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I wish only to present in brief that which my father of blessed memory always told me about the Rabbi. Thereby, I can also fulfil the request of my father to erect a monument in his memory in the book of David-Horodok, as he was one of his most fervent Hassidim as well as his right hand.

I merited to be a frequenter of the home of the Rabbi from Slonim regarding the yeast business that grandfather ran in partnership with the Rabbi.

He never gave the impression of a rabbi or a member of the clergy, but rather that of an aristocrat, a member of the nobility. He was a scholar, with a unique countenance that evoked honor.

I recall the impression that he left on me on the eve of Yom Kippur when I sat with the charity plate to benefit “Hachshara for the Yishuv.” He entered and began to distribute charity into every plate with great generosity and breadth of heart. It was clear from his face that he had complete joy from this mitzvah. He would give me a ruble, and his name would be printed in the book of “Hachshara for the Yishuv” every year.

Today, I believe that it is possible to regard him as a scion of Lithuanian Jewry who received a traditional religious education as well as rabbinical ordination. With all this, he absorbed sparks of Hebrew Haskalah [Enlightenment] and love of Zion. This was the face of the era at the end of the 19^th and beginning of the 20^th century. I will bring another statement of the Rabbi regarding this, that Father always told me.

Once, a dispute came up before the Rabbi between the Gabbai Moshe Lachovsky and the Shamash Velvel. Moshe Lachovsky did not want to increase the salary of the Shamash. The Rabbi decreed, with the agreement of the Gaon of Vilna of blessed memory, that the Gabbai must give a raise to the Shamash, since he was a unique personality. These are the words of the Rabbi:

“The dividing line between day and night is twilight. The dividing line between a plant and an inanimate object is a stone, which does not grow. However, if it remains in the same place for years, it grows. The dividing line between a Yomtov [festival] and a weekday is Purim, which is not a Yomtov [festival] even though it has great value. Nevertheless, it is not a weekday.

The dividing line between a Jew and a gentile is the shamash. On Friday evening, everyone goes to the synagogue for the Sabbath, but the shamash is still working in the synagogue. And at the conclusion of the Sabbath, while everyone is still in the synagogue, the shamash is already working: His Sabbath has ended.” This was the verdict of the Rabbi.

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He apparently said this in the name of the Gaon of Vilna, but it was actually his own idea. Father heard this from his mouth in Slonim when he was learning there. However, the Rabbi was modest and avoided honor^[1], and never demanded his livelihood from his Hassidim. On the contrary, he supported many families of his Hassidim with money that he earned from his medical inventions.

Translator's footnote

1. Therefore, he said it in someone else's name. Return

He was born in the year 5627 [1867] and died in the year 5684 [1924].

The rabbi was born after the death of his father of blessed memory. He was raised and educated by his maternal grandfather, the true rabbi and Gaon Rabbi Yosef Reizin, may the memory of the righteous and holy be blessed, the head of the rabbinical court of the communities of Telz and Slonim, and the author of the books Edut Biyehosef and Porat Yosef. He raised him and taught him Torah. Under the influence of that mighty Gaon, he was appointed to teach Jewish law and proper deeds, and to respond to thousands of questions that were posed to the Gaon from the entire Jewish Diaspora. The paternal grandfather of this rabbi was the rabbi, the luminary of the Diaspora, wonderful and excellent in his Torah, fear of G-d, and diligence, Rabbi Elchanan Yaakov Rozenblum, may the memory of the righteous be a blessing, of Pinsk, who was known as Rabbi Choncha of blessed memory. He was an honorable businessman all his life, great in action and charitable deeds. He was especially involved with the charitable fund of Rabbi Meir Baal Haness^[1] to support those who live before G-d in our Holy Land, may it be built up. Rabbi Yaakov Elchanan of blessed memory excelled in Bible, was steeped in tradition, and was an unequalled grammarian. He would read the Torah, blow the shofar, serve as a mohel [circumciser], all in one. He was the son of the rabbi and Tzadik Rabbi Shmuel David, may the memory of the righteous be blessed, of Kobrin. He was appointed as rabbi in the city of David-Horodok in the year 5650 [1890].

