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Translated by Jerrold Landau
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by Moshe Yehuda Lifshitz
a. One Hundred Years
I am eighty years old today. I do not exaggerate when I say that I have memories from seventy years ago. I can add that I know things that I heard from my ancestors from another thirty years previous – so you have information from a hundred years ago, that is from the 5610 – 1850 until the destruction.
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| Moshe Yehuda Lifshitz. He was the first active societal worker in David-Horodok (Stolin district). He was a former deputy in the “Oprava”[1] during the time of the Czarist regime. After the revolution of 1917, he was the assistant chairman of the civic “committee” until the Bolshevik Revolution[2]. Under the Polish regime, he was elected as a councilor in the local “Rada” [Council] as well as in the civic “Rada.” He was recognized by the Starosta as a first-class citizen in the region. |
b. Hassidim
The truth can be said that our city of David-Horodok was divided into several factions from the time of its founding until its last day. The Hassidim of Stolin were a sizable portion of the citizens of the city, and they had their own synagogue. Among them were Hassidic people with precious souls, and I will tell about them later. Now we will deal with the main thing, the rabbinate of our city, which is the large and important Ginzburg family, which connects to the rabbinate and Admorim [Hassidic masters] from many generations. I recall the honorable names such as The Tzadik, from whom the rabbinate was transmitted to the rabbi and Rebbe Yisrael Yosef, may the memory of the holy be blessed. Many who are here certainly knew him. He served as a rabbi and Rebbe, and he had the burden of sustaining his entire family. These included Reb Alterke and his sons and daughters, as well as Reb Velvele with all his children, for they had not attained rabbinical ordination, and even if they had, there was no place for them – thus they remained dependent and counting on the support of their father, Rabbi Yisrael Yosef, as they occupied themselves with Torah, Divine service, and the fear of heaven. They indeed merited to have important children: Alterke had a son named Itzikl, who was also fit to be a rabbinical teacher. Like the father Reb Velvele was the son Reb Moshele, who was graced with all fine traits. His mouth would exude pearls of commentary, and he was also an excellent prayer leader. However, with regard to halacha and rabbinic decisions – they had to stand back, for “one does not stand in the place of great ones.”
In truth, until Rabbi Moshele's turn came to sit on the rabbinical seat, two preceded him, Rabbi Itzikl from one side and Rabbi Baruchl from the other side. All of them were accepted to the rabbinate and the Ginzburg [Hassidic] court only and in opposition to the other Ashkenazic side[3], against the rabbi and Gaon Rabbi Yeshaya Rozenblum, who was indeed fitting and graced with all the traits necessary for a city rabbi.
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c. Misnagdim
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Now I will begin with my memories of the Misnagdim [non-Hassidic people] in our city. These are: the family of Reb Shalom who was called Reb Shaulke at that time; the family of Reb Arke HaKohen; the Katzman family, to which Reb Shimshon Leib, whose photo is included here, belonged; the Tiktinsky family; the Friedlander family all of whom united and came to the conclusion that they must have their own rabbi, so that they would not be like a flock without a shepherd. They began to search within their family to see if there might be a young man who would be fitting to accept such a position. Then without any effort, the found a modest young man, Rabbi Yosef Reizin, a Gaon who was expert in Torah, whose end testifies to his beginning, for within a brief time he was taken from amongst us to become the rabbi in the city of Telz. From there he went to Stolin in the place of the known Gaon Rabbi Eizel Charif. There as well, not far from us in Stolin, was one of the important people of the generation, Rabbi Pesach Frenkel, a man of morality with fine traits. He did not last long in that post, for he was close to the age of eighty, and died at an old age in great honor. He was eulogized by the entire city, for he was dear to them all. They were left once again without a rabbi and guide.
