Situated in the south of Jerusalem, the project benefits from one of the city’s most prestigious and desirable locales, nestled in a particularly attractive area between the Talpiot neighborhood and the green groves of Kibbutz Ramat Rachel.
When Rabbi Joseph passed away in 1902, Rabbi Matlin continued to serve as a mashgiach for kosher meat in New York City, but now under the direction of Rabbi Dr. Phillip Hillel Klein (1849-1926), who became Rabbi Joseph’s de facto successor. Rabbi Matlin served in this position for a total of twenty years. In addition, he was the primary supervisor for the California Wine Association of New York.
Dr. Klein wrote that he “is one to whom no one can compare in nobility of character and piety…” Rabbi Klein’s characterization was well founded, for one of the students who remembered Rabbi Matlin well said he was a complete tzaddik (saint or saintly person). Indeed, Rabbi Matlin was a sincere scholar who refused to use his rabbinical profession as a “spade to dig with.” He never presided over weddings or funerals, and he refused to issue divorces, or to take any fee for a rabbinical service. With the Chief Rabbi gone and Rabbi Matlin’s employment as dayyan at an end, he confined himself exclusively to kashrut supervision, feeling that it was the only gainful work he could perform that was consistent with his training.
Rabbi Matlin’s family accompanied him to America. In about 1892 he enrolled his son Akiva in Yeshiva Etz Chaim, an intermediate school founded in 1886 that enrolled boys at least nine years old who already were somewhat proficient in Chumash and Rashi. Yeshiva Etz Chaim’s goal was to give its students a thorough grounding in Gemara and Shulchan Aruch. In addition, it provided some limited secular studies in the late afternoon.
In 1895 or 1896, Akiva [Maltin] was about sixteen and had absorbed as much as could be offered to him at the elementary school. His father, pious and anxious to see his son continue his religious studies, assembled several lads of the same age and taught them personally in his own apartment on the top floor of 172 Clinton Street. In addition to Akiva Matlin, were Hillel Rogoff and Aaron Abramowitz. The news of this advanced class spread, and soon the group grew to about twelve students. Rabbi Matlin could not accommodate them in his home any longer and began to seek larger quarters. The father of one of the students who was a member of the Mariampol Synagogue persuaded his congregation to house the incipient yeshiva.
Because Rabbi Matlin suffered from a number of chronic health problems, he hoped to relocate to a location where he could pursue a quiet lifestyle.
In 1914 he found the opportunity which he hoped would make it possible for him to withdraw from any form of rabbinical occupation. On his way back to New York City from an inspection trip to the wineries in California, he visited some of his European friends and relatives in Sioux City, Iowa. They talked excitedly about the tranquility of life and good climate of the West. Rabbi Matlin was so carried away with their enthusiasm that he applied for and received a government land grant in Montana. There he hoped to create a model Jewish community and earn his living as a farmer. Unfortunately, his Kovno background had made no provision for farming, and soon Rabbi Matlin was forced to give up his land. He returned to Sioux City, where he assumed a rabbinical pulpit and earned the respect of the entire community. Rabbi Matlin died in Sioux City in 1927 at the age of seventy-two.
Akiva Matlin eventually attended the Medical School of the University of Tennessee, but he never earned a medical degree.
According to his brother Louis and his wife Rebecca, Akiva Matlin’s studies were interrupted by a delicate religious problem. The Matlins were Kohanim, of priestly descent, who according to Jewish law are prohibited from being exposed to corpses. When Akiva wrote his father that he had reached the stage where he was already dissecting cadavers, Rabbi Matlin was horrified. Akiva was ordered home immediately and found a job as a bookkeeper in a slaughterhouse.
1. Orthodox Judaism in America, A Biographical Dictionary and Sourcebook by Moshe D. Sherman, Greenwood Press, Westport, Connecticut, 1996.
Dr. Yitzchok Levine, a frequent contributor to The Jewish Press, is a professor in the Department of Mathematical Sciences at Stevens Institute of Technology, Hoboken, New Jersey. “Glimpses Into American Jewish History” appears the first week of each month. Dr. Levine can be contacted at firstname.lastname@example.org.
About the Author: Dr. Yitzchok Levine served as a professor in the Department of Mathematical Sciences at Stevens Institute of Technology, Hoboken, New Jersey before retiring in 2008. He now teaches as an adjunct at Stevens. Glimpses Into American Jewish History appears the first week of each month. Dr. Levine can be contacted at email@example.com.
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One should not give the money before Purim morning or after sunset.
The mishloach manos of times gone by were sometimes simple and sometimes elaborate, but the main focus was on the preparation of the delicious food they contained.
One of the earliest special Purims we have on record was celebrated by the Jews of Granada and Shmuel HaNagid, the eleventh-century rav, poet, soldier and statesman, and one of the most influential Jews in Muslim Spain.
The lessons conform to the sensitivities and needs of the Orthodox community…
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Erudite and academic, drawing from ancient and modern sources, the book can be discussed at the Shabbos table as well as in kollel.
I’m here to sit next to you and help you through this Purim with three almost-too-easy mishloach manot ideas, all made with cost-conscious paper bags.
Kids want to be like their friends, and they want to give and get “normal” mishloach manos stocked with store-bought treats.
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Penn wrote the following to a friend in England: “I found them [the Indians of the eastern shore of North America] with like countenances with the Hebrew race; and their children of so lively a resemblance to them that a man would think himself in Duke’s place, or Barry street, in London, when he sees them.”
The special charm of these letters is their immediacy and authenticity of emotion and description.
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Printed from: http://www.jewishpress.com/sections/magazine/glimpses-ajh/rabbi-moshe-meir-matlin-torah-education-pioneer/2008/04/02/
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