During the Soviet period, despite the official abolition of the rabbinate, Rabbi Gliksberg was recognized as the chief rabbi of Odessa. He did not renounce his Zionist convictions; on the contrary, he publicly defended Jewish Palestine with even greater fervor. Rabbi Glikberg's role in the religious debates held in Odessa from 1923 to 1932 became especially significant and simultaneously difficult. These public events, organized by the authorities in the largest theaters and halls of the city, were designed to turn the citizens of the Soviet Union away from their faith.

The authorities invited scientists and "godless" polemicists to participate in the debates – Professors Tukhov, Tretyakov, Kardashev, representatives of the Yevsektsiya, and others. Religious leaders of the city, including Rabbi Gliksberg, were invited as opponents. Atheistic-minded organizers were confident in their ability to prove the harm of religion to revolution and the sober mind of humanity to the masses. A few days before the debate, huge posters appeared in the streets of Odessa announcing a new institution designed to expel ignorance from the city. Initially, Rabbi Gliksbeg refused to join the debate citing two main reasons: unwillingness to hear blasphemy and non-missionary nature of Judaism compared to other religions.

Nevertheless, Jewish community leaders insisted on his participation. Even local "Yevseks", led by former Yeshiva students, came to the rabbi's home trying to persuade him. They appealed to religious debates from the Middle Ages, and spoke about defending Israel's honor. The decisive argument was fear of growing anti-Semitism: "the absence of a rabbi could be seen as proof that Judaism supported communism," they argued.

Eventually Rabbi Gliksberg agreed. His position resembled Ramban in the famous religious debate in Barcelona, or the participants in Tortosa. In these debates, Gliksburg constantly balanced the need to protect the faith with the very real possibility of causing harm to local religious Jews.

In one of the latest debates, Gliksberg managed to give a speech in which he briefly, but concisely, outlined the foundations of Judaism and religion. Speaking to the audience from the stage, he said, "Humanity needs faith, because science alone can't correct the human spirit or elevate the soul. The ancient idea of believing in God and the new social idea share a common goal: to unite humanity's divided parts. This foundation is already laid out in Israel's teaching: 'Love thy neighbor as thyself.'" Gliksberg not only defended faith's foundations. He deliberately highlighted parallels between religious principles and modern social ideals, thereby disarming his Communist opponents and captivating the audience.

In response to Professor Tretyakov's assertion that faith hinders revolution by weakening the courage of the proletariat and that a believing person is inherently incapable of being a revolutionary, Rabbi Gliksberg countered: "Obviously, this is merely Professor Tretyak's personal opinion. I can cite several scholars who will prove the exact opposite. They will demonstrate to you based on substantial evidence that faith is the highest stage of human development and plays an important role in world progress. Faith has always gone hand-in-hand with wisdom, human culture and the art of improving relations between people and elevating the human spirit."

When the numerous and diverse audience were fully absorbed in his words, Gliksberg said: "The sage Renan claimed that human culture was created by two peoples: Jews and Greeks. The Greeks, in his opinion, gave humanity poetry and philosophy, while the Jews gave spiritual unity and love for their neighbor. However, the sage Darmesteter disagreed with him. He said: the Jews gave the world both poetry and philosophy – poetry in the Psalms and philosophy in the teachings of the prophets."

The anxiety intensified when it became known that well-known polemicists who were familiar to the public would speak on behalf of anti-religious forces. Professor Sukhov and Academician Tretyakov were among them. This time, Mohel Israel Bibergal was appointed as the representative of Judaism, while Rabbi Gliksberg was denied the opportunity to speak as he was considered a dangerous opponent. Bibergal's oratory skills were not well-developed, and his command of the Russian language was poor. Jewish community leaders in Odessa were very concerned because the fate of their community depended largely on the outcome of the debate.

Meanwhile, rumors spread throughout Odessa that professors Zilberberg and Himelfarb would represent the medical community at the debate. These names brought some comfort to the Jewish community: Dr. Zvi Himelfarb was well-known in Zionist circles – in the past, he held the position of secretary of the Odessa Zionist Committee under the chairmanship of Menachem Ussishkin. Professor Yakov Zilberg was respectably called "the professor with a warm Jewish heart" in Odessa, which spoke of his devotion to Jewish tradition.

In the morning of the debate, Rabbi Gliksberg and Abraham Katsenelenbogen, known as the Admor of Lutsk, who was living in the city at that time, went to visit Professor Zilberberg at the private hospital on Preobrazhenskaya Street. The visitors found the professor, dressed in a white coat and heading to the operating room. When they saw them, Zilberg paused at the doorway and respectfully greeted them. Shimon Yakov Glikberg immediately got straight to the point, saying: "Respected Jewish professor, the future of our people depends on you now, and we anxiously wait for the outcome of this debate." The professor replied briefly: "Don't worry, we won't shame our roots!" After leaving Zilbert's office, the wise men felt a sense of relief. That evening, the Odessa Opera House could barely hold all those who wanted to attend. Thousands gathered around the magnificent building, listening to speakers specially installed outside for this important event.