(From Oholei Shem, edited by Sh. N. Gottlieb, 5672 [1902].)

Translator's footnote

1. Founded in 1796, the charity allowed Jews in the Diaspora to provide assistance to needy Jews in the Land of Israel. Return

He was a rabbi, the son of a rabbi. His father Rabbi Avraham Ber was a rabbi in Kozhan-Horodok and Lakhva. He was a rabbi and Tzadik [righteous person], in the style of a worker of portents. We will include stories and legends about him in another part of this book. In the early days, Kozhan-Horodok was a central place, like a community mentioned in the ledgers of the Council of the Four Lands. Later, when the Brisk-Baranovich railway line was laid, the railway station of nearby Luninets emptied Kozhan-Horodok of its Jews.

Kozhan-Horodok remained like a trap without fish, in the style of “My sons left me and are no longer here.”

Reb Dovidl's father, Rabbi Avraham Ber, made aliya in his old age to die and be buried in the Holy Land. His son Reb Mordechele also made aliya to support him along the long, difficult journey, for the rabbi was old and weak. He took his Torah scroll with him to the holy city of Jerusalem. We were young children at the time when Mother brought us from Rubel to Reb Dovidl's house to receive a blessing from the elderly Rabbi who was making aliya to the Holy Land, a blessing of an elderly grandfather to his descendants.

The old man placed his hand on the head of each one, gave us his blessing, and gave everyone eighteen coins.

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Rabbi Avraham Ber reached Jerusalem, and died after a short time. His son settled in with the Beis Midrash attendees in the Old City.

The two of his sons who were rabbis remained in the Diaspora. One, Rabbi Itche, was a rabbi in Lakhva, close to David-Horodok, and the second, the elder one, Reb Dovidl, was in Horodok.

When the two rabbinical brothers would meet, they would use the second person plural [atem] when addressing each other, as if they were strangers and not brothers. Once they were asked, “Our rabbis, you are brothers, why do you talk to each other in the plural, and not the singular [atah]?” They responded, “This is because of the honor of the Torah.”

Indeed, they were great in Torah.

They did not bask in glory about this, especially Reb Dovidl. He never stopped his learning, day or night, at home or on the road. Even on a journey, his lips would be moving and dealing with a discussion in one of the tractates, for he knew them by heart. He was a man typical of the students of the Gr'a [Vilna Gaon]. “You should delve into it”^[2] is everything. This is the purpose of life and the destiny of those on earth. Anything else is all vanity. Therefore, he was far from the city and the crowds. He was not involved with people. He did not know the wisdom of life, how to be sociable with powerful people. He was modest in his ways, a pure upright man. His “simplicity” was known in town, and at times aroused laughter among the more sophisticated townsfolk. The Jewish population in the town was indeed large, but the number of rabbis and rebbes was more than average and more than needed. It is no wonder that almost all of them suffered from poverty and want.

He earned his livelihood in ways customary for all the rabbis, by selling candles for the Sabbath, yeast for challahs, and wine for Passover.

One Passover eve, the number of purchasers who came to the house of the Rabbi to purchase wine for the four cups was very large.

In the afternoon, the members of the household realized that the cask would soon be empty, so they added water to it.

Somehow, the Rabbi found out about this. Perhaps one of the grandchildren said something in his innocence. The Rabbi reproved the members of the household for this deed, for if the amount of water is over a certain amount, the blessing over the wine changes to shehakol from borei pri hagafen. The Jews would then be reciting a blessing in vain. He knew no rest all day. Is it possible that the members of his household had caused the masses to stumble, and he knew and would remain silent?

