Rabbi Binyamin Rosenblum
Ch. Zion
Rabbi Binyamin was famous in town for his great scholarship and his good deeds.
His piety took precedence over his wisdom. He was a descendant of Rabbenu
Meshulam Igra, of the “Bet Hadash” [Rabbi Yoel Mirkes], and of other
famous scholars.
He lived in Oshpitzin for many years, but declined to accept the post of Chief
Rabbi that was offered him, just as he demurred similar proposals from other
places. He was extremely modest and pious, and very gracious to all. He was
most careful not to offend anyone, and would caution his family and those close
to him to behave likewise.
His wife was the family's breadwinner. She ran a small grocery store and
supplemented their income by roasting and grinding coffee beans, a task which
was labor intensive for little return.
Their modest and poor home was always open to the needy, and many came, because
the man was greatly admired so that many students would come to hear his Torah
lectures, or would come for his advice and good counsel.
He constantly studied Torah, day and night. He raised his sons in Oshpitzin and
trained many students.
When his brother, the Rabbi Gaon R’ Ze'ev of Jaworzno, passed away, many of the
Torah Great influenced him to take his elder brother's place and to serve as
the Av Besdin of Jaworzno. After much hesitation he accepted the yoke of the
rabbinate there and served in the post until his death.
When Rabbi Binyamin died, Oshpitzin mourned him as one of its good and
illustrious sons. Before his death, Rabbi Binyamin requested that no eulogies
be made for him but rather that a request for forgiveness be made in his name
from all if he had inadvertently or unknowingly offended them. This last wish
was carried out by his disciples, R’ Shmuel Schnitzer – the Mohel, by R’
Eliezer Getreider, and R’ Wolwele Wachskerz, as they went from house to house
asking for forgiveness in their Rabbi's behalf.
The man was great, indeed.
May his memory be a blessing!
Rabbi R’ Mordechai Rotenberg, HY”D
Rabbi Mordechai Ben Naftali Rotenberg was born in Krakow in 5632 [1872]. In his
youth he studied under the first Admor of Bobowa, Rabbi R’ Shlomo Halberstam,
when the latter was serving as the Rabbi of Wisnicz. He was one of the
outstanding students in the Yeshiva. He later went on to study in the Hungarian
Yeshives, in Klein Wardein [Kisvarad] with the author of “Arugas
Habosem”, in Sziget, and in Tselem [euphemism for Keresztur = cross]. The
Rabbi of Tselem, R’ Dovid Friedman took notice of this excellent student and
chose him to marry his daughter. After the marriage he appointed him to be a
Dayan, and included him in his Besdin.
The fame of Rabbi Rotenberg spread near and far. When the post of Chief Rabbi
in Oshpitzin needed to be filled, it was offered to this young Rabbi, who was
then serving as a Dayan in a Hungarian town. There was the familiar opposition
by supporters of another candidate who actively campaigned for their man to be
selected over the young Dayan from Tselem. Rabbi Rotenberg was chosen by a
decided majority, but the controversy did not subside since the opposition
continued its struggle on behalf of its candidate in keeping with the old
Oshpitzin tradition of quarrel and controversy surrounding the Chief Rabbi's
post.
Rabbi Rotenberg, realizing that his selection might lead to a long period of
strife and unpredictable outcome, and being a man of principle with the courage
to battle for the truth, yet equally finding controversy for the sake of baser
motivations and senseless hatred unpalatable – informed the Oshpitzin
Kehilla that he was not prepared to accept the post.
His decision surprised them all and saddened many of his supporters.
The Admor, Rabbi Shlomo Halberstam, who was very devoted to him, would continue
to call him the “Oshpitziner Rabbi” for a long time thereafter.
*
Rabbi Rotenberg was appointed as the Rabbi of Wadowice in 5665 (1905) when he
was only 32 years old.
While the majority of the Wadowice Jews were Haredim, the Kehilla leadership
was of the “intelligentsia”, led by the Attorneys Dr. Korn and Dr.
Daniel, the Pharmacist, Dr. Mintz, among others, who were chosen by the
accepted method granting the professionals a much greater representation than
their actual numbers. They were influenced by German Haskala and the Berlin
Reform Movement. Thus it happened that leading the Kehilla, whose primary task
was to provide the religious needs of its members, stood an individual who
cared not at all for religion to the point that he had not even circumcised his
son, and who aspired to educate the Jews in the spirit of German culture.
To everyone's amazement, Rabbi Rotenberg was chosen to serve in Wadowice with
the support of the “intelligentsia” who hoped to find him to be a
suitable Rabbi, who in addition to his great scholarship was also able to
preach in German in the style of the Hungarian Rabbis, and who, on the other
hand, was clearly a Haredi Rabbi, closely associated the Bobower Rebbe, to whom
most of the city's Haredi
Hasidic community adhered.
It didn't take long for them to discover their error when they realized that
the Rabbi would not countenance any compromises when it came to religious
issues and Halacha.
In the summer of 5665 (1908), with the approach of the 60th
Anniversary of the Coronation of Kaiser Franz-Josef, the Jews of Wadowice
prepared to celebrate the event with a festive ceremony at the Great Synagogue,
at which the Rabbi would speak and offer a prayer for the welfare of the Kaiser
and his realm. The Kehilla leaders wanted to exploit this auspicious occasion
to demonstrate their power and importance in the Kehilla to the ministers and
governors. Special seating was installed for the guests, the government
officials, changes in tune with their approach were made, and an organ was
installed.
When this became known to the Rabbi, he summoned the Kehilla President and
demanded that the organ be removed from the synagogue, otherwise, he, the
Rabbi, would not participate at the ceremony. The president not only refused,
but went on to warn the Rabbi, that if he would not appear to carry out his
duty in the synagogue as required, he would be handed over to the authorities
for the offense of contempt and desecration of the Kaiser and would demand his
dismissal.
It seems, that the Kehilla leaders were confident that the Rabbi was dependent
on them and their good favor, that he would not dare to go so far as to persist
in his refusal, and would bow to their wishes by changing his mind. To their
surprise the Rabbi remained adamant, and despite their pleas and threats did
not attend the ceremony. The turmoil grew, and the ceremony was a complete
fiasco for the Kehilla leaders. They were embarrassed before the guests, felt
ashamed before the Jews of Wadowice and the courage of the young and daring
Rabbi. They lodged a complaint with the authorities and the courts against the
Rabbi, charging him with sedition against the empire and demanded his removal
from the Rabbinate.
