הרב Seligmann Bär Bamberger, AB"D Virtzburg

Update 22.5.22 A Y-DNA test performed on one of his descendants in the direct male line (son after son) showed that Rabbi Bamberger belongs to the main branch of the Ashkenazi Levites: AB-067. See here: https://jewishdna.net/AB-067.html
Dr. Simcha Gershon Bohrer

https://de.wikipedia.org/wiki/Seligmann_B%C3%A4r_Bamberger

htttp://www.hebrewbooks.org/36017

http://www.hebrewbooks.org/pdfpager.aspx?req=33252&st=&pgnum=31

יצחק דב במברגר Seligman Baer (also known by his Hebrew name Yitzchak Dov) Bamberger , was one of the nineteenth century's greatest Torah luminaries, reverently referred to by his position, as the venerable Würzburger Rav.

Rav Yitzchack was (born Wiesenbronn, near Kitzingen, Bavaria, 6 November 1807; died Würzburg 13 October 1878) was a Talmudist and a leader of Orthodox Judaism in Germany.

Between 1840 and his death he served as rabbi of Würzburg, and is therefore often referred to by his position as the Würzburger Rav.

He commenced his yeshiva studies in Fürth at the age of fifteen, under Rabbis Wolf Hamburger and Judah Leib Halberstadt. Five years later he received semicha (rabbinic ordination), but did not enter the rabbinate, choosing instead to open a general business store in Kitzingen. He married two years later, to the daughter of Rabbi Seckel Wormser of Fulda. The store was not successful (possibly because Bamberger preferred to spend as much time as possible studying Talmud).

In 1838 he represented the Orthodox camp at a conference instigated by the Bavarian government at which several reform-minded notables had hoped to bring about changes in the organisation of the Jewish communities. As a result of his success at this conference he was invited to succeed Rabbi Abraham Bing as rabbi of Würzburg.

In Würzburg he rapidly opened a yeshiva. In 1855 he opened an elementary school, the first of its kind in Germany (previously children had been instructed in small synagogue schools). In 1864, after a two-year preparation, he also opened a seminary specifically for the training of teachers of Jewish subjects, of which there was a shortage in Germany.

]Works

Bamberger was one of the last rabbinical writers in Germany. His first work was Melecheth Shamayim (The Work of the Heaven, Altona, 1853, a reference to Babylonian Talmud, Eruvin 13a) on the laws pertaining to Torah scrolls, tefillin (phylacteries) and mezuzot (door scrolls).

A work first published in 1858 titled

"Amirah le-Beth Ya'akov" (Words to the House of Jacob, a reference to Exodus 19:2 and Rashi's commentary there) deals with the three areas of practical Jewish law pertaining specifically to women: niddah (separation during menstruation), challah (a tithe from dough) and the lighting of candles on the night of the Shabbat. It has been widely translated and is still in use today.

"Moreh la-Zovechim" (Teacher for those who bring Sacrifices, 1863) deals with the practical laws of shechita (ritual slaughter).

"Nachalath Devash" (An Inheritance of Honey, 1867) deals primarily with the halizah ritual, and his work Yitzchak Yeranen (Isaac will Rejoice, 1861-2, a reference to the Sabbath afternoon prayers) is a commentary on Shaarei Simcha by Rabbi Yehuda ibn Gayat.

"Koreh be-Emeth" (Reading in Truth, 1871 and 1879, a reference to Psalms 145:18) addresses Torah exegesis where Talmud or Midrash use changes in letters to derive meanings from particular words.

In 1850 he published a pamphlet outlining the attitude towards non-Jews in the Talmud. This was intended to inform a debate in the Bavarian parliament on civil rights for the Jews.

The Austrittsgesetz

On 28 July 1876 the German parliament passed the Austrittsgesetz, which allowed Jews to secede from their religious community. Many Jewish communities had by that time been dominated by the Reform movement, with Orthodox members forming informal groups (minyanim) to represent their interests.

