[Page XIII]

With the publication of the book “Pinkos Bialystok”, Volume 1, we, The Bialystok Jewish Historical Association, took the first, but fundamental, step toward fulfilling our mission: to present the complete history of Jewish Bialystok, from the first settlements around Bialystok to the Bialystokers around the world.

The term “Pinkos” generally refers to a book in which Jewish communities record their decisions and all important events. Therefore, the title “Pinkos Bialystok” may give a somewhat inaccurate impression of what A. Sh. Hershberg's book actually represents. It is not a dry enumeration of historical events. Rather, it is a substantial historical monograph, a work in which the author focuses on various episodes and issues in different eras. However, we kept the title “Pinkos Bialystok” as the main title because that is what the author called his manuscript. And we added the subtitle, “Basic Materials for the History of the Jews in Bialystok Until the Period After the First World War.”

Here, we find materials, copies of old pinkosim that no longer exist, of gravestones and monuments that have been demolished or completely destroyed. We find historical documentation that is no longer available. Respected Jewish historians who read the manuscript assured us that they knew of no other work that so accurately and in such detail describes the internal, spiritual, and social life of a medium-sized Jewish community in Lithuania and Poland during the 18^th and 19^th centuries as Pinkos Bialystok does. And given that the nature of religious, cultural, and social community life in Bialystok is fundamentally similar to that of other Jewish communities, such as Grodno, Brisk, Slonim, and others, the publication of Pinkos Bialystok is an important and significant contribution to the history of Eastern European Jews as a whole.

A.S. Hershberg's “Pinkos Bialystok” has its own story. For many years, A.S. Hershberg studied, researched, collected material, and wrote his work about Bialystok.

[Page XIV]

In 1934-1935, Hershberg completed his monograph, and in 1935, it was agreed that the Białystok community would publish it at its own expense. However, due to disagreements between the author and the community committee, this plan was never carried out. In 1938, Dr. Herman Frank, the current vice chairman of our society, wrote to A.S. Hershberg, asking him to send his manuscript to America.

The author followed this advice and sent it to his sons in America, thus saving this important work from extinction. However, “Pinkos Białystok” was not fortunate enough to see the light of day quickly. Several Białystoker cultural figures in New York were interested in it and wanted to publish it, but their investigation into financial possibilities yielded no positive results.

In 1939, the Białystok Center in New York passed a resolution to publish Pinkos. A 23-member “Pinkos Bialystok Committee” was even formed. At that time, the war broke out. This marked a major catastrophe for European Jewry. The Jews in America were faced with major relief efforts and were later directly drawn into the suffering of the war.

The “Pinkos Bialystok” could not be published. In 1944, when Bialystok was already completely in ruins, the Bialystoker Landsmannschaft passed another resolution to publish the “Pinkos”. This time, they even planned to form a special team to address the matter seriously. However, the team was never formed, and the “Pinkos” did not appear. In 1946, the Jewish Scientific Institute (YIVO) expressed interest in publishing the Pinkos, but only if the Bialystoker Landsmannschaft could raise the necessary funds. However, all attempts and decisions were unsuccessful.

On January 18, 1947, while Professor Eliezer Lipa Sukenik, the renowned researcher and archaeologist from the University of Jerusalem, was in America, the topic of the “Pinkos Bialystok” arose again. This time, it was discussed on a larger scale in connection with an important project involving the research and permanent commemoration in a historical work of Jewish Bialystok. The project aimed to document the complete history of the area, from the development of the initial small Jewish settlement to the great catastrophe. A. Sh. Hershberg's manuscript was to serve as the basis for this monumental work.

Professor Eliezer Lipa Sukenik, Dr. Herman Frank, David Sohn, and David Klementinowski took the responsible initiative to found and incorporate “The Bialystok Jewish Historical Association.”

[Page XV]

This society was tasked with carrying out the difficult work. Based on previous experience, it was a risky decision, but the reasons for accepting it were compelling: Jewish Bialystok had been destroyed. Nothing remained of what the Jews of Bialystok had built and created with unusual energy and tremendous drive over the course of 250 years in all areas of life. This entire period was now in the past and had to be recorded not only for future generations, but also for the sake of Jewish history. It should also be included in Jewish history as the history of Jewish Bialystok since it was an important center of Eastern European Jewry.

