The Gaon Rabbi Yechiel the son of Rabbi Avraham Luria, the head of the rabbinical court of Slutsk. The responsa of the Mahara'm Padua, section 83, was sent to him.

He was the father of the Gaon Rabbi Shlomo Luria, who was known as the Maharsha'l.

He died on 12 Kislev 5334 (1574). (See: “About the Lurias” by Avraham Epstein.)

He was the head of the rabbinical court and head of the Yeshiva in the Brisk Kloiz and in the holy community of Slutsk. In the year 5424 (1664) he wrote an approbation of the book Amudeha Shiva by Rabbi Betzalel Darshan of Slutsk. He signed his name as Moshe Kahana the son of Rabbi Pesach Katz, may the memory of the holy be blessed.

The Gaon Rabbi Nachum Ke'b (Katzenelenboigen) the son of the Gaon Rabbi Meir Ke'b was a fourth generation descendent of the Mahara'm of Padua, the head of the rabbinical court of the holy community of Slutsk in the year 5419 (1659). He died there before the year 5447 (1687). There is a eulogy for him in the book Zecher Hachayim.

Rabbi Naftali Hertz of blessed memory Ginzberg was accepted as the head of the rabbinical court of the holy community of Slutsk. In the year 5430 [1670] he signed in the council of Selits and the council of Chomsk as “Chobe'k Slutsk.” In 5439 (1679) he wrote an approbation for the books Keneh Chochma and Divrei Chachamim by Rabbi Yehuda Leib of Pinsk. He was husband of the sister of Rabbi Nachum Katzenelenboigen. (See “City of Vilna” page 151).

He died at an old age on 22 Tammuz 5447 (1687), and was buried near the Gaon Rabbi Nachum Katzenelenboigen. During the third decade of the fifth century, he was among the leaders of the Jewish community of Poland and Lithuania. The Gaon Rabbi Naftali Hertz Ginzberg occupied the rabbinical seat as the head of the rabbinical court of Pinsk and Slutsk.

The story taken from the book of Torah novellae by Rabbi Zekil of Worms is apparently relevant to Rabbi Naftali Hertz Ginzberg the son of Rabbi Yitzchak Izak, the rabbi of Slutsk. Regarding that, Rabbi Yissachar Ber Sokolski published in the Hachoker publication, year 1, pp. 154-5 that his name really was Rabbi Naftali Hirsch. These are the words of the story: The rabbi and Gaon Rabbi Hirsch Ginzberg, who was the rabbi and teacher of righteousness in the holy community of Slutsk, where he is buried, was more than eighty years old.

– – The Rebbetzin conducted herself with a high hand and with great honor until her old age. When he became elderly, the heads of his city urged him to permit them to take on another rabbi and teacher of righteousness in the city, for he was not able to function properly in the rabbinate due to his old age. His income and honor would not be affected one iota. The other one would be the rabbinical judge and teacher of righteousness, as a student sitting before his rabbi. He responded: “I do not permit you to do this. If you appoint a teacher of righteousness, you will be going against my will.” Since the city of Slutsk was under the Duke of Brandenberg, and the Gaon, the author of Nachalat Binyamin was the rabbi in Landsburg in the province of Brandenberg, they appointed the rabbi, the author of Nachalat Binyamin, as the rabbi of Slutsk. When the author of Nachalat Binyamin arrived in Slutsk and went to the home of the aforementioned Rabbi Naftali Hertz¹ and urged him to permit him to settle in Slutsk, the author of Nachalat Binyamin told him as follows: “If I want to settle here I can conduct the rabbinate with full honor and a high hand, even against your will, for my hand is strong, and I am beloved by the Duke of Brandenberg. I will not do all this against your will, and I will grant you all the honor. The income of the rabbinical position should be yours only (for the author of Nachalat Binyamin was wealthy). I will only serve as the head of the Yeshiva, but it should not be against your will.” The rabbi and Gaon responded to him: “I do not give you permission. If you desire, you can do this, but it will be against my will, author of Nachalat Binyamin.” When he realized that he had urged him and spoke many things, but he nevertheless did not give him permission, he accepted the rabbinate without the permission of the rabbi and Gaon. A month had not passed before the author of Nachalat Binyamin became ill and passed away. The rabbi and Gaon survived him.

The Amudeha Shiva book, great, wonderful explanation on the Torah, Prophets, and Writings – – – compiled by the great rabbi and Gaon Rabbi Betzalel may the memory of the righteous be blessed from Slutsk in Lithuania, was published for the first time in 5434 (1674) in the city of Prague, with the approbation of the Gaonim of the land, including our great rabbi, the Turei Zahav. I brought it to print, me, the young Tzvi Hirsch Kopil-Bachner of Kalish – in Lemberg, published by Uri Zeev Wolf Salat, may he live, 1887.