Following the passing of the Austrittsgesetz, Rabbi Samson Raphael Hirsch of Frankfurt, who had campaigned for the law to be passed, declared that Orthodox Jews in Frankfurt had the duty to officially secede from the non-Orthodox Grossgemeinde. Bamberger visited Frankfurt, and declared that this was not mandatory. A heated exchange of open letters followed between the rabbis. The conflict ultimately led to only a relatively small number of Orthodox Jews seceding from the main community, and until the Second World War there were two Orthodox communities in Frankfurt: one under the auspices of the Grossgemeinde and the other one being Hirsch' community Adath Yeshurun.

Sources

N. Bamberger, Rabbiner Seligman Bär Bamberger, Würzburg, 1897;

Meyer Kayserling, in Gedenkblätter, 1892, p. 6; in Allg. Zeit. des Judenthums, 1878, p. 716;

This article incorporates text from the 1901–1906 Jewish Encyclopedia article "BAMBERGER, SELIGMAN BAER"

http://www.jewishencyclopedia.com/view.jsp?artid=195&letter=B

In his German volume on the history of German Orthodoxy, Breuer mentions that in R. Seligman Baer Bamberger’s synagogue there was no Frauengitter. I assumed that this meant that there was no mehitzah in the famed Wuerzberger Rav’s shul, and I wrote to him to inquire. He replied:

The “Frauengitter” mentioned in my note on p. 375 is the common German translation of mechitzah. It signifies some sort of lattice which was put on top of the parapet which surrounded the women’s gallery (or balcony). The parapet was low enough to allow the women to watch what was going on in the men’s hall downstairs. The lattice (“Gitter”) did not quite conceal the women from the men’s eyes; its significance was mainly symbolical. The lack of this lattice was one of the compromises made here and there with the Reform synagogues where women sat on the balcony, yet in full view of the men since there was no lattice.

http://seforim.blogspot.com/2007_06_01_archive.html

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Photos from:

"The World That Was Ashkenazi" Page 311 - 320

Rabbi Yitzchak Dov HaLevi Bamberger- Wurzburger Rav.

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http://wiki.geni.com/index.php/Jewish_Dynasties

https://en.wikipedia.org/wiki/Seligman_Baer_Bamberger

הנה תבנית אילן היוחסין של משפחת במברג https://he.wikipedia.org/wiki/%D7%AA%D7%91%D7%A0%D7%99%D7%AA:%D7%A2...

הנה הערך בויקיפדיה עליו: https://he.wikipedia.org/wiki/%D7%99%D7%A6%D7%97%D7%A7_%D7%93%D7%91...

