1. Early Training Steeped in Ancient Traditions (Fragment)

Ancestry

A word or two should be said about Leon’s ancestors, or the nearest of them at least. His grandfather, Akiva, was highly respected by his kindred for his integrity and generosity. In token of a special merit (Jews were generally not allowed to own land in Czarist Russia) he was granted by Nicholas I, Emperor of Russia, the unusual privilege of owning a tract of land of considerable size for farming purposes. He lived a very secluded life, spending his time in studying the Scriptures and the teachings of the Sages. The farming business was in the hands of an able administrator.

Leon’s maternal grandparents enjoyed in a special way the respect of their entire community. The grandfather, Rabbi Jossele, was a noted “Landon” (a highly learned man). Because of his erudition and piety, he belonged to the “elite” of the famous “Tzaddikim” who had a following of many thousands of the, so‑called, “Chasidim.”

Leon Rosenberg was born on the 15th day of February, 1875, as the first child of Eleazar Rosenberg and his wife Gali.

His father was known as “Rebb Eleazar ha‑Cohan,” meaning “the Priest.” It is important at this time to explain the Jewish priesthood as it is observed in Israel today. We must state here that it is strictly observed even to this day, and cannot be usurped by others — either a rabbi or any other religious functionary. It is an office borne only by those recognized by the Synagogue as being descendants of the tribe of Levi and of lineage of the high priest Aaron. (Num. 3:9,10) The question is frequently asked, “Can the priesthood be really established? Are there any genealogical documents to prove the priestly succession?” To that we must answer “no.” There are perhaps no genealogical documents, but this heritage is one of the most carefully observed traditions which go down from father to son, from generation to generation. The Apostle Paul speaks of some traditions which he himself observed and recommended to the Church. (Gal. 1:14; II Thess. 2:15 and 3:5)

While according to Hosea 5:4, the Jewish priest could not officiate by bringing sacrifices or performing other ceremonies linked strictly to the Sanctuary of Temple which was in Jerusalem, he had quite a number of obligations to fulfill, besides the redemption of the firstborn. To him was given preference in the Synagogue on the Sabbath day and at Festival Services. He had to open and read the Scroll. He alone was allowed to pronounce the Aaronic benediction at high Festivals, and in conformity with Num. 6:24‑26, no one was allowed to do this except the priest, not even the rabbi or the official prayer‑leader. This was also in conformity with the 22nd verse of that same chapter, where it is explicitly stated that only Aaron and his descendants might pronounce that blessing. A special ceremony accompanies the benediction. The priest takes off his shoes, and after ritual washing of hands, takes his place before the Ark which is substituted for the Ark of the Covenant in the Sanctuary of old. In the Ark today there are only one or two (or more) scrolls of the Holy Torah. He covers his head with the “Tallit” (prayer‑shawl) and lifts his arms to symbolize the Wings of the Cherubim which were upon the Mercy Seat in the Holy of Holies. By joining the two thumbs pointing down, and with his index and second fingers of each hand joined closely and pointing upward, and with the third and fourth fingers of each hand held together and pointing outward, the priest gives a picture of the Wings of the Cherubim.

As the benediction is pronounced, according to Num. 6:24‑26, the priest pauses after each verse to give the congregation time to respond by chanting the appropriate prayers. The main object in so zealously preserving the office of the priesthood today, is to be ready for the service in the Sanctuary, which the Jew hopes some day to rebuild in Jerusalem as soon as the expected Messiah shall have come.