Meeting with King Hussein by Rabbi Yosef Sonnenfeld

Lema'an achi vere'i! A Historical Event from the Life of the Rabbi Yosef Chayim Sonnenfeld (Z”tl) on the Fifty First Anniversary of his Death (19 Adar 5692) March 27, 1932.

________________________________________

In Adar of 5684, (Feb – 1924) more than fifty-eight years ago, a venerable Jewish delegation met with King Hussein (grandfather of the present King of Jordan). Had Jewish circles allowed sustained dialogue, it is quite probably that Jewish—Arab relations would be more harmonious than at present and the political situation in the Middle East would have evolved differently.

Rabbi Zonnenfeld

The meeting was coordinated by the later murdered Professor Yakov Yisroel DeHaan (May G-d avenge his blood) and supported and blessed by the Torah leaders of that generation in Eretz Yisroel and in Poland. We will attempt to summarize the events leading up to and concerning this meeting.

DeHaan, while working for the recognition of religious Jews as a separate entity in the land, saw a grave need for cordial relations with the Arabs. A talented statesman who felt that Jews in Eretz Yisroel must develop friendly ties with these Arabs he felt that only through dealing directly would it be possible to solve the myriad problems causing tension between the two peoples in the land.

At that time, King Hussein, ruler of Hegaz, had great influence in the Arab world, in his own right and also as father of King Feisal of Irag and the Sheikh Abdullah, (great grandfather of the present day King Hussein) head of the Emirate of Trans-jordan who were also influential in the Arab world.

Abdullah’s Destruction

DeHaan had friendly ties with the Emir Abdullah who lived in Amman and who respected him greatly. In Av of 5683, (July, 1923) in one of his visits to the Emir Abdullah in Trans-Jordan, DeHaan turned the discussion to the general relations between Jews and Arabs.

DeHaan requested of the Emir to put his words in writing and he agreed. In a handwritten declaration, he states that mutual understanding between Jews and Arabs in Eretz Yisroel would result in the improvement of the status of Jews in Arab counties. He also agreed to establish a Jewish agricultural settlement in Trans-Jordan on the condition that this settlement have no political aims.

To a certain extent, such a forthright declaration was an admission of tense relations between Jews and Arabs and DeHaan treated it as such. DeHaan kept it confidential, discussing it only with the Eidah Chareidis and Agudas Yisroel and asked them to judge the matter seriously.

On the 3rd day of Elul, 5683 (that same year, August 15, 1923) the first great convention of Agudas Yisroel was held in Vienna. Rabbi Moshe Blau, secretary of the Eidah Chareidis who represented the Agudah from Yerushalayim asked DeHaan, to give him the declaration in order to present it to the convention’s committee on Eretz Yisroel. Rabbi Moshe Blau stated the matter this way: “Agudas Yisroel of Eretz Yisroel has considered all of the above-mentioned, and advised the convention to take note of the matter of Trans-Jordan a situation in which we will not be encroaching on other’s boundaries and does not complicate the current national problem.”

An Important State Document

The significance of this document increased with the passing of years as the tension between Arabs and Jews led to daily incidents of bloodshed. Although the Arabs constantly denied any wish to deal diplomatically with the Jews, the document DeHaan held could have relieved some of the tension. The Darkeinu writes (a Hebrew weekly printed in Warsaw by Rabbi Alexander Zushe Friedman and Reb Elimelech Steir (may G-d avenge his blood) in the Tamuz 5696 issue (July 1935)(13 years after it occurred) under the heading, “An important report among the papers of Dr. DeHaan z”l:”

“There has been much tumult in important circles concerning a historical document found between the papers of the Professor, Reb Yaakov Yisroel Ha Leivi DeHaan z”l. This document concerns a very important handwritten declaration by the Emir Abduallah concerning Eretz Yisroel and expressing his blessings concerning a Jewish settlement in Trans-Jordan. The details of this document have been kept secret, but the principle is very interesting.”

Dr. Yaakov DeHaan

“Professor DeHaan z”l, attempted to find a solution to the question of Eretz Yisroel and towards this end he used every opportunity to discuss this issue with heads of state, with English statesmen and prominent Arabs.

