Wednesday 9 December 2015


            He was born in Baranov, western Galicia.  He received a rigorous religious education and occupied himself with studying Jewish religious subject matter.  He emigrated to the United States and lived in New York where he was a rabbi.  He translated into Yiddish a portion of the Babylonian Talmud with commentary by the Malbim (Meir Leibush ben Yehiel Michel Wisser), such as: Masekhet khagige (Tractate Ḥagigah) (New York, 1944), 183 pp.; Masekhet makes (Tractate Makkot) (New York, 1945), 164 pp.; Masekhet kidushin (Tractate Kiddushin) (New York, 1947), 372 pp.; Masekhet khulin alef (Tractate Ḥulin, A) (New York, 1947), 310 pp.; Masekhet khulin beys (Tractate Ḥulin, B) (New York, 1949), 360 pp.; Masekhet bove metsye (Tractate Bava Metsia) (New York, 1954), 256 pp.  His translations excelled in their scholarly Yiddish, such as: “hakol ḥayavun reiya = all are obliged to be seen at the Temple.  According to the commentator, all must put in an appearance, except for the deaf, the insane, and minors—for they were not considered as comprehending.  Those enumerated [here] in the Mishna will be taught about further in the Gemara” (from his work on tractate Ḥagigah).  R. Drilikh also conveyed in Yiddish his own calls, in which he defended, as an Orthodox Jew, the state of Israel against attacks from some of the religious.  This work was entitled: Atkhalta digula, a vort in der situatsye (The dawn of redemption, a word on the situation).

Source: Dr. H. L. Gordon, in Morgn-zhurnal (New York) (July 10, 1938).

No comments:

Post a Comment