Identity of the Unknown Tomb. Who is buried in the unmarked grave next to the Vilna Gaon?

 Identity of the Unknown Tomb.
Who is buried in the unmarked grave next to the Vilna Gaon?

Ariel Fuss & Yoel Kabalkin

Prologue

Among the seven graves in the Ohel of the Vilna Gaon (R’ Eliyahu M’vilna) there is one without an identifying headstone. The sign above the entrance to the Ohel identifies this grave as the resting place for the ashes of the Ger Tzedek of Vilna, Avraham ben Avraham Potocki[1] This identification is accepted without questioning by many books and articles written about the Gaon when the origins of this theory and its veracity are suspect. This article will investigate how this theory came about and the issues with it and will then put forth a new theory as to who the occupant of this grave is.

Introduction

The Vilna Gaon was originally buried in the old cemetery in Shnipishok located in the northern part of Vilna in 1797 (תקנ”ח). Probably sometime in 1949/1950 the soviet government gave notice to the community that they intended to level the cemetery. The Jewish community received permission to move a few graves and chose to move the Vilna Gaon and a few others to the new cemetery in Vilna.[2] Due to Vilna being behind the iron curtain and information being hard to come by, the exact details of this transfer, who was taken, by whom, and to which cemetery was not known. There were conflicting reports about who was moved together with the Gaon until Prof Shnayer Leiman in an article in Jewish Action proved that most of the speculation was for naught.[3] Since most of the graves had been moved along with their headstones, all one needed to do was read them. The Gaon lay among 6 other graves in the newest cemetery in Vilna and contrary to all the different theories on who was worthy of being moved, there was no effort to traverse the cemetery and take other important people that had been buried there. It turns out that those that transferred the Gaon had just taken a part of the row he was buried on and moved everyone together. They clearly wanted to move the Vilna Gaon given his enormous profile and while doing so moved his neighbors. The identities of the graves in order from left to right are,

1. R Zvi Hersh Pesseles

2. R Yissachar Ber – The Gaon’s brother

3. Vilna Gaon – Prof Leiman wrote a convincing article on the Seforim Blog[4] that the headstone is backwards and this is the Gaon’s true grave.

4. R Noach (Mindes) Lipshutz – The Gaon’s Mechutan. He shares a headstone with his predecessor.

5. Minda Lipshutz – R Noach’s wife

6. Devora Pesseles – Tzi Hersh’s mother

7. Unknown/Ger Tzedek

Thanks to Prof Leiman we now know the identity of six of the graves, but we are still left with 3 unanswered questions.

1. Who is in the 7th grave?

2. Why is there no identifying headstone?

3. Why was R Zvi Hersh’s grave moved to a different location within the group?

Theory

There are many articles and books that mention the Ger Tzedek being buried in the Ohel. As early as 1956 a report in Ha-tzofe discussing moving the Vilna Gaon to Israel mentions that the Ger Tzedek was moved and is buried alongside the Gaon.[5] A 1983 report in the newspaper Davar about the Gaon’s Ohel asserts the same.[6]

This identification is now common knowledge to the extent that tour guides will tell you so and it even states as much on the sign outside the Ohel. There are two reasons for why people have assumed that the community moved the Ger Tzedek.[7] One being that he was an integral component of Vilna’s history and therefore it stands to reason that they would have moved him.[8] Secondly and possibly the main reason for why the theory has such staying power is the lack of a headstone. Since every other grave in the Ohel has a headstone the only reason the last one would not have one is because it lacked one to begin with. The sign outside the Ohel should not be used as proof positive of this identification because it is a late addition and on the same sign it also states that the Gaon is buried with his family which we know to be false. Although this theory is possible, there are many issues with it. Some of these issues are as follows:

1. Those very same articles which propound this theory are riddled with other factual errors. For example, in the the Ha-zofe article they include R’ Shmuel ben Avigdor; the Gaon’s father; and son R Avrohom, among those that were moved. Just a quick glance at the headstones in the present day Ohel will tell you that this claim is false. This error occurred because as we have stated previously, accurate information from inside the iron curtain was hard to come by. Surprisingly, although we know today that these reports were false, the inclusion of the Ger Tzedek persists.

2. Since Prof Leiman has shown that those who moved the graves just transferred those that were in the Ohel, it seems odd that they would specifically take the Ger Tzedek and not for example, R’ Moshe Rivkes (the Beer Hagolah), or R Avraham Danzig (the Chayei Adam), and many other important figures that were buried in the same cemetery and warranted preservation too.[9]

3. There are accounts that contradict this theory. Dr Henry Shoshkes, a renowned Jewish writer and traveling reporter for “Der Tag Morgen Journal”, traveled to Vilna in 1956. While there he went to visit the new kever of the Vilna Gaon. He describes being told by the secretary of the community, one Leib Sarapej,[10] who claimed to have been involved in moving the bodies, that there was nothing of the Ger Tzedek to move. This was because what was buried of him originally was only the ashes of his body and it had dissipated over time.[11] R Yitzchak Zilber who visited Vilna while still behind the iron curtain, spoke with the lay leader of the community at the time of the transfer, a man called Heshel Kab, who was involved in the transfer of the Gaon. He stated that while they searched for the Ger Tzedek’s grave, they could not find his ashes and therefor did not move him.[12]

These issues lead us to question this theory and to try to come up with a better explanation, especially as there doesn’t seem to be a strong basis to this belief to begin with. 