In the first instance at the regional court the Rabbi was declared innocent,
since the judges understood the motivations of the Rabbi in his opposition to
the changes that were made in the synagogue against his wishes and without his
knowledge. The leaders of the Kehilla, however, were dissatisfied, since they
realized that this defeat was critical and might decide not only the fate of
the “progressives” in Wadowice, but would affect the destiny of all
the assimilated in all other locations too. They presented an appeal to the
higher court in Lwow and took many measures to gain support in their struggle
against the Rabbi. Indeed, here their luck held out. The Rabbi was convicted,
reprimanded, and removed from his office until such time that the Supreme Court
in Vienna would review the case.
The deliberations in Vienna took a long time. Defending Rabbi R’ Mordechai
Rotenberg in Vienna was R’ Wolf Pappenheim who advised and guided him. After
lengthy and thorough deliberation the Rabbi was acquitted of all charges and
awarded the right to resume his Rabbinical post in Wadowice. The Rabbi,
however, who had always tried to steer clear of quarrel and conflict, did not
want to return there, even having been vindicated. He was meanwhile chosen to
become the Av Besdin of the “Machzikei Hadas” Kehilla in Antwerp and
paid no attention to the calls of the Galician Kehillot who suggested that he
come and lead their communities.
He lived in Antwerp from Adar 5673 [1913] on, and for thirty years peacefully
led his congregation, did much to enhance Torah study, was involved in
education and religious jurisprudence, developed the “Yesodei Torah”
[schools], founded Yeshives, and was involved in all of the needs of the
community. These were productive years for the Rabbi and for the Kehilla, which
developed and expanded until the rise of the destroyer who exterminated
Europe's Jewry and its communities. This bitter lot did not escape the Rabbi
and his family. All of the efforts made by the Rabbi's daughter, Mrs. Rechel
Sternbach of Switzerland, who did so much in the “Va'ad Hatzala”
[Rescue Committee] to save Jews, were of no avail in regards to her father and
family. They perished in 5704 [1944], HY”D.
Rabbi R’ Elazar Halevi Rosenfeld
(The Admor of Oshpitzin)
His Background
Rabbi R’ Elazar Halevi Rosenfeld was born on the 10th
of Nissan, 5622 [April 10, 1862] in Kaminka. His father was R’ Yehoshua, the
Av Besdin and Admor of Kaminka, the son of Rabbi R’ Sholem, the Av Besdin of
Jaryczow and Kaminka.
The first Admor of Kaminka, Rabbi Sholem, was a mighty prodigy in his youth,
and it is told that the Gaon, author of “Yeshuos Yakov”, said of him
that “in the four corners of the brain of the Kaminker Rabbi resides the
entire Torah – in one corner the Babylonian and Jerusalem Talmud, in the
second – all the books of the Poskim, in the third – all the books of
the Kabbala, and in the fourth – all the Midrashim and Aggada, while in
the center there is the locus of the “Fear of Heaven” which
illuminates all the corners with its brightness.”
The Gaon, R’ Chaim Halberstam, the author of “Divrei Chaim”, and the
Rabbi R’ Sholem, were the primary disciples of Rabbi Naftoli of Ropszyce, he,
who was the “only one of his generation in Godly wisdom” (so written
on his gravestone). After the demise of Rabbi Naftoli, Rabbi Sholem of Kaminka
attached himself to the Admor Rabbi Sholem of Belz, who loved him dearly.
His only son, Rabbi Yehoshua, inherited not only his throne, but also his
wonderful temperament, especially his extreme zealousness. Even in Belz and
Sacz they did not have as many strictures as in Kaminka.
Rabbi Elazar was educated by his father who watched over him constantly. His
father did not permit him even one hour of idleness, and the son was blessed
with exalted talents of memory, and comprehension, so that very quickly he
outstripped all of his companions in Torah and holiness.
He was married very young to the daughter of the author of “Divrei
Chaim”, who was most exacting concerning the lineage of those who married
his daughters.
R’ Elazar was the sixth son-in-law of the “Divrei Chaim”. His
predecessors were:
- Rabbi Moshe Unger of Safed, who was the son of R’
Mordechai Dovid of Dabrowa and one of the great disciples of the “Seer of
Lublin”;
- Rabbi Eliezer Yerucham Braun, the grandson of R’
Yissachar-Berish of Radoszyce;
- Rabbi Mordechai Dov Twersky of Horneistopol
[?], who was the grandson of R’ Yakov Yisrael of Cherkass and of the Rabbi R’
Zushe of Annopol;
- Rabbi Yitzchok Tuvia Rubin, who was the grandson of Rabbi
Osher of Ropszyce and the Magid of Kuznica;
- Rabbi Ahron Horwitz, who was the son of the author of “Imrei Noam” of Dzykow. The Rabbi R’ Elazar
married Fradel, the daughter of the author of “Divrei Chaim” when the
Gaon of Sacz was still alive. At the wedding ceremony in 5638 [1878],
representing the bride was his eldest son, Rabbi R’ Yechezkel Shrage, the Admor
of Sieniewa. (The seventh son-in-law was Rabbi Betzalel Yehoshua, the Admor of
Glina [Glyniany]).
The author of “Divrei Chaim” was already related to Rabbi Yehoshua of
Kaminka from the time that the latter was still at home with his father Rabbi
Sholem; the beloved grandson of the Rebbe of Sacz, Rabbi Shlomo Halberstam, who
had married the daughter of Rabbi Yehoshua. The wedding took place in Kaminka.
The author of “Divrei Chaim” was in Kaminka for the occasion and saw
the child Elazar lying in his crib. When the proposal came ten years later to
make a “Shidduch” between his daughter Fradel and the son of the
Rabbi of Kaminka, the “Divrei Chaim” said that he remembered the
suggested bridegroom from the time he had been in Kaminka, and that then
already he had liked him. The “Shidduch” was done, but in 5636 [1876]
the Rabbi of Sacz died and the wedding took place after his death.
