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Zolkiew was a branch of the Lvov community (Parszi-Kahalek) until 1626. At its head stood ‘the élite and community leaders of the sacred congregation of Lvov,’ and Zolkiew was bound to follow their orders. Matters of the branch were handled by a community committee composed of two people designated from the Lvov community, and also two people appointed from the Zolkiew community.

According to the amendments made on 11 Tammuz 5380 (12 Jul 1620), Jews were not allowed to ‘come and live here (in Zolkiew) without the permission of the prized heads of our sacred congregation יצ”ו. A committee, composed of fifteen members, must notify the heads of the sacred congregation of Lvov in accordance with the rules set down by its leaders. The Parnes^[1] of the month is responsible to see to this with a fine of five reds (Gulden), to forbid building a synagogue without prior authorization. Without the approval of the heads, no homeowner of ours is allowed to accept any alien to live in his house, on penalty of excommunication and a fine of three Red Gulden.’

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The Eastern Wall and Holy Ark in the Great Synagogue of Zolkiew

In response to complaints and demands exchanged between the people of Lvov and Zolkiew in 1630, the Lvov community set down explicit amendments regarding the sale of whiskey, and what the Jews of Zolkiew were permitted to buy and sell. The Jews of Zolkiew were even compelled to buy their Etrogim in Lvov.

The Lvov community was also the authority in regard to the disputes about the sale of the places in the synagogue and the way in which the places were designated. Three arbitrators were nominated from among the men of Lvov to research and decide upon these matters. Lvov decided that if the number of Jewish residents in Zolkiew reached 40, there would be cause to establish a Yeshiva and take on a Rabbi.

The leaders and Rabbis of Lvov, together with R' Hillel ben Yitzhak, the Bet-Din Senior of Zolkiew, amended the process of selections. Just as the government was prepared to forsake the amendments, it was also interested in preserving the affiliations as all taxes were paid to the leading community.

Zolkiew was established as an independent city in 1626. Its leaders drafted amendments designating that a community council, selected every year, would lead the community. The council was to consist of 11 people: 4 Parnassim or Heads, 4 Worthy Members^[2], and the remaining 3 would be selected from the ‘community’ according to the example of the quadrature principles of the towns. Modifications were made in 1740. Four Parnassim and 4 Worthy Members remained, but the number of ordinary community people increased from 3 to 4. There were other committees in the city as well, including the Charity Committee, composed of 5 ‘senior Gabbaim,’ and also 5 accountants. Contrary to other communities, Zolkiew did not have ‘Market Masters,’ to look over weights, and did not have Gabbaim for Talmud Torah.

One Gabbai was designated to manage the synagogue, and after 1740, five Gabbaim filled this role. There were always five arbitrators.

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The Parnassim rotated turns managing the community each month. Management of community issues was handled by the Parnes of the month, and he also served as the representative to the outside world. The heads of the sections and committees, each consisting of four members, were appointed from among the Parnassim.

The Worthy Members fulfilled the task of city elders (Lawnici^[3]) in the Jewish Bet-Din and there were four members.

The Shammes (Syndicus, Pata) was the designated external representative and representative to the government. According to the amendments, he was responsible to ‘present himself with effort whether for the community as a whole or for one individual.’ If needed, one of the heads was responsible to accompany him.

Meetings of the heads always occurred after the evening prayer service. In extreme situations, ‘as it appears to the Parnes of the month’ it was possible to have these meetings at a different time, and it was the responsibility of the Parnes to notify all of the heads who were obligated to come to the meetings.

All members of the congregation were required to ‘abide according to law’ before the Parnes of the month. The Parnes of the month was supposed to oversee the Bet-Din. He was designated, on behalf of the community, to care for the funds, and no person was permitted to pay or promise anything without his consent. The strongbox and the archives were to be found in the house of one of the Parnassim, but the key was in the hands of a different Parnes.

The community council took care of the following needs of the residents: a) finances b) charity c) education d) public order e) the management of the community branches and the Bet-Din.

The Shammes was responsible for implementing the decisions made by the community council when Zolkiew was still a small community. He also served as a guard and servant at the synagogue, and called worshipers to prayer. He collected taxes, donations, and pledges made when called for an aliyah^[4] to the Torah. But beginning in the decades of the 1640s, he was already fulfilling the role of an expediter (syndicus) of the community. The heads of the community were diligent about their dignity and the dignity of their positions. Special pages were dedicated to prevent others from degrading the heads, Worthy People and Dayanim, during their tenures. Even saying derogatory things in one's home, at the market or the synagogue, resulted in an immediate fine ‘in accordance with their view without recourse'. This prohibition also applied to the heads and Worthy People if recourse was required for derogatory remarks made during meetings, with a dollar fine as the heads saw fit.’