Such a thing must not be! He must inform them and warn them so that the masses will not stumble on the second Seder night. The congregation concluded the Maariv service in the synagogue. He ascended the bima and announced clearly and publicly that such a deed was perpetrated in his house without his knowledge, and one must be suspicious of a blessing in vain, it would be best if all those who purchased wine in the afternoon recite the shehakol blessing rather than borei pri hagafen, so as not to stumble in a sin, Heaven forbid.

This announcement aroused great laughter among the congregation. However, he, the Rabbi, breathed calmly. What did their laughter and mocking matter to him. He fulfilled his duty to his Maker and warned the masses lest they stumble in a blessing. He did what was required of him.

Yehuda Berkovitz

Yosef Kashtan of blessed memory relates: When he came during his youth to the town of Radin to study in the Yeshiva of Rabbi Yisrael Meir Kagan, known as the Chofetz Chaim on account of his books (in Israel, there exists a Kibbutz by that name, run by Poalei Agudat Yisrael, on the route from the south to Gedera), the rabbi asked him from where he came. Y. K. responded, “From Horodok.” At first,

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the Chofetz Chaim did not know which Horodok (for there were several towns in Lithuanian areas with that name). Y. K. told him that it was Horodok near Lakhva. The Chofetz Chaim then asked him “This is the Horodok where the honorable Tzadik Rabbi Dovidl lives?” That is how the Chofetz Chaim referred to Reb Dovidl the rabbi.

Reb Dovidl left behind a manuscript of Torah commentaries. After his death, his son Rabbi Yosef, who inherited his position, published the manuscript along with his own additions. He dedicated the publication to his unmarried sister Chana who died in her youth.

Translator's footnotes

1. An obscure Talmudic reference based in the story in Gittin 56a. Return
2. Joshua 1:8. Return

The rabbi, Reb Dovid was the eldest son of the rabbi and Gaon Rabbi Avraham Dov Ber, may the memory of the holy be blessed, Berkovitz. He was born in the year 5609 [1849] and died on 30 Kislev 5696 [1935]. He was a combination of splendorous perfection and refined traditionalism. He was modest with people, and very particular that no eulogies be delivered after his death. He would review and study the entire Talmud and Mishna literally by heart. He never stopped his learning, even during his illness, until his last day. He would come to the Beis Midrash early, with great alacrity, before dawn and would remain there until a late hour of night, as he studied Gemara, halachic decisors, tosafot, and the early sages. From the time he came of age, he was never late for the time of reciting the Shema in the morning and the evening, and he never missed any communal prayer service. He would remain in the Beis Midrash all day studying, enwrapped in his tallis, and wearing his tefillin. He would intentionally afflict himself, and never ate anything aside from bread and milk. He did not sleep with a blanket other than on Sabbaths and festivals, when he would use something soft. He kept himself away from all pleasures of this world. He did not wear woven clothes out of fear of shaatnez [forbidden textile mixtures]. He was careful in both easy and difficult commandments. He was especially careful with the commandment of hosting guests. He was very careful not to speak any evil, gossip, or meaningless talk. On Sabbaths and festivals, he refrained from any excessive talk. Many related to him with love and honor. Even those who saw him from afar during their youth and did not fully appreciate him finally recognized his hidden, modest purity and splendor in his latter days, and honored him. He left behind novellae on the Talmud, Mishna, Maimonides, and responsa from many Gaonim of his generation with whom he maintained correspondence.

His main rabbi was his honorable father, the aforementioned rabbi and Gaon, who was the rabbi of the city of Lakhva near David-Horodok. He was educated under his influence and trained for giving halachic decisions. In the year 5650 [1890] he was appointed as rabbi in the nearby town, and he served as rabbi there until his final day. He left behind three children. The youngest, Rabbi Yosef, was appointed after him as the local rabbi. His oldest son Rabbi Yehuda moved to Canada in 1925, where he served as a shochet [ritual slaughterer]. He was an excellent prayer leader, as well as Torah reader and shofar blower.