“Dr DeHaan once visited the Emir Abdullah in Trans-Jordan to discuss the quotation of Eretz Yisroel. The meeting was serious, and during the talk the Emir Abdullah made the above declaration. Dr. DeHaan z”l asked him to enter it in his diary—and the Emir did so. The Emir Abdullah gave his pen to Dr. DeHaan as a token of friendship and satisfaction. The diary in which this declaration can be found is Dr. DeHaan z”l personal effects—

“The matter caused a stir, and during the first convention Dr. DeHaan gave the document to Rabbi Moshe Blau to be presented to the executive committee of the Agudah.”

Rabbi Moshe Blau, in an essay in the paper, “Kot Yaakov”, which appeared on the 29 th of Sivan (June 19, 1936) 5696, draws the same conclusions, but he reveals that: “When Dr. DeHaan was murdered, strangers rifled his papers and this important document seems to have been stolen; the legal executors have not found it.”

Weitzman Rejects Suggestions of Mediation

DeHaan accused the Zionist leadership of restricting his diplomatic opportunities to allay the problem of co-existence between Jews and Arabs; he claimed that they did not adequately understand the roots of the problem and therefore they had no solutions. When he found that he could communicate with Arab leaders he even offered Weitzman his services as a mediator to make peace between the two sides. Weitzman rejected his offer for obvious reasons, and attempted to arrange a private meeting with King Feisal of Iraq. Weitzman even agreed to the establishment of a Federation of Eretz Yisroel and Trans-Jordan headed by Feisel, as long as the Zionists would retain governmental privilege over Eretz Yisroel. It is quite evident that had DeHaan effected an agreement with an Arab leader he would have been severely criticized by the Zionist press.

In Shevat 5684 (Jan. 1924), Hussein, King of Hejaz, visited his son, the Emir Abdullah of Rabbat Ammon. Abdullah chose this momentous occasion to present DeHaan as a friend at a reception in his father’s honor in Rabbat Amman.

Rab Y. Ch. Sonnenfeld (Z”tl) who had met Abdullah when he was in Yerushalayim (courtesy of DeHaan)—sent a letter to Hussein requesting him to use his influence to improve the status of Jewry in Arab countries. DeHaan gave the letter to the King who promised him that “he would use his influence as much as possible to benefit the Jews in all Arab countries.”

This was a signal honor for DeHaan, both as an individual and as the representative of Orthodox Jewry in Eretz Yisroel. The honors accorded him during this visit irritated the Zionist leaders.

Hussein Donates for the Jerusalem Poor

While in Rabbat Ammon, DeHaan brought the plight of the destitute in Jerusalem to the King’s attention and Hussein promised to donate a substantial sum towards this cause. Around a week after DeHaan returned to Jerusalem, Rali Pasha, ruler of the district of Salla in Trans-Jordan, came to him in the name of King Hussein with a donation for the poor of the religious community (Eidah HaChareidis). DeHaan accompanied Pasha to the home of the Gaon, Rab Yosef Chayim Sonnenfeld z”tl and there, as it is written in “Kol Yisroel”, Rali Pasha presented the Rav with the gift for his congregation from King Hussein. The Rov accepted the money, a sum of fifty golden pieces and asked His Excellency Rali Pasha to express his thanks in the name of his congregation and in the name of the poor who would benefit from the money. The Rov took this opportunity to appeal to His Excellency, Rali Pasha, to ask His Majesty, King Hussein to try to wield his influence for the benefit of our Jewish brothers in other Arab countries.

In the Face of an Attitude of Contempt

King Hussein’s visit to Rabbat Amman was of a political nature—he was visited there by the military governor of the British mandate and the head of the Zionist movement. The leaders of religious Jewry in Eretz Yisroel sensed that important things were happening, and that they were being excluded entirely. In an essay entitled, “Behind the scenes (curtain)” which appeared in “Kul Yisroel” Rabbi Moshe Blau expresses the hurt and anger of organized orthodox Jewry at being totally excluded by the Zionist leadership. As a result Agudas Yisroel and Eidah Chareidis resolved to represent their own interests vigorously.

The essay reveals that the leaders of the Ashkenazic community decided to send a special delegation to King Hussein. Specific paragraphs from this essay are therefore noteworthy.