The principal legal issues in the management of the community were taxes and their collection, and the presentations of requests before the government and the palace.

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We learn of the enveloping of the issues that remain in the folio of the Pinkas of the Zolkiew community, regarding the decisions in all aspects of the interior life of the Jews of Zolkiew from the little that remained of the folio of Shlomo Buber in the 32 additions to his book, ‘Kirya Nisgava^[5]’ (pp. 81-120).

Educating the youth was always a main concern of the heads of the community, and to address this, they decided ‘to establish a Yeshiva for the young men and boys according to the laws of all the sacred congregations that were in their land.’

It was stated in the 1619 amendments that when an animal was slaughtered by a non-Jew, a Jewish overseer should be present to examine the animal that lay on the ground. Another amendment stated that anyone observing a yahrzeit^[6] on the Sabbath ‘on behalf of’ a new mother or a Bar-Mitzvah, must be called to the Torah.

In the case of a wedding arranged to take place on the Sabbath, all of the mitzvot of the groom and his family in connection with the prior Friday, the rolling of the Torah scroll and ark openings were in force. The groom was required to pay a half Gulden from the first hundred of the dowry, and a quarter of the dowry from each of the rest, for this honor. If the wedding was arranged for a secular day, ‘then the payment is 10 ‘large ones’ from the first donation to the dowry, and the remaining 5 ‘large ones. (Groschen)’ The levy against the groom and the donors to the dowry was set in accordance with the practice of the rest of the communities.’

In order not to arouse the envy and the impression of aggrandizement in the eyes of the Christians, special amendments were designated in 1704 (2 Iyyar 5464) in connection with wedding feasts, and circumcisions. ‘Because it was brought to our attention that some money was being diverted to frivolous waste and pagan idolatry, we became aware of the need to do this allocation of funds more strictly. Whoever gave a large sum (One Groschen) to the till, was entitled to be invited to these previously mentioned feasts for two minyanim. In each minyan there must be a third of the heads and a third from outside, and a third from among the poor. For more than 3 groschen, one was entitled to be invited to from four to six minyanim.’

Special attention was given to the issue of women. It was forbidden for women to enter, ‘the houses of gentiles alone without a watchman, causing a fine of a liter of wax to charity.’ Also, in the instance of a quarrel in the synagogue, the women paid a half-dollar to charity.

From a social standpoint, an issue was discussed in the set folio regarding the treatment of a maid servant, who, ‘leaves her master and does so without announcing her departure. No man may retain her until after twelve weeks from the day she left her previous position. Whoever violated this provision was required to pay a fine of a dollar to charity, and in addition to the fine, he was required to pay to let her go immediately.’

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The arrangement of the synagogue was discussed in special folios. For example, the heads oversaw the donation of special funds for support. Congregants were not allowed to speak during the time of prayer and violators were fined. During festivals and the days of prayer for Dew and Rain^[7], nobody had the right to receive them, even if they ‘recited these prayers for several years.’

A separate amendment was set regarding the fee for the Rabbi for performing a wedding under the canopy, which was to be the same as the amount in Lvov. In addition, the Cantor received one third less than that of the Rabbi, and the Shammes received one-third less than the Cantor.

The amendments that oversaw the relationship between the Jews and the Gentiles were created out of a sense that the general Jewish population might suffer harm or an assault. For this purpose, this folio designated that, ‘immediately at the beginning of every year, the leader of services shall curse the seizure of a Torah Scroll with the excommunication of Joshua ben Nun, for any person that would commit this sin and injure his friend against Gentiles, whether singly or in many of them, and cause this damage with his words.’

Every area of Jewish life was addressed and given attention in the amendments. At the end of the amendments, special attention was paid to managerial details, such as the ordering of arbitration and elections, the results of the elections that pertained to the Heads, Worthy Members, Gabbaim, Dayanim, Rabbis, and new synagogue issues, from the start of the sale of the seats and the setting of protocols. There was a major quarrel that occurred in 1626 which was resolved by decisions regarding the designation of the seats in the New Synagogue, the height of the Sztender, the time the fee for the seats must be paid, and the appointment of the Gabbaim to handle matters associated with selling of the seats. Economic issues were also covered in the amendments, such as in 1659, regarding the matter of taxes on ‘the uncircumcised of the place’ which were levied on the Jews to pay for all of the town's needs. The community itself collected the taxes that it paid to the town, the sum of which was agreed to through a compromise settlement with the town.