d. The Rabbis Rabbi Berkovitz and Rabbi Yaakov Yeshaya Rozenblum
It is known that the Holy One Blessed Be He prepares the cure before the affliction. In this case, before the sun of Rabbi Pesach set, the sun of Rabbi David Berkovitz appeared on the horizon. He was a native of Lakhva, the son of Rabbi Dov Berkovitz. At the age of eighteen, he married Pesil the daughter of Avrahamel-David Yudes. Rabbi David had a large family in David-Horodok from his father's side, that is: Yonah Rimar, Itza Rimar, Reb Zeev Yudovitz the Great (grandfather of the Yosef Yudovitz who is with us), as well as the second Reb Zeev Yudovitz, the grandfather of Berl Yudovitz, and others such as them. They placed their Rabbi David in the large Beis Midrash in the place of Rabbi Pesach of blessed memory, against the will of the entire Jewish community. Rabbi David himself was a righteous, just, and upright man, meticulous in all ways of holiness down to a thread of a hair. There was no matter of Jewish custom that he did not observe. He made the rounds to all the synagogues and made sure that the worshippers were putting on their tefillin in the correct position. On Sukkot, he would make the rounds to all the yards to see who had a Sukkah with a wing, that the wing should stand straight and not bent[4]. During the time of the baking of the matzos prior to Passover, he would make the rounds to all the bakeries several times a day to oversee the kashruth of the bakery. There is no matter of a mitzvah that he did not deal with completely. He himself pushed aside the rabbinate, for he did not want to get involved in questions regarding the butchers, divorces, marriage, and the like. Therefore, all the city notables had to search for a rabbi fitting for this. They found the rabbi and Gaon Rabbi Yeshaya Rozenblum, the grandson of the late Rabbi Yosef Reizin the author of the book Edut Biyehosef. This was the Rabbi Yosef whose rabbinate began with us. He was known as the Ma'tz–the acronym for Moreh Tzedek[5]. Thus, there were two rabbis with us, that is two kings serving under a single crown. Nevertheless, with all this, they did not argue about any matter related to the rabbinate. Rabbi David would elongate his recital of the Shemone Esrei, and Rabbi Yaakov Yeshaya would shorten it, so they waited for Rabbi David to finish[6]. In other matters, they would honor Rabbi
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Rozenblum – in that they would give him precedence for an aliya to the Torah on festivals, and he would oversee the shofar blowing on Rosh Hashanah and the hakafot [Torah processions] on Simchat Torah. All these matters took place calmly and quietly, with no disputes. I will tell of the merits of Rabbi David, who was very stringent in all matters of uncertainty for him. Rabbi Rozenblum was lenient in doubtful cases, certainly not based solely on his own opinion. There was a halachic question with the new, modern mikveh that was built at that time in a new building that endured in David-Horodok during this destruction.
Note from the editor: the author of these memories did not complete his memoirs, for he got sick in the middle and died at an old age in the year 5711 [1951]. May his memory be blessed!
Translator's footnotes
From the mouth of Reb Mordechai Kotzikovitz
The dynasty of the Rabbi Reb Wolf found their resting place in the cemetery of David-Horodok. The custom of this dynasty was similar to that of the descendants of the Baal Shem Tov in their time. The first was a rabbi and Rebbe, the second generation – only a Rebbe – the third generation again a rabbi and Rebbe; and this repeated. The son of Rabbi Reb Wolf was Rabbi Dovidl, and his grandson was Rabbi Reb Yisrael Yosef the Tzadik. Rabbi Yisrael Yosef had two sons: Reb Alterke and Reb Vova (Zeev). Reb Alterke was the father of Rabbi Levi Yitzchak, known by people as Reb Itzikl.
a.