It was not a matter of local patriotism, but rather a deep desire to enrich general Jewish history and, through regional historical works, to lay the foundations stone by stone for an objective history of the Jewish people in Eastern Europe that encompassed all aspects of Jewish life. This was the main motive behind the founders of this undertaking.

The second most important motive was the fortunate coincidence that A. Sh. Hershberg's “Pinkos Bialystok” was saved and could thus serve as the basis for the monumental regional historical work. Therefore, the Society's first step was to publish “Pinkos Bialystok” as the first volume in the series “History of Jewish Bialystok and Its Region”.

Due to practical and technical reasons, we decided to publish “Pinkos Bialystok” in two volumes. The first volume covers Old Bialystok, its cultural, religious, and social institutions up to the First World War, as well as Bialystoker personalities from that era. The second volume, which will soon go to print, will include:

The development of manufacturing and trade in Bialystok;
the Jewish worker and his struggle;
the great pogrom of 1906;
the Bialystoker Jewish community;
Bialystok during the First World War;
Bialystok under Polish rule;
social and educational institutions after the First World War.

We are publishing “Pinkos Bialystok” almost exactly as the author wrote and approved it. Therefore, we bear no responsibility for its content. There are passages in the manuscript that the author himself would probably have worded differently if he were still alive today. We are also not entirely satisfied with the assessments of institutions and personalities. Many important names are missing from the list of writers, Jewish enlighteners, Jewish scholars, and social activists.

[Page XVI]

The author left them out. Certain aspects of Jewish life are either not addressed at all or treated too briefly and subjectively.

In accordance with the heirs' wishes, we did not take the liberty of changing, omitting, or adding anything to the manuscript. We plan to publish a special volume focusing on the history of destroyed Jewish towns and shtetlekh around Bialystok. We ask all compatriots from the former Bialystok region to send us materials from their areas of residence.

We would also like to take this opportunity to ask all our readers and friends of Jewish history to inform us of any inaccurate data or facts. If you have materials, documents, or pictures that could be useful for our future publication, including biographical notes about individuals (even yourself), please send them to us with photographs. We would be very grateful, as this will enable us to present a more accurate and precise history of our old homeland.

The importance of our task and the great national and cultural significance of our work gave us the courage and energy to carry it out. We are convinced that all Bialystok residents around the world will support our efforts with enthusiasm and passion, both morally and materially. We hope that organizations and individuals who have not yet joined our society will do so now, and that they will feel it is their duty after seeing the results of our efforts in the first issue.

We would like to thank all of our friends who have helped us financially thus far. However, we would like to express our special thanks to the Landsmannschaft organizations that have joined our Historical Association and contributed to our fund:

Bialystoker Center, New York; Bialystoker Ladies Auxiliary at the Center, New York: Bialystoker Bikur Cholim and Ladies Auxiliary, Brooklyn; Bialystoker Ladies Auxiliary, Chicago; Bialystoker Center,

[Page XVII]

Melbourne, Australia; People's Branch 482 at the N.A.P., New York; Bialystoker Branch 88 A.R., New York; Bialystoker Branch 172 A.R., Chicago; Horodoker Relief Committee, Chicago; Bialystoker Society, Milwaukee; Bialystoker Association, Mexico; Krinker Aid Society, Chicago; Bialystoker Young Men's Association, New York; Tiktiner Relief Society, Chicago; Bialystoker Ladies Aid Society, Bronx; Bialystoker “Kater Club”, New York; Bialystoker Landsmannschaft, Toronto, Canada (special fund in the eternal memory of their most dedicated activist, Chana Novinski-Kleynshteyn, who recently passed away); Bialystoker Relief Societies, Paterson, New Jersey.

We would like to express our special thanks to the heirs of A.S. Hershberg, his two sons, Dr. Heyman and Henoch Hershberg, New York, who donated their father's manuscript to us.

[Page XVIII]

When I first encountered Abraham-Shmuel Hershberg's magnificent manuscript, I saw before me a monumental and unique work. In some respects, it resembles less a historical work than a collection of materials and document excerpts. In many more ways, however, it is more than a historical work, because it reflects those little details of everyday life that do not usually make it into history books.

To a certain extent, the “Pinkos” is a memoir and also a justification of the author's point of view and activities. However, the Pinkos is also the result of decades of research based on pinkosim that were destroyed and the memories of old people who have long since passed away. Moreover, it relies more heavily than other works on scattered historical data found in “questions and answers” [responsa] and “haskomes” [approvals that a religious book is kosher] in rabbinical books.