From an economic standpoint, joint issues, and attention to political matters, there was a measure in the amendment of 1679 stating that if a Jew was punished by excommunication he was not allowed to rent houses or stores (kremniczsz) in the public square (Rynek) or to buy houses, from those who were uncircumcised. After it became evident that ‘many pitfalls and great injuries took place, and it was the intention to maintain an oversight arising from instances of people who live in gentile houses, that there should not, God forbid, be an outbreak of severe hunger.’ In fact, the community had less of an interest in the removal of this form of harm, but it desired to maintain the oversight of tax payments to the community and to avoid late payment. There was a similar prohibition in Dubno. Understandably, there were exceptions among the residents who took on the obligation to pay in full and received the requisite permission.

The community heads closely oversaw the membership of the residents in the community, the franchise-permits that residents were allowed to have in the community, and the seizure of allocated places by Jews from outside the community. In 1704 (6 Av 5465) during the tenure of the head R' Nathan Gershon, it was decided ‘not to give an appointment to anyone who is not a member, and to impose the excommunication of Joshua ben Nun, even if all the arbiters consented to their election.’ A strict amendment was promulgated in the same year, which applied to both

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heads and simple people in the community, regarding who may own a saloon, the beverages it served, and donations of beverages. At this time, amendments were set in favor of the community.

The Jews had a fear of being fined, not through economic competition, but tied to the matter of taxes in the written ordinance. The heads of the community took these instances into account with a Jewish innkeeper of Zolkiew who lived in the house of an outside resident with the permission of his family. An orphan or widow without money from an inheritance would be required to marry a man or woman in the community, in order to be considered ‘as one of us in all matters of franchise, and relieve all of the requirements to give advance notice.’ If one of these conditions was not met from all the above conditions, he would be considered a stranger in all matters mentioned.

The founding ordinances of the community set out in 1690 addressed general economic issues, such as the status of merchants who brought their goods to the city, the status of wholesalers, and the types of goods they were permitted to buy or sell. A special folio emphasized the prohibition against advocating for, or becoming partners in selling whiskey, or to try to purchase another's grain. It was also forbidden to bring in whiskey from the villages without the consent of the manager of taxes. There was a special prohibition regarding the sale of whiskey in the villages around Zolkiew that was instituted in 1684. The community had a monopoly on the sale of mead. From an economic standpoint, it was necessary to contemplate the taxation of butchers.

The ordinances that were pertinent to merchants traveling to fairs in Breslau and Danzig were also covered. The sale of imported goods from outside was tied to payments made by the merchant to the community. In exchange for 100 Gulden, a merchant was permitted to sell up to 1,000 Gulden of merchandise. For 400 Gulden and up, he was permitted to sell all the goods that he brought in from the outside.

Special concern and attention was dedicated to the franchise of a Yeshiva and the support of its students. In the 1690 amendments, 2 Shevat 5451 (2 Jan 1691), all of the balebatim (folio א) were required to make their tables available for 18 youths, of which 4 were to come from the houses of heads, and 4 from the houses of Worthy People.

The number of pupils for each teacher was set here. They were to take eleven students that ‘are learning Halakhah with ‘Tosafot^[8]’ with other youths receiving such instruction,’ another fifteen studying the Pentateuch and Gemara, and eighteen students for elementary studies.

In the assembly for elections, the management of the community was allowed to permit anyone who had paid at least 3 groschen in community tax. Also, in the assembly to select a Rabbi, Cantor and Shammes, only those paying a higher tax were permitted to vote, including teachers and those accorded the honorific ‘Member’ and ‘Our Teacher.’

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The relations among the Jewish population became so contentious, that at the end of the 17^th century, quarrels and fights broke out against the community leaders. This was especially the case among the representatives of designated balebatim who thought they had special privileges among the Parnassim, the rulers of the community.

Because of the growth in antipathy and the loss of friendly relationships among the community and the population, the Community Heads issued a special amendment (2 Iyyar 5451, 1691) to prohibit Meir Ka”Tz of Kalisz, to live in Zoliew. Meir Ka”Tz instigated arguments and complaints in the community and so he was expelled from its environs.