Rabbi Moshe Blau states: “And we are again receiving information of covert changes in values and new interpretations of the Balfour Declaration. Our statesmen are now looking in another direction—to the Eastern shores of the Jordan. A Zionist delegation has already been there to discuss various plans. They are now returning there. Diverse rumors are being circulated and any simpleton could deduce that covert action is taking place. Others are already preparing the public for surprises, and the air is rife with whispers of tremendous changes in our political situation which according to the majority, will be with the approval of Zionist leaders. When the secret will be revealed, Eretz Yisroel and all of Jewry will face a fait accompli, which they will be required to accept. There is no doubt that this reality will be cheered on by the Zionist press and its thousands of followers.”

After stating that should the Zionist leaders fail with this plan, still “the failure will being change to caution, the downfall to victory and cheering will again be heard throughout the camp.” The writer storms that “the strangeness of all this is that the result of this dealing will affect all Jewry; it will be forced to endure the political results of Zionist actions complete with all its drawbacks” and he adds: “and here arises the question: Who sanctioned and who sanctions one party to speak for the entire public? How does one group assume the right and privilege to deal with, to beg or sell, to relinquish or hold on to something upon which all Jewish life depends, an object belonging to all of G-d’s nation? No one sells what is not his, and no one can relinquish what belongs to his friend. The Zionists can speak only for themselves, they can only say that they represent a fraction of Jewry, but the injustice in this is that they speak for all Jewish factions and they try to pose as the only representatives of all Jewry.”

Rabbi Moshe Blau doesn’t complain about the Zionist leaders. “They are deeply rooted in this sin; this is their way and they aspire to dominate all of Jewry, to speak in their name and to completely ignore any important faction not in their party.” And he blames his party: “We must protest to the Agudas Yisroel, to ourselves, while our hands are not bound; why do we not make ourselves heard? Why are we so lethargic about the entire situation? In the role of a religious organization, the direct and legal representatives of over a million members, which expresses the sentiments of all segments of religious Jewry; may we stand back at such a momentous time, during times so laden with responsibility? We are responsible to our members, to all of Jewry, for the future of our holy land and religious Jewry will demand of us an account for every shirking of responsibility. Religious Jewry has placed its fate to a great extent in this organization with the knowledge that she is placing it in faithful hands, and if we stand back now and let the Zionist organization do as it pleases representing all, and this organization fails or even causes damage for Orthodoxy in Eretz Yisroel, the latter will make us responsible as their representatives and will demand from us this land, their freedom and their future.”

After quoting certain facts regarding the contemptuous attitude of the Zionist leaders towards religious Jewry, Rabbi Moshe Blau came to the conclusion that “Now, only now, before anything is decided, Agudas Yisroel must appear as a participant in Eretz Yisroel, as spokesman for an important segment of Jewry in Eretz Yisroel and the other countries of the world. All who should know will know, for the present and in the future, that there are Jews aside from the Zionists and that Judaism has concepts outside of those of the Zionists.”

Rabbi Moshe Blau concludes his fiery article by establishing that the Zionist leaders are presently in America raising funds. “When they need the money of religious Jews they suggest cooperation between all Jewish factions in the “Jewish Agency”. Then they know they must also include Agudas Yisroel, but when the question of life and death is at stake, as long as no loss of money is involved, they forget all their sweet talk. But if they forget it is up to us to remind them.”

Religious Jewry Uses a Political Strategy

This acerbic essay reveals the resolve of religious Jewry to act regarding all the problems facing Eretz Yisroel, actions which would anger the Zionists in their schemes to further their goals. It is clear that Rabbi Moshe Blau, the qualified spokesman for religious Jewry, wrote this article because of pressure from events and by printing it, meant to wage war over the past and warn for the future. In his conclusion, he lashes out: “If they forget, we must remind them.” Apparently, he wished to prepare the public for something unusual, something which would annoy the Zionist leaders and shake them out of their complacency—that being the delegation to King Hussein , which did stir up the Zionists and their press, and caused much antagonism towards religious Jews.

A Delegation to Rabbat Amman:

Hasty preparations were made for the trip to Rabbat Amman to visit Hussein, and Professor DeHaan was chosen to organize the delegation. Since this was a very sensitive mission, it was of the utmost importance that the right people be chosen. DeHaan would come as organizer of the visit and mediator, but in order to create a favorable impression, Rab Yosef Chayim Sonnenfeld was asked to head the delegation personally. After the Rov had settled in Eretz Yisroel, he had never left its soil, and so his assumption of such a role was in doubt. Surprisingly, the Rov expressed his willingness to go due to his conviction that this visit to Hussein was of the utmost importance, but he asked that three leading Torah authorities of that generation Halachically annul his vow. The Gerrer Rebbe, Ztz”l, the Sokolover Rebbe zatzal and the Rov of Bendin Zt”l who were in Eretz Yisroel at that time, did so.