The “Pinkos” is the work of a Talmud scholar who judges people primarily by the extent of their learning and secondarily by their good deeds. It contains wonderful passages, especially those depicting characters from the world of rabbis and Jewish enlighteners. No other city has compiled such an accurate history of all institutions of religious life. The work also describes many details of philanthropic and social life. As befits Bialystok, the book contains an exceptionally detailed chapter on the history of the local textile industry (Volume II). In short, it is a work of exceptional quality.

At the same time, however, the work is neither uniform nor free of one-sided, subjective coloring. The manuscript is also inconsistent in style and lacks an effective overall structure for the entire work.

For the editor, this meant exercising particular caution.

After all, he was dealing with an old scholar, may he rest in peace, who died a martyr because he was Jewish. Therefore, he was careful not to touch on the truly unique and personal aspects of the work.

[Page XIX]

The editor omitted very little, and even then only after long and careful consideration, after a kind of imaginary conversation with the author. The editor did not add anything himself, even in places where he felt it necessary to make certain additions to the text. Instead, he took considerable liberty in revising the work. He also adjusted the style in some places, but never included words the author would not have used himself. Thus, the language of the Talmud scholar was preserved, albeit with linguistic characteristics and expressions typical of the Jewish daily press.

Despite the significant changes made compared to the manuscript, the editor believes that he has remained faithful to the wishes of the heirs. The heirs entrusted him with the work and feel a natural reverence for their father's legacy. The editor hopes that the unique character of scholar and social activist Abraham-Shmuel Hershberg remains clear and salient.

Precisely because the editor is not from Bialystok and has no unresolved conflicts with any Bialystok families, nor any childhood prejudices against anyone in or around Bialystok, he was able to do his work without any bias. The editor never altered the author's fundamental points of view, even when he disagreed with him.

Some questionable items could not be verified because the sources were destroyed or inaccessible. Erroneous texts from pinkosim, gravestones, or quotations from rabbinical books could not be corrected because it was unclear whether the errors arose when the original texts were copied or were present in the texts themselves. Some data remained not fully verified, but if there was no sufficient reason to change it, it remained as in the original.

I hope the result is a book that is valuable not only from a historical point of view or from the emotional perspective of the Landsmannschaften, but also an interesting read.

Translator's footnote:

1. Contents in [ ] are from the translator. Contents in ( ) are from the author. Return

[Page XX]

[The Author and his signature, A.S.Hershberg]

When I left Bialystok in the fall of 1920, it did not occur to me that it would be the last time I saw my father. Abraham-Shmuel Hershberg was about 60 years old at the time. He was not tall, but broad-shouldered and strong- a man with a healthy body and a strong mind. In those years, he had already endured so many worries and disappointments that would have broken a weaker man long ago–but not him. I remember that he didn't have any gray hair back then, and his blue eyes looked at the sad world with pride and hope.

Abraham-Shmuel Hershberg experienced little joy in his personal or family life. He lost three of his seven children. His eldest son, Zusman, a very talented writer, died at the age of 21. Another son died in a terrible accident as a child, and a daughter passed away from diphtheria in her early teens in his arms. His wife, Henye, whom he loved very much, died well into her fifties.

Hershberg was once rich. He owned a beautiful house and a large factory, but he lost everything. His closest friends had either emigrated or died during World War I. Yet, I never heard him complain. He sat at his desk all the time and wrote.

Writing was his passion and dominated his life, leaving him only a few hours to sleep and rest. Nothing in the world could stop him from writing. He wrote at the deathbeds of his beloved son and faithful wife. He even wrote when wild Christian Poles tried to invade our house during the war, putting our lives in great danger.

Even when he was confined to bed with pneumonia, he continued to write in his mind. When he felt better, he said it seemed as if he had written entire books, but unfortunately, he had forgotten their contents.

[Page XXII]

But what did he gain from his hard work, which he devoted his entire life to? Was he even paid for the paper and ink? Or recognition? I doubt there were even ten people in all of Bialystok who knew what he was writing about in his attic room. Most of his writings never saw the light of day and never will. When I inquired whether his works had been preserved anywhere, I received the following brief reply from the Jewish Journalists' Association in Poland:

“At your request, we researched the whereabouts of A.S. Hershberg's literary legacy in Bialystok. To our regret, not a single trace of his manuscripts has been found to date.” Signed: A. Zak, Secretary

Lodz, October 26, 1947

In short, his manuscripts are lost forever. However, there is no doubt that they were of exceptional value. The great Hebrew poet Chaim Nachman Bialik bears witness to this. Shortly before his death, when he visited Bialystok, he leafed through the manuscripts with great interest. He told my sister that she should guard the writings like the apple of her eye, keeping them under lock and key because they were of extraordinary value to Hebrew scientific literature. Bialik also promised that the Hebrew University of Jerusalem would print my father's manuscripts. He then traveled from Bialystok to Vienna, where he underwent a serious operation and died. Thus, my father's books were never printed.