From the introduction of the author – – – I had already had the idea of publishing (a golden book). I succeeded when I came to my land and birthplace in the country of Lithuania, and I found favor in the eyes of the chiefs, the heads and leaders of the country. They gave me a large gift to publish the book. I also found favor in the eyes of the captains, the heads of the country of Poland, exemplary people, members of my community, the holy community of Slutsk. – – –

He died on 12 Nissan, 5482 (1722).

(Note: Nine rabbis of the great ones of that generations are listed in the cover page of the book.)

Rabbi Binyamin Wolf (author of Nachalat Binyamin) was accepted as the head of the rabbinical court of Slutsk in the year 1687. He was called by the members of his generation: Rabbi Wolf the son of Rabbi Lipman.

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His book Nachalat Binyamin was published in the year 5442 [1682]. He did not live long in Slutsk, for he passed away.

He died on 28 Cheshvan 5447 [1686].

Rabbi Yitzchak Meir of blessed memory Teomim was one of the deportees of Vienna. “The young orator Yitzchak Meir the son of the renowned Gaon Rabbi Yona of blessed memory Teomim, who lives in the holy community of Slutsk. He was the fifth signatory in Pinkas Heilprin of the council of Chomsk in 5451 (1691). The rabbi and Gaon Rabbi Yitzchak Meir the son of Rabbi Yona Teomim Frenkel, head of the rabbinical court of Slutsk, published Ein Yaakov with all the commentaries, entitles Kutonet Or. (Chevel Hakesef) on the book Shabta Deraglia, Rabbi Tzvi Hirsch the son of Rabbi Yerachmiel Chotsh (Fiurda, 5453 – 1693), he signed there: “Living in the holy community of Slutsk.”

Rabbi Shlomo of Zelkova the son of the Gaon Rabbi Elchanan, Rabbi Shlomo Charif, was accepted as the head of the rabbinical court of Slutsk in the year 5452 (1692). On Wednesday 25 Tammuz 5466 [1706] he gave an approbation for the books: Netiv Hayashar, Rosh Yosef, Naftali Sva Ratzon, and others.

“The community of Minsk must pay Rabbi Moshe of Slutsk 820 zloty.” …

(The council of Selits, 5460 (1700), Pinkas Heilprin)

Rabbi Aryeh Leib the son of he Gaon Rabbi Yudel of Kovela – Epstein. (Died on 12 Nissan 5482 -1722).

Rabbi Aryeh Leib the son of the Gaon Rabbi Yudel (Gvurat HaAri) was called Reb Leib dem Rebbe's in Slutsk.

“Signed by Ari Leib who lives in the holy community of Slutsk.”

He was the fourth signer in the council of the Admor T'p (Pinkas Heilprin). “Our rabbi and teacher Rabbi Aryeh Leib the great, renowned Gaon in his generation, head of the rabbinical court of Slutsk.” (Anshei Shem)

“And signed by Ari who is nicknamed Leib the son of the famous rabbi Rabbi Yehuda Yudel, may the memory of the holy be blessed.” (Pinkas Heilprin). There, he is also the seventh: “And signed by Ari who is nicknamed Leib of Slutsk.”

“Rabbi Yehuda Leib the son of Rabbi Asher Enzil, head of the rabbinical court and Yeshiva head in the Ostraha Kloiz. Later accepted as the head of the rabbinical court of the holy community of Slutsk and the holy community of Pinsk.

(Daat Kedoshim)

He gave an approbation for the book Zera Yisrael, and he signed Yehuda Leib the son of the late rabbi and Gaon Rabbi Asher Enzil of blessed memory, “Who lives here in the holy community of Ostraha, in the local Kloiz. 13 Av 5482 (1722), and now head of the rabbinical court of the holy community of Slutsk.”

(Daat Kedoshim)

He served in the rabbinate following Chaim Cohen Rappaport (Luchot Zikaron, Rabbis of Slutsk, page 34).

Rabbi Aryeh Leib the son of Rabbi Natan Nota died in Grodno on 29 Nissan, 5489 (1729).

He gave an approbation on the book Zera Birech on Tractate Brachot, and signed, “The Kattan² Aryeh Leib, who lives here in Slutsk.”

(“Signed, Avraham the son of the Gaon Rabbi David of the Katzenelboigen family” a resident of the holy community of Slutsk).

He was the first signer of the council of Mir, 5512 (1752).

(Pinkas Heilprin)

“And signed by Avraham Katzin Nellen Boign who lives in the holy community of Slutsk.”

He gave an approbation for the book Kochvei Yaakov and the book Beit Avraham, the booklet M'T Kasher, and was included in Aliyat Eliyahu.

When he was at first the head of the rabbinical court of Slutsk, he signed at the head of the Gaonim of his generation in the book Luchot Habrit in the year 5512 [1752].