GEDCOM Note

<p><p style="text-align: left;" dir="ltr"> </p></p><p><h1 id="firstHeading" class="firstHeading" lang="en">Seligman Baer Bamberger</h1></p><p><div id="bodyContent" class="mw-body-content"></p><p><div id="siteSub">De Wikipédia, l'encyclopédie libre</div></p><p><div id="contentSub"> </div></p><p></div></p><p><div class="hatnote">À ne pas confondre avec <a title="Seligman Baer" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Seligman (Isaac) Baer</a> , un érudit massorétique et litugical.</div></p><p><p>Seligman Baer (Isaac Dov) Bamberger (né Wiesenbronn, près de <a title="Kitzingen" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Kitzingen</a>, Bavière, le 6 Novembre 1807, est mort <a title="Würzburg" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Würzburg</a> 13 Octobre 1878) était un <a class="mw-redirect" title="Talmudiste" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">talmudiste</a> et un leader du <a title="Judaïsme orthodoxe" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">judaïsme orthodoxe</a> en Allemagne. Entre 1840 et sa mort, il a servi comme rabbin de Würzburg, et est donc souvent dénommée par sa position comme la ré Würzburger.</p></p><p><p> </p></p><p><div id="toc" class="toc"></p><p><div id="toctitle"></p><p><h2>Contenu</h2></p><p></div></p><p></div></p><p><div id="toc" class="toc"></p><p><ul></p><p><li class="toclevel-1 tocsection-1"><a href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">1 Vie</a></li></p><p><li class="toclevel-1 tocsection-2"><a href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">2 Travaux</a></li></p><p><li class="toclevel-1 tocsection-3"><a href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">3 Le Austrittsgesetz</a></li></p><p><li class="toclevel-1 tocsection-4"><a href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">4 Sources</a></li></p><p></ul></p><p></div></p><p><p> </p></p><p><h2>Vie </h2></p><p><h2> </h2></p><p><p>Il a commencé ses <a title="Yeshiva" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">yeshiva</a> études <a title="Fürth" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Fürth</a> à l'âge de quinze ans, en vertu de rabbins Loup Hamburger et Judah Leib Halberstadt. Cinq ans plus tard, il a reçu <a class="mw-redirect"title="Semicha" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">semikha</a> (ordination rabbinique), mais n'a pas entrer parce que le rabbinat d'un diplôme universitaire a été nécessaire pour que, dans l'Allemagne du 19ème siècle. Il a ouvert un magasin général de l'entreprise à Kitzingen. Le magasin n'a pas réussi (peut-être parce Bamberger préférait passer autant de temps que possible Talmud étudiant). Il a épousé deux ans plus tard, à la fille deRabbi Seckel Wormser de <a title="Fulda" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Fulda</a> .</p></p><p><p>En 1838, il a représenté le camp orthodoxe lors d'une conférence initiée par le gouvernement bavarois à laquelle plusieurs <a title="Mouvement réformiste allemande (judaïsme)" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">réformateurs</a> notables avaient espéré apporter des changements dans l'organisation des communautés juives. En raison de son succès lors de cette conférence, il a été invité à réussir <a title="Abraham Bing" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Abraham Bing</a> comme rabbin de <a title="Würzburg" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Würzburg</a> .</p></p><p><p>Dans Würzburg il ouvrit rapidement une yeshiva. En 1855, il ouvrit une école primaire, le premier de son genre en Allemagne (précédemment enfants avaient été instruits dans les petites écoles de la synagogue). En 1864, après une préparation de deux ans, il a également ouvert un séminaire spécifiquement pourla formation des enseignants de matières juives, dont il y avait une pénurie en Allemagne.</p></p><p><h2>Travaux </h2></p><p><h2> </h2></p><p><p>Bamberger était l'un des derniers écrivains rabbiniques en Allemagne. Son premier travail était Melecheth Shamayim (Le travail du Ciel, Altona 1853, une référence à Talmud de Babylone, Eruvin 13a) sur les lois relatives à <a title="Sefer Torah" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">rouleaux de la Torah</a> , <a title="Tefillins" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">tefillin</a> (phylactères) et <a title="Mezouza" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">mezuzot</a> (rouleaux de porte).</p></p><p><p>Un travail d'abord publié en 1858 intitulé Amirah le-Beth Yaacov (mots à la maison de Jacob, une référence à Exode 19: 2 et le commentaire de Rachi il) porte sur les trois domaines du droit pratique juive se rapportant spécifiquement aux femmes: <a title="Nidda" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">niddah</a> ( séparation pendant la menstruation), <a title="Hala" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">challah</a> (une dîme à partir de pâte) et l'éclairage des bougies sur la nuit du <a title="Shabbat" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Shabbat</a> . Il a été largement traduit et est encore en usage aujourd'hui.</p></p><p><p>Moreh la-Zovechim (Enseignant pour ceux qui apportent des sacrifices, 1863) traite des lois pratiques de <a title="Shechita" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">l'abattage rituel</a> (abattage rituel). Nachalath Devash (un héritage de miel, 1867) traite principalement de la <a title="Halizah" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">halizah</a> rituel, et son travail Yitzchak Yeranen (Isaac sera Réjouis-toi, 1861-2, une référence aux prières du sabbat après-midi) est un commentaire sur Chaare Simcha par le rabbin Yehuda ben Gayat Koreh soit-Emeth (lecture en Vérité, 1871 et 1879, une référence à Psaumes 145: 18.) traite Torah exégèse où <a title="Talmud" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Talmud</a> ou <a title="Midrash" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Midrash</a> utilisent changements dans les lettres de tirer des significations de mots particuliers.</p></p><p><p>En 1850, il a publié une brochure décrivant l'attitude envers les non-juifs dans le <a title="Talmud" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Talmud</a> . Il était destiné à informer un débat au parlement de Bavière sur les droits civils pour les Juifs.</p></p><p><h2>Le Austrittsgesetz </h2></p><p><h2> </h2></p><p>Le 28 Juillet 1876, le parlement allemand a adopté la Austrittsgesetz, qui a permis à des Juifs de se séparer de leur communauté religieuse. Beaucoup de communautés juives eu à ce moment été dominées par le mouvementde réforme, avec les membres orthodoxes formant des groupes informels (minyanim) pour représenter leurs intérêts. Suite à l'adoption de la Austrittsgesetz, le rabbin <a title="Samson Raphaël Hirsch" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Samson Raphaël Hirsch</a> de <atitle="Francfort" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Francfort</a> , qui avait fait campagne pour que la loi soit adoptée, a déclaré que les Juifs orthodoxes à Francfort avait le devoirde faire sécession officiellement de la non-orthodoxe Grossgemeinde. Bamberger visité Francfort, et a déclaré que ce ne fut pas obligatoire. Un vif échange de lettres ouvertes suivie entre les rabbins. Le conflit a finalement abouti qu'à un relativement petit nombre de Juifs orthodoxes sécession de la communauté principale, et jusqu'à la <a class="mw-redirect" title="Seconde Guerre Mondiale" href="https://translate.googleusercontent.com/translate_c?depth=1&amp;hl=...">Seconde Guerre mondiale</a> , il y avait deux communautés orthodoxes à Francfort: l'une sous les auspices de l'Grossgemeinde et l'autre étant Hirsch «communauté Adath Yeshurun .</p>