During the time of the Rabbi Reb Wolf, there was a story about a Jew from the town who used to go out of his house on Sunday mornings and make the rounds to the gentile villages all week. He would return to his home on Thursday evening. One Thursday, he did not return as usual, and the members of his household were full of worry. They waited until Friday morning – and he did not come. The sun was almost setting, and the Sabbath was just about to start – and he wasn't there. They went to Rabbi Reb Wolf – and at that time, the Jews were already going to the synagogue to welcome the Sabbath – and ordered the rabbi to recite Kaddish! A great tumult was made, and they closed the synagogue and did not let anyone worship. They even complained to the Rabbi that he was being brazen against the Rambam[1]. The Rebbetzin entered and said, “Do you see what you caused!” “What can I do?” he responded, “I see what the Rambam saw. He is lying outside the town under a certain tree.”
They went and found him there.
b.
Rabbi Yisrael Yosef would travel to Rabbi Motele of Chernobyl for the High Holy Days. When he went, he brought with him the petitionary notes from his Hassidim. (Since he was a Levite, he would say that they gave him Leket[2] (Lakhva, Kozhan-Horodok, Turov), the towns in which his Hassidim were scattered.) News spread in Stolin that the Rabbi of Horodok was accepting petitionary notes. The Stolin [Hassidic] house (who stemmed from the Chernobyl dynasty) hinted that it was appropriate for the Chernobyler to point this out to Rabbi Yisrael Yosef.
Rabbi Motele of Chernobyl treated Rabbi Yisrael Yosef with honor, and drew him near and seated him at his side. That year, he did not invite him to sit with him on the night of the festival. Rabbi Yisrael Yosef was seated at the edge of the table. The guest felt uneasy, but he thought that the Chernobyler was immersed in his thoughts. The next day, after the shofar blasts and the conclusion of the entire service – and night was already coming – he again did not draw him near. Then he understood that there was something the matter. He even did so on the second day [of Rosh Hashanah]. After the Fast of Gedalia, when the masses of Hassidim came to say goodbye to the Admor and return to their homes – Rabbi Yisrael Yosef did not dare to enter to him. He requested that the Gabbai inform his son (the sons of the Chernobyler were also leaders in the court of their father) that “the Rabbi of Horodok wishes to talk with him.” The Gabbai did as he was asked, and the son responded, “Tell the Rabbi of Horodok that I am sleeping now.” The Horodoker sent the reply, “Tell him that if he does not let me enter, I will do so forcibly.” He then permitted him to enter. “Sit down, Horodoker Rabbi,” said the Rebbe.
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He gave him some wine and cake, and added, “What is upon your mouth?” [i.e., what do you want to say] “I want to know, why is this year different than all other years? For on all other years, your father received me with love and joy, seated me at his side, and did not let me sit in any other place. This year – no – what happened?” “You reminded me,” said the son. He ran to his table, opened the drawer, and told him the story of the letter from Stolin.
“It is true,” said the Horodoker. The son rose from his place in astonishment, for he was awaiting a different answer. “If that is the case, indeed, there is a Jew here who is childless, and who has come to Father for ten consecutive years already. Can you help him?”
“Bring him in,” said the Horodoker. When he entered, the rabbi asked him, “What is your name?” “Michael.” He took his hand and said, “Michael is your name. Oh that thou wert as my brother, that sucked the breasts of my mother! When I should find thee (Song of Songs 8:1)[3]. Travel home in peace. In one year at this time, you will bring me cake from the bris.”
The son saw this and was shaken, “Father was not ‘permitted’' from Heaven to respond to that Michael, and that Horodoker was permitted.” He hurried to his father and told him the entire story. The Chernobyler responded, “I know who and what he is. He is great. So why did I distance him this year? He is a vessel that is lacking only a little. It is impossible to fill it from up close. It must be done from a slight distance, so I distanced him.”
He immediately called the Horodoker and said to him, “Come to me no longer. Conduct your own court.”
c.
In the village of Lakhovka there lived a Stoliner Hassid named Reb Moshe. There were many fishponds in that village, but there was no church. The gentiles of the villages took council and decided to lease the ponds to Reb Moshe Lachover permanently on the condition that he erect a church for them. They drew up a contract and sent it to the regional minister for certification. He signed it in gold letters.