The “Divrei Chaim” was very pleased with this “Shidduch”.
He knew the grandfather of the bridegroom, R’ Yakov Yosef of Rawa Ruska, to
whom he was related, and who was a great scholar, wealthy, and erudite. R’
Yakov Yosef was a close disciple of Rabbi Sholem of Belz and a close friend of
the Admor of Sacz. Whenever they met their delight was truly overwhelming and
they would seclude themselves for many hours in true friendship. The Rebbe of
Sacz valued him highly for his greatness in Torah, and would always mention
their friendship. The friendship was inherited by the son of Rabbi Yakov Yosef,
Rabbi Sholem of Kaminka. He, too, like his father, was an outstanding disciple
of Rabbi Naftoli of Ropszyce and later of Rabbi Sholem of Belz, and a true
friend of the Admor of Sacz, who wrote to him “Beloved of my soul, and
heart's desire”. They also would enjoy their Torah repartee. Rabbi Sholem
would travel often to Sacz and the author of “Divrei Chaim” was
extremely delighted with him and greatly respected him. Rabbi Sholem died on
the 2nd
of Cheshvan 5612 [1851], and his son, R’ Yehoshua of Kaminka, the son-in-law
of Rabbi Shmuel Zvi of Druszkopol, the brother-in-law of Rabbi Sholem of Belz,
took his place. Rabbi Yehoshua passed away on the 17th
of Cheshvan 5657 [1896], and his son, Rabbi Sholem, took his place after his
marriage.
After marrying in 5638, Rabbi Elazar was supported by his brother-in-law, Rabbi
Yitzchak Tuvia, the guardian of the sons of the “Divrei Chaim” from
his third marriage. ([Rabbi Yitzchak Tuvia's] wife, the Rebbetzin Nechama, was
the eldest daughter [of the Divrei Chaim]. A year later he moved to the home of
his brother-in-law, R’ Shlomo, in Wisnicz, where he completed his studies.
He became the Rabbi of Bochnia, and later settled in Oshpitzin as the Admor.
The townsmen and people from surrounding areas visited him frequently to enjoy
his words of Torah. Rabbi Elazar sat in his Bes Medrish, studying and teaching,
and would disseminate the Hasidic teachings to the many comers.
He became renowned and was loved and respected by the city residents coming
from all the Hasidic strains. Many of the Oshpitzin residents would stream to
his Bes Medrish on the Sabbath to listen to his prayers, which issued from his
pure heart.
Continuing the Tradition
Rabbi Elazar never left the confines of Hasidism and the Service of the Lord.
In all of his life he had never engaged in business or participated in secular
life. His income was very sparse and at times he actually suffered from want.
It never occurred to him to make any move towards bettering his material
circumstances. When people brought him “Pidyonos” – it was fine,
and if they didn't – it didn't matter to Rabbi Elazar at all.
He did not often travel to the regional towns where so many of the Sondzer
[Sacz] Hasidim and admirers of the “Divrei Chaim” congregated which
would have brought him substantial income and would have bettered his financial
status.
The little he had, he distributed for charity and would dispense his funds to
anyone asking for them. His father-in-law, the Rebbe of Sacz was also a paragon
in giving charity and would borrow money in order to dispense charity. Rabbi
Elazar did not have the prospects of his father-in-law because his income was
meager, but the powerful penchant to be inordinately charitable he did inherit
from him.
Whatever Rabbi Elazar had heard from or in the name of his father-in-law, the
“Divrei Chaim”, he adopted completely. In his youth and early
adulthood he neglected his physical well being for the Service of God, with
enthusiasm and self-sacrifice. He was a true servant of the Lord and risked his
well being to devotedly and sacrificially observe every Mitzvah without taking
cognizance of his state of health or his physical weakness. He persisted in
this to his very last day.
His Sons and Daughters
He had three sons and five daughters. He trained them all in the purity of the
customs of Sacz and Kaminka. He was unwilling to relinquish the slightest of
these ways of his ancestors.
His sons were: The eldest, Rabbi Alexander Chaim (the son-in-law of Rabbi
Yitzchak Tuvia of Sacz); the second, R’ Shulem Ruven (the son-in-law of his
uncle, the Rabbi R’ Shulem – the second – of Kaminka, who had died
young, and it was Rabbi Elazar who educated the orphans); the third, Rabbi
Naftoli Shmuel Zvi (the son-in-law of Rabbi R’ Shmuel Shmelke Frankel-Thumim of
Wieliczka).
His daughters were: The Rebbetzin Sheindel, the wife of Rabbi R’ Arye Leibush
Rosenfeld of Moszcziska [?]; the Rebbetzin Rachil Dvoire, the wife of the Rabbi
R’ Yoine Baron from Jaslo; the Rebbetzin Chane Golde, the wife of Rabbi R’
Osher Horwitz from Alpin [?]; the Rebbetzin Chaye Sure, the wife of Rabbi R’
Yakov Zvi Halberstam from Sucha; the Rebbetzin Malke, the wife of Rabbi R’
Dovid Halberstam, the Admor of Trzebinia.
His Journey to Eretz Yisrael
Rabbi Elazar had yearned all his life to “go up to Zion”, and in his
later years was able to realize his powerful aspiration arriving there on the 15th
of Menachem Av 5696 [Aug. 4, 1936]. He first settled in Safed, the city of the
Kabbalists, but did not stay there long, going up to Jerusalem, the Holy City,
where he set up his Bes Medrish near the Meah She'arim neighborhood. He rented
a very modest apartment and lived a life of great penury. Gathering around him
were the Hasidim of the House of Sacz and the admirers of the House of Kaminka
in Eretz Yisrael.
His frailty increased in those years and walking was difficult for him.
Nevertheless, Rabbi Elazar continued his holy work. He would pray with
extraordinary enthusiasm and even went to the Western Wall occasionally in
order there to pray at the remainder relic of our glorious Temple, making his
way there with great devotion, leaning on the arms of his Hasidim.
Letters from many people in the towns of West Galicia came to him, pleading
that the Tzadik living in Jerusalem, the Holy City, should pray and intercede
for them at the holy places. Also from Jerusalem itself, residents would come
to the Rebbe from Oshpitzin for a blessing, or for counsel.