To quote from a letter of the Gaon, Rabbi Avrohom Chaim Noeh Ztz”l who was also part of that delegation. . .”When King Hussein came to visit the East Bank of the Jordan and met with delegations from all parties including the Zionists—those administering the Agudah and the Ashkenazi council decided to also send a delegation because it was rumored that the British wanted appoint him leader of Eretz Yisroel. The leaders of Orthodox Jewry asked Rav Y. Ch. Sonnenfeld zt”l to head the delegation and he replied that since he had come to Eretz Yisroel almost sixty years before he had never under any conditions left the country. Since the eastern bank of the Jordan is not as holy as the other (for Halacha states that one doesn’t bring the Omer offering from the eastern bank) he doesn’t want to cross to Jordan without permission from a Jewish court made up of three important Torah leaders. At that time the Gerrer Rebbe Z”l, the Sokolover Rebbe Z”l, and the Gaon of Bendin, Z”l were in Jerusalem and after much consideration they arrived at a ruling that he may leave for such an important purpose.”

After the Rov agreed to head the delegation, the rest of the delegation was chosen: HaRav Y. Ch. Sonnenfeld, Rabbi Reuven Shlomo Yungreiz, secretary of the Eidah Chareidis (and father of the Gaon, Rav Dovid Jungreiz, z”tl). Rabbi Avraham Chaim Noeh and of course Professor DeHaan.

The secrecy of the matter notwithstanding, news leaked out to members of Rab Reuven Shlomo Jungreiz’s family who feared for his life. They tried and almost succeeded in convincing him to withdraw.

When Horav Yosef Chayim Sonnenfeld heard of this he said: “Since Dr. DeHaan already organized this visit it is not proper to withdraw, it would be ungrateful to a person who is sacrificing himself for the sake of religious Jewry.” He notified Rav R. SH. Jungreiz and Professor DeHaan that even if all the delegation’s members withdraw from fear, he himself would travel with DeHaan (Rabbi Moshe Blau states in one of his letters conveying the spirit of the times that fear of bodily harm from nationalistic hotheads, due to incitement by the press which would come for sure could stymie the whole project.)

His words made a great impression and Ho Rav R. Sh. Jungreisz stopped hesitating—in the words of Rabbi Moshe Blau…”the faces of those who were hesitant reddened at the bravery of the venerable sage and they agreed to join.”

For DeHaan, Rav Sonnenfeld’s attitude was very encouraging in his work for religious Jewry. Rav Sonnenfeld’s emphasis that the visit should take place as an expression of appreciation for DeHaan’s work was a morale booster.

The visit took place on Sunday, the 19th of Adan I, (February 24, 1924) 5684, in the village of Suna near Rabbat Amman. King Hussein and his party were staying here during their visit to his son the Emir Abdullah, head of the Trans-Jordan Emirate.

The place had big tents and the palatial royal tent in the center was marked with much activity. A distinguished delegation had come to visit the king— only one of man representing different interests—members of British parliament, leaders of the British Mandate in Eretz Yisroel, Zionist leaders such as Dr. Weitzman and his cohorts. This delegation was unique.

The head of the delegation was a venerable Rabbi with a long beard, a shining countenance and wise eyes. He was accompanied by three people: two who also wear rabbinical attire and another who appeared to be a diplomat—from his short and pointed beard to his frock coat and cylinder top hat.

The delegation represented Orthodox Jewry in Eretz Yisroel and was headed by the Gaon Rav Y. Ch. Sonnenfeld, accompanied by the secretary of the Eidah Chareidis, Rav Reuven Shlomo Jungreiz (z”tl), the (recording secretary) Gaon Rav Avraham Chayim Noeh (z”tl) and the organizer of the delegation and its vital force—Professor Yaakov Yisroel Dehaan—(May G-D avenge his blood).