In order to offer up a novel theory we must deal with a greater question first. When looking at the map of the cemetery in Israel Klausner’s book on the Vilna cemetery[13] you will notice that there were 11 people buried in the main sanctuary of the original Ohel, starting from number 20, and ending at 27 (there are 3 joint tombstones). Their identities are detailed in Klausner’s list below:

Out of the said 11 people buried in the original Ohel we know of 6 people who are now interred in the new Ohel. In Bold and in Green I have highlighted which gravestones are today in the new Ohel.

So, once we know who was buried in the same Ohel, several questions immediately come to mind: Why did they move only these six graves and not the other ones from the same Ohel?

Why did they only start from R Zvi Hersh (22) and stop after R Yissachar Ber (26) and leave out R Yehoshua Heshel (27)? Why not move the Gaon’s father (20)? Why not move the YESOD (21), a very central and known figure in Vilna history? To answer these questions, we need to examine the original Ohel a bit closer. In the picture of the Ohel that appears in Klausner’s book we can see that there is a space between the Yesod and his wife (jointly number 21), and R Tzvi Hersh (22).

Why is there an empty wall between the Yesod and R Zvi Hirsch?

If we look at the picture below, taken at a different (probably earlier) time, one can see that in this area instead of a wall there is a shape of a door!

It is possible that when they made the main entrance to the Ohel on the opposite side, this door was closed. In any event, this gap can explain why the first four graves were not moved; they only took those that were to the right of the door![14] Now that we addressed the first half of our question, we are left with the second: If they took the entire row starting by the door why did they stop by R Yissachar Ber (26) and not take also R Yehoshua Heshel (27)? The evidence points us to the simplest conclusion, that in fact they did transfer him although without his headstone! In other words, of the 11 graves in the Ohel there were 4 to the left of the door and 7 to the right and they moved the entire batch from the door to the wall to the new cemetery, and thus unsurprisingly there are exactly seven graves in the new Ohel of the Gaon.

Thus, I am proposing that the additional grave with no headstone in the Gaon’s Ohel today is not the Ger Tzedek and is not the Chayeh Adam, but Simply Reb Yehoshua Heshel who was originally in the Gaon’s proximity.

This possibility has been generally ignored until now[15] for 2 reasons,

1.Since there were a few others in the Ohel that were not transferred it never struck people as odd why Reb Yehoshua Heshel was not either. However, since we’ve established an explanation for why the other 4 were not moved, it behooves us to find an explanation for why he wasn’t included.

2. The fact that there was no headstone led people to associate the grave with someone who would not have had a headstone to begin with, namely the Ger Tzedek.

Looking at Klausner’s description of Reb Yehoshua Heshel’s tombstone leads us to a possible solution to this second issue. His description is as follows: “the tombstone on the grave of the rav is made of wood and is preserved nicely”;[16] he even provides a picture of it on the next page. This fact, that the tombstone was made of wood as opposed to stone like the others in the Ohel, gives us a possible explanation for why it was not moved along with his body. It is possible that the wood was harder to move or that it possibly broke in the process.

In conclusion, the identification of the 7th grave with the Ger Tzedek doesn’t have much historical basis and is flawed for a few reasons, therefore we offer a new theory. The identity is none other than R Yehoshua Heshel who was buried in the original Ohel together with the rest of the row. This is the most plausible explanation which until now was ignored due to there not being a headstone, and not having an explanation for why these specific 7 graves were chosen as opposed to the others. We showed that a door was added to the Ohel and those that were involved in the transfer moved everyone from the right of the door until the end of the row including R Yehoshua Heshel. The reason his headstone was not moved was because it was made of material that was not conducive to transfer and possibly might have broken along the way.

B.

Essentially, we are left with one remaining question – Why was Rabbi Zvi Hersh moved from the extreme right to the extreme left in the order of the graves?