Rabbi Elazar experienced a life of pain and distress in Jerusalem. He suffered
pain and illness, making do with very little sustenance. In Jerusalem, as in
the land he came from, he made no attempt to better his economic circumstances,
in spite of his age and the illness which weakened his body and his tolerance
for pain.
His Return to Poland
His illness worsened, and in the wake of the strenuous and relentless demands
of his family he agreed to “go down” to Poland for a time, until he
would recover and recuperate so as to return to Jerusalem. In 5699 [1939],
Rabbi Elazar returned to Galicia.
After it was conquered by the German armed forces it was no longer possible to
leave the land and return to Jerusalem. It seemed that Divine Providence had
decreed that Rabbi Elazar, who had lived his entire life in purity and holiness
in the midst of his brethren and his many admirers, should be afflicted
together with them in the evil days and perish with them in the Shoah.
A reliable person, who was close to the Rebbe of Oshpitzin during that period,
told me the following:
Once, in the ghetto, when the Germans were celebrating Hitler's birthday [April
20] by many acts of murder and depredations against the Jews, someone reported
this to the elderly Rebbe of Oshpitzin, who had then almost reached his
eightieth year. On hearing that it was the birthday of that evil man, Rabbi
Elazar reflected somewhat and said thus: Precisely on this day more than fifty
years ago [April 20, 1889]*
, something very amazing happened. It was a Thursday, in the middle of the
night, in Sieniawa. He, Rabbi Elazar, was then sitting in the Bes Medrish when
suddenly his brother-in-law, the Admor of Sieniewa, opened the door and turned
to those sitting in the Bes Medrish:
– “Say T'hilim [Psalms], because this hour an evil tyrant was born in
Austria, who, should he grow up will become a greater villain than Haman…
It is necessary to beseech the Holy One, Blessed be He, that he have a downfall
before he grows up…”
The aged Rebbe concluded his words: – “We see the power of his pure
vision and the long-range gaze of the Admor of Sieniewa”.
The Admor, Rabbi Elazar died in the Chrzanow Ghetto on the 20th
of Menachem Av 5702 [Aug. 3, 1942] and was given a Jewish burial.
-
[Tr. note: This date, in fact, corresponds to Nisan 19, 5649, a
Shabbat, on Chol Hamoed Pesach and regrettably relegates this tale to the realm of the
apocryphal lore of Hasidism.]
Return
The Rebbe, R’ Shloime'le from Sassow in Oshpitzin
Uri Hanish [?]
During the Russian occupation in the First World War, the Admor of Sassow,
R’ Shloime'le, together with his extended family and the Hasidim from his
court, lived for a time in Lwow and later on in Oshpitzin, turning the city
into a center of Sassower Hasidim. Although he stayed in Oshpitzin for only a
short period, he managed to attract many Hasidim and restore the esteem in
which he had been held so that the appeals to him on various matters, counsel,
help, and his resourcefulness, was reestablished as in earlier times in Sassow.
Subsequent to the Austro-Serbian conflict, the First World War broke out in
1914 in a most strange and wondrous fashion. On July 25, 1914, Austria-Hungary
declared war on Serbia, and in the first days of August the cannons were
already thundering, as were the European countries and peoples, beginning their
conflict and slaughter. Czarist Russia opened a major offensive against Austria
and shortly thereafter conquered Bukovina and all its territories as far as the
Carpathian Mountains, as well as Galicia as far as the outskirts of Krakow,
where they were halted, without advancing towards Oshpitzin.
The Jewish populace of the cities and towns of Galicia were the first
sacrifices to the Moloch of the War. With the barbarity of beasts of prey, the
wild Cossacks and Cherkassians spilled Jewish blood. They sowed destruction and
doom in every place they set their feet and all of the Kehillot in their path
suffered the extreme measure of depredation. Wherever Jews lived there were
Pogroms of various scopes and the cemeteries filled up with mass graves. On Yom
Kippur Eve 5674 [1914] in Lwow, the capital of Galicia, forty Jews were
murdered in riots there. Galicia became a terrorized area for the Jewish
population. The number of Jews in Galicia and Bukovina was about one million at
that time. Nearly half of them took the preventive measure of flight from their
homes to the valleys of the Austrian Empire in advance of the Russian conquest,
so that about one half million Jews became refugees in Bohemia, Hungary, and
especially in Vienna, the Capital of Austria which absorbed around 250,000 of
them.
The Rebbe, R’ Shloime'le from Sassow did not want to got to Austria where
it was rare to find a religious and observant Jew, and he established residence
in Lwow. After the riotous Russian soldiers neared Lwow as well, he decided to
continue his trek and go to the western edge of Galicia, close to the border of
Prussia which was safer, and he found that Oshpitzin – the domicile of
Rabbi R’ Berish Frommer and Rabbi Moshe Yakov Scharf – was most
suitable for him. Indeed, the Russians advanced as far as the outskirts of
Krakow but had not been able to continue any further. Oshpitzin had not been
directly affected by Russian depredations, though indirectly a stream of
refugees had also reached there. The refugee problems in all its severity and
terrible consequences was evident. This was a tragic episode, which should be
described and included in the history of Jewish suffering. The coming of
R’ Shloime'le had a calming influence in Oshpitzin as did the
reestablishment of his court there. Only after the war came to an end did he
remove once more to Lwow. He pleaded that his people find a dwelling for him
there, but died shortly after he moved. He was buried next to the grave of his
close friend, the Gaon Rabbi Yitzchok Shmelkes, who had preceded him 13 years
earlier, on the Eve of Yom Kippur 5666 [Oct. 8, 1905]. Rabbi Shloime'le died on
12 Adar II, 5679 [March 14, 1919], and it was said of the two who had an
unparalleled friendship: “In life and in death they were not parted”.
R’ Shloime'le who was raised in the home of his grandfather, Rabbi Sholem
of Belz, and ordained a Rabbi in 5644 [1884], also adopted his path in
Hasidism. He used to tell that his traditional custom as received from his
grandfather: “When one comes from afar – salvation is near”. So
too, it was: On the Sabbaths and Festivals the Hasidim who lived nearby would
come to him, but all of the weekdays multitudes of people from far off would
stream to him, some heavyhearted and full of concerns, some afflicted with
ailments, and some yearning for advice and instruction. All of them flocked to
his court. A great proportion of the visitors were from Hungary whose economic
circumstances were better than those of the Jews of Galicia. The visitors were
particularly numerous on the special Sabbaths of the Parshiot [the six week
period before Passover], and especially on Parshat Hachodesh [two weeks before
the festival]. He was the Rebbe of the masses.