GEDCOM Note

<p><p>An Enthusiastic Student.</p></p><p><p> </p></p><p><p>Talmudist of the old school and leader of the Orthodox party in Germany; born at Wiesenbronn, near Kitzingen, Bavaria, Nov. 6, 1807; died at Würzburg Oct. 13,1878. His strictly Orthodox parents sent him, when he was fifteen years old, to the yeshibah at Fürth, where he pursued exclusively the study of the Talmud under Wolf Hamburger and Judah Löb Halberstadt. He was an eager and able student, and at the end of five years obtained his diploma as rabbi. In accordance with the olden pious standpoint, the idea of makinga profession of the Torah did not enter Bamberger's mind; and he opened a general business store in his native town. Rabbinical studies, however, continued to be his chief employment. The following episode shows his enthusiasm for things spiritual: A customer once came into his place of business while he was deeply absorbed in his folios, and he called out impatiently: "Is there no other shop in this place, that you must come and disturb me?" —and continued his reading. When Bamberger left the synagogue early in the morning, he was wont to say: "If only no customers come to-day, so thatI may not be bothered in my studies!" With such commercial principles it is no wonder that his trade decreased; and as his family grew larger, the capital with which he started—the dowry of hiswife, daughter of Rabbi Seckel Wormser of Fulda, to whom he was married in 1829—dwindled away, and his business had to be liquidated. But Bamberger's reputation as a Talmudist and a zealous representative of Orthodoxy was ever on the increase; and while he was still atradesman, pupils came to him from all parts of Germany. Among them were some who later attained to prominence, especially inOrthodox circles.</p></p><p><p> </p></p><p><p>Bamberger and Reform in Bavaria.</p></p><p><p> </p></p><p><p>Through contact with his pupils, who prepared for the university while pursuing their rabbinical studies, Bamberger gradually came to see that a representative of Orthodoxy ought to have some knowledge of secular science also, though he himself possessed no systematic knowledge of the German language or of literature in general. Though no profound scholar, he was endowed with a fine tenacious memory which stood him in good stead in his endeavors to familiarize himself with whathe called "secular knowledge." In 1836 the Bavarian government convoked an assembly of Jewish notables to report on various points in the Jewish religious law. The Orthodox staked their hopes on Bamberger, whom they delegated in place of Abraham Bing, rabbi at Würzburg, who was unable to represent them. It was chiefly due to Bamberger's energy and tenacity of purpose that the results of the meeting accorded with the wishes of the Orthodox party and not of the liberal-minded, who had expected much from it.</p></p><p><p> </p></p><p><p>In consequence of his success, Bamberger's friendsand colleagues begged him to become a candidate for the rabbinate of Würzburg, which Bing's death in 1839 had left vacant. By its choice of a rabbi, Würzburg, the seat of a university attended by many Jewish students of theology, would in a certain sense be a determining factor in the conflict between Reform and Orthodoxy. Bamberger's victory after a long and severe struggle had in factbeen the triumph of Orthodoxy.</p></p><p><p> </p></p><p><p>District Rabbi at Würzburg.</p></p><p><p> </p></p><p><p>As soon as Bamberger assumed the office of district rabbi at Würzburg (April, 1840), he opened a yeshibah, probably the last important one in Germany. Through his learning and extreme piety, but chiefly through the real nobility and modesty of his nature, he exerted a great influence on those who came into personal relations with him: his pupils especially, to whom his attitude was that of a fatherly friend, loved and honored him. His capacity for work was remarkable. His duties as rabbi of a large congregation and district, and as director of a rabbinical school, did not keep him from devoting time to other philanthropic and practical affairs. There was agreat lack of Jewish teachers in Bavaria, and, after exerting himself two years in promoting the establishment of a Jewish teachers' training institution, in 1864 he succeeded. He obtained the necessary money, undertook the whole organization of the work, and even provided for the board and lodging of the pupils, who were generally poor. Bamberger worked also in behalf of the proper education of children, and by 1855 he obtained from the Würzburg congregation enough money for a Jewish elementary school, one of the first of its kind in Germany.