After the introductory speeches by Professor Sukhov and Academician Tretyakov, who spoke against circumcision, calling it a "nationalistic absurdity," the floor was given to Jewish medical professors. Unlike the accusers, who pointed to circumcision as a "savage remnant of the ancient world" and "useless bloodshed of an infant," Professor Zilberg publicly proved, based on scientific data, the medical significance of this procedure. For example, he highlighted the great benefit of such an operation as a factor in reducing the risk of venereal diseases. He concluded his speech with the words: "I would consider myself happy if the entire enlightened world adopted this operation." Professor Himelfarb then reinforced what was said with another positive medical example.

After them, Mohel Bibergal spoke. Following the speeches of respected representatives of the medical world, even his awkward presentation sounded convincing and somewhat charming. Pointing to the young audience in the hall, he said: "Look! All those people here tonight are my clients from the past." Loud laughter erupted from everyone present in the hall. He concluded his speech with a short phrase: "We were circumcised and we will be circumcised!"

Suddenly, to the surprise of the debate organizers from Yevsektsiya, shouting erupted in the hall. "Let Rabbi Gliksberg come on stage!" "We want to hear the rabbi!" the excitement in the room grew. The organizers were confused. Rabbi Gliksborg stood up to his full height and spoke in a loud voice, "If the audience calls, we must listen to their voice." He ascended the stage and gave an excellent Russian overview of one of the main commands of Torah. In his speech, Rabbi emphasized that there is no need to speak much about circumcision because everything has already been said by professors Zilberberg and Himelfarb. He said that after the words of these two renowned scientists in the field of science, the Soviet Republic trusts their opinions and has entrusted major medical institutions to them.. "And I am sure, respected citizens, that in any case, when you have any question regarding bodily health, you will certainly seek advice from professors Zilberberg and Himelfarb, and not from Comrades Sukhov and Tretyakov..."

Rabbi Gliksberg's victories in the debates made an indelible impression on the Jews of Odessa. In June 1926, the Jewish community of Odessa celebrated the 20th anniversary of Shimon Yaakov Gliksberg’s service as city rabbi with great fanfare. The celebration was held in the Great Synagogue. Members of the community called this day “Odessa’s holiday,” and indeed, this anniversary became a nationwide celebration.

Rabbis from other cities gathered for this event, and representatives of all social strata were present at the synagogue, including city doctors led by Professors Zilberberg and Shvartsman. The celebration caused excitement and inspiration among the townsfolk. Odessa's Jewish community once again demonstrated its resilience in the face of anti-religious persecution and its ability to honor its leaders.

Soviet special services were aware of the rabbi's desire to leave for Palestine with his family, but did not hinder it. In March 1937, the rabbi returned to Eretz Israel and settled in Tel Aviv.
Only the eldest son, Chaim, came to Eretz Israel with the rabbi, who had also become a famous artist. The rest of his children remained in the USSR, where Yeneta taught Russian language and literature at an experimental school in Odessa, Evgenia became a doctor and scientist and served in hospitals during the war, receiving two Orders of the Red Star and the rank of major, Judith managed children's institutions and Sulamith also became a doctor specializing in infectious diseases, and Benjamin, youngest son by education, an engineer, was arrested in 1940 and spent 20 years in prison.

Upon arrival in Israel, Rabbi Gliksberg settled at the Moshav Zkenim synagogue and became the rabbi for the Nordia quarter, heading the rabbinical court for the Chief Rabbinate in Tel Aviv. He was also elected as an honorary member of the Mizrachi court in Israel and served on the jury that awarded the Rabbi Kook prize for religious literature for several years. For his 70th birthday, a reception was held in the Jewish National Fund hall in Tel Aviv, attended by people from all walks of life. After heartfelt congratulations from guests, the celebrant delivered a speech of thanks and a lecture on aging, which the audience listened to intently.

In addition to his religious calling, Rabbi Gilkberg was a gifted writer whose pen shined with style. His articles regularly appeared in periodicals and he authored several important books on Jewish culture and theology.

Shimon Yaakov Gliksborg's earthly journey ended on December 8, 1950. The ashes of the revered rabbi were laid to rest at the Nahalat Yitzhak Cemetery in Givatayim. The following words were placed on his tombstone: "A righteous and humble man, writer, thinker and preacher, one of those who paved the way for religious Zionism."

Thus, the image of a triumphant debater from Odessa, one of the most prominent sons of his people, whose wisdom and righteousness became a guiding light for future generations, is forever etched in the annals of history.

12.10.2024



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