Mr. Binyamin Trachtenberg of Jerusalem has his family tree. Rabbi Yom Tov Lipman Heller in the council of Mir signed the agreement on the ban against Rabbi Y . Eibeschutz in the year 5512 [1752]. In the year 5487 [1727] he was in the home of his father-in-law in Vilna. The aforementioned Rabbi Avraham saw the Gr'a when he was seven years old, and he took him and brought him to his father in Keidiani (Aliyat Eliyahu).

Rabbi Yissachar Ber of blessed memory.

“Signed Yissachar who is known as Ber, who lives here in the holy community of Slutsk.”

He gave an approbation for the book Shirat Moshe by Rabbi Moshe Meizel of Vilna (Shklov, 5548 [1788]).

(Council of 5521, Slutsk 1761)

In the year 5482 [1722], he was accepted as the head of the rabbinical court and Yeshiva head in the holy community of Slutsk, which at that time was a city full of sages and scribes. His book Zecher Hachayim incudes explanations and eulogies.

“The Gaonim of his generations bent their knees before him, made a fence, and filled the breach in all his matters. Everyone knows how he persecuted the accursed group of those who contradicted the Oral Torah. Sh.T. [Shabtai Tzvi], and M. Sh., Sh.R.'Y. [May the names of the evil ones rot].”

(From the introduction of the grandson of the author, the compiler and publisher of Responsa Rabbi Chaim HaKohen).

The approbation to the book Seder Hadorot, 5529 [1769] – – –

“Today is Sunday 3 Tammuz, 5490 [1740], when he was the head of the rabbinical court and Yeshiva of the holy community of Slutsk. Chaim the son of the Gaon Rabbi Simcha Katz, may the memory of the holy be blessed, the rabbi Rappaport, who lives her in the holy community of Slutsk, may G-d protect it.”

He died on 17 Tammuz 5531 – 1711.

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Rabbi Chaim Zeldes of blessed memory

Details are not known.

Rabbi Yosef the son of Rabbi Menachem Mendel of Hlusk, head of the rabbinical court of the holy community of Slutsk. In the year 5531 (1772) he gave an approbation to the book Tiferet Yisrael by the Gaon Rabbi Yisrael Yaffa of Shklov, and signed “Yosef the son of the Gaon Rabbi Menachem Mendel, head of the rabbinical court of Slutsk and Hlusk.”

(Daat Kedoshim)

In the year 5504 [1744], he signed on the Chumashim of the Rasha'd with a Tikkun Sofrim³ and his commentaries: Rabbi Yehuda Yudel of Slutsk, gives and approbation on the book Kutonet Pasim, also called Chaluka Derabanan, on the Passover Haggadah of Rabbi Yosef the son of Rabbi Moshe Darshan. He also wrote two books titled Kol Yehuda on the entire Shulchan Aruch and Orach Chayim. The books were given over to be published, but for various reasons, he did not succeed in publishing them during his lifetime. They were also not published after his death.

“Signed, Yehuda Yudel the son of the Kattan Rabbi Avraham HaLevi Horowitz, may he be remembered for life in the World to Come, of Slutsk.”

(Council of 5512 [1742], Mir, Tenth signature).

He died on 7 Shevat, 5534 (1774).

Rabbi Shlomo Zalman Lifschitz, the head of the rabbinical court of Slutsk, the son of the great rabbi and Gaon in his generation, Rabbi Menachem Manush Lifschitz of blessed memory.

In the year 5528 [1768] the even town notables decided to become enemies of the Gaon, and they forced him to forgo some details of the rights that were granted to him in the rabbinical contract. They imposed new conditions on him, and the head of the rabbinical court swore to fulfil all their words. Then, he presented his case before the chiefs and leaders of the holy community of Horodno, stating that he was forced into everything that happened, and requesting that the community present their petitions to the rabbinical court and the chiefs of the holy community of Horodno. After the majority were rejected by the community, they went together to a judgment. The rabbinical court of the holy community of Horodno issued a verdict on 3 Tevet 5531 [1771] stating that the rights of the Gaon have been restored. – – – The opponents of the Gaon appealed the verdict for various reasons, and increased the dispute with him for several years, until they made a compromise in the year 5537 [1777]. The compromise was only for show, for the anger did not abate in the hearts of his opponents. Based on the rabbinical rights (from council of Chomsk in the year 5480 [1720]), he brought his situation before the main community that chose him. The coals of hatred smouldered until the year 5541 [1781] when he left for Lachva. After a series of complaints, the community summoned the head of the rabbinical court to the communal hall to stand trial. They decided to remove him from his rabbinical position on 26 Shevat 5545 (1785). Then, the head of the rabbinical court approached the duke and expressed his wish that his words be presented before the judges of Slutsk and the leaders of the community. – – – In any case, his opponents made attempts to change the first thoughts of the duke, and he sent a commission to Vilna asking that they become the masters of the situation.