Due to a dispute that erupted in 1690, there was a need to create new amendments for the community. In that same year, fundamental detailed amendments were set out with regard to arbiters (folios 5-9), appraisers (10-21), Gabbaim (22-37), and the behavior of judges (43-50). It is worth noting that this amendment prohibited the Dayanim from asking the disputants how much money they wished to pay for a settlement, and they were supposed to gracefully receive whatever amount the judges offered. This was similarly reflected in the matter of taxes (51-56), Rabbis (62-72), obtaining possession and economics, the method used to divide up honors (75-114), and the Shammes (113). To assure compliance with these amendments, the community heads created a monitor position above the existing one, and other watchdog positions for the amendments. Five leaders were appointed as watchdogs over the amendments for a one year term: Feivusz Ne'eman, Getz, Yekhezkiel Katz, Yaakov Rohatyner, Yerakhmiel Mowoczacz. These overseers were to assure compliance with the amendments, and they had the authority to punish anyone who violated any amendment, even an iota.

After a year, an old amendment was revived. During Hol HaMoed^[9] of Passover, before the elections of those responsible for community positions, the Rabbi was responsible to annul all oaths made by all those who were involved by ‘liaison’ and ‘rebellion’ to get their candidates into positions to lead the community.

Activists broke through the constraints and stirred up dissension in 1700. The heads of the community were compelled to turn to Dr. Simcha da Jonah, saying that he should strengthen the amendments of the community heads through his authority.

But the dissensions did not stop. There were individuals who did not want to comply. In 1704, they demanded that the Parnassim ‘who had already served for three consecutive years, will not be a leader for the coming year, in other words, resign.’ On 2 Iyyar 5464, an agreement was signed that after one was in power for twelve years, he could not remain in a leadership position for more than three consecutive years.

Gabbaim at the head of the Charity Committee would sell and rent the seats in the synagogue, and do the same for allocating aliyot and other honors. According to a later amendment of 1767, it was forbidden to ordain an individual as ‘Our Teacher’ until after three years of marriage. The Gabbaim oversaw the Hevra Kadisha, the hospital, and distributed charitable contributions. They were also given oversight of the ritual slaughterers and the specialists among them. They rotated every month. In the second half of the 18^th century, the Gabbaim were burdened with collecting taxes, which constituted a very large sum

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of money. The faithful were asked to oversee the kashrut of wine, cleanliness of the streets, and matters of importance to the citizenry. Tax matters and valuations were in the hands of the three appraisers.

The Parnes of the month oversaw all of these operations. As an outgrowth of quarrels and a demonstration of opposition against his firm rule, a compromise was reached, which said ‘the élite and leaders must gather with at least three Jews. Also there must be at least three individuals with common sense and an understanding of science, to select a knowledgeable and trustworthy man as a trustee, to oversee and guard all collections. It would be the trustee's responsibility to provide information about expenses and community calculations, and to be the trustee for collections. The collecting Shamashim and servants had to obey him, and bring all monies and securities which were not to be touched by any leader, even the Parnes of the month. All of this should be under the hand of the trustee, and he should have a notebook to explicitly write down all the collections, donations, and security items in detail. This notebook shall be open to everyone who would like to look in it.’ All calculations of income and expense were to be turned over to this trustee. The Parnes of the month was required to notify him about expenses in excess of 3 Gulden, and at the end of the year, provide an accounting before the Rulers, including the Rabbi. The salary of the trustee was to come from the community treasury and not questioned.

The trustee actually fulfills the role of representative of the council of the forty special appointees that were in the general town. ‘He was the opposition to His Majesty, and represented the interests of the general public, the tribune of the common man.’

The community building was near the synagogue. After 1822 it was located in the center of the city (No. 86), beside the Jewish hospital.

The community council was selected to serve for three years. According to the amendments, elections were held during Hol HaMoed Passover. Under pressure from the opposition in 1791, it was decided that Parnassim ‘who already had served for three consecutive years’ would not be elected anew. The revenue budget came from the ‘Korovka’ (obligatory tax on necessity and assets), monies associated with the acquisition of franchises, and indirect taxes.

The general expense budget covered the salaries of the Rabbi, Dayanim, the Liberals, the Trustee, the Shamashim, the payment of government and municipal taxes, support for the hospital, cemetery and the poor, and taxes for ‘bridal expenses’ for the poor.

This following breakdown of income and expenses was extracted from a record of the budget of 1750.

