Yeshiva yagdil torah: Yeshiva Yagdil Torah | Charity Navigator Profile

Yeshiva Yagdil Torah | Brooklyn, NY

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EIN 11-2160842

Funding|Peers

IRS 501(c) type

501(c)(3)

Num. employees

Unknown

City

Brooklyn

State

New York

Year formed

1972

Most recent tax filings

Unknown

NTEE code, primary

X00: Religion: General

Description

Yeshiva Yagdil Torah is a religious organization or church in Brooklyn, NY that was founded in 1972.

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Who funds Yeshiva Yagdil Torah

Grants from foundations and other nonprofits

Grantmaker	Grantmaker tax period	Description	Amount
The Michael and Pola Tenenbaum Charitable 1 Trust	2020-11	Charitable	$52,400
Ohr Haboker Charitable Foundation	2017-12	Charitable	$30,000
Fidelity Investments Charitable Gift Fund	2020-06	For Grant Recipient’s Exempt Purposes	$27,296
. ..and 11 more grants received

Organizations like Yeshiva Yagdil Torah

Data update history

August 3, 2022

Received grants

Identified 3 new grant, including a grant for $11,300 from Friends of Mosdot Goor

September 23, 2021

Received grants

Identified 5 new grant, including a grant for $52,400 from The Michael and Pola Tenenbaum Charitable 1 Trust

October 31, 2019

Received grants

Identified 1 new grant, including a grant for $30,000 from Ohr Haboker Charitable Foundation

Nonprofit Types

CharitiesChurches

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Religion

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ReligiousTax deductible donations

General information

Address

5110 18th Ave

Brooklyn, NY 11204

Metro area

New York-Newark-Jersey City, NY-NJ-PA

IRS details

EIN

11-2160842

Fiscal year end

June

Taxreturn type

Year formed

1972

Eligible to receive tax-deductible contributions (Pub 78)

Yes

Categorization

NTEE code, primary

X00: Religion: General

Parent/child status

Independent

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• Impact of COVID-19 on Nonprofits
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Soviet Union and Jews | Encyclopedia of Judaism online at Toldot.

ru

The Soviet Union – in this state, for more than 70 years, Jews were outlawed. Teaching the Torah, praying, observing the Sabbath and holidays – all this could only be done underground. But even in this “dark kingdom” there were holy people who, in spite of everything, studied and taught as long as it was possible.

Table of contents

A look at the situation of Jews in the USSR0005

Big terror ↓

Torah in the USSR ↓

War and disaster ↓

post -war years ↓

Torah in Central Asia ↓

Small ↓

Light at the end of the tunnel ↓

Farewell ↓

View of the view on the state of the Jews in the USSR

^[↑]

The history of the Jews in the Soviet Union is the history of the methodical suppression of national identity and the destruction of religion by the state, and attempts to stay alive and strengthen by the Jews.

Jews massively assimilated, left the faith of their fathers, became ardent communists, anti-Semites; Jews fought for the USSR in the Great Patriotic War, going to their death with the name of Stalin on their lips, and not with “Shema Yisrael”; Jews wrote denunciations against acquaintances and relatives, accusatory articles against clergymen and dissertations on Marxism-Leninism – in a word, they did everything that the Soviet state expected from them.

Despite all this, they remained Jews both in the eyes of the state and among the “Soviet people” – and when an image of the enemy was needed, a Jew became them easily and habitually – and the change of surname, the “fifth column” and the rejection of the Eternal The covenant didn’t help.

Against the background of disbelief in all, even the most terrible and difficult times, there were a few who, risking their freedom and life, continued the path of their fathers, and some even taught others the Torah.

The course to fight Jews

^[↑]

The Soviet government began to fight Jews and Jewry from the very beginning. Already in July 1918, the first Yevsektsiya was organized in Orel at the local branch of the RCP (b), after which Yevsektsii began to be organized throughout the country. Declaring Hebrew “the language of reaction and counter-revolution”, the Central Jewish Department of the People’s Commissariat of Education launched a campaign against cheders and yeshivas.