(Kirya Neemana, Vilna, 5620 [1860], page 272)

His sister was the wife of the rabbi, Gaon, and Tzadik, known in glory in the council of the upright, our rabbi Yona Isserlin, who was called Reb Yona Slutsker, may his merit protect us.

(Book of the Annals of People of Renown, volume I, pp. 35-36, section 59)

Rabbi Yitzchak Yosef Teomim of blessed memory died in Breslau on 16 Cheshvan 5554 (1793)⁴. He was the brother of Rabbi Yitzchak Meir Frenkel. They were the sons of Reb Yona Teomim. He sat on the rabbinical seat of Slutsk until the year 5505 [1745]. In the year 5527 [1767] he gave an approbation for the book HeAruch.

The rabbi and Gaon, Rabbi Shlomo Zalman the son of the leader Mr. Menachem Manish died on the Sabbath of the second day of Rosh Chodesh Adar. See the book Shem Gedolim Hechadash, section 7, point 29. Rabbi Shlomo Zalman, the Gaon of renown in his generation, the head of the rabbinical court and Yeshiva head of the holy community of Slutsk, etc. was buried in the year 5532 [1772]. He made a mistake in this, as it should have said second day of Rosh Chodesh Adar of the year 5558 [1798]. See the book Dor Vedor Dorshav, section 7, point 106, where he too made an error in this regard.

(Copied from Ledgers of the Cemeteries of the City of Slutsk by the rabbi of Slutsk, Rabbi Yosef Peimer the Second.)

Rabbi Simcha Bunim Z.z. (Died in the year 5584 1824). The Gaon Simcha Bunim the son of Rabbi Kalonymus of Druya.

(Sefer Hayichus, A. Rivlin)

(Copied from the article by Shmuel David Maharshak, the Shochet of Slutsk in Hamodia, 5624 [1864] with omissions.)

The Gaon Rabbi Yosef Peimer was accepted as rabbi in the community of Slutsk in the year 5589 (1829). He guided us in Torah and fear of G-d for 35 years. As is told in the book Sheerit Yosef – there is a bitter eulogy on the aforementioned Gaon delivered by Rabbi Yosef Gibianski (published in Vilna 5624 [1864]), the year that the aforementioned Gaon died, may his merit protect us. The following is engraved upon his tombstone.

When a new gravestone was erected over his grave in the year 5559 [1799], his son, the Gaon Rabbi Meir, may the memory of the holy be blessed, the head of the local rabbinical court, inscribed the following: “This is the text that the deceased of blessed memory commanded, and we must not add praises, for his praise comes from the mark he left on the world.” It is worthwhile to publicize the ancestry of the Gaon, for the annals of the Gaonim and Tzadikim, their education, and their holy ways impart good lessons to us. – –

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Rabbi Yossele Peimer (the first)

The handwriting of Rabbi Yossele

Translator's note: The following is a rough translation, as parts are difficult to make out, and the language is obscure: to be clear, and this appears in that [??] have said, and the educated ones will sine as the splendor of the firmament refers to a judge who judges truthfully. And before the necklace like the stars for ever and ever. For it is known that the statues of the stars change, for sometimes the words of one come before the other, that is, sometimes what one star seems as obligatory is contradicted by a star.6

“He was 32 years old when he was appointed rabbi in our city of Slutsk. His praiseworthiness, breath of heart in Talmud and rabbinic decisors, and depth of understanding made wings [i.e. spread] through the country.

When he was accepted as rabbi in the year 5589 [1829], he already was able to demonstrate his breadth of Torah knowledge. – – He was wise and understanding in the ways of the world. He had wit upon his mouth. His sharp words and adages spread through the city. The extent of his alertness and dedication to the benefit of the public can be seen from the testament he issued a day before his death, which he wrote as follows: “I request from honorable leaders of Vilna, and the honorable leaders of Minsk, my they live, that they conclude the peace that they had begun. May G-d grant them life, blessing, and peace. (This is one section of his will, and I am sending it to you).

He left behind many manuscripts of responsa that he responded to several Gaonim of his time, especially [regarding] the dispute in the name of Heaven⁸ that was conducted by the Gaon Rabbi David of blessed memory, the author of Galia Masechta. In his writings there is an explanation of the four sections of the Shulchan Aruch [Code of Jewish Law] as well as a commentary on the Torah – all of which are mentioned in the book Sheerit Yosef by Rabbi Yosef Gibianski.

His livelihood came in a meager fashion, but he never complained about all this. When Rabbi David Tevil of Minsk died, a rabbinical contract was sent to him, and he agreed to it. When the people of Slutsk urged him to not leave them, he acceded to their request on the condition that they return his contract to Minsk, and that they do not increase his salary.