The church was built and called by the name of its builder: Moshe's Church.
Moshe amassed a great deal of wealth. At the time of his old age, thoughts began to bother him: How would he get there?[4] He appeared before the Stoliner Rebbe, asked about practicalities – and was not answered. He expressed his bitterness to his friend Moshe Mordechai Drepsky of Koreni, a resident of Kozhan-Horodok, who was a Hassid of the Horodoker and also had fishponds. He advised Moshe Mordechai to travel with him to the Horodoker on Rosh Hashanah, for perhaps he will be saved.
Reb Moshe Lachover took his sack and traveled to Rabbi Yisrael Yosef in David-Horodok. At Zechor Brit[5], Moshe Mordechai asked the rabbi to draw Reb Moshe near and do good for him. “Now it is Zechor Brit, and we have time. Let us yet see,” responded the rabbi. On Rosh Hashanah, Reb Moshe approached the rabbi to wish him Lechayim. He waited for a word from him, but the rabbi was silent on both days of the festival. On the Fast of Gedalia, Reb Moshe asked for mercy and wept. The rabbi said, “Remain here until Yom Kippur.” In the meantime, his fortune was spent, and his wealth melted away. Yom Kippur came, and the rabbi was silent. The eve of Sukkot arrived, and the rabbi pushed him off until after Sukkot. He continued to plead, and he pushed him off until after Shabbat Bereishit[6]. That day, he went to the Rebbetzin and beseeched her. She went to the rabbi and asked for mercy. At the conclusion of the Sabbath, prior to Havdalah, the rabbi suddenly said, “Moshe, is the contract here?” “Yes.” “Show it to me.” He took out the contract from his briefcase. The rabbi looked at it and said, “Can you give up on it and forgo it?” “Yes, rabbi.” “And you will have no benefit from it, you or your children?” “No!” The rabbi took the contract and burnt it in the flame of the Havdalah candle. Immediately the sound of mighty thunder was heard – and all of David-Horodok shook. Immediately after that, fire was seen from the direction of Lakhovka. The church went up in flames.
d.
This was on the eve of Rosh Hashanah. As he did every year, Rabbi Yisrael Yosef arrived in Chernobyl along with a list of Hassidim that was given to Rabbi Motele. The Chernobyler reviewed the list and suddenly called out, “What is your opinion, Horodoker,
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about Reb Shlomo Leizer, the smith from Kozhan-Horodok. Is he at all a proper person?” “Certainly,” responded Rabbi Yisrael Yosef. The Chernobyler continued to peruse the list and suddenly repeated the question. Rabbi Yisrael Yosef once again responded in the affirmative. When Rabbi Motele did this for the third time, Rabbi Yisrael Yosef realized that there was something going on here, but he remained silent. He impatiently awaited his return home. Immediately upon his arrival, he asked about the wellbeing of Reb Shlomo Leizer the smith. “A miracle happened to him,” they told him. “On the eve of Rosh Hashanah, he traveled by boat on the Pripyat to purchase fish from the gentiles. The boat capsized. He began to drown, and he struggled with the bitterness of death.” During that time, the conversation was taking place between the two rabbis. When it finished – they pulled him out of the Pripyat healthy and hale.
e.
This Shlomo Leizer had the custom of going to the synagogue of Rabbi Yisrael Yosef every Friday night after the Sabbath meal, and resting there until after midnight. Then he would get up, and knock on the shutters of the slumberers, “Arise for the service of the Creator.” He did this summer and winter, and did not miss any Sabbath eve. A large kerosene lantern was burning in the hall of the synagogue. One winter Sabbath night, a fire broke forth and burnt the ceiling. Even the walls caught fire. Without impediment, the fire spread around and drew near to the Holy Ark, while Reb Shlomo Leizer was sleeping soundly. Rabbi Yisrael Yosef came to him in a dream and called out, “Shlomo Leizer, what is with you, sleeping? The Beis Midrash is going up in flames.” He did not wake up. He pulled him and said, “Get up quickly! You too will go up in flames!” Reb Shlomo Leizer suddenly woke up and saw himself surrounded by flames. “I did not know what to do,” he related after that. “I approached the lantern and breathed upon it, and the fire was completely extinguished.”