To propose an answer to this question, we need to go on a long detour. As previously mentioned, in 1956, Dr. Henry Shoshkes, visited the Soviet Union and Vilna, and then reported about his travels in the Tag, a Yiddish newspaper in New York. This was one of the first documented visits to the Jewish cemetery in Vilna after the transfer of the Gaon’s grave and is indirectly the source of many of the rumors surrounding the Vilna Gaon’s grave. In one of the articles describing his visit to the grave there is also a picture of the grave and a better one is published in Dr. Shoshkes’s book[17] – מהקרמלין עד הפרמידות. What is unique about the picture is that it is one of only two pictures that I know of, of the Gaon’s grave after it was transferred but before a new Ohel was erected.[18]

One can see several tombstones one next to the other but clearly there is no tombstone to the right of the Gaon’s headstone. Shoshkes writes that this grave without a headstone is the grave of the Chaye Adam – Rav Avraham Danzig. I believe otherwise.

I am assuming that this picture is taken facing south, with the headstones positioned at the head of the graves.[19] In other words, the headstones are arranged as they were on the outside wall of the Ohel in the old cemetery, but in the opposite direction compared to their current setup in the new Ohel. If we consider the old Ohel’s arrangement, the gravestone that should be to the right of the Gaon is the tombstone of his brother Rav Yissachar Ber. This of course raises the question – Why is it not there?

Let us return to Klausner’s picture and accompanying numbers. We observe that the numbers are in sequential order from left to right but one number is missing – number 26. That number corresponds to R. Yissachar Ber the Gaon’s brother. It is quite peculiar – why is the Gaon’s brother not listed beneath the picture?

For that we must go back to the wider picture of the old Ohel.

And then zoom in on the right upper corner of the Ohel:

What is that sign? We can see and understand it better by looking at an illustration made of the Gaon’s old Ohel. It is not exact but gives a very good idea.

In this illustration we can observe that beneath the plaque in the upper right corner there is a gravestone. By counting the number of gravestones to the right of the door, we reach an undeniable conclusion: there are two separate headstones, that to the right of the Gaon’s gravestone, positioned one on top of the other. The one adjacent to the Gaon corresponds to Klausner’s number 27, which is R. Yehoshua Heshel. On top of that, in the right upper corner, we find the headstone of Reb Yissachar Ber, that Gaon’s brother [26].

To fully comprehend this, we must recall the sequence of events. Initially, R. Yehoshua Heshel passed away, followed by the Gaon, much later. A few months after the Gaon’s burial, his Mechutan, Reb Noach Mindes, passed away and was interned to the left of the Gaon, sharing a joint gravestone. Several years later, when the Gaon’s brother died, there was a desire to bury him next to his brother, resulting in him being “squeezed” in between the Gaon and R. Yehoshua Heshel. Evidently there was sufficient space to accommodate the body, but during placement of the headstones on the outside of the Ohel, there was insufficient space. Consequently, R. Yissachar Ber’s headstone was positioned on top of R Yehoshua Heshel’s headstone.

Therefore, the key point of this story is that although R. Yissachar Ber was buried right next to the Gaon in the old Ohel, the headstone closest to the Gaon on the right side belonged to R Yehoshua Heshel. Based on this observation, I would propose that since, as mentioned, R. Yehoshua Heshel’s wooden headstone was never transferred, those responsible for arranging the headstones in the new cemetery left the grave next to the Gaon without a headstone, aligning it with their understanding of the headstones arrangement in the old Ohel.

We have one final question regarding Shoshkes’s picture: On the left side of the Gaon’s headstone, we can observe two additional headstones. The inscriptions are illegible, but judging by the size and shape of the gravestones, it would be reasonable to assume that the first one belongs to Mindel [24], the wife of Reb Noach. However, the issue lies with the second one. It should be Devorah’s grave [23], but it appears more similar to the gravestone of her son, Reb Zvi Hersch [22]. Why is Devorah’s gravestone missing?

If we examine the gravestones inside the Ohel, it becomes evident that Devorah’s gravestone is significantly taller than the others. It is possible that it was too challenging to set up without the support of an Ohel wall. Indeed, if we observe the current picture of Devorah’s gravestone inside the Ohel, it is clearly seen to be broken into two parts.

It is possible that Devorah’s gravestone was broken either during its removal from the old Ohel or at a later stage. Regardless, this could be a plausible reason why they were unable to set up the fractured headstone without the support of the Ohel wall. As a result, they moved her son, Reb Zvi Hersch, one spot closer to the other headstone.

Now, let us consider the thesis proposed. I suggest that during the construction of the new Ohel, they reconnected the broken parts of Devorah’s headstone and returned her to her original position in the line-up. However, due to the need to relocate Reb Zvi Hersch, he was placed next to Reb Yissachar Ber instead of being positioned beside his mother, Devorah, where he rightfully belongs.[20]

In a forthcoming article, I will delve into an in-depth analysis and present fresh evidence and explanations regarding the numerous rumors surrounding the relocation of the Gaon. I will explore questions such as who was responsible for moving him, the timing of the transfers, the frequency of the relocations, the fate of those involved in the process, and the condition of the Gaon’s body.