Yiddish, on the contrary, flourished. From the regime’s point of view, the main purpose of the Yevsektsy was the communist education and Sovietization of the Jewish population in its native language, Yiddish. Ultimately, this was supposed to contribute to the socialist modernization of Soviet Jewry and its integration into the Soviet system.

In the 1920s and 1930s there were schools and technical schools teaching in Yiddish. In a number of regions of the Soviet Union with a significant Jewish population, Yiddish also enjoyed the status of an official language in the courts and lower bodies of local administration. On the Emblem of the Byelorussian SSR 1926-1937 motto “Proletarians of all countries, unite!” was written in four languages ​​- Belarusian, Russian, Polish and Yiddish. Magazines and newspapers were published in Yiddish. The Soviet magazine in Yiddish, Sovetish Gemland, lasted until the collapse of the Union.

The anti-religious propaganda carried on by the Yevsektsii bordered on blasphemy. For example, in the 1920s in Vitebsk, Minsk, Odessa and other cities on Yom Kippur, “yomkippurniks” were held with public works, entertaining processions, culminating in meals in synagogues. On Saturdays, classes were held in Jewish schools; the day off in institutions where the vast majority of employees were Jews was assigned to Sunday or Monday. Propaganda was carried out against shechita, kashrut, baking matzah.

All Jewish communities, cheders and yeshivas were liquidated, and a campaign was launched to close synagogues.

The civil war was accompanied by bloody, unprecedented in Jewish history since the time of Bohdan Khmelnitsky, pogroms. Some managed to escape to the Land of Israel, France, Germany, the USA and China. Many died in the war, in pogroms, as a result of epidemics.

In 1927, clergy and artisans who used other people’s labor were declared deprived, and many Jews were completely deprived of rights: they were not hired, they were not registered at labor exchanges, they were not taught, they were not treated, they were not provided with housing.

In some places in Belarus and Ukraine, the number of dispossessed among the able-bodied Jewish population reached 60-70%. If someone did not have time to leave the towns and small towns at the dawn of the revolution, they were forced to do it now: after all, in large industrial centers there was at least some chance to hide their social origin, get a job as a worker and thus regain their social rights.

In 1928, the Central Executive Committee of the USSR allocated land in the Far East “for the resettlement of working Jews in order to create a Jewish autonomous territorial-administrative unit there under favorable conditions.” At 19In 1930, the Birobidzhan Jewish National District was founded on these lands, which in May 1934 received the status of the Jewish Autonomous Region.

In 1928-30 yeshivas were closed in Nevel, Polotsk, Kremenchug, Kharkov, Vitebsk. Many students from closed yeshivas split into groups of 10-15 and continued their education illegally, but the vast majority of semi-legal cheders and yeshivas were also soon closed.

Back in 1923, the Brodsky synagogue in Odessa, the choral synagogue in Kyiv, the central synagogues in Vitebsk, Minsk, Gomel, Kharkov, Bobruisk and other cities were closed. At 1931 synagogues were closed in Kyiv, Odessa, Minsk and other cities.

In 1932, an anti-religious five-year plan was announced in the USSR, with the goal of closing all churches, synagogues, mosques and religious buildings of other religions by May 1, 1937; it was supposed to “expel the very concept of G-d.” In the mid 1930s. the authorities allowed to leave one synagogue in cities where a large number of Jews lived (for example, in Kyiv). Although all denominations were persecuted, synagogues were closed more intensively than churches and mosques.

Non-Ashkenazi communities – Bukharian, Georgian, Mountain Jews – managed to preserve their national-religious way of life to a greater extent. This was explained both by the special “Eastern policy” in the 1920s, in which the Soviet authorities avoided offending the religious feelings of the local population, and by the adherence of non-Ashkenazi communities to the traditional way of life and the desire to preserve it. Even at the end of the 1930s, when there were almost no synagogues left in Russian and Ukrainian cities, about 30 synagogues functioned in Georgia.

Great Terror

^[↑]

During the Great Terror of 1937-38. the majority of rabbis, gabays, shamashes were repressed. Most of the surviving synagogues did not have rabbis. The closure of the few remaining synagogues continued. Arrested on January 4, 1938, Moscow Rabbi Shmaryau Yehuda Leib Medalier, chairman of the board of the Moscow religious community M. Braude and others were accused of spying for Poland and managing an illegal network of heders. Mass arrests of religious Jews took place in Leningrad. On September 1937 in Tskhinvali (Georgia) nine Khakhams were killed. Arrests continued in 1939-41.