He had also learned the way of treating his adherents from Rabbi Sholem. He had
a remarkable memory, and whoever would come a second time would discover that
the Rebbe remembered his name, his mother's name, and every detail mentioned in
the Kvittel he had written at his first visit. The manner in which he related
to the visiting groups was also marvelous. Sometimes he would dismiss them with
a blessing and a suggestion. It also happened that he would refer them for
further treatment to R’ Avromtche, his first Gabbai, for matters
pertaining to business, Shidduchim, or other concerns. Through the process of
bringing two people together to form a partnership they were both given a
solution. Factories were established as a result of bringing together a wealthy
person with one who had initiative and acumen. Businesses were saved from
bankruptcy after accepting a suggested partner who succeeded through his
expertise to extract the enterprise from its stagnation. Many found themselves
prospering as a result of the intervention at the Rebbe's court. There were
many who made Shidduchim at the court. A girl from a fine family without a
dowry, a Bochur who was a Talmid Chacham and in need of the support of a rich
home in order to be enabled to achieve a Rabbinical post, a Hasidic Bocher who
had Haskalah leanings and needed a “progressive” home, but still
traditional – all of these the Rebbe was able to mesh. There were those
who believed that the Rebbe had performed a miracle in their behalf and
attributed it to his intelligence and his knowledge of the ways of the world.
R’ Shloime'le's approach to life, as was that of his grandfather-mentor,
R’ Sholem of Belz, was distinguished in its candidness. In all of his
deeds and sayings, in the way he explained the miracles and wonders he
performed – there was the mark of simplicity, a “self
explanatory” matter. After each event, which stirred up and astonished all
observers in amazement of his wondrous powers, he would make a comment
accompanied by a wide smile. His words were said slowly, deep-voiced and
decisively. His sayings were convincing, and in their simplicity clearly
understood by all the people. He would usually deliver them before the
Shacharit Prayers while preparing to don the Talith. In lively brevity he would
comment on a word or two of the text and display his entire approach to life.
Every Hasidic court had its exceptional characteristics and unique approach.
The Sassower Hasidim were infused with a spirit of modesty and inquiry. Along
with their Torah learning for its own sake they toiled to plumb the unwritten
depths and secrets only hinted at in the texts. The “Yoshvim”
[regulars at the court], who occupied the Bes Medrish of the Rebbe, were one
and all exceptional Talmidei Chachomim and their modesty bordered on total
self-effacement. Their entire being was bound up in not only in “and thou
shalt study it day and night”, but to learn and to teach, i.e., to reveal
those Torah secrets they had uncovered to others as well. They were the ones
who created the spiritual atmosphere of the court. This method of studying in
teams they had received from their Rebbe, R’ Shlome'le, who would explain
the verses “Thou shalt not make thee a graven image [Pessel]” (Ex.
20,4), “Hew [Pessol] thee two tablets of stone like unto the first”
(ibid 37), in this way: The word “thee” denotes, that when your
“I” precedes the Pessel [hewn item] – it is an abomination.
When, however, you combine the letters so that they precede the word
“thee” – “Hew thee” – this is of the highest
sanctity. Likewise, every act, which is done for its own sake, including study,
needs to be for the benefit of your fellow, in partnership, in brotherhood.
Those who would come for a visit to the Rebbe would also visit the Bes Medrish,
to listen and absorb a kind of “provision for the road”, the voice of
Torah and to hear the latest novella of the Rebbe from the Yoshvim. The
townsmen were accustomed to turn over their sons who had completed their Cheder
studies to one of the Yoshvim for supervision in the Bes Medrish as they
continued their studies there.
Throughout the entire year R’ Shloime'le would pray in the large Bes
Medrish in his home, but on the High Holidays, when the entire town was
transformed, the traffic increased. Hasidim from near and far congregated, and
there were those who had come for the first Slichos [Penitential prayers
beginning the Saturday night before Rosh Hashana] and would remain until after
Yom Kippur. Others came the day before Rosh Hashana, returned the day after,
and would come back for Yom Kippur. On Hoshana Rabba, the nearby Hasidim would
gather and after the end of the service would go home to celebrate the holiday
with their families. The Rebbe would urge them on and encourage them to rush
home to their families, and would only rarely permit any of them to celebrate
the holiday with him, rather than the family. On the High Holidays, the Hasidim
filled the lodging houses to overflowing, and the private homes who took in the
many guests. The procession from the Rebbe's home to the Great Synagogue, where
he prayed for the High Holidays was accompanied with enthusiastic song. During
those days the Hasidim garnered strength and vigor to enable them to overcome
the vagaries of life in the upcoming year. A special tune, which is known to
this day by the survivors, was sung by R’ Shloime'le on the evening after
Yom Kippur, for “Hamavdil”. This was a captivating melody.
Immediately afterwards the very walls shook as the Hasidim danced and sang
“Gmar Tov”. Hunger was forgotten, fatigue dissipated, and all
transcended their bodily needs as they greeted the new year with joy and
gladness. Their excitement and enthusiasm took over. The dances continued until
midnight, and circle upon circle ringed the Rebbe's Gabboim who stood in awe
and amazement of their great joy and delight. Their mood was exalted and
inspired them with renewed hopes and high spirits.
There were many who traveled very far to come to R’ Shloime'le, even from
overseas. His fame as a wonder-worker and wise counselor had reached all the
centers of the Diaspora. Jews even came from China and Japan to knock on his
doors, and they were not necessarily Hasidim. University students came for a
blessing before their final exams. Assimilated Jews from the upper classes
stood before him in fear and trembling as they requested a blessing on their
children's marriages. The townsmen had become accustomed to the visits of a
gentile General or Poritz who came for advice or to request his blessing.