His brother Rabbi Yitzchak Tzvi served as the rabbi in the city of Lakhva from the year 5659 [1899], when his father, the Gaon and Tzadik [righteous person], made aliya to the Holy Land along with his youngest son Rabbi Mordechai (the son-in-law of Rabbi Chaim Teitelbaum, who was the son-in-law of the true Gaon Rabbi Elazar Moshe Halevi Ish Horowitz, may the memory of the righteous be blessed, the head of the rabbinical court of Pinsk). Rabbi Mordechai died in Jerusalem. A large manuscript of Rabbi Avraham, which was never published, remains in the hands of his descendants in Jerusalem.

When I made aliya to the Land in the year 5685 (1925), and went to take leave of Rabbi David, he asked me to visit his brother, Rabbi Mordechai and ask him to make efforts to enable him to make aliya to the Land. However, his brother lived here on charity, and it was not possible to arrange for his aliya. It is unfortunate that Rabbi David did not merit to see the Land, and was only able to dream of it from afar.

(From Oholei Shem edited by Sh. N. Gottlieb and the booklet Chana David by Rabbi Yosef the son of Rabbi David).

The father of Rabbi David and the brother of Rabbi Itche of Lakhva, the rabbi, Gaon and Tzadik Rabbi Avraham Dov Ber the son of Rabbi Yosef, may the memory of the righteous be blessed, was born in the year 5585 (1825) in our city David-Horodok to honorable, G-d fearing parents.

When he was a young child, the spirit of G-d began to resonate with him. The lad then began to abandon his folly, for he would become a Nazirite to the L-rd, and was created for greatness. He distanced himself from becoming friendly with children of his own age, and did not participate in their game and entertainment.

With his sublime talents and his vast diligence, this excellent child gained renown while he was still

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ten years old. At that time, he was examined by the mighty Gaon Rabbi Yaakov Meir Padwa, may the memory of the righteous be blessed, the head of the rabbinical court of Brisk, when he was in Pinsk at the time.

At the age of twelve, the desire for Kabbalistic studies was already aroused in his tender heart. One could often find that man-child studying with his full senses the Kabbalistic book Eitz Chaim by Rabbi Chaim Vital, may the memory of the righteous be blessed. At the age of fifteen, Kabbalistic study was already one of his regular lessons.

The lad continued to grow, and to complete himself with the revealed and hidden [i.e. mystical] Torah of G-d. Then he married the modest woman Beila-Chaya the young daughter of Rabbi Nachman Yaakov Lifshitz, may the memory of the righteous be blessed. She was a granddaughter from her mother's side of the famous person through all of Volhynia, known as Reb Hirsch Chasid, may the memory of the holy be blessed. He was supported at the table of his father-in-law, who loved Torah, for eighteen consecutive years. The father-in-law provided for all the needs of his scholarly son-in-law. Throughout that time, he never stopped studying day and night. Regarding the extent of his great diligence, the elders of that generation tell about the means he used to prevent sleep from overtaking him. When he would sit and study late at night, he would hold a lit candle between his fingers, close to the flame. In order to wake up early along with the members of the household, when he would lie down for his brief sleep, he would place the utensils most important to the members of the household close to his head – for alarm clocks did not yet exist in those days.

In the year 5619 [1859] he was accepted as rabbi in the city of Lakhva, where he served in the rabbinical post until the year 5659 [1899]. He bequeathed the rabbinic seat to his young son, Rabbi Itche. For many years, he had a strong desire to make aliya to the Land. In the year 5659 (1899), he was able to do so. He was 74 years old then, and was able to carry out his will despite his increasing weakness. All efforts by his children, friends, and the many people who held him in esteem to dissuade him from his journey came to naught. “If not now, when, and I am sure that the good G-d will bring me to my desired place in peace,” was his brief, strong answer. On Tuesday, 2 Elul 5659 [1899], the Tzadik bade farewell to his rabbinical sons and the masses who held him in esteem who had gathered to receive his farewell blessing. At that time, those gathered beheld a wonderful sight for the last time: This weak, elderly man, who could barely get out of bed, suddenly girded his strength on the day of his journey, ran to the synagogues and Beis Midrashes, as in former days, and parted from the Torah scrolls with holy awe. He blessed all those gathered, every person with his relevant blessing, and according to the wishes of his heart for good. He set out in peace on his journey. He Who Fulfils the Will of Those Who Fear Him led him to our Holy City of Jerusalem in peace. However, to the sorrow of all those who revered him, and of his dear sons, he was summoned to the Heavenly Yeshiva one month from the day he arrived. He died on Wednesday, 28 Tishrei 5660 [1899] and was buried in honor at the heights of the Mount of Olives. May his merit protect us.