Below is an assessment by the Bialystoker Rav, Dr. Gedalya Rozenman, regarding Hershberg's works (both published and unpublished):

“When we consider his previous works, collected in twelve large volumes, and in addition the several dozen smaller and larger essays and treatises printed in various journals and magazines, we see before us a great, serious researcher who, thanks to his acumen and knowledge of biblical and Talmudic literature, his rich archaeological and historical knowledge, and his deep intuitive insight, succeeded in penetrating many areas that are still little researched today and shed new light on biblical-Talmudic periods.” (from Unzer Leben, Bialystok, Friday, January 31, 1936).

[Page XXIII]

On November 11, 1938, Ch. Tiktiner wrote the following in the Warsaw newspaper “Der Moment”:

“Hershberg has long been regarded as an authority in his field in the academic world. Leading scholars of Jewish studies and researchers of Jewish life during the Mishnaic and Talmudic periods turn to him with ‘questions and answers’ [responsa] and recognize him as the definitive arbiter. What hasn't Hershberg written about?

He has written about the history of Jewish clothing and tanning during the Mishnaic and Talmudic periods, the history of the Jewish people, and much more.

There is almost no aspect of Jewish history that he has not illuminated, and no branch of the distant past in which he has not discovered something new.

Despite lacking a university education or scientific training, Hershberg produced works that all scholars in the respective fields bow down to.”

I could quote many more passages from Hebrew and Yiddish magazines and newspapers expressing the opinions of scholars who read his unpublished works, but this would be futile. His important manuscripts, along with thousands of others, were destroyed during the great catastrophe.

Shortly before the outbreak of war, when my father already realized that great misfortune was approaching, he wrote to me: “I do not want to fall into the hands of Haman”… But he was not destined to escape this terrible fate. Although he was already old and sick, he had to witness the downfall of his people with his own eyes.

The Jewish Telegraphic Agency reported that Hershberg died on May 10, 1940. However, this was false information. I received a letter from him after that date. Then the Germans invaded Bialystok for the second time. According to news from Yehoshua Rapaport and Rafoel Reyzner, Abraham-Shmuel Hershberg was killed in 1943 during the liquidation of the ghetto.

A.S. Hershberg was a scholar and researcher. However, he lacked a sense of art and eloquence. If he had survived the Holocaust, I doubt he would have understood poets who wrote about the downfall of European Jewry in melodious rhymes. He would not have been able to comprehend how people could write about indescribable misfortune in rhymes. But he would have added a chapter to his “Pinkos” with simple words and heartfelt passion.

[Page XXIV]

And he would have told the survivors never to forget the enemy, as it says in the Torah: “G'd will be at war with Amalek from generation to generation”.

That's all I'll say for now about my father. I am also enclosing a letter I received from Berl Mark, the chairman of the Jewish Literary Association in Poland:

”In response to your inquiry regarding the fate and death of the well-known Jewish historian and writer from Bialystok, I can inform you that he perished during the second liquidation of the Bialystoker Ghetto on August 17 or 18, 1943.

He was taken away by the Jewish police together with his daughter and the secretary of the Jewish community, Bakhrakh. He behaved very dignifiedly and gave a sharp reply to a German hooligan who wanted to beat him. He [Avraham Shmuel Hershberg] fell down in the middle of the street. Supported by the arms, he was led onto the death wagon. In the ghetto, he had lived in his old home on Gumyener Street. Unfortunately, his huge [quantities of] documents and manuscripts are no longer there.”