The rain that penetrated his home ruined and dampened a large portion of his books, but he did not complain. He did not show fear before anyone. He was careful with the honor of scholars, and when he saw a denigration of their honor, he would not act in a sycophantic manner even to a great person of Israel.

When the Gaon Rabbi Yitzchak of Volozhin, may the memory of the holy be blessed, died on Friday 26 Iyar 5609 [1849], and the news of is passing reached Minsk, and the Gaon Rabbi David Tevil of blessed memory found out about it, he said that said that he lived like a Rebbe of Hassidim, and died as a Rebbe of Hassidim. The Gaon Rabbi David Tevil of blessed memory died in the year 5620 [1860], and the news reached Slutsk. They asked my grandfather the Gaon Rabbi Yosef, may the memory of the holy be blessed, of Slutsk to eulogize the eminent deceased. He responded that the there is time. When thirty days passed without a eulogy, Rabbi Tzvi Hirsch Chefetz of blessed memory came to him and told my grandfather that the community is complaining about the denigration of the honor of such a great deceased scholar. He responded that which he responded.

On the memorial day for the Gaon Rabbi David Tevil on Shemini Atzeret, they asked my grandfather the Gaon: “Why did you not eulogize the Gaon Rabbi David Tevil of blessed memory?” My grandfather said, “When the news of the death of the Gaon Rabbi Yitzchak of Volozhin, that city reached Rabbi David Tevil, since he lived as a Hassidic Rebbe and died as a Hassidic Rebbe, he was not allowed to say such things, for he had to rend his garments as I did and put ashes on his head, for a great leader of Israel had died. For this reason, I did not eulogize the Gaon Rabbi David Tevil of blessed memory, so this should be an atonement of sin.” (I heard this from my friend the honorable elderly man Mr. David Kosovsky, may his light shine.)

We, the witnesses who signed below, went to visit the honorable rabbi and Gaon, may he live, and found him lying on his sick bed, may G-d protect us. His mind was sharp and clear like a healthy man walking in the marketplace and talking coherently. The rabbi and Gaon, the aforementioned Rabbi Yosef, arranged before us his entire estate that will remain behind him after a hundred years, in accordance with the commands and gifts of a seriously ill person⁹ in accordance with Yoreh Deah.

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His words were as follows: The 550 rubles that I have designated for the publications of my book, which I have in my possession, R.D. Beer Lifschitz, Bh'k, A.Y. RM.Sh.¹⁰ shall be given to my wife, may she live, for her Ketubah, without any issue or lack. I request of her that she forego the rest, and she will certainly overlook, and she has no other money.

To my son Rabbi M., I owe three hundred rubles. In lieu, he will get all my books. He should accept some rabbinical position, for it is appropriate to him, and I am sure he will accept upon himself the yoke of Torah.

My son Rabbi Z. will get one hundred rubles, and the debt payment as is explained below.

My grandson Rabbi M. of Kapolya will get one hundred rubles as a gift from a seriously ill person. This is a gift to Rabbi M. my aforementioned grandson. There are one hundred rubles that are owing to the known Anana'ch and to the well-known Rabbi Tz. Chefetz to use according to my will. Now, the authority is given to my son Rabbi M., may he live, and Rabbi Tz. Chefetz to use as they see fit. Twenty-five rubles are owing to Reb Moshe Gershon, and it shall be discharged, as is explained below.

There is close to one hundred rubles owing from the community for the needs or the building. Fifty rubles owing to my daughter Mrs. Rivka, may she live, and it shall be discharged, and fifty owing to my daughter Mrs. Feigel may she live, and it shall be discharged.

All the household utensils go to the Rebbetzin, may she live.

There are fifty rubles owing, as is known, to Reb Tz. Ch., and it shall be discharged as is explained below. There are one hundred owing to the Ana'ch and one hundred to my son the aforementioned Rabbi Z, and fifty for the aforementioned Rabbi Tz. The rest that is owing to my aforementioned daughters shall be overlooked by them.

My study lectern shall not be touched by anyone other than my son Rabbi M., may he live, and Rabbi Tz. Chefetz, may he live.

The expenditures regarding my illness, I do not know from who or to whom.

The printing of my books will be in accordance with the will of G-d, and the will of my household members, may they live.

Regarding my unmarried granddaughter, the daughter of Rabbi Abba, the members of my household shall consult among themselves.

I request that the spiritual leaders of Vilna and the spiritual leaders of Minsk conclude the peace that they have begun, and may G-d give them live, blessing, and peace.

All the aforementioned was commanded by the rabbi and Gaon, Rabbi Yosef, the rabbi of the local community of Slutsk, as a command and a gift from a seriously ill person, with the strength of documents of testaments made on the selfsame day by the enactment of our sages. He commanded that it be written in a book. We have done thus, and have written it before the eyes of the aforementioned Gaon. As proof, we have signed on Thursday, the eve of Rosh Chodesh Iyar, in the year of Bebirkat [see footnote 5].