Total in 1936-38 at least five million people were repressed in the USSR. About a quarter of those shot during the years of the “great terror” were Jews.

Torah in the USSR

^[↑]

Despite everything, Soviet Jews all these years had their own organizational centers and leaders, thanks to whom the flame of faith did not fade throughout the history of Soviet Jewry.

In various regions of the country, mainly within the former Pale of Settlement, a large number of semi-legal cheders and yeshivas functioned, which received financial assistance from the semi-legal Committee of Rabbis formed in 1922 under the leadership of Rabbi Yosef Yitzhak Schneersohn. The committee supported yeshivas in 12 cities with a total of 620 students. In 1925, on the initiative of Rabbi Yosef Yitzchak, a yeshiva was opened in Nevel (Leningrad Region) to train rabbis and shochets.

Early 1920s Chabad organized “Tiferet bahurim” yeshivas in Moscow, Leningrad, Minsk, Vitebsk, Nevel, where young people studied in the evenings.

In the 1920s and 30s miraculously managed to publish a certain amount of Jewish religious literature. About 100 thousand copies of the prayer book were printed in Bobruisk, Minsk and Poltava. The spiritual rabbi of Petrograd D. G. Katzenelenbogen, although formally listed as a “former clergyman”, actually performed his duties until his death at 1930, and even published the Talmudic work Maayan Mei Neftoah (Open Source) at the state printing house Red Agitator. Two issues of the religious magazine “Yagdil Torah” have been published.

One of the last authoritative teachers of the law in the Soviet Union was Rabbi Moshe bar David Feinstein ( Igrot Moshe ; 5655-5746 /1895-1986/) – he was an outstanding sage, one of the spiritual leaders of the generation. In 5680 /1920/, after the end of the Civil War in Russia, r. Moshe led the community in the city of Luban, located not far from Starobin. At 1937, having made sure that further activity in the USSR was becoming impossible, r. Moshe left for the USA.

“While I had even the slightest opportunity to carry out my mission, I did not want to leave a huge country without halakhic leadership,” said r. Moshe. “Besides, I saw that every time when another rabbi left his post, the Soviet newspapers wrote: “finally, the light of truth was revealed to the former rabbi such and such.” It seemed to me that the Name of G-d was being publicly defiled by this…”

Recently, thanks to the efforts of modern researchers, dozens and hundreds of names of Jews who made “Kiddush Hashem” – self-sacrifice in the name of the Almighty, come out of oblivion. Names, events and faces that should not be forgotten have been recreated. Photocopies of their investigative files and photographs of prisoners have been preserved. Their faith and their struggle to remain Jews in the “new Egypt” – the USSR, in essence, hastened the end of the seventy-year darkness of the Soviet regime and opened the way to the Exodus …

War and Catastrophe

^[↑]

One of the main goals of Germany in the war against the USSR was the extermination of the entire Jewish population living on its territory. Hitler saw the Jews as enemies of the German nation, and Bolshevism as a hidden form of “Jewish dictatorship.” The Jews of the Soviet Union had to be saved.

According to the 1939 census, more than three million Jews lived in the USSR within its pre-war borders, of which about 2.1 million lived in the territories occupied by the Germans. In those annexed to the USSR at 1939-40 years. Lithuania, Latvia, Estonia, Western Ukraine, Western Belarus, Bessarabia and Northern Bukovina, together with refugees from the areas of Poland occupied by the Germans, there were 2. 15 million Jews.

The Nazis advanced rapidly. The evacuation was poorly organized. In those republics that were recently annexed to the USSR, evacuation was obstructed. Soviet propaganda hushed up the fact of persecution of Jews by the Nazis. After the conclusion of the Soviet-German non-aggression pact in 1939, anti-fascist propaganda in the USSR was practically stopped. Most of the Jewish population did not have time to evacuate.