Every year when he came to Kozhan-Horodok, Rabbi Yisrael Yosef would be hosted by Reb Yisrael Chaim Kotzikovitz. This took place from after Passover until Shavuot, and at times even though the festival of Shavuot as well. During his last time, everyone sensed that this was his last visit to them. Chaya, Reb Yisrael Chaim's mother, sensed this with particular clarity.
Everyone came to accompany him before he left. The old woman stood in her doorway, leaning her body on the doorposts. She extended her hand and did not let him leave. “What do you want?” he asked. “You know, rabbi, how great is our effort for you throughout the entire seven weeks, from early morning until late at night. Now I want to know, what provisions should I take with me for my final journey?” “I beg of you, leave me be,” called out the rabbi. “I will not let you be until you answer me.” When he saw that he could not escape, the rabbi said, “Prepare the lulav rings, they are your provisions.” She died on the third day of Sukkot, and they placed the rings on her fingers. (The shrouds were prepared for her in her casket.)
f.
On a Friday morning after midnight in the winter, this took place. The rabbi (Itzikl) was sleeping in his bed in the home of Reb Yisrael Chaim in Kozhan-Horodok during one of his visits there. Suddenly a knock was heard on the door. Reb Yisrael Chaim hurried to the door. Avraham Yoel the shoemaker (Latucha) was standing at the door. He begged that he awaken the Tzadik. His daughter was going through a difficult childbirth, and this was the third day. She was dying, and only the rabbi could save her. Reb Yisrael Chaim said, “How can it be? Is it polite to awake the rabbi? What will be with the honor of Torah?” They were still talking when the voice of the rabbi was heard, “Who is there? Let him enter!” Reb Yisrael Chaim allowed him, and they entered. The rabbi raised his hands to the light of the candelabra that was burning all night, and asked: “What is wrong?” Avraham Yoel poured out his heart and begged for mercy. “Don't scream,” responded the rabbi, “Go home. She has given birth to a boy!” “But rabbi, when I left there, her soul was departing.” “Go home, she has given birth to a boy! Mazel Tov!”
That is what happened. Avraham Yoel hosted a kiddush that Sabbath, and joy pervaded in his house.
The aforementioned Rabbi Levi Yitzchak, nicknamed Reb Itzikl, the grandson of Rabbi Yisrael Yosef, would also go to Kozhan-Horodok from time to time to stay with his Hassidim.
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When the decree of Nikolai to expel the Jews from the villages and estates to the towns was issued (this was in 1904/5, the residents came to the rabbi in Kozhan-Horodok (on the Sabbath of the Torah portion of Beha'alotecha) and brought their pleas before him. They informed him that they must leave the villages by a certain time.
On Friday night and during Shalosh Seudos [the third Sabbath meal], the rabbi would speak words of Torah. On that Sabbath he said, “Eldad and Medad are prophesying in the camp[7] is the acronym for: Nikolai is a treacherous person, he will die, and nobody will sit on his throne. There will be great bloodshed and the King Messiah will come. Would it be that I will merit [to see] that day.”
Translator's footnotes
a.