The rabbi made aliya to the Land with his son Reb Mordechai'le. Rabbi Mordechai was among those studied Torah in the Old City. He established a family in Jerusalem. A large manuscript by Rabbi Avraham Ber, may the memory of the righteous be blessed on halacha and exegesis, which he did not succeed in publishing, remains in the hands of his heirs.

(From Oholei Shem, edited by Sh. N. Gottlieb)

David-Horodok merited that Rabbi Avraham Yitzchak, Der Malachl [The Angel], may the memory of the righteous be blessed, was numbered among its great personalities, full of splendor and grace. He was known as Der Malachl in David-Horodok. That is his name and his memory, and that is what he was called by the Hassidim of Stolin and Karlin.

He was a noble personality, with his beard flowing down over his cloak. His eyes exuded purity, mercy, and tenderness. He had clear thought, a wonderful memory. He embraced the pillars of Torah and Talmud, and explained them simply and fundamentally. He endeared his listeners to their Creator through the means of “Love your neighbor as yourself.”

The love of Israel and the love of G-d were his support pillars, upon which he sustained the People of Israel. Given this, he had to fulfil these morning and evening, day and night, as it is written: “When you sit in your house, when you go on a journey,

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when you lie down and arise.”^[1] It was through this path that Rabbi Avraham Yitzchak approached both the old and the young. His modesty knew no bounds. He was graced with fine traits. He was careful with his speech, and especially strict about quoting matters in the name of the person who said it, in order to bring redemption to the world^[2]. He toiled in Torah, Talmud, rabbinic decisors, the early and latter sages, mussar [books on morality], and stories of Tzadikim [righteous people] – to explain them and elucidate them appropriately.

He learned and taught Torah for its own sake, in all its details and minutiae. His students always drew from this unfailing wellspring, which was the mouth that exuded pearls.

He was revered and honored without bound, by the young and the old, by the believer and the freethinker, by the Hassid and Misnaged all together. The pleasantness of his mannerisms, his manner of speaking, the sharpness of his intellect, and the clarity of his thoughts acquired for him friends of the soul, who were thirsty for the words of his mouth. One hundred fifty people in the synagogue of the Hassidim of Karlin and Stolin in David-Horodok would wait with holy awe until he concluded his silent Shmone Esrei, which he recited with feeling and deep devotion. The congregation of worshippers knew that it was not for naught that Rabbi Avraham Yitzchak took a long time for his prayers, both when he stood on his two aching feet and after they amputated one to save the second – he never changed from his custom, and he accepted his suffering with love. On Sabbath eves after the meal as well as on Saturday nights, the Hassidim of Karlin would gather with him. The melodies, hymns, and Hassidic stories would join together into a mighty spiritual force, to the point where materialism was overcome. The warmth, love, and brotherhood would burst forth from the house. All those who passed by would remain in their places, even on cold, frosty days. The following fact testifies to his greatness.

Once, when a crowd of Stolin Hassidim gathered for Rosh Hashanah – the Yenuka [Child]^[3], may the memory of the righteous be blessed, approached Reb Yosef Kolozny of blessed memory and Reb Natan Gloiberman of blessed memory, and said to them: “With you are living fish with large heads. Why did you not bring them to me?” The innuendo was very clear: they were referring to Rabbi Avraham Yitzchak of blessed memory. During the latter days of the Yenuka, before he left for Frankfurt am Main, he asked Rabbi Avraham Yitzchak to come and bid farewell to him. Hassidic legend states that during that meeting, he informed Rabbi Avraham Yitzchak that he will not be returning from his journey. He even hinted to him which of his sons should serve in his stead.