We express our heartfelt thanks and special appreciation to the initiators of “The Bialystok Jewish Historical Association”: Dr. Herman Frank, David Klementinowski, Prof. Lipa Sukenik, David Sohn, as well as Sime Kaplan and editor Yudel Mark. We thank them for their hard and devoted work in publishing our father's work, “Pinkos Bialystok.” Dr. Chaim Hershberg Henoch Hershberg New York, October 1948

Translator's footnote:

1. Contents in [ ] are from the translator. Contents in ( ) are from the author. Return

[Page XXV]

Bialystok produced many scholars of Jewish and general sciences. However, most of them left their hometown in their youth to explore the world. They studied in great centers of Torah and Haskalah, built lives and careers there, and settled down. From time to time, one of them would return as a guest and stay for a while to visit the graves of their ancestors, meet with family and friends from their childhood, and revisit the house or courtyard where their cradle had stood, where they had played pranks with friends from school, where they had attended yeshiva or high school, and where they had been active in legal or illegal organizations. Afterward, they returned to their new homes in distant places.

In Hershberg's case, it was different. He devoted himself to science in middle age. He never left Bialystok, but his writings traveled the world.

Hershberg was not born in Bialystok but became a resident later in life. He arrived in the city as a twenty-year-old young man. He settled in the area and, with a few brief interruptions, spent his entire life there until old age. For many years, he was active in the city's economic and social life. In his old age, he withdrew to his small room and the vast Bialystok Forest, immersing himself entirely in the study of the ancient Jewish past.

During those years of his intellectual life, it seemed as if he were not in Bialystok at all but somewhere in Jerusalem, Tiberias, Sura, or Pumbedita. However, he did not forget his hometown. Instead, he researched its recent history and created a picture of Jewish Bialystok as it was then and is no longer.

Abraham Shmuel Hershberg was born in the winter of 1860 in Kolno, a shtetl in the Lomza governorate. He came from a privileged family. When he was five, his family moved to Warsaw. There, his great-uncle R' Zusman Yavetz owned a large estate with a tobacco factory, a bes-medresh, apartments for his officials and relatives, and so on. R' Israel, Abraham-Shmuel's father, became the factory manager.

[Page XXVI]

His son grew up in an atmosphere of Jewish scholarship and enlightenment on his uncle's estate. There, he studied the Tanakh [Torah, Nevi'im, and Ketuvim] and the Gafat [Gemara, Poskim, and Tosafot], as well as foreign languages such as German, Russian, and Polish. At the age of twenty, he got married in Bialystok. He became the son-in-law of the renowned merchant and Jewish enlightener R' Mordekhay-Shloyme Vendel. Hershberg later became a textile manufacturer himself and, as previously mentioned, spent his entire life there. His wife was not granted a long life. She died in Bialystok in 1917.

Several years after Hershberg moved to Bialystok, Rabbi Shmuel Mohilever, a prominent Chibbat Zion [Love of Zion] activist, became the city's rabbi. Under Mohilever's leadership, Bialystok quickly became a major center of agitation for the Chovevei Zion [Lovers of Zion] movement. The young man who had recently arrived from Warsaw became one of Mohilever's closest associates.

In 1899, Hershberg traveled to Erets-Yisroel and spent a year and a half there. He then published his impressions in two Hebrew books: Mishpat ha-Yishuv ha-Chadash be-Eretz Yisrael (1901) and Ba'aretz ha-Mizrach (1910). In the first book, he criticized the economy managed by Baron Rothschild's officials and their poor relationship with the Jewish colonists. Certain Chovevei Zion circles reacted angrily to Hershberg's book. The Hebrew press simply ignored him, but Echad-Ha'am [pseudonym of the Hebrew scholar O. Ginzburg], mentioned the book favorably in his magazine HaShiloach, noting, however, that Hershberg's account was exaggerated. Only in recent years has Israel begun to appreciate Hershberg's travel books as serious, objective sources on the history of Jewish settlement during that period.

In Bialystok, Hershberg and Dr. Chazanowicz founded a “Chevra Torah” [Torah Society], where lessons on Jewish history and Hebrew literature were taught. For a number of years, he was also chairman of the “Chovevei Sfat Ever” [Lovers of Hebrew]. Shortly before World War I, Hershberg founded and published the first Jewish daily newspaper in Bialystok: the Bialystoker Tageblat (1913–1914). During the German occupation, he was once again one of the main founders of the Jewish community committee.

Hershberg was also involved with local philanthropic institutions. However, he gradually gave up his social activities and devoted himself more and more to historical research.

Unlike others, Hershberg did not come to science through yeshiva or university, but rather through his factory. He recounted this in the preface to his book on Jewish weaving during the Mishnaic and Talmudic periods. As a longtime manufacturer, he observed the Jewish textile industry firsthand and saw that it was unstable.