I came to Horodok in the year 5661 (1901). Calm pervaded in the town during my first four years, but the gentiles began to torment us in 1905. My brother-in-law Leizer Kreines, a Bund [The General Union of Jewish Workers in Lithuania, Poland and Russia] member, called to the youths to join the independent defense organization. I, as a locksmith[1], taught them how to shoot. We gathered in Baruch Kesler's cellar, lit a candle, placed a bottle of beer in a corner of the room, and shot at it. This training continued for a half a year, until that day when Livonko the policeman informed me of the searches that were about to take place. This Livonko would come to me from time to time. We became friends since I would service the guns of the police. One day, Livonko innocently told me that the police were coming to Horodok to search for and imprison members of the independent defense organization. I hurried immediately and informed all the members that if they desire freedom, they should make haste and escape. Leizer Kreines fled to Slutsk, and was arrested there. He was there for four weeks, and made the acquaintance with a young woman whom he later married. Members of the independent defense organization who did not heed my warning were arrested that night. After I warned everyone, I secretly moved all the weapons and hid them next to the bridge.
b.
About a year after the slaughter of the Sosniks[2] in “Lesser Ochli”[3] (incidentally Nissan Horvitz and others, I among them, hastened there that Sabbath after the terrifying news reached the synagogue), I was informed by gentile friends whose guns I repaired (from the mouth of a farmer from Choromsk whose sister lived in Ochli) – that preparations were being made for a pogrom. This was on Friday. I stated such in the synagogue. (A short time earlier, a pogrom took place in another town in the vicinity.) After the Sabbath, Shlomo and his sons: Itzele Yudovitz, Noach Yudovitz, and Asher Yudovitz, gathered together. Itzele said, “I am already prepared.” Michael Riterman refused to join the preparations. Ezra Friedman and his brother Shimel were summoned to the synagogue. Ezra registered immediately and also intended to register his brother (“Is he a dog?”)[4]. Moshe Feivel the butcher and Orla Zager the butcher also registered. Itzele stuck the handle of an axe into his pants and stood on guard. After about half an hour, I went out to see if anything was happening. Itzele told me that they already saw several gentiles next to the house of Turkenitz in the market. The butchers were in their butcher shops at that time. In the meantime, several more gentiles gathered, and their numbers reached about 25. Itzele asked them what they were doing. “What business is it of yours?” responded one of them, “Nobody asked you, disgusting Jew!” Itzele took hold of the stick in his hand and called out, “Brothers, come here,” and threatened to crack his head. At that moment, another gentile approached. Itzele did not hesitate. He raised the axe handle and cut off his hand. The gentiles scattered in all directions.
We stood on guard until midnight, and no living soul was seen.
c.
Nachman Cohen was a simple smith. He prepared the bellows (the blozk) to fan the flames. As he worked, he would turn from time to time to the small stool upon which the [Mishnaic] Order of Zeraim laid open. He would learn a few sections and return to his work.
It was that Reb Nachman who composed the known melody for the Priestly Blessing.
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d.
When I was seventeen years old – it was in 1896 – I was honored by Reb Ber of Lakhva, Reb Dovidl's father, with an unusual honor. I brought him a fine shofar for the High Holy Days. He liked it very much. He suddenly told me, “Come, lad, come and I will show you something.” I went with him to the synagogue. He took out the communal ledger of Lakhva and opened it to a certain page. This is more or less what I saw written there.
In Ozernitsa next to Lakhva there lived (around the year 1796) Reb Chaim David with his family in great poverty and straits. He earned his livelihood from selling various kinds of tags to the gentiles of the area. He earned his livelihood with difficulty. When he would go out at the beginning of the week, he would also take the rest of the liquor from the Sabbath to sell to the gentiles.
The situation was difficult, for there was not enough food for the children. One Saturday night, when his wife was bothering him, he left the house with the rest of the liquor with him. It was a dark night. Along the way he suddenly stopped, turned to the Holy One Blessed Be He, and said:
“Master of the Universe, You know that I have walked with You with a pure heart all the days. However, You have made it bad for me. I am not asking for mercy from You, but rather business. I propose to You: everything I earn from now on, half will be for You and half for me. Do You agree? Indeed, we have agreed and concluded. Now, let us drink Lechayim in honor of the occasion.”