Signed by Naftali Tzvi Chefetz. Signed by Yosef Zundel son of Rabbi Dovber of blessed memory.

In a letter from Jerusalem to Rabbi Meir the son of Rabbi Yosef Peimer dated Friday 2 Av 5632 [1872], they describe the death of his mother, about which he had already been informed by a telegram dated Monday 14 Tammuz. They tell of the rebbetzin's final wish, they give an accounting of her property, and ask where to send it, since there was a second heir, a grandson, and my grandfather Rabbi Mordechai Leib Yaffa who requests that they send the designated [amount] to the rabbinical court in Slutsk, where it will be divided. It is interesting that the rebbetzin asked that the pillows and bedding be sent to her granddaughter in Slutsk. When they informed her that the expenses would be more than the value, she agreed that they be sold, and the money should be sent.

Rabbi Yosha Ber Soloveitchik

He died on 4 Iyar 5652 [1892] in Brisk.

From the introduction to his book Beis Halevi:

“Since I was not graced with the language of scholars to know and to arouse the hearts of the listeners, I request that the preachers, those who give discourses to the nation of G-d, whom G-d has blessed with skills in the spoken language, reproof, and fear of G-d, please pay attention to this small book. Perhaps you will find in it some useful things for your work, the labor of G-d. I am not particular if you do not even mention it in my name. Your words of reproof shall be made more pleasant, and blessings of good shall come upon you. I, the young one, also bless you.”

(From the mouth of his son Rabbi Yosef Peimer of blessed memory)

On the morning of Monday, 20 Iyar, 5671 [1911], my father the rabbi, Gaon and Tzadik Rabbi Meir Peimer, may the memory of the holy be blessed, passed away and was summoned to the Heavenly court. He was the son of the Gaon and Tzadik Rabbi Yosef Peimer, may the memory of the holy be blessed, who served as the rabbi of Slutsk for 35 years. My father, may the memory of the holy be blessed, was educated in his father's house on the bosom of Torah and fear of Heaven. During his early years, it was noticed that he was created for greatness. He made his nights like days, and the sounds of learning never ceased from his mouth. He did not wish to accept a rabbinical position. However, when his father

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commanded him emphatically, he accepted a rabbinical contract from the community of Berezhany in the year 5629 [1869], and was a faithful shepherd to his community.

He left the rabbinate in the year 5636 [1876] and moved to Slutsk as a householder. In the year 5638 [1878] he was accepted as rabbi in the city. In the year 5648 [1888] he left the rabbinate again and traveled to Minsk to live as a householder. In the summer of 5650 [1890] he again took on the rabbinate of Lechovitz. He instituted several effective things in the town, such as: Korban Eitzim¹², the distribution of firewood to those in need; as well as Lechem Evyonim [bread for the poor]. He occupied the rabbinical seat of Karelitz until the year 5655 [1895]. That year he was accepted as rabbi in Lechovitz, where he remained for a few months, and returned to Slutsk as a householder.

He paid special attention to the Talmud Torah, and concerned himself with the spiritual and physical needs of the students. He became seriously ill on Passover 5671 [1911], and travelled to consult physicians in Minsk. He understood from them that his illness was dire. His desire was to be buried in the burial place of his ancestors in Slutsk. The power of his memory was strong until his final moments. He was approximately 71 years old at the time of his death. He is buried next to the great, famous crown of Torah Rabbi Yosef Zundel, may the memory of the holy be blessed, who was the teacher of righteousness in Slutsk for approximately sixty years –.