Anyone entering R’ Shloime'le's Bes Medrish was extremely impressed by the
artistic drawings that decorated this sanctuary. The first surprise was the
“Shivisi” [a verse reminding all that they were in the presence of
the Almighty] which spanned the entire height of the wall on the right of the
Holy Ark – the place where the Rebbe regularly sat. The ceiling and walls
were covered with drawings in oil paint, including the moon and stars, the
symbols of the twelve tribes, a harp, a violin, cymbals and drum, trumpet, and
all kinds of other musical instruments. Underneath them all the verse
“Praise Him with harp and violin...” Jewish and gentile artists came
at every opportunity to see this wonder with their own eyes, which had stood
for decades without fading, similar to the artistic masterpieces of the highest
order. Professional art critics with highly developed expertise in the
treasures of this art form often wrote learned articles full of praise for the
paintings that decorated the Bes Medrish. Intellectuals would come for an
inspirational visit to this wonderful “museum”. Who planned all of
this? Who had drawn these marvels? They had not been famous artists, nor
renowned masters with diplomas, but only a simple, shy, and modest Jew, one of
that wonderful group of characters who appeared in the little towns and
disseminated their craftsmanship without expecting or getting any publicity.
They appeared quietly, as if by chance, lived their meager and humble lives,
and made off silently and humbly.
R’ Shloime'le had a number of standard remedies which he used to heal the
sick that turned to him. Among them were: A well worn coin that he would give
the patient and order him to place it into a cloth pocket to wear around his
neck, olive oil, sugar, and a handkerchief. These items were sold in town in
large quantities, so much so that several families had a good income from their
sale. Their use often consternated doctors, as they came to learn that these
“insignificant means” brought about a cure. The consternation was
great, and who knows if they were not beset by doubts in the efficacy of their
medical science, in their experience, and medications. In the waiting room,
before the Rebbe's chamber, where for most of the day crowds were pushing,
tables were laden with the following merchandise: Bottles of oil, packets of
sugar, and handkerchiefs. The owners of this merchandise made a good profit and
passersby would contemplate the wondrous ways of God, in that these items which
elsewhere were so insignificant, had via the Rebbe's power turned into magical
potions.
There was a custom in the Rebbe's house to arise early on Thursdays – in
the weeks of “Shovevi'm” [The six weeks beginning with the Torah
reading of Exodus] – at 4 am and to complete the entire book of
Psalms in unison with the Rebbe, an important means of pouring out one's soul
and uplifting of the spirit. In their great faith the parents made efforts to
involve their young sons in this early service, especially those who were
nearing Bar Mitzvah. It wasn't a trifling thing to complete the Psalms together
with the Rebbe. It was an experience, a dependable source for instilling faith
and soul-preparation of the young in the paths of righteousness. The Rebbe's
ardor, his outpouring when he said the meditations before and after the Psalms,
indubitably led to a profoundly deep-rooted faith in the hearts of the adults,
and even more so in the young.
There were three Gabbaim who held sway over the court – each of whom had a
unique function: R’ Yakov was the expert in the ways of the world, knew
how to deal with Maskilim, spoke both German and Polish, and thus served as the
translator for the gentile visitors. R’ Leib'ele was the great Talmid
Chacham and functioned as the final authority with respect to Rabbis, Torah
matters, and Responsa that were brought to the Rebbe. R’ Avrom'tche was
the secretary. All of the letters written to the Rebbe from all parts of the
world were given to him and he answered them in the Rebbe's name and would sign
them as “Meshamesh Bakodesh” [Serving the sacred]. Only letters to a
select few would be signed in the Rebbe's own hand. R’ Avrom'tche was also
in charge of all outside matters.
With the beginning of the month of Nissan, it was the Rebbe's custom to bid the
guests farewell and send them home to their families. This was also true for
the regular Yoshvim whom he would send home, and only those without family were
permitted to remain in the court for the Passover Holidays. Among those close
to the Rebbe were some extraordinary characters quite different and unusual
personalities. One of these families was that of R’ Leib'ele Weinrib, one
of the three Gabboim of R’ Shlome'le.
He was small of stature, haggard and withdrawn, with a thick beard covering
almost all of his face, and a glance expressing intelligence, and in spite of
all the foregoing, always smiling. Anyone with whom he came into contact for
whatever reason, felt that R’ Leib'ele glance penetrated to the very
depths of his soul. He had a pleasant manner and spoke with care. He was a real
Talmid Chacham, expert in Halacha and Kabbala. He fulfilled the role of a sort
of “Education Minister” in the Rebbe's court. When the Kvittlach were
read he would stand near the Rebbe's desk and because of his amazing memory was
able to supply explanations and additional details about the requests of those
who wrote them. It was also his task to examine the knowledge of the Bachurim
who had been proposed as bridegrooms for the daughters of the court. The
authors of manuscripts who wanted to present their work to the Rebbe for his
imprimatur prior to publication were directed to R’ Leib'ele for his
judgment. If he found them worthy he would write the imprimatur and present it
to R’ Shloime'le for his signature.
He was upright in all his ways and beloved by all. The townsmen believed with
utter assurance that if in their haste on business matters they happened to
meet R’ Leib'ele their errand would be crowned with success. On top of all
of the preceding, R’ Leib'ele was blessed with a pleasant voice. During
Shaleshudes at the Rebbe's table, R’ Leib'ele would sing the “Dror
Yikra” in his penetrating and soul-shaking voice, to the point where one
actually saw the “Celestial Angels”. R’ Leib'ele reached old age
and left behind two sons, both outstanding Talmidei Chachamim: R’ Chaim
Ze'ev and R’ Zalman. This entire family was exterminated by the Nazis and
all that remains of them is their blessed memory in the hearts of the townsmen
who survived.