Reb Chaim drank from the bottle, and immediately turned around and returned to his home. “Our salvation has come,” he calmed his wife, “From now on, we will not know want.”
That night, one of the gentiles knocked on Reb Chaim David's door. When he opened it, he said that he had no liquor. The gentile responded, “It does not matter, here is a bundle of money! My children do not allow me to drink. Give me liquor on another occasion.” And he left.
Now his fortune changed. Reb Chaim David purchased various kinds of haberdashery and business merchandise, made a great profit, and did not forget his promise. He would go to the rabbi of Lakhva on Fridays and give him half of his income for the week.
After some time, Reb Chaim David left Lakhva and opened a manufacturing business. He succeeded in all his endeavors. He would sit in the synagogue or the Beis Midrash, while his wife would stand in the store. He had a custom: when a Maggid [itinerant preacher] came to lecture in the synagogue, Reb Chaim David would accompany him to the householders, who would give him money according to their generosity.
One day, one of the Maggidim came and delivered his lecture, and nobody came to accompany him. He went to the rabbi and expressed his surprise. The rabbi sent for Reb Chaim David. The Maggid responded, “He was in the audience and did not get up to accompany me.” “Tell him that I sent you to him,” added the rabbi. Rabbi Chaim went to accompany him. They went from house to house, as was the custom with Maggidim. They passed by one of the houses, into which people were careful about entering because a dybbuk [malicious spirit] had entered the woman of the house. “Let us go in,” said the Maggid. At the door, the wife greeted them with the following:
“You should know, Maggid, that the man who is accompanying you has had an exchange of opinions with the Holy One Blessed Be He.” The Maggid was astonished. However, Reb Chaim David called out, “Through the power of this agreement, I decree upon you, the dybbuk, that you must leave this woman.” The woman immediately calmed down, and they entered in a pleasant fashion. She gave her portion. The Maggid was moved, and would not leave Reb Chaim David until they went to the rabbi. When the rabbi heard this, he was also filled with surprise. They were not satisfied until ten notables of the city gathered together, and Reb Chaim David told them the entire story.
e.
After eight of his twelve children died, Father of blessed memory went to Reb Ber, the father of Reb Dovidl. He told him this and poured out his bitterness. Reb Ber told him, “Go home, and you will find a black splotch on a ceiling panel. Change that panel!” After he did so, death stopped entering his room!
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Gershon, Reb Moshe Yehuda Lifshitz's father-in-law, owned a liquor business. Once, when I was still young, I went to him and remained there. The door opened. One of the gentile neighbors entered and told him in a subdued voice with soft language, “Gershonke, give me a glass of liquor.” After he finished drinking and left, Reb Gershon told me, “Do you think that he always acted in this manner? The story is as follows: This gentile would always enter with shouts and curses, and demand his glass. He would threaten with the force of his magic if his wish was not given to him. One day, the gentile came in his usual fashion, cursing, swearing, and demanding his liquor. He again threatened his sorcery. I pondered, decided, and told him, “The power of my magic is greater than your magic.” ”How?” he asked. “Let us see.” We immediately shook hands in agreement that on Saturday night, we would go outside the city, each of us with our demons, and see whose power is greater. Do you know Chaim and Berl? – my sons, may they live. I ordered them to wear the garb of demons, to dress up, and to hide in a secret corner. When they hear my call, they should rise and leave, armed with ‘proper' rods that can be used easily. They should beat him until I tell them to stop.
“On Saturday night, the gentile appeared as we discussed. “So Ivan,” I called out, “Call out, he will answer you quickly.” The gentile immediately opened his mouth and called out again and again. There was no power to his magic.
“So,” he called to me angrily, “Show me yours!” Immediately, I called out, “Chaim smash, Berl cut.” The two “demons” appeared and beat Ivan soundly, until I told them to stop. From that time, he would drink his glass of liquor at my place calmly and peacefully.”
Translator's footnotes
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