</p></p><p><p> </p></p><p><p>Bamberger was one of the last rabbinical writers in Germany. Though his works show him to have been a great Talmudist, they have a practical end, the instruction of the people in the scrupulous adherence to the Jewish laws as codified in the Shul?an 'Aruk. His first work was "Meleket Shamayin" (The Work of the Heaven, Altona, 1853; 2d ed., Hanover, 1860). It puts in clear, easy form the Talmudic-rabbinical regulations for the making of Torah-scrolls, tefillin, and "mezuzot," and thoroughly explains them.</p></p><p><p> </p></p><p><p>His Works.</p></p><p><p> </p></p><p><p>The book is specially meant for the writers of Torah-scrolls, giving all the details concerning the preparation of the parchment to be used, the mode of writing, and so on. Another work by Bamberger, a short book written in the German language in Hebrew characters, is entitled "Amirah le-Bet Ya'akob" (An Address to the House of Jacob; Fürth, 1858, and several other editions). It is on the three ceremonial chief duties of Jewish housewives, ?allah, Niddah, and the kindling of the Sabbath light (see Sabbath, Lights of), and has done more than the oratory of Orthodox rabbis for the preservation of these customs. Bamberger's "Moreh la-Zobe?im" (Fürth, 1863) is a good text-book on the slaughtering of animals for food, and gives many learned elaborations of the ritual laws concerning "she?i?ah." "Na?alat Debash" (Inheritance of Honey, 1867), a compendium of the laws concerning ?ali?ah, is intended mainly for scholars; while the commentary "Yi??a? Yerannen" (Isaac Will Rejoice), (Fürth, 1861-62) on Isaac b. Judah ibn Gayyat's "Sha'are Sim?ah" is of a wholly Talmudic-scientific character. This last is an excellent work of great use for the proper understanding and appreciation of the old system of codifications. "?ore be-Emet," in two volumes (vol. i., Frankfort-on-the-Main, 1871; vol. ii., Mayence, 1878), is devoted to those passages of the Bible which the Talmud and Midrash explain either by the substitution of a consonant, the change of a vowel, or the transfer of letters. Bamberger points out that in these cases the Talmud and the Midrash do not aim at critical textual changes, their method being merely that of their general hermeneutics. On the whole, Bamberger's view is correct; but his attempts to prove the necessity for the method from the context of the passages are unscientific.</p></p><p><p> </p></p><p><p>Bamberger wrote a pamphlet on the emancipation of the Jews, in which he gives a clear and trustworthy statement of the attitude of the Talmud toward non-Jews. The occasion of the pamphlet was the action of the Bavarian chamber in 1850 in regard to granting civic rights to the Jews.</p><p> </p></p><p><p>The Question of Withdrawal.</p></p><p><p> </p><p><p>Bamberger's energies were bent on the one task of preserving and spreading Orthodox Judaism. He was no fanatic, however; and his disputes with his opponents never became personal. His attitude in regard to the question of the withdrawal of Jews from the community affords an instance of this moderation. The question arose when on July 28, 1876, the German law permitted Jews to secede from their religious community. Samson Raphael Hirsch thereupon declared that it was the duty of the Orthodox to separate from an un-Orthodox community; and this led to conflicts in many congregations in Germany;but the final result was unfavorable to Hirsch, whose efforts for separation were limited to a comparatively small field. This was due chiefly to Bamberger; for his reputation as a great Talmudist and as a veteran inthe cause of Orthodoxy gave weight to his opinions. In contrast to Hirsch, Bamberger was no extremist, but a conservative. Hirsch opposed Reform on the principle that "history must turn back"; and he had his own system for a "scientific construction of Judaism." Bamberger, however, resisted Reform simply because it was an innovation in opposition to traditional Judaism; and this reverence for the old prevented him from denying the term "Jewish" to communities whose history had been known as Jewish for hundreds of years. The dispute continued with some heat, and ended only withBamberger's death.</p></p><p><p> </p></p><p>Birthday: 5 Nov 1807 5 Mar Cheschwan 5568</p>