He did not serve as prayer leader, due to his weakness, and also not to hold up the congregation. However, his rendition of Akdamut^[4] before the congregation on Shavuot was unique. The congregation was standing, and was moved by the awe of his voice and the pleasure of his spirit. He would conclude this splendid song with deep enthusiasm, bursting forth with great faith in our Father in heaven and in the future of the Nation of Israel.

Rabbi Avraham Yitzchak underwent two difficult operations, one on his intestines and a second when they were forced to amputate his leg due to the cancer that had taken root there. They made an artificial leg for him. Thanks to Reb Ahrele, may the memory of the righteous be blessed, the son of the Tzadik Rabbi Yisrael of Stolin, Rabbi A. Y. was admitted to the largest Polish hospital. In an exceptional manner, he was permitted to bring kosher food with him. The joy in the city was great when he returned to Horodok after the successful surgery, and they arranged a large kiddush in his honor.

Three people concerned themselves with his livelihood and the sustenance of his family: Reb Yosef Kolozny, Reb Aharon Slominsky, may G-d avenge his blood, and Reb Natan Nota Gloiberman of blessed memory. When his granddaughter was with him, she used to cook for him. After she got married and moved to Luninets, Rachel Slominsky would cook his meals, and Reb A. Slominsky would bring them to him daily.

It was a great honor to bring him to the synagogue. Reb Hershel Molochnik, the son of Bina, was especially dedicated to this. He would leave his work and bring Rabbi A. Y. to the synagogue and then take him back to his home.

At the end, Rabbi A. Y. once again became ill with throat cancer. His situation was hopeless, and Rabbi Elimelech of Karlin, may the memory of the righteous be blessed, commanded to take bring him to Pinsk. Despite the good accommodations, the well-lit rooms, and the atmosphere at the home of Reb Yosef Bochtnik, of blessed memory, and despite the efforts of the local physicians, he did not recuperate. On Friday morning, his pure soul departed with severe suffering.

His death became known in Horodok via a telegram from Rabbi A. A. of Karlin, who requested that they come to participate in his funeral. However, people could not come on account of the distance.

Translator's footnotes

1. From the Shema, Deuteronomy 6:7. Return
2. Based on Pirkei Avot 6:6. Return
3. Rabbi Yisrael Perlov became the leader of the Hassidim of Stolin-Karlin as a young child. The name Yenuka remained with him all his life. Return
4. A hymn recited on Shavuot prior to the Torah reading. Return

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His final honors were given through the rabbi of Karlin, who carried his coffin, and did not permit anyone to swap with him. Thus did the wonderful, noble personality pass away.

Rabbi Avraham Yitzchak was a rare character. He served G-d with pure faith and fear of Heaven. He toiled and was diligent in Torah, and was an expert in Talmud and halachic decisors.

His influence in the synagogue of the Hassidim of Karlin and Stolin was very great. They would not begin the services without him. Even though he lived close to the synagogue, they used to call him and help him to come. He suffered greatly in his legs during his latter years, but he made the effort to come to the synagogue despite the great suffering that afflicted him.

He would follow a set order [of study] during the hours of the day and night. The Beit ^[1]on was the candle at his feet, and he conducted himself according to it all his days.