In the regions of the RSFSR captured by the Germans at the end of 1941 – the first half of 1942, more than half of the Jews managed to evacuate. They were sent mainly to the regions of Siberia, the Urals, the Far East and Central Asia, but many ended up in the Kuban and the North Caucasus, where they were overtaken by the advancing German army. Many could not withstand the difficult conditions and died in the evacuation. The local population often treated Jews with hostility: during the war, anti-Semitic sentiments intensified not only in the occupied territories, but also in the rear.

And at the same time, 450 thousand Jews liable for military service went to war and fought for the Soviet Union along with all other Soviet citizens, were commanders, were awarded medals and orders, and died in battle. In the occupied territories, Jews were active participants in the activities of the underground and the partisan movement.

Post-war years

^[↑]

The policy of great-power Russian chauvinism, which the Soviet authorities began to pursue during the war, intensified immediately after it ended. In many regions of the country, local authorities did not want to move the Jews back into their apartments, they obstructed their employment. Increased anti-Semitism was not pursued in any way.

The main post-war event: the USSR was the first in the world to recognize the State of Israel formed on May 14, 1948 de jure and the second de facto. Stalin hoped that the new state would join the “socialist camp” and become the USSR’s outpost in the Middle East. Soviet leaders even offered their help in resolving the Jewish-Arab conflict. But after it became clear in the fall of 1948 that the dreams of creating a new socialist state were not destined to come true, and Soviet Jews perceive Israel as their homeland and many of them even want to move there, Stalin decided that the time had come for a broad anti-Jewish cleaning.

Liquidation of Jewish cultural institutions, arrests of Jewish writers and cultural workers took place throughout the country. The case of doctors, which began with the arrest on January 18, 1950, of the therapist Professor J. G. Etinger, expanded and spread. 37 doctors were arrested, 28 of them were Jews. The authorities were preparing a new broad wave of arrests. The impending massacre of the Jews of the USSR was thwarted by the death of Stalin on March 5, 1953.

Torah in Central Asia

^[↑]

During the war, many Jews from Poland and Lithuania left for Samarkand. There in semi-legal conditions at 1945-46 years. there was a Lithuanian yeshiva and a yeshiva of Chabad Hasidim.

There were several “unofficial”, underground synagogues in Tashkent, as well as a whole illegal network of Jewish schools for boys and girls, where children from Ashkenazi and Bukharian Jewish families studied. Here, in Tashkent, the family of Rav Yitzhak Zilber (zatsa “l) managed to survive, leading a Jewish way of life.

In the Kyrgyz Jalal-Abad, where the “politicals” were exiled, refugees from the Chofetz Chaim yeshiva, teachers and students managed to secretly teach the Torah Yeshiva “Mir”

Warm thaw

^[↑]

During the thaw, thousands of victims of Stalinist repressions were released from the camps, including many old Zionists, but the thaw did not touch religious life. On the contrary, in the late 1950s – early 1960s. the attack of militant atheism on various confessions intensified. The attacks on Judaism were especially brutal.

One of the manifestations of the new campaign was the closure of synagogues: in Chernivtsi, Novoseltsy (Chernihiv region), Vinnitsa, Baranovichi, Orenburg, Rakov (Transcarpathian region), Irkutsk, Sverdlovsk, Kazan, Pyatigorsk, Grozny, Lvov, Zhitomir, Zhmerinka, Kaunas . .. At 1966, only 62 synagogues remained in the USSR. Jewish cemeteries were also closed in Minsk, Kyiv, Rovno, Pinsk, Chisinau, and Pruzhany. In Rovno and Pruzhany, Jewish cemeteries were turned into public parks. In Moscow and Leningrad Jewish cemeteries were closed for burials.

And at the same time, in 1957, Rav Shlomo Shlifer, who from the age of 43 was the rabbi of the Moscow Choral Synagogue on the street. Arkhipov, they gave the synagogue to open the only legal yeshiva in the Soviet Union “Kol Yaakov”, in which a small group (mainly Georgian Jews) studied, who graduated a few years later with diplomas of shochets.

More and more articles appeared in the Soviet press accusing rabbis and religious Jews of meeting foreigners in synagogues, passing them secret information, carrying out fraudulent operations, and speculating in currency.

