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Netzach Yisrael, remaining active even after the Russian
government forced the yeshiva to close in 1892. The next
year, he attended a secret meeting of the Chovevei Tzion
movement, led by the famed early Religious Zionist leader,
Rav Shmuel Mohilever. Word soon reached Rav Mohilever
about the brilliant young Nissenbaum, leading Rav Mohile-
ver to offer him the opportunity to become the secretary of
the new “Merkaz HaRuchani” movement, usually abbreviated
as “Mizrachi”, the predecessor to the Mizrachi movement
that would later be founded by Rav Yitzchak Ya’akov Reines
in 1902. When Rav Nissenbaum arrived in Bialystok in 1894
to assume the position, Rav Mohilever looked at the young
man with penetrating eyes and quietly said, “So young!”
HaMizrachi, 1918
Working closely with Rav Mohilever, Nissenbaum found
himself at the epicenter of the budding Religious Zionist emergence and the first Zionist Congress that launched
movement. Each day, he wrote dozens of letters to Cho- his career as a sought-after speaker. “During the months
vevei Tzion chapters from Vienna to New York, recruiting after the first Congress, there was not one beit midrash in
thousands of new members for the movement and raising all of Bialystock where I did not speak in praise of Zionism!
money to support the new Yishuv. He quickly developed a HaMelitz [a famous Hebrew-language newspaper in Russia]
close relationship with Rav Mohilever, often assuming his invited me during Chanukah of 1897 to speak at the Ohel
rabbinic duties in Bialystok while the great rabbi traveled Moshe synagogue in Warsaw, established by members of
to conduct business on behalf of Chovevei Tzion. the Chovevei Tzion movement. I came, I spoke, and I con-
Though Rav Nissenbaum had always assumed he would one quered [י ִּ ת ְח ַּצ ִנ ְו י ִּ ת ְ ׁש ַר ָ ּ ד ,י ִתא ָּ ב]!”
day become a community rabbi, his experience working For years, Rav Nissenbaum spoke every Shabbat at Moriah,
under Rav Mohilever changed his mind. “During the years Warsaw’s leading Zionist shul, where over a thousand
that I worked for Rav Mohilever, I met tens of community people regularly crammed into the sanctuary, hallways
rabbis who came to Bialystok to pour their hearts out to and stairwells to hear the master orator speak. Grounded
Rav Mohilever about the suffering they were experiencing in decades of Torah learning, Rav Nissenbaum convincingly
in the rabbinate, primarily due to the powerful laypeople in argued that Torah and Zionism are inseparable. “His great
their towns. I began to reflect upon the state of the rabbin- strength as a speaker was in his words, which were never
ate and realized that the vision I had of the rabbinate – that forced or angry, but which, step by step, convinced the
I would be able, as a rabbi, to do important work for our audience that his message was exactly what the prophets
people and our Land – was false. I began paying close atten- and Midrashim intended to convey… His words came across
tion to Rav Mohilever’s experience with the community not as a ‘possible’ explanation, but as the one and only
in Bialystok, and I realized that even he was limited in his explanation of the text” (Moshe Krone, Morai V’Rabbotai
influence, due to powerful members of the community who Achai V’Rayai, 25). Rav Nissenbaum’s books of drashot were
held the reins of power in their hands and religious zealots snapped up by rabbis from all over the world, who used
who used the glory of religion to impede any initiatives them as their “go-to” source for sermons, much as the
that were not their own. I thought to myself: if this is the rabbis of our generation depend heavily on the teachings
reality of the great gaon, Rav Shmuel Mohilever, what hope of Rabbi Jonathan Sacks zt”l.
could I have to make an impact as a young rabbi unknown
in the broader Jewish world?... I realized that the rabbinate Shortly after the first World Zionist Congress, Rav Nis-
buries its own in suffering, and that it would be better for senbaum became the formal representative of the Odessa
me to find another path.” Committee, officially known as the Society for the Support
of Jewish Farmers and Artisans in Syria and Palestine.
Disenchanted with the rabbinate, Rav Nissenbaum For eleven years, he traveled all over Europe, speaking in
embarked on a new path that would give him extraordi- over three hundred communities. With Zionism now a hot
nary influence over the young Religious Zionist movement. button issue, Rav Nissenbaum often encountered hostile
As a young boy, he was entranced by the many traveling criticism.
maggidim, inspirational preachers, who passed through
Bobruisk, including the famed Maggid of Kelm, Rabbi In Sosnowiec, Poland, Rav Nissenbaum was summoned to
Moshe Yitzchak Darshan. Studying each speaker closely, the local rabbi’s home, where he found a group of ten, visi-
the young Nissenbaum would stand on a chair at home bly angry Gerrer Chassidim who appeared ready to physically
and imitate their speaking style and hand motions. Later, assault him for the crime of speaking in favor of Zionism.
as a precocious and learned teenager, he spoke periodically In no uncertain terms, the Chassidim told Rav Nissenbaum
in local shuls and study halls. But it was Theodor Herzl’s that he was forbidden from speaking in their town about

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