Rabbi Avraham Yitzchak knew the greats of the generation very well, especially the Chofetz Chaim, may the memory of the righteous be blessed. When the Chofetz Chaim published his first book, and he made the rounds to disseminate the book, he also came to David-Horodok. He went to Rabbi Avraham Yitzchak and requested that he help him. Of course, he immediately agreed to his request. When they arrived at the home of Reb Asher the Scribe, the aroma of fresh bread that was being baked at that time in the home of the scribe wafted forth. The Chofetz Chaim, may the memory of the righteous be blessed, turned to Rabbi Avraham Yitzchak of blessed memory, and said: “Asher's bread shall be rich, and he shall yield royal dainties”.^[2]

Rabbi Avraham Yitzchak loved the Chofetz Chaim very much. He was effusive in his praise, and stressed the importance of conducting classes on the books of the Chofetz Chaim. The Stoliner Rebbe, Rabbi Yisrael, may the memory of the righteous be blessed, was effusive in his praise of Rabbi Avraham Yitzchak, and portrayed him as one of the great ones.

A sublime joy rested upon Rabbi Avraham Yitzchak on Sabbaths, festivals, and holidays. Even someone who saw him for the first time knew that this was no ordinary man in front of him but rather an angel in human form. He was often asked to pray for the ill. He was literally like a father to us, and his memory will never depart from us. It is unfortunate regarding those who are no more and are not forgotten. May his soul be bound in the bonds of eternal life.

Rabbi Avraham Yitzchak was one of the Hassidim of Stolin. Nevertheless, he would always purchase a shekel [token of membership in the Zionist organization]. After he would purchase one, it was immeasurably easier to disseminate the shekalim in the town. He was not among the opponents of Zionism – as were most of the Hassidim, but he did express his concern that male and female youths were always gathering together. I succeeded in calming him by stating that “they” are acting properly.

Once, during an ordinary conversation, he told me a story about a Jew from Kharkov who spoke badly about the Land after he returned disappointed. When the Jew who left the Land died, they etched his name on the monument that he ordered. However, a bad odor emanated from that monument due to the bad report that he uttered about the Holy Land. That is what Rabbi Avraham Yitzchak told me.

Translator's footnotes

1. A Torah commentary by one of the Rebbes of Karlin. Return
2. From the blessing of Jacob to his sons, one of whom was Asher (Genesis 49: 20).  Return

Many who came from our town as adults certainly remember Rabbi Shaul Dov the Magid. He was a man with a splendid countenance and a scholar. His name aroused honor and awe amongst the people of the town, including gentiles, because of his pure hands [i.e. honesty], great understanding of the paths of life, his loving relations to his fellows, his proper, good advice to anyone who requested [it], and his pleasant mannerism to anyone who approached him, as he eased the distress of anyone who turned to him.

On Sabbaths, festivals, and holidays, many of our townsfolk would gather in his regular Beis Midrash, in which his own

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Torah scroll stood in the Holy Ark, to listen and enjoy his wise words and explanations on the weekly Torah portion or the issues of the holy day. The audience would drink up his words with thirst.

All of his free time was dedicated to the service of G-d and the study of His holy Torah.

He earned his livelihood from the manufacture of homemade wine. He had great satisfaction and enjoyment from producing wine that was kosher for Passover, that the Jews could use to recite the hagafen blessing on the four cups. It was pure raisin wine. It was also used for Kiddush and Havdalah.

Many people of the town would stream to his house to purchase his wine that was excellent in quality and taste.

May his memory be a blessing.

She was one of the noble personalities of the town. Modesty and poverty were her hallmark through all the days. She was called “the blind.” She would go around summer and winter with thick blue glasses on her eyes and nose. Through them, she could clearly see the needs of anyone in need of help and support. She would walk delicately, with a sack over her shoulders. She would go from door to door, taking from here and giving to there. She was a master of charity. When her strength weakened, the number of those in need increased, and she could not continue the daily rounds, she was very disappointed. She was doubly pained in that she knew that there was no replacement for her, and no emissary to fulfil her mission. When she found out in the winter that someone's oven was not lit, and the young children were freezing from the cold she would arise with the remainder of her strength, gather a wagon-full of wood, and bring it to them with warm blessings of encouragement.

Sara Ita was alone, widowed from her husband. However, she did not know loneliness. She was always involved with people, and rejoiced with all people regarding any mitzvah that came her way. She did so with all her limbs, to the point where she was always mumbling, arranging her plans almost aloud, responding with love and tenderness to all who were of bitter of spirit.