They had experienced many tense moments in their feverish preparations for this meeting, and these were mostly kept secret. Anxious fears existed that the Zionists would do anything to prevent such a meeting if news leaked out about it. They were intensely relieved to have arrived and they hoped and prayed that their mission to present the case of an independent Orthodox Jewry in Eretz Yisroel to the Arab ruler would be successful. They were fully aware that the king was being courted by both the East and the West and that he held the key to the political situation in the Middle East.

Friendly Relations:

The foreign minister—Shiekh Fahd-El-Ktab finished reading the memorandum of the orthodox delegation. King Hussein answered that he has always been a supporter of friendly relations between the two peoples, and he would like such relations to continue. He also expressed his understanding of the request of Orthodox Jewry, as representative of an important part of Jewry, to be represented independently and he would therefore consider them in any Jewish matter and try to fulfill any of their requests.

The religious delegation had a very busy schedule. After the first public meeting with the King and his escorts, they visited the tent of his son, the Prince Ali, and after that they were invited to a royal luncheon in their honor. In deference to the delegation, nothing cooked was offered, only fruits and soft drinks were served. The King knew from his previous meeting with Professor DeHaan, who had come to prepare this present visit that observant Jews do not eat of other cooked or baked foods and he respected this stand very much.

After the meal, the delegation met with the Emir Abdullah who came out to greet them and brought them into his tent with much pomp. The conversation was spirited. Suddenly the Emir arose and asked that all present stand—a sign of royal recognition. He explained that his father had asked he give the Rov, the greatest token of royal respect in the Arab world, the “Istiklal,” as a sign of high regard and friendship for this religious delegation in general and the great Rabbi in particular. An Arab headdress complete with gold bands was placed on Professor DeHaan as a signal honor by the Arabs. After these ceremonies, the Emir expressed his father’s words regarding the importance of good relations between the Arabs and the Jews, and expressed hope that this would continue. Abdullah promised to visit the Rov at the first opportunity when he would be in Jerusalem.

In the afternoon the delegation was received by the king for another personal audience.

At the end of the talks the delegation returned to Jerusalem.

This is a factual description of the direct talks between a distinguished Jewish delegation and the Arab leadership about establishing stable relations between the Arabs and the Jews. The members of this religious delegation returned to Jerusalem feeling that they had achieved much in all respects. For one, they had presented King Hussein with the concerns of Orthodox World Jewry who wanted to continue their way of life without any secular leadership, and secondly there had been a meaningful discussion of the Arab-Jewish problem in general. In their opinion, this contributed to better relations between the two peoples.

Yet the leaders of the orthodox in Eretz Yisroel felt that this would arouse much anger amongst the Zionists. The vitriol was more than they had anticipated.

Only two days after they returned to Jerusalem, the daily paper “Doar HaYom” printed a blaring headline titled A scandal or an Injustice, in which was written, “Through the efforts of Dr. DeHaan the ground was prepared for the trip of an Ashkenazic-orthodox delegation headed by Rabbi Sonnenfeld. The delegation was well received by the King’s deputies and when they were brought to the royal tent, King Hussein rose and stretched out his hand to Rav Sonnenfeld and the other members of the delegation. When the two old men shook hands, tears flowed from their eyes and they both cried. The difference between them was this: King Hussein cried from joy over the Anti-Zionist memorandum which he had seen the day before, while the revered Rabbi cried because of the terrible profanation of G-d’s name he was causing by betraying his people.”

Even today, this acrimonious statement is offensive and despicable.

This account in the “Doar HaYom” raised a storm in the Jewish settlement in Eretz Yisroel. Many other papers used the same hostile arguments to envenom the general population against the religious delegation and the entire religious community.

The same situation had existed two years earlier when DeHaan organized a religious delegation to meet with Lord Northcliffe, a director of the British press to discuss an autonomous religious community in Eretz Yisroel. Then too, there’re was a tumult over the audacity of religious Jewry to represent itself in high places—aright reserved only for Zionists. Only when Rav Sonnenfeld rose to the defense in an “open letter” in this same “Doar HaYom” claiming responsibility for the delegation, did things quiet down.

Again the same accusations circulated, the orthodox were “slanderers”, “informers”, “traitors”, and the like. But now the situation had improved, for the orthodoxy had its own paper with which to contest such slander. During the “Northcliffe Affair”, they had no method of rebuttal. Rav Sonnenfeld (z”tl) printed his letter in the “Doar HaYom” only because of the gravity of the charges.