Born 1868 to his father Rabbi Israel Tuwje Gutman Cwi the Levite, Chair of the Rabbinical College in Pacanów. Even in his youth he had the reputation of being a genius. He was a son-in-law of Ber from Niemce (close to Dąbrowa). Lived with and supported by his father-in-law. His father-in-law gave him a house in Sosnowiec, from which he received rent payments.

Rabbi Alter Mosze Aron the Levite, may the memory of the righteous person be blessed

He studied Torah in Będzin, and learned with 15 boys, who served as the basis for founding a yeshiva. Among them was Reb Szymon Krystal, a member of the Rabbinical Court in Będzin. He used to be a frequent visitor to the famed Rabbi Josef Engel in Będzin.

After his father's death in Pacanów, he took his father's place in the Rabbinate, in 1906. In 1911 he came to Dąbrowa. At that time the battle heated up regarding breaking away from the Będzin community and becoming independent, which came to pass in a rough struggle on 23 June 1909. January 1911 the independent Dąbrowa community was established, and soon after that, Rabbi Mosze Aron the Levite was elected as the first Rabbi of Dąbrowa. Even earlier, three years before, he had bought a house in Będzin and lived there. From time to time he would come to Dąbrowa and attend to the religious needs of the Jews. His election as Rabbi was confirmed by the governor. The Rabbi of Będzin, Graubart, felt a little insulted by the Dąbrowa community, and he did whatever he could to hold off the appointment of a new Rabbi in Dąbrowa. Helping him was the Rabbi from Łódź, Rabbi Elijahu Chaim Majzel, and the Kromołów Rabbi, Reb Natan Nachum Rabinowicz. But the treatments did not bring about results. The votes for the new Rabbi of Dąbrowa were confirmed, and he began his term as Rabbi in Dąbrowa.

The Rabbinical Levite was a Radomsker Hasid, a great benefactor, a fanatic in Jewish affairs. He was very involved in distributing free loans. He sold his house in Sosnowiec and built one in Będzin on Kołł¹taja 42, a new house. He did not allow any work on Sabbath; he paid his workers for Sabbath, even though they did not work.


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In 1912 he published a book, Light of the Century, with speeches (in two parts). The first volume has 128 pages and the second, 114 pages (published in Piotrków).

He calls himself “Alter Mosze Aron the Levite,” son of Rabbi Israel Tuwje Gutman Cwi the Levite of Pacanów, son of the Hasid Joel Josef the Levite, who died 24 April 1903. In the flyleaf of the book he relates that he was once a Rabbinical judge in Będzin, out of honor, without salary, a member of the Rabbinical Assembly, of which Rabbi Engel was the head, and also honorary chairman. After that he took over his father's place in Pacanów for eight years, and afterwards he came to Dąbrowa. His book was published by the young Hasid Reb Pinchas Menachem Finkelsztajn, son of Eliezer Elimelech (born in Pyrzyce [?]) from Dąbrowa in 1912. In the book are endorsements by the Ostrów Rabbi, Rabbi Szalom Majer Jechiel Szapiro; Walędówer [?] Rabbi, Rabbi Szlomo Chanoch the Cohen Rabinowicz (Radomsker Rabbi) of Sosnowiec, Rabbi Motele, the Trisker Maggid's son. Rabbi Chaim Majer the Levite from Neustadt, witnesses in his introduction, that in addition to all the years that the author served as Rabbi in his father's place in Pacanów, he taught students; his single goal was to bolster the Jewish religion. Rabbi Chaim Majer, the Pińczówer Rabbi, serves as witness in his testimonial about the author's father, that he was a sagacious scholar, and well-versed; and also about the young years of the son, the author, that he heard wonders about him and that he was a great scholar who learned Torah easily. He himself spoke with one of his students, and he found him also to be a scholar of Torah, who knew clear and deep layers of the holy books, which he taught.

After the above-mentioned work, the Dąbrowa Rabbi challenged himself to publish a large, holy book. That was Grains of the Earth, on the five books of Moses, in five volumes. The first volume, on Genesis, had 288 pages; the second, 296 pages (with testimonials from the Gerer Rabbi and the Radomsker Rabbi from Sosnowiec, dated 1928). The second volume was easier to publish, because a rich man in Dąbrowa, Reb Icchak Menachem son of Reb Chaim Mosze, covered the publication expenses. The author mentions him in the second volume. The third volume had150 pages. The fourth, 160 pages (printed in 1931/1932). The fifth volume came out in 1933 and has 198 pages.