When the Sabbath or a festival came, all sorrow left her. She dressed in festive clothes and hastened to the synagogue to make her accounting with “He who spoke, and the world came to be.” She presented all of her needy people before Him, asking that they no longer suffer want, Heaven forbid, and that they should not lack anything.

If there was a joyous celebration in the city, or Heaven forbid, a funeral or a fire, Sara Ita was among the first [to become involved], for she loved with her whole heart every Jewish person, young and old, rich or poor, simple or of great deeds. She would say that they all require mercy. She ignored the differences, and all were righteous in her eyes.

When aliya to the Land took place, she went to bid farewell to those making aliya. Her face was beaming, full of tenderness and warmth. She was jealous of those making aliya. Certainly, this was the only jealousy in her life.

She was a dear soul. Her entire life was dedicated to the public.

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The peacefulness, quiet and cleanliness; the love of the people would make you forget that you were in a small lowly house. You would get the feeling of spaciousness. His father, a blacksmith, was a scholar like many other laborers in David-Horodok, and he sent his only son to the Yeshiva.

He became instilled with the Zionist ideal along with his fellow Yeshiva students such as P. Novak, Sh. Reznik and others. When they organized the first group of the Tzeirei Zion movement in David-Horodok, Y.L. Zager proceeded to join them. His boundless devotion and enthusiastic activities soon put him at the head of the movement which he led until the last day of his life.

Y.L. Zager's activities in town were not limited only to the idealistic Tzeirei Zion movement and later the Poalei Zion party. There was hardly a social institution in the town in which he was not an active leader. In such manner, he devoted much time and energy to the public library named after Y.L. Peretz of which he was one of the founders. The Keren Kayemet fund, the charity boxes and especially the orphans' committees were able to exist until the last moment thanks to his ties with America and the trust they had in him.

Y.L. Zager did his communal work with no expectation of reward. His honesty was renowned throughout the town. Characteristically, in all the institutions where he was active, they gave him the office of treasurer. Everyone had complete trust in his notebook where he would inscribe with tiny Rashi script (biblical commentator who invented his own Hebrew script) the revenues and debits of those institutions.

Y.L. Zager knew everyone in town and everyone knew him. People would confide in him and they would come to ask him for help. He would manage the free loan funds and he was always ready to help when he was convinced that the involved individual was in a critical situation. He always knew who was really needy and who not. He was not a talker but a doer.

When in 1938 there was a local election in town, the natural candidate for community leader was Y.L. Zager. The Poalei Zion party and the artisans went to the polls with a joint list at the top of which was Y.L. Zager. His popularity in town insured the victory of that list in the balloting. Everyone wanted to see him head of the community. Unfortunately, certain circles paid off the proper people and the list was invalidated on the basis of the infamous paragraph 20 with the resultant embitterment and displeasure of the great majority of the Jewish population.

In the last years, he worked on steamships as agent of his brother-in-law in America. Even here he was the treasurer to the great satisfaction of the partners.

He died at his work. He drowned while swimming in Nirtcha on Sabbath, August 1, 1939. His death caused great sadness throughout the town.

A funeral committee was immediately organized by all the political parties and communal institutions. The funeral took place on the next day – Sunday, August 2 with a large procession composed of the entire Jewish population of the town. At the synagogue court, eulogies were given by representatives of all the parties and communal institutions. His grave was in the same section as all the departed greats of that generation in our town.

The organizational funeral committee selected three people who devised a plan to perpetuate his name by building in his name a house for the orphans' committee and the Y.L. Peretz public library. At the end of the thirty-day mourning period, on September 2, 1939, they proclaimed the campaign to accomplish this goal. Unfortunately, the outbreak of World War II on September 1, 1939 nullified all their plans and they were not even able to erect a stone over his grave.

Perhaps it is symbolic that such a pure and honest soul was not contaminated by the murderous Nazi and local criminal hands.

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