The Income Budget:	Polish Gulden
1. Taxes of the City Jews	8,800
2. Taxes of Village Jews	700
3. Korovka from slaughter	5,150
4. Korovka from merchandise	5,000
5. Slaughter fees from cattle and fowl	300
6. The Bath House	90
7. From Butcher Shops	200
8. From Counter Tops of Bakers	16
9. From Butchers	100
Total	20,356

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The Expense Budget:	Polish Gulden
1. Small Head Tax	360
2. Officer of the Palace	384
3. Leasing Expenses	1,800
4. Beverage Tax	950
5. Holiday Liquor Expense	1,000
6a. For the Rabbi	500
6b. Improvements to the Synagogue	500
7. For the Municipal Beller (Community Addition)	1,000
8. Debt to the Church and Town	60
9. Candles	72
10. For Servants of the Town	200
11. The Palace and Community Trustee	500
12. For Reading the Torah	50
13. For the Poor	1,000
14. For the Tax Collectors	600
15. Synagogue Repairs	300
16. Major Head Tax	3,240
17. Interest and Loan Balances	10,572
Total	22,168

The details of the budget indicate that the budget had a shortfall of 1,812 Gulden in 1750.

About half the expenses were used to defray the cost of interest and unpaid debt. The budgets came up with a substantial shortfall almost every year. This burden, and all other sorts of expenses and payments forced the community to secure new loans.

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The Zolkiew community also had ties to the Land of Israel, and donations were collected for the poor of The Land^[10]. R' Avraham Kunki, the well-known emissary from Hebron in the Land of Israel, visited Kolkiew in 1683-1693.

R' Shlomo Ashkenazi, an emissary from Sidon, visited Zolkiew in 1746. He was also known by the name Kalman Kalonymos in Spanish. He published the book of Raphael of Nazareth, called ‘A Measure of Flour,’ in Zolkiew.

We know the number of community heads that served in Zolkiew up to the Austrian conquest, and will enumerate the important ones among them.

Ze'ev Wolk Kalusz from Lvov was one of the first Parnassim. It appears that he was the person who joined together with R' Yaakov Eliakim Gottschalk, and R' Joseph ben Yerukham, to prepare a communication that was sent to Lvov, and took part in the formation of the amendments for the community of Zolkiew, on 4 Sivan 5384 (1624).

The group of community heads who worked together with Ze'ev Wolk Kalusz were R' Avraham Kahn, and R' Aharon Zelig ben R' Moshe, who served as a tax collector with the approval of all the heads and Worthy People. He donated a Torah scroll to the synagogue and faithfully worked on the needs of the community, as inscribed on his headstone. The Parnassim who signed the amendments in 1619 (11 Tammuz 5380) were R' Aharon ben R' Yitzhak, R' Avraham ben R' Shmuel Margaliot, and R' Israel, son of the holy man Yehuda Katz.^[11]

We know the following were Parnassim from the period 1620-1650:

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1. R' Yaakov ben R' Israel Ashkenazi.
2. R' Aharon Zelig and his son.
3. R' Naphtali Hirsch, whom the members of his generation called ‘the one who raises the glory of Israel.’ He died on 8 Adar 5398 (1638), and was the father of the well-known Rabbi in Zolkiew, R' Hillel who wrote the book, ‘Beyt Hillel.’
4. R' Aharon Zelig, the son of Rabbi Hillel, born in Altona and came with his father to Zolkiew. After a few years, he was selected as a Parnes, and was one of the most important leaders of his community, and a great scholar. He died in 1633.
5. R' Benjamin Moshe ben R' Aharon.
6. R' Chanoch ben R' Jekuthiel.
7. R' Yehuda ben R' Israel was one of the most respected members of the community. Those in his generation saw him as ‘a Tzaddik’^[12] in all that he did. During his entire life he pleasantly roared like the Lion of Judah, [quote from Jacob's blessing] son of the Holy R' Israel. He died in 5392 (1631).
8. R' Jonah ben R' Moshe from Lublin.
9. R' Joseph ben R' Yaakov Katz, author of the book ‘A Well of Living Water’ on the Torah, published in Cracow in 5376 (1616).
10. R' Joseph ben R' Yerukham Segal.^[13]
11. R' Yaakov Jonah ben R' Eliakim.
12. R' Yaakov ben R' Aharon Segal.
13. R' Yaakov Koppel ben R' David Segal.
14. R' Yitzhak Issachar ben Chanoch Avraham was a well-known scholar. He died on 12 Nissan 5398 (1638).
15. R' Mordechai ben R' Moshe Margaliot.
16. R' Moshe ben R' Eliezer Zaltzberg.
17. R' Shimon ben R' Yaakov Koppel Katz.