עדכון 22.5.22 בדיקת Y-DNA שנערכה לאחד מצאצאיו בקו הגברי הישיר (בן אחר בן) הראתה שהרב במברגר שייך לענף הראשי של הלויים האשכנזים: AB-067. ראו כאן: https://jewishdna.net/AB-067.html
ד"ר שמחה גרשון בורר

יצחק דב (זליגמן בר) במברגר (1807 - 1878) היה רב מרכזי בהנהגת יהדות גרמניה במאה ה-19, חברם של שני רבנים בני תקופתו שהובילו את הנאו אורתודוקסיה בגרמניה - רש"ר הירש ור' עזריאל הילדסהיימר.

נולד בויסנברון בשנת ה'תקס"ח (1807). למד בישיבת פיורדא, ושם כבר נודע במלחמתו ברפורמה. בשנת 1840 התמנה לתפקיד הרב הראשי של מדינת וירצבורג בניגוד לדעת הרפורמים, ושם כיהן כרב וכראש ישיבה.

בתקופת כהונתו הקים בית מדרש חרדי למורים, יחד עם ר' עזריאל הילדסהיימר, הרב מאיר להמן, והרב נתן אדלר.

בפולמוס הפרדת הקהילות התנגד נמרצות לגישתו של רש"ר הירש שדרש את הפרדתן של הקהילות האורתודוקסיות והרפורמיות זו מזו. הרב במברגר הורה לתלמידיו להישאר בקהילות הכלליות כל עוד ניתנים לאורתודוקסים צרכיהם מבלי התערבות של הרפורמים.

הרב נפטר ביום טוב שני של סוכות (ט"ז בתשרי) בעליה רביעית, ומאז יש לו אזכרה בכל שנה במוצאי החג הראשון.

נכדו, הרב ד"ר זליג פינחס הלוי במברגר, היה אב"ד איגוד בתי הכנסת בהמבורג. ונינו הרב ד"ר יצחק במברגר היה האפוטרופוס הראשון של מדינת ישראל

עדכון 22.5.22 בדיקת Y-DNA שנערכה לאחד מצאצאיו בקו הגברי הישיר (בן אחר בן) הראתה שהרב במברגר שייך לענף הראשי של הלויים האשכנזים: קבוצת אבותינו AB-067 ראו כאן: https://jewishdna.net/AB-067.html
ד"ר שמחה גרשון בורר

https://he.wikipedia.org/wiki/%D7%99%D7%A6%D7%97%D7%A7_%D7%93%D7%91...