A group of young men in “Agudat Israel”

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All volumes were printed in Piotrków. The author says, in his introduction, that he still has manuscripts for summaries of holy books and legends. The Dąbrowa Rabbi also wrote testimonials for other writers' books, like that of Rabbi Alter Ezriel Majer Ajger of Lublin.

The Rabbi was in charge of Dąbrowa for 24 years. He was very famous for his learning and clarity in all worldly matters. The Hasidim regarded him very highly; first of all, he was a Hasid, and second, he was a scholar and intelligent. He was sick in his last years. He used to go to Kraków to be healed by doctors and professors. The last time he traveled to Kraków with his family to see the doctor, his condition worsened overnight, and he died in his son-in-law's house, 3 December 1933, at the age of 62. He was brought back to Dąbrowa. His funeral was prepared the same day. In the communal building people sat and mourned, and the chairman Najfeld, in the name of the community, bemoaned the great loss of the Rabbi to the Dąbrowa community. The gathered stood and listened to his words, and afterwards they organized the funeral. A special committee was elected which informed all the Rabbis in Zagłębie and in the nearby towns and villages. The next day, noon, the Rabbis of the surrounding town started to gather. The Rabbis of Będzin, Strzemieszyce, Szerokie [?], Lublin, Czubin [?], Rabbi Dawidl Halbersztam and Rabbi Jehoszua Glikman (Sosnowiec), Rabbi Halbersztam (Old Sosnowiec), Rabbi Dan Lipszyc, Rabbi Chanoch Dawid Fridberg, the Radomsker Rabbi, all came. The Będzin Rabbi, the Trzebinier, Rabbi Dawidl Halbersztam, Rabbi Jehoszua Glikman, Rabbi Dan Lipszyc, Rabbi Chanoch Fridberg, and the deceased's son-in-law, Rabbi Blumenfeld of Königshütte [Królewska Huta / Cherzów], gave eulogies and took leave of the departed Rabbi. After the eulogies, the Hasidic custom of “hakofes” [circular procession with the Torah Scrolls] was observed, and the mourning procession proceeded towards the cemetery.

The funeral was drawn out because there was a question about who would replace the Rabbi. The Rabbis who attended the funeral invited the communal representatives in order to decide together about the Rabbinic question. However, they did not come – with the complaint, that the Rabbinic question in Dąbrowa needs to be decided according to common sense and not by a law from the Rabbinate. In the end, the Rabbis ruled that the son-in-law, Rabbi Reb Baruch Epsztajn, should become Rabbi in place of the deceased. All the Rabbis, in their eulogies, indicated that Jewish Dąbrowa should carry out their ruling, and they should agree, that the Rabbi's son-in-law, Reb Baruch Epsztajn, should become Dąbrowa's Rabbi. The governing group of the community voted for a stipend for the widow for her entire life, 3,000 zlotys a year. Afterwards they granted another 300 złotys.




3. Rabbi Baruch Epsztajn of Dąbrowa

After the Levite's passing, the Jews of Dąbrowa wanted to nominate his son-in-law Rabbi Josef Blumenfeld to take his place. However, Rabbi Blumenfeld did not want it; he announced, in the presence of the deceased, that he would make aliyah to Palestine, and until then he was Rabbi in Królewska Huta. He authored a book, Pick-pocketing and Fear, with a declaration, “Also Josef,” (published in New York, 1958). The nomination of the old rabbi's son-in-law, Rabbi Baruch Epsztajn, was realized.

He was from the Ożarów-Opoler Rabbinical dynasty, grandson of the great Lajb, who founded the dynasty in Ożarów. He was a son of Jechiel the ritual slaughterer of Klimontów near Radom. Even in his young years he was known as a genius. As a boy he was already communicating with the well-known Rabbis of Pierworzyno [?] and Łokacz, from the leaders of the young men of Agudat Israel.