In the period of 1650-1700 the leadership of the community was as follows:

1. Eliakim Getz ben R' Israel.
2. R' Aryeh Yehuda Segal Horowitz.
3. R' Aryeh Leib Mardisz from Kamionka.
4. R' Aryeh Yehuda Leib ben R' Mordechai of Zolkiew.
5. Eliezer Lipman ben R' Zvi Hirsch, who died in 1715.
6. R' Zvi Eliezer Lipman Zusman ben R' Aryeh Leib from Lublin.
7. R' Benjamin Ze'ev ben R' Issachar Ber.
8. R' Bezalel ben R' Nathan known by the name Bezalel Mukhsan v'Tzoyn, was ‘the champion of the generous officer’, who ‘ for all his days would hold onto students of the Torah.’ He died on 19 Tishrei 5457 (1696).
9. R' Baruch ben R' Israel.
10. R' Gershon Nathan son of Bezalel the Mukhsan, one of the leaders of the national commission.
11. R' David Ben R' Daniel.
12. R' David ben R' Yitzhak was a writer, and not only the head of the community, but for a number of years, he was ‘the champion who elevated the head, and the distinguished officer who led the community.’ His father-in-law was the Shach, who died on 5 Iyyar 5458 (1697). His daughter, Baylah, was married to R' Yitzhak Bab”Ad, the Rabbi of Brzezany. The demands and complaints that he brought up to the heads of Zolkiew before the Bet-Din in Lvov are elaborated on page 45 of the Zolkiew Pinkas. He signed the decision by the Bet-Din in Lvov, to expel Meir Katz of Kalisz, on 2 Iyyar 5451 (1691). Kalisz had frequently incited quarrels and confrontations against the heads of Zolkiew and among the community.
13. R' David ben Yitzhak Prager of Buczacz, was a community head and leader of a country and lands, who participated in the Va'ad Arba HaAratzot in the years of 5537, 5543, 5547, and 5550. He died in the year of Ta”Kh (1648).
14. R' David ben R' Zvi Hirsch Ashkenazi, son-in-law of the Parnes R' Nathan Daniel ben R' Menachem of Zolkiew.
15. R' Chanoch Henykh of Zolkiew, son-in-law of R' Bezalel Mukhsan^[14]. He and his brother-in-law, R' Nathan wanted to bring R' Yaakov Emden to Zolkiew so as to ‘take up residence in Zolkiew and to study in their Bet HaMedrash and to arrive at a good satisfaction.’
16. R' YomTov Lipman ben R' Nathan.
17. R' Joseph LIaski the son of the Lvov Dayan, Naphtali Hertz.
18. R' Yaakov ben R' Aharon Segal.
19. R' Yaakov Rohatyner was one of the five champions that were selected in 1691 to be guardians of the amendments that were drawn up in that year.
20. R' Yaakov Naphtali of the House of Levi.