R’ Shloime'le had two sons and three daughters. His son-in-law, R’
Elazar Ruven Ben Harav R’ Menachem Mendel of Glogow, was a musician who
knew how to read music and composed melodies (died in New York on the 15th
of Teveth 5692 [1932] at the age of 70); his second son-in-law, R’ Michel
Halperin, nicknamed the “Tall One”, was the son of the Rabbi R’
Leibish of Brzezany, from the family of the Magid of Zloczow. He was erudite
and clever, and his witticisms were soon repeated by all who heard of them. He
died young and left behind a son, R’ Zvi Hirsh living in New York, the
spiritual leader of the Sassover Hasidim there. His third son-in-law was
R’ Avrohom Mordechai Sholem Taub, the son of Rabbi R’ Yehuda Zvi of
Rozdol. He was an outstanding scholar and pleasant mannered, a praiseworthy
Ba'al Tfilah, and a wonderful, captivating speaker, but he died prematurely of
cancer in 5697 [1937]. R’ Shloime'le's eldest son was R’ Yosef Dovid,
who died young and was buried in the Sassover cemetery. He left behind a son
and daughter, and these orphans were raised in their grandfather's home. The
second son was R’ Michel'e, and he, too, did not live long and died at
about 50 years of age, a short time after his father died, and left behind two
sons and a daughter.
Rabbi R’ Eliyahu Bombach, HY”D
(The last Chief Rabbi of Oshpitzin)
His Lineage
Rabbi R’ Eliyahu Bombach was one of the important Rabbis and Torah
Notables in West Galicia in the generation preceding the Shoah. He was the last
Rabbi of Oshpitzin, which had been decreed to serve as the center of the
enclosures of Hell of the extermination camp that came to be the infamous
“Auschwitz”.
Oshpitzin's Rabbi stemmed from the highest levels of Yichus, a worthy scion of
a dynasty of Rabbis great in Torah and piety, giants of spirit and
accomplishment. His father, Rabbi Yehoshua Pinchas, was considered a foremost
Gaon and one of the main Poskim [Rabbinical Decider] consulted in the land, the
author of a wonderful book of Responsa entitled “Ohel Yehoshua” and
was the Rabbi of the Drohobycz Kehilla. In his latter days, he was a Rabbi and
Av Besdin in Oshpitzin. His grandfather, R’ Yosef Bombach of Jaworow was a
Torah Great of whom it could be said that in him there was Torah and greatness
all in one. The family belonged to the descendants of the Tzadik Rabbi
Eliyahu of Drohobycz, author of “Ezor Eliyahu”, one of the
wonder-workers of earlier generations.
Rabbi Eliyahu was born on the second day of the New Month of Cheshvan in 5644
[Nov. 1, 1883] in Drohobycz. The day of his birth marked a glorious new period
in the life of the family because the child was a prodigy, a rare intellect
with a phenomenal, unparalleled memory. Family acquaintances report that when
barely a few months old he was able to speak and say whole sentences. A short
time later and he was already learning Torah with a special tutor hired for
that purpose. When he was six or seven years old he began to attend his
father's classes and participate in them, along with the regular group of
select students. The young lad was the delight of all the Torah sages in town.
They all loved to discuss Torah and Halacha with him, and eventually they were
somewhat reluctant to do so fearing that he would best them with his great
acumen and put the scholars of the town to shame.
The prowess of the child prodigy spread far afield. His fame reached a pinnacle
on the day he became Bar Mitzvah. At the meal which was arranged with great
splendor in his father's home, he held forth in Halacha before all of the
city's prominent people, among them some of the Gaonim of Galicia including
Rabbi Yitzchok Leib Soifer, the son of the “K'sav Soifer” and the
father-in-law of Rabbi Akiva Soifer, the Rabbi of Presburg [Bratislava]. His
didactic discourse covered with rare incisiveness and expertise 26 enigmatic
segments of complex issues that ranged over the entire Talmud and Poskim,
amazing all present. This tour-de-force became the talk of the day in Oshpitzin
and surroundings.
The reverberations made their way throughout Galicia. The Bar Mitzvah celebrant
himself wrote out his lecture and many turned to his father with the request
that this magnificent dissertation by his son be published. He hesitated and
sought the advice of his father, Rabbi Yosef of Jaworow, who determined that it
should be printed. When the book, entitled “Ma'ane Eliyahu”, i.e.,
“as discoursed by the wise, incisive, precocious child
Eliyahu”...came off the presses it made a mighty impression in the
Rabbinic world and many predicted great things for the new shining star that
had appeared in the firmament of the Torah world. His father, Rabbi R’
Yehoshua Pinchos, writes in his imprimatur to the book that “although I
know that those who are jealous of Eliyahu will claim that Eliyahu sits and
declaims, but all really know that he draws [water = Torah] and irrigates his
father's Torah, i.e., Pinchos is Eliyahu” [a play on the Midrash claiming
that Pinchas was Eliyahu], but with God's help, those who know and are familiar
with my intelligent son will bear witness that he is not one of those who would
adorn himself in the Talith of another and that those things he has received
from others he attributes to them. Through the grace of God he has innovated
much in Talmud and Codes and these were said first on the day of his
joy...” His father, the Gaon, was obliged to deflect unwarranted criticism
from his brilliant son, for in spite of the popular knowledge that he was an
extraordinary, brilliant student, there were still many who were not able to
believe that it was, indeed, he who had composed the dissertation and made
those innovations, which in their breadth and originality matched those of a
Rabbi who had long ago ascended to the higher level of Torah scholarship.
Indeed, this dissertation, the only one of his essays which saw the light of
print, was not the only essay that Rabbi Eliyahu produced in his youth. His
novella flowed like a gushing fountain, and from the day he began to study
Gemara with Tosfos – not a day passed that he did not innovate some fresh
insight into Halacha. He would write them down to remember and keep, although
he didn't initially intend to publish them. His writings are outstanding in the
exemplary order with which he was gifted. His orderly life was expressed in his
manner, his speech, his acts, and even his thought processes. He was an orderly
thinker, – and thus he was able to compose well-organized essays
marvelously arranged in the style of Torah works, in a systematic fashion.
Outstanding among them was his work on the Tractate of Makos which he edited
for many years and was ready for publication, but then suddenly came the Shoah.
In the Court of the Admor of Komarno
When yet quite young his father betrothed him to the daughter of the Admor
Rabbi Yakov Moshe Saffrin [?] of Komarno, the son of the Rebbe, R’
Eliezer Zvi and the grandson of the founder of the Komarno dynasty, Rabbi
Yitzcho Eizik, the author of “Heichal Brocho” and “Zohar
Chai”, who was one of the greatest and most famous of the Tzadikim of his
generation. When Rabbi Eliyahu Bombach married, he left Drohobycz for Komarno,
to be at the court of his father-in-law, the Admor. The latter had chosen him
to marry his daughter because of his greatness in Torah and his superior
character. There he continued his higher studies and devoted service to God.