[Page XXVII]

Any wind or crisis threw the textile industry into turmoil while the “goyishe” industry remained strong and stable. Believing that a lack of technical knowledge was the reason for this, he began to write a kind of practical guidebook for them on the basics of weaving.

At that time, most manufacturers, at least in the Bialystok area, still read Hebrew, so Hershberg wrote the book in Hebrew. But where could he find the appropriate Hebrew technical terminology? Hershberg searched the Mishnah and Gemara. In doing so, he came across not only individual terms but also a highly developed material culture.

Over time, Hershberg realized that there were different reasons for the weak status of the Jewish textile industry, so he stopped working on the guidebook.

The ancient Jewish cultural world, revealed to him by chance in the Mishnah and Gemara, captivated him. He began researching ancient Jewish weaving in particular and then other branches of Jewish cultural life. This resulted in a four-volume work in Hebrew titled The Jewish Cultural Life in the Era of the Mishnah and the Talmud [b] . While working on it, he became convinced that, during the time of the Tanakh, the Mishnah, and the Talmud, Jewish culture was strongly intertwined with the cultures of the surrounding peoples. Thus, another large work in six volumes was created: The Ethnic and Cultural History of the Jewish People from Their Earliest Periods to the Completion of the Talmud.

He then wrote a significant work on Jewish and non-Jewish biblical scholarship. Even in his final years, he embarked on a new project, writing about prophecy and prophets among the Jews.

Of all these monumental works, only a portion of his “Cultural Life” was published, along with short excerpts from other pieces and works in various magazines. Several years before the war, Hershberg decided to immigrate to Erets-Yisroel to adapt his works to the latest research findings and have them printed. However, only a few printing permits were granted, and there were countless applicants. The matter dragged on, and, in the meantime, war broke out. Hershberg continued to work, but he was very concerned. What would happen to his writings? In a letter to a friend in Erets-Yisroel named Anumlt, he wrote:

”Meanwhile, I am like the mole in the Midrash fable. The mole laboriously collects and stores, but he does not know for whom he is storing it. And so it is with me: I collect and store, and I do not know for whom I am storing it.”

[Page XXVIII]

It was as if his heart had predicted it. All of his other writings were lost in the great catastrophe, and only the monograph on Bialystok remained because he had sent it to America in time.

Hershberg had worked on this monograph for many years. He researched various issues in ancient Jewish history but never stopped studying the recent history of Jews in Bialystok. He rummaged through old records of people, inventoried gravestones, recorded memories of elders, interviewed all kinds of community workers, and collected a mountain of information. He tried to paint the most objective picture possible of our hometown. For many years, he built a monument to vibrant, Jewish Bialystok. And, although he did not want to or know it, he erected - a gravestone…

Jerusalem, Kislev, 5708

Translator's footnote:

1. Transcribing the entire bibliography from Hebrew, let alone translating it, doesn't make much sense. The bibliography lists 39 Hebrew book titles and five manuscripts, along with their exact references. Therefore, I have only translated the additional information at the beginning and in the addendum. Return

The following articles and correspondence signed by A.S. Hershberg are not listed here:

Ha-Ivri [The Hebrew], Oreach Ivri [Hebrew Guest], and others that were printed in the daily and weekly א in 1903-1904, nor the articles in Yiddish that were printed in his Bialystoker Tageblat in 1913-1914.

Of the articles on contemporary issues, only his major series on the Jewish merchant and manufacturer in א in 1913-1914 should be mentioned – “Ma Yifa'el Yisrael” [What will Israel do?].

[Page XXIX]

[Page XXX]

The author's own list of his manuscripts also includes: “Chumasch lefi bekoret haMikra haMada'it” [The Pentateuch According to the Scientific-Critical Study of the Bible], three parts.

The author also translated Kittel's “Mada ketivei haKodesh” [The Science of Sacred Writings], Vilnius, 5671, and Ischelbacher's “HaYahadut uMehut haNotzri” [Judaism and the Essence of Christianity], Vilnius, into Hebrew.

See also: Bibliography of the writings of A. S. Hershberg in “Tkufatenu,” issue 3-4, London, 5693. For more on Hershberg, see the German Encyclopedia Judaica, volume 8, and Zalman Reyzen's Lexicon of Jewish Literature, Press, and Philology, volume 1, Vilnius, 1926.

Translator's footnote:

1. The title is reproduced here in Yiddish and differs slightly from the Hebrew version mentioned later. Return

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