21. R' Yaakov ben R' Shmuel Belikh Ashkenazi.
22. R' Yitzhak of Zolkiew.
23. R' Yerakhmiel of Buczacz, who also understood five of the amendment guardians.
24. R' Mordechai Gumprecht ben R' Yitzhak was a head and leader in Zolkiew. When R' Avli ben R' Mordechai was selected as the Bet-Din Senior of Zolkiew in the year 5459 (1698), his relatives swore to the fact that he was a champion and officer like Our Teacher and Rabbi Eliezer Lipman, who was an outstanding high champion of Zion, also like Our Teacher and Rabbi Mordechai Gumprecht, son of Our Teacher and Rabbi Yitzhak. Like a slice of the forbidden, these Rabbis should stand among the seven Worthy of the city, so long as the previously mentioned R' Avraham will be the Bet-Din Senior and Teacher of Justice in Zolkeva^[15].’
25. R' Mordechai ben R' (Israel) Isser'l. His father-in-law, was the officer R' Aryeh Leibusz HaKohen, also called Mordechai R' Leibusz's, the son of the Rabbi of Lublin, brother of R' Avraham Avli, a Parnes of the Va'ad Arba HaAratzot and the father of R' Avraham Avli, Bet-din Senior of Zolkiew. His daughter was married to the Rabbi, R' Alexander Sender Schur, the author of the books ‘The Grains of Schur,’ and ‘The New Dress.’ R' Mordechai who was the head of the community for 30 years, died on 10 Tevet 5565 (1805). The length of his tenure was noted on his headstone, ‘for thirty years he carried out his duties in the heights.’
26. R' Meshullam Feivusz ben R' Eliezer.
27. R' Nachman ben R' Simcha Katz Rapaport, son of Rabbi R' Simcha ben R' Nachman Ka”Tz Rapaport, son-in-law of Parnes R' David, the Writer from Zolkiew.
28. R' Nathan Gershon ben R' Bezalel was head of the community for many years. More will be said about him in the next chapter.
29. R' Nathan of Zolkiew.
30. R' Feivusz Ne'eman was one of the guardians of the amendments of the community from 5451.
31. R' Shlomo ben R' Juzpa Katz, who was a grandson of the ‘Baal Hasm”a’, and R' Yoshea ben Alexander (called Walek HaKohen).
32. R' Shmuel ben Yaakov Blikh Ashkenazi was a Parnes in the years 5446-5465 (1686-1705).
33. R' Shlomo ben R' Jonathan Katz was a Parnes in the years 5446-5465 (1686-1705).
34. R' Shmuel from Lvov signed the Zolkiew amendments along with other heads of the country and the Lvov Valley. These amendments were set out at the Kulikovo settlement on 22 Shevat 5450 (1690).
35. R' Shmuel ben R' Hirsch R' Fishl's was from Lvov. He was a Parnes during the years 5459-5465 (1699-1705).
36. R' Shmuel Zeinvill ben Yitzhak (Itzik Zolkover). His father was R' Itzik of Zolkiew, known as ‘The wondrous Rabbi, sharp thinker and noble, and who was also the father of the Kabbalist Rabbi Nachman of Horodenko.’ R. Shmuel's brother-in-law was R' Avraham Avli of Zolkiew. Avraham Avli's father, Itzik Zolkover was a very rich man, although it was his wife who took care of his businesses. He studied Torah, and his wife managed his possessions in the region around Zolkiew and its vicinity. He also had partnerships in the surroundings of Zloczów, Zaborow, and Pomorzany. He owned a very large store, always full of merchandise, in Zolkiew proper. He also maintained friendly ties with the noble family Poniatowski who visited his house. One of his daughters was married to R' Avraham Avli of Zolkiew.

37. R' Schneur Feivusz ben Avigdor, was a Parnes in the years 5452-5464 (1692-1704).

1. R' Avraham ben R' Shmuel Margaliot, brother of R' Mordechai Margaliot of Cracow and author of the book ‘The Hasidim of God.’
2. R' Asher Zelig from Zolkiew, who was a leader in the year 1715.
1. R' Avraham ben R' Meir in the year 5491 (1731).
3. R' Davis ben R' Eliezer Lipman.
4. R' Hillel ben R' Shlomo of Zolkiew who, in the year 5511 (1751), signed the great excommunication in Zolkiew against the opponents of Rabbi Eibeschutz, and was selected as the head of the community in the years 1729, 1742, and 1760.
5. R' Ze'ev wolf ben R' Aryeh Yehuda Leib, the author of ‘Liviat Kheyn.’
6. R' Chaim ben R' Aharon.
7. R' Chaim Danziger was considered ‘the leader of the princes’ and a great philanthropist. He was selected to be a Gabbai in 1751 and was one of the Worthy People of the city. He was selected as head of the community in 1755, and again during the time of Austrian rule, in 1773. He died on 8 Shevat 5543 (1783).
8. R' Tuvia ben R' Yitzhak.
9. R' Yehuda Leib ben R' Yehuda Moshe, was one of the distinguished members of the community who signed the excommunication of 5511 (1751).
10. R' Yehuda Leib ben R' Issachar Ber, the head of the community and a country-level leader, died in the year 1740.
11. R' Yehuda Moshe ben R' Shmuel, who signed the excommunication of 5511.
12. R' Yehuda Zvi of Zolkiew, and was Parnes in 1723.
13. R' Yehoshua Falk ben R' David.
14. R' Yehoshua ben R' Issachar Ber.
15. R' Joel ben Avraham of Zolkiew, brother of R' Yeshayahu, and author of ‘A good fountain of the old way of life.’
16. R' Joel ben R' Yaakov Segal Horowitz, son of his brother the של”ה.
17. R' Joseph ben R' Moshe, who signed the excommunication of 5511 (1751).
18. R' Yaakov ben David Nathan of Buczacz.
19. R' Yitzhak ben R' David Joseph HaKohen from Kalisz.
20. R' Yitzhak ben R' Nahum.
21. R' Yekhezkiel ben Yaakov.
22. R' Joseph ben David.
23. R' Yitzhak ben R Shlomo Katz of Zolkiew.
24. R' Yitzhak ben R' Shimon Wolf.
25. R' Jekuthiel Ziskind ben R' Yaakov.
26. R' Jekuthiel Zalman Landau.