Now I will give the details of what I have in my hands. I have a Torah Scroll with everything that belongs to it¹³. It is located in the synagogue on Zareca Street in Slutsk. I also have 34 volumes of Torah topics. Some of them are with me here, and the larger portion of them are with my younger son Rabbi Yosef, may his light shine, in Slutsk. The aforementioned books are in manuscript, and have not yet been published. The manuscripts of my honorable father, the rabbi, may the memory of the holy be blessed, are with me. I have four volumes. Two volumes are half of Boigen¹⁴. They are responsa on the four sections of the Shulchan Aruch [Code of Jewish Law], one section is two quarters, and it is bound. It is on the Orach Chaim and Yoreh Deah sections of the Shulchan Aruch. Two unbound booklets belong to them. One section is on exegesis, also in two quarters, and is bound. There is also a manuscript from my honorable grandfather, the rabbi and Gaon, may the memory of the holy be blessed. They are in the hands of my son, the aforementioned rabbi, may his light shine. I estimate the value of all my aforementioned books at five hundred rubles. This also includes the rights that I have in the manuscripts of my honorable master and father, the rabbi, may the memory of the holy be blessed, as well as my papers on Torah novellae, with which G- graced me, and are in my hands. These are also included in my aforementioned estimate. It is my will that all those aforementioned books, manuscripts found therein, and the rights that I have in the manuscripts of my grandfather the rabbi, may the memory of the holy be blessed, as well as my papers on Torah novellae, remain in the hands of my younger son the aforementioned Rabbi Yosef, may his light shine. This is to be in the manner that half of the above valuation, that is the sum of 250 rubles, be given to my dear son Rabbi Moshe, may his light shine. The discharge payment shall be in cash. He shall be given the aforementioned sum after his gives a quittance, as is the custom, stating that he has no complaint regarding my will, neither on real estate nor on chattels. He should sign on the necessary documents. I trust that he will act in accordance with my will without any omission. In this merit, G-d should grant him success in anything that he wishes to do for the good. The aforementioned Torah scroll shall remain in the aforementioned synagogue. However, I have not decided on the synagogue, and I give rights to it for the future to my two aforementioned sons, that is my dear son Rabbi Moshe, and my son Rabbi Yosef, may his light shine, to do with as is appropriate for the times, etc.

Similarly, I have a house in Slutsk, on Zareca Street. It is registered in the name of both of us, me and my wife, may she live. I also bequeath all my rights in that house to my wife, may she live, and to my aforementioned daughter.

The Ridba'z

[Page 39]

the sets of Talmud that he had in his portion. He came to America in 1900 and succeeded in collecting enough money to pay the publisher. Therefore, he dedicated the Order of Nezikin to his supporters in America (see the introduction opposite the title page of that Order). In 1903, he came to America once again, and was appointed as chief rabbi of Chicago and the country. Several communities banded together and promised him 10,000 dollars for four years. However, due to the opposition of some local rabbis, as well as the fact that the Ridba'z realized that he would not be able to introduce enactments, he left his position and did not want to accept his salary. After he travelled and preached in the large cities of the United States, he left America in 1905 and decided to settle in the Land of Israel. When he arrived in the Land, he decided to live in Safed, where he founded the Torat Eretz Yisrael Yeshiva. His son-in-law Rabbi Yosef Kamenetz assisted him. His books were as follows: His largest and most famous composition was the publication of the Jerusalem Talmud with his two commentaries called Chidushei HaRidba'z in which he details the difficult Talmudic passages, and Tosafot Ridba'z in with its sharpness and breadth. They were published along with previous form and commentaries (Piotrków, 5659 5660 [1899 1900]). He also authored the book Migdal David, which consists of novellae and didactics on the Babylonian and Jerusalem Talmuds (Vilna 5634 [1874]); Chana David – novellae on Tractate Challah of the Jerusalem Talmud (ibid. 5636 [1876]); Teshuvat Ridba'z (5641 [1881]); Nimukei Ridba'z, a commentary on the Torah, Volume I, Bereishit and Shemot (Chicago, 5664 [1904]), Responsa Beit Ridba'z (Jerusalem 5668 [1908]); an edition of Peat Hashulchan¹⁶ with Beit Yisrael of the Ridba'z in which all the commandments pertaining to the Land of Israel, especially the law of the Sabbatical year, are explained (ibid. 5672 [1912]). The Ridba'z was also an excellent preacher, and his words left a powerful impression. His introduction to his books include honorable notes on the history of the times, especially on the annals of the communities in America (see his introduction to Nimukei HaRidba'z and to the Responsa of the Ridba'z Volume II) .

The name Ridba'z which he used for his books is the acronym of Rinat Yaakov David Ben Zeev, based on the verse Sing to Jacob with joy (Jeremiah 31[:6])¹⁷. When he came to America for the second time, he gave himself the name Ridba'z instead of Wilovsky, which had been his family name in Russia. The rabbi Ridba'z was one of the greatest rabbis of his generation.

(from the Otzar Yisrael Encyclopedia of Eisenstein)

Rabbi Yakov David Wilovsky (Ridba'z) – Rafael which was added (during his illness) Yaakov David ben Zeev.

From the year 5664 [1904] in Safed in the Yeshiva Torat Eretz Yisrael and the general Talmud Torah that was founded by him on 25 Iyar 5629 [1869]. He left a testament for his sons, also in the name of their mother Mrs. Miriam Bluma, with nine sections, most about life conduct. Responsa of Ridba'z for the commandments related to the Land, Jerusalem 5668 [1909] are at the end of the book.

(DovBer Wachstein, testamentary introduction, Kiryat Sefer, eleventh year, page 326)

The Ridba'z: known as the Gaon the Ridba'z from Slutsk. His books that were published: Migdal David, novellae on the Babylonian and Jerusalem Talmuds, Chana David, Responsa, a large commentary on the Jerusalem [Talmud]. (Album Ivri, A gift to the callers of the nation, New York, 5665 [1905], page 8).