Arrests have begun. In 1958, several religious Jews were arrested in Chernivtsi for “participation in Zionist propaganda”, which consisted in the fact that on Pesach they said: “Next year in Jerusalem. ” In Leningrad after gabbai filed several petitions with the authorities for permission to open courses in Hebrew and Jewish history, he and two other members of the synagogue board were arrested and sentenced to various terms of imprisonment on charges of “spying for one capitalist state.” In Moscow, three leaders of the Jewish religious community were convicted on similar charges. The authorities succeeded in removing the leaders of the Jewish communities in Kyiv, Minsk, Vilnius, Tashkent and Riga.

The production of matzah in communal bakeries was banned everywhere except in Central Asia and the Transcaucasus. It was possible to import matzah (as well as tallits, tefillin, etrogs, lulavs, siddur) from abroad only by smuggling.

The anti-Semitic campaign has led to more blood libels. Such accusations began to appear even on the pages of the official Soviet press. “A Jew who has not drunk at least once a year the blood of a Muslim is not considered a completely orthodox Jew,” wrote the Dagestani newspaper Kommunist. Similar accusations against the Jews were made in the 1960s in Margilan, Tashkent, Tskhaltubo, Zestaponi, Kutaisi, Vilnius…

Light at the end of the tunnel

^[↑]

After Khrushchev’s removal, the policy of the authorities towards the Jews somewhat softened. The struggle against Judaism was weakened, restrictions on baking matzah were canceled almost everywhere. The policy of strangling all forms of Jewish life continued, but it was conducted quietly.

The Six Day War awakened national consciousness among many thousands of almost completely assimilated Soviet Jews. Young Jews of Moscow, Leningrad, Kyiv, Tbilisi, Riga began to come to synagogues on Jewish holidays.

In 1969, the heads of 18 families of Georgian Jews turned to the UN with a request “to help them leave for Israel.” In 1968-70. about three hundred personal and collective letters were sent, addressed both to the Soviet authorities and to the Western public. Thus began the struggle for emigration, which became at the same time a struggle for the right to be a Jew.

At first, almost without any help from abroad, Jewish activists began to study Hebrew, Jewish history, and publish educational literature on a fairly large scale. In Leningrad, Moscow, Riga and other cities, hundreds of people learned Hebrew at home in dozens of ulpans. As part of religious seminars, they studied the Tanakh, the Talmud, Jewish history and alacha.

Farewell eighties

^[↑]

In the early 1980s, after the outbreak of the Afghan war and the exile of Academician A.D. Sakharov, the authorities decided to “close” emigration, and there were much more refusals to Jews to leave for Israel.

In March 1985, Gorbachev proclaimed a new political course of glasnost and perestroika. However, this course led to real changes for the Jews only a year and a half later, when they began to release the prisoners of Zion and finally began to give exit permits to refuseniks.

The last decade of the dying Soviet Union was ending optimistically. Religious life intensified; there was a return to Judaism of hundreds of young Jews in Moscow, Leningrad, Kyiv and other cities.

Assimilation, however, only gained momentum, especially among Jews in large cities. If in 1959 74.4% of the Jewish population called Russian their native language, then in 1989 already 83.6% of Jews indicated Russian as their native language. The number of mixed families increased. According to the 1989 census, 44% of married Jews and 30% of married Jews were in mixed marriages. By the end of 1989, only 5% of children born in mixed marriages identified themselves as Jewish.

B 19In 88, the cultural and religious center “Makhanaim” was opened in Moscow. In 1989, as a result of an agreement between Rabbi Steinsaltz and the leadership of the Academy of Sciences, the Moscow Educational Center “Mekor Chaim” was created – one of the first Jewish cultural and educational centers recognized by the Soviet state after a long break. Yeshiva, courses for leaders of communities, seminars for teachers of Jewish schools in the CIS operated at the center. In 1988, representatives of the Chabad movement began to actively operate in various cities of the country.

In January 1990, the All-Union Association of Jewish Religious Communities was established. Religious newspapers and magazines began to be published. Synagogues were restored, which were often headed by rabbis who came from Israel and the United States, and new synagogues were opened. The USSR was living out its last days.

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