growth of the American Yeshiva society in the second half of the 20th century, one tends to focus on the great accomplishments of individual leaders such as Rav Aharon Kotler, Rav Shraga Feivel Mendlowitz, the Lubavitcher Rebbe, the Satmar Rav, institutions such as Torah Umesorah, RIETS, RJJ, BMG and other internal development within American Orthodoxy. However there's a broader narrative, with gradual processes taking place in broader American society which facilitated the growth of yeshivos during this time. Economic, social and demographic changes in the United States in the postwar era, LBJ's Great Society and the Vietnam War draft, are all external factors which facilitated the growth of the American yeshiva community. External factors are often overlooked but are no less important in understanding Jewish history.

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In this final installment of the Kastner train series, the legacy of the Kastner trial is explored in three ways. In a series of interviews in 1957 known as the Sassen documents, Adolf Eichmann described his view of the role that Kastner played in the negotiations. In 1961 famed Hollywood screenwriter and novelist Ben Hecht authored Perfidy, a harsh critique of Kastner and the Zionist leadership. Who was Ben Hecht and what are the limitations of Perfidy. Finally, a broad swath of scholars, historians, historical figures and writers are presented in a sweeping summary of the spectrum of views criticizing and defending Kastner.

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