His father-in-law, the Admor, showed him affection and would often sing his
praises, bestowing great honor befitting royalty in the presence of all of his
Hasidim, and they too came to love him dearly. Many of them would come to
Komarno especially to listen to the discourses of the Rebbe's son-in-law who
would graciously greet them. He would not display his genius but would converse
with any one of them. There were those who would attempt to stand near him
while he prayed, as his prayer was fervid. About his prayers they said that
there was more sweetness than animation in them. Every word he uttered had its
unique expression, polished with grace and permeated with longing and yearning,
like that of a son seeking to be indulged by his father in heaven or a child
clinging to his mother's bosom. He had great melodic talents. The silvery notes
that flowed from his throat were both heartily sweet and melodious, and when he
gave full vent to his voice the very thresholds of the Bes Hamedrish moved to
and fro.
After having spent several years under the wings of his father-in-law, the
Admor, R’ Eliyahu went out to serve in the Rabbinate in the nearby Kety
Kehilla, near Bilice, a quiet Kehilla enshrouded in nobility, populated by
pious Jews who cherished Torah, who loved their young Rabbi and respected him
greatly. Following the sudden death of his father, R’ Yehoshua Pinchos, he
moved from Kety to Oshpitzin to assume his father's post and was appointed the
Chief-Rabbi of Oshpitzin.
The Chief-Rabbi of Oshpitzin
Oshpitzin was at that time a city replete with Chachamim, Sofrim, Hasidim, and
accomplished people. The Chief-Rabbi made great efforts to transform the town
into a Torah center. Thanks to his personal charm, his great Torah scholarship,
and his prominence, many talented youths were attracted to his Bes Medrish to
hear his teaching. He established a great Yeshiva [upper level] in town, daily
delivered intense Halachic lectures and educated Rabbis and Torah Scholars par
excellence in whom he imprinted his personality and methodology.
Thus, the city of Oshpitzin became a center of Torah. There were in Galicia a
number of great centers where Jewish life and Torah flourished. In Oshpitzin
such a center was instituted under the direction and leadership of Rabbi
R’ Eliyahu Bombach.
The townsmen loved him boundlessly. He had a most imposing appearance. His long
beard and silken frock were impressive. “The wisdom of a man is reflected
in his countenance” said the wisest of men [Solomon], and his aphorism was
personified in his likeness. Even non-Jews would stand up in his presence in
admiration.
Like his townsmen, many of his acquaintances and admirers in nearby towns
deeply respected him. All the elite of the Torah and Hasidic world of Galicia
attested to his greatness, not only in Torah but his piety and exemplary
traits. The rabbis of many cities would send him their questions on Halacha and
request his opinion. He was, however, one of those who was reluctant to break
new ground in Halacha, and even feared for his life, saying that his father who
often had to make practical decisions in Halacha did not live long. This was in
consonance with the dictum of the Sages, “The Rabbinate buries its
own”, i.e., he who serves in it is in a quandary all his life due to the
constant concern as to whether he has, perhaps, not made an erroneous
[halachic] ruling and thus forfeited his life. He would, accordingly, use every
opportunity presented to him to avoid making rulings on practical Halachic
questions. There were, however, many instances when he was obliged to respond
and decide on complex Halachic issues where no solution had been found by the
very best and greatest.
All his life Rabbi R’ Eliyahu conducted himself in time-honored Hasidic
fashion, was subordinate to the Admorim of the Komarno Dynasty and submissive
to the current Admor of the court. When the Admor, Rabbi Yakov Moshe died, he
continued to travel to his son, his brother-in-law, the Admor Rabbi Sholem
Saffrin. A marriage additionally tied them together. The Admor's son, who
succeeded him, the Admor Rabbi Boruch, the last of the Admorim of the House of
Komarno married the daughter of R’ Eliyahu Bombach. Typically, when his
son-in-law was appointed the Admor of Komarno, the Chief-Rabbi of Oshpitzin
continued his journeys to Komarno and would pay homage to his son-in-law like
any other Hasid. Consistently, three times a year he would make the trip to
Komarno.
His son-in-law, the Admor Rabbi Boruch, would publicly heap honors on him, and
he would invite him to lead the Mussaf services. R’ Eliyahu, though, would comport himself like any other Hasid and relinquish all such honors. R’
Eliyahu was not concerned with his high status, that of one of the greatest
Galician Rabbis, and as the son-in-law of the old Admor, the grandfather of the
present Admor, and was one of the admirers of the current Tzadik, his
son-in-law. His behavior was exemplary and a symbol for all the Komarno
Hasidim, a shining example of the level to which a true servant of God and a
loyal Hasid in all his ways could aspire.
In addition to his daughter, the wife of the Admor, Rabbi Boruch of Komarno,
R’ Eliyahu had four sons and two more daughters. The sons, Yosef and
Yitzchok Eizik were unmarried. Yosef perished together with his father, and
Eizik was sent to a work camp from which he never returned. His son R’
Shmuel, the son-in-law of the Admor of Zaloszyce in Krakow, served as a Rabbi
in one of the Oshpitzin suburbs, and later became the Admor in Bedzin, Poland.
One of his daughters was married to R’ Shmelke, the son of Rabbi R’
Alter of Stary Nowy [?], and the other was married to the young Rabbi of
Blazowa. All of them perished in the Shoah.
In Annihilation
R’ Eliyahu was decreed to “drink from the cup of poison to its very
dregs”. He, himself, was obliged to see the affliction of his Kehilla and
people. When the Nazis specifically selected Oshpitzin out of the hundreds of
towns as a suitable location for the crematoria, where hundreds of thousands of
martyred Jews from all parts of Poland and Europe were “burned at the
stake”, he fled to Sosnowice. Shortly thereafter he was sent back to the
place where he and his father, the Gaon, had served so gloriously. On his last
journey from Sosnowice to Auschwitz he encouraged the Jews with whom he
traveled. Several times he called out in a loud voice: “Shema Yisrael, H'
E', H' Echad”. On Lag Ba'omer 5703 [May 23 1943] his soul departed in
purity in Sanctification of God.
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