He was a great Gaon and Tzadik of renown. He was born to a well-pedigreed family in Mir in 5630 (1870). He studied with the Gaon, the head of the rabbinical court in his city, Rabbi YomTov Lipman. He came to Volozhin and studied under the Gaonim the Netzi'v and Rabbi Chaim HaLevi. He became known as Zuna Mirrer as a symbol of extra love. He was accepted as a Yeshiva head in Slobodka.

Rabbi Isser Zalman Meltzer

He died in Jerusalem on 10 Kislev, 5714 (1953)¹⁸.

He was the rabbi in Slutsk, and lived on Zareca Street. He was the son of Rabbi Meir Peimer (who was in dispute with the Ridba'z). He was of average stature, with a black beard, soft as silk, prominent peyos, and black eyes that exuded purity and generosity. He was modest and quiet in his comportment, wondrous in his breadth of knowledge. He was the grandson of the Gaonim Rabi Aryeh Leib of Kovno and Rabbi Yosef, may the memory of the holy be blessed, of Slutsk. He loved

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Rabbi Yossele Peimer, son of Rabbi Meirke

He was a rabbi in Smolovich. In the year 5684 1924 he served as the rabbi and head of the rabbinical court of Slutsk. He edited and published two booklets of Yagdil Torah, published in Slutsk during the time of Soviet rule. After that, he served as the rabbi of the Machzikei Hadas community of London. His book Chazon Yechezkel on the Order of Moed (Shabbat, Eiruvin, Pesachim) includes variances in redactions, explanation, novellae, and sources.

“With the publication of Order Zeraim, the publisher announced that the upcoming volumes would appear, G-d willing, in order. The long break came for reasons of the adventures that overtook me. Only with the mercy of G-d did I leave the darkness of prison for light, from slavery and backbreaking labor to redemption. Praised by the name of G-d who – – – And also who inspired my heart to save my manuscripts from utter destruction when I gave them – – – to the faithful hands of – – – Mr. Michel Rabinovich – – – who merited to make aliya to our Holy Land, and brought my manuscripts with him. They are guarded by him in good order, and not one page of them is missing.”

Rabbi Yitzchak Hochmark was an eclectic personality, since he was connected to the outside world as an emissary for Yeshivot and public institutions. He visited the United States and South America more than once. Rabbi Yitzchak Hochmark was the final rabbi of Slutsk.

1. Ostrova
2. Isserkes
3. Baalei Batim
4. Beis Midrash Hagadol
5. Wygoda
6. Zarecer
7. Zovchei Tzedek
8. Tailor's
9. The old Hapashker, burnt
10. the new Hapashker
11. Yeshiva
12. Mishnayos
13. Smiths
14. Kalte Shul [Cold Synagogue]
15. Kloiz
16. Karnim
17. Kirznershe (hatmakers)
18. Kapolya Street

Translator's Footnotes:

1. There is an apparent error in the text here, as it says Hirsch instead of Hertz. Return
2. Kattan means ‘small’, and when used by a rabbinical personality as part of his name, it is a sign of humility. Return
3. Emendations of Biblical texts made by early rabbis. Return
4. Text says 1794, but the month of Cheshvan of 5554 would be in 1793. Return
5. In the original, this is arranged in a triangle. In terms of the year “blessing of mourners,” this is based on the numerology (gematria) of the year, a common literary device in poetic, rabbinic Hebrew. Return
6. I believe he is using the term ‘star’ here as a euphemism for a scholar. Return
7. I.e. he served and aided. Return
8. I.e. a dispute to clarify matters of Torah, with no ulterior motives. See Pirkei Avot 5:17. Return
9. According to Jewish law, a seriously ill person [shechiv mera] is entitled to issue a will orally. Return
10. I am not sure what all these abbreviations and mnemonics mean. In the following paragraphs, I skip some of the abbreviations without changing the meaning. Return
11. Dealing with civil law, torts, etc. Return
12. Literally: The wood sacrifice, referring to the donations of wood to the Temple to maintain the fire on the alter for sacrifices. See Mishnah Taanit 4:4-5. Return
13. Referring to the Torah mantle and other decorations. Return
14. I am not sure about what this means, but it may be referring to rabbi Katzenelboigen, mentioned earlier. Return
15. Israel being west of Babylonia. The Babylonian Talmud was compiled later than the Jerusalem Talmud, and is far more frequently studied. Return
16. Originally written by Rabbi Yaakov of Shklov, 1836. Return
17. Rinat means “The song of.” In the verse, the form is Ronu “Sing to.” Return
18. The original text states 1954, but Kislev 10 would be in 1953. Return
19. Here too, the original text says 1939, but Rosh Chodesh Kislev would be in 1938. Return

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