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He was born in 1897. After his wedding he lived with his father-in-law, the Rabbi of Dąbrowa, and after the father-in-law's passing he felt his place as a teacher of instruction and a candidate for Rabbi. However, the Hasidim from Radomsk and Ger blocked his way to becoming Rabbi and opposed him. He received a majority of votes, but his opponents strove to negate them. After a great deal of effort and difficulties, he was at last installed as Rabbi of Dąbrowa. He did not enjoy his Rabbinic position, however, because his opponents hindered him very often. He had five children.

With the outbreak of the war by the German-Nazis, he shared the same fate as all the Jews in Dąbrowa. The Nazis murdered him and his family in 1942. He has a brother in Israel who was earlier in Belgium – Jechezkiel the Levite Epsztajn, and a brother's son, Mosze.

“Szoszana Class”, Dabrowa 5695 (1935)

The synagogue in Reden was not distinguished for its external architectural style. The inner furnishings were also far from luxurious for the holy books within. One of the reasons for this was that this House of Study was not owned by the Jewish community in Dabrowa and not supported by its budget, as was, for example, the town synagogue. Instead it was located in the private home of Reb Szymon Sliwka, of blessed memory (later it belonged to his widow Frymetl, of blessed memory). The inhabitants of Reden should not be blamed for this. They were active and dedicated participants in all social and political institutions. They did not find it necessary to be concerned about making their place of prayer outwardly presentable; it was a primitive house of study for the masses, serving also as a gathering point for assorted politico-social and philanthropic institutions.

As is known, the community leaders of Reden – headed by Reb Henoch Gerszon Szpilberg, of blessed memory – proclaimed the construction of a synagogue in Reden in the years 1910-12. For this purpose, they undertook a collection and created a fund under the name “A brick for a kopeck [Russian coin].” Coupon booklets were distributed among the businesses selling the “bricks.” Unfortunately, the plan never came to fruition because of the evil decree of the Czarist government against the Jews in Dabrowa, and later because of the First World War, in 1914. Savings lost their value; this was also the fate of other institutions, as, for example, the Loan and Savings fund, which ruined Reb Szlomo Halperin, may the Lord avenge his blood, Szternik, of blessed memory, Zilberszac, of blessed memory, and others.

With the end of the First World War and the establishment of the independent Polish republic, the concern of religious affairs was delegated to the authorized council of the Jewish community, which unfortunately had a limited budget, because the Miejska Synagogue was the official synagogue and was of course subsidized by the Jewish community council. (By the way it was also built by funds from two donors: the walls were from Berl Fuks, of blessed memory, and the roof from Reb Mosze Micenmacher, of blessed memory). The Jews in Reden made do with the existing House of Study. They made small improvements from time to time, and they also welcomed distinguished guests from Palestine, like Reb Lejb Yafeh and Uri Zatlawski and others.

This synagogue was a center for all Jews in Reden for prayer, for charitable acts, and for all socio-political matters.


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“How full of awe is this place!”

During a Shabbat walk on a side street in “Reden” in Dąbrowa, taken with my friends Mindsza Nusbaum and Dawid Każuch, of blessed memory, we overheard Gemara chants.

Do Jews who sit and learn in the middle of the day live in that house? “In this house is found,” said Dawid, of blessed memory, “the study house of our Jewish colony.” Corrections immediately followed. Actually, the study house was not built for the sake of study, but it was the remnant of an inheritance from the settlement there, which had its own minyan. Later it became a study house which is used up to the present day. I think of a synagogue as serving approximately 200 Jewish families, and I cannot believe my eyes. Is it possible that a community of Jews would not consider building a decent synagogue? It's simply shameful. “You came a little late,” the sexton of the study house explained. “Today there is, at least, a floor in the study house. There used to be times,” he said, “when the audience would be bathing in sand and dust during prayer; and it was also good…” – “In that case, you deserve congratulations for your efforts to insure that the enthusiasts would not jump up for 'kadosh' out of the mud… But tell me, please, why are the walls in the study house so black?” – “Our leaders,” explained the sexton, “are very nearsighted, and they probably don't see the black walls and the ripped ceiling… And furthermore, let's assume that they do see the blackness, so what should they do about it? You know that painting the study house would cost about 30 gulden?”

We did not answer the sexton on that argument. I remembered the words of the Będzin Rabbi Graubart, may his memory be blessed, when he once entered such a study house, and he screamed out:

“How full of awe is this place!”

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