27. R' Israel Isser'l ben R' Mordechai the son-in-law of R' Naphtali Hertz and the leader Pinchas Moshe. He participated in the Va'ad Arba HaAratzot into which he joined in Tyszowce on 8 Elul 5502 (1742). His activities regarding autonomous institutions will be discussed in the following chapter.
28. R' Yekhezkiel ben Meir Zak, a Parnes in the years 5451-5465 (1691-1705).
29. R' Leib ben Moshe in the year 1711.
30. R' Meir ben R' Joseph Juzpa of Zolkiew.
31. R, Menachem Mendl ben R' Yehuda Leib Katz.
32. R' Mordechai ben R' Joseph.
33. R' Mordechai ben R' Nachman.
34. R' Moshe ben R' Peretz.
35. R' Moshe ben R' Azriel.
36. R' Moshe ben R' Schneur Feivusz.
37. R' Moshe ben R' Yitzhak.
38. R' Pinchas Moshe son of the Parnes of the Va'ad Arba HaAratzot R' Chaimisz of Lublin. Pinchas was the son-in-law of Israel Isser'l of Zolkiew, and also a Parnes of the Va'ad Arba HaAratzot. During his time in office, he was the Bet-Din Senior in Swirezh, and was the Bet-Din Senior in Zolkiew in 1743. He took an active part in the council of the country of Ruthenia. His activities will be discussed in the following chapter.
39. R' Zvi Hirsch ben R' Uri.
40. R' Zvi Hirsch ben Mordechai of Zolkiew.
41. R' Zvi Hirsch ben R' Moshe was a leader in the government and community. He participated in the councils of the heads of the councils of the Lvov Valley, on 8 Adar 5512 (1752) with Rabbi Naphtali Hertz Horowitz.
42. R' Raphael Segal from Zolkiew.
43. R' Shaul ben R' Pinchas of Lublin, who signed the excommunication of 5511 (1751).
44. R' Shlomo ben R' Eliyahu Tyszowce, Parnes during 5465-5474.
45. R' Shlomo Kahana from Zolkiew.
46. R' Shmuel Szmelki ben R' Joseph Katz.
47. R' Shmuel ben R' Menachem Mendl Katz.
48. R' Shimshon ben Abba Mari.
49. R' Shimshon ben R' Menachem Maness, died in the year 1723.

Translator's footnotes

1. The plural is Parnassim. This Hebrew honorific is used to describe an individual of some wealth and importance in a Jewish community. It is derived from the same root as ‘parnasah’ which in Hebrew connotes income. Return
2. People of note and considered trustworthy who are ex-officio Return
3. The singular of this is often used: Lawnik. Return
4. In this context it refers to a worshiper during service, called to the Bima to recite a blessing, prior to and after, the reading of a portion of the week's Torah reading. As many as seven people are ‘honored’ this way, for which they may choose to make a donation to the congregation. Return
5. It means ‘the sublime city’ in Hebrew and appears as a subtitle on the cover page. Return
6. Hebrew for ‘that time of the year,’ used to describe the anniversary day of the passing of a loved one. Return
7. The Jewish calendar recognizes seasonal change. During the springtime, prayers are said for dew, while during the cold months (usually winter) prayers are said for ‘bringing down the rain.’ Return
8. These are literally ‘additional commentaries’ to be found throughout the Talmud and are usually taught to older and more advanced students. Return
9. The Passover holiday lasts about a week, with ‘formal’ holidays at both ends. The ‘intermediate days’ or Hol HaMoed are still considered to be Passover, but certain holiday restrictions are relaxed. This also occurs for the holiday of Sukkot. Return
10. An italicized ‘Land’ refers specifically to the Land of Israel. Return
11. The Hebrew acronym for Kohen Tzedek, meaning a just member of a priestly family. Return
12. A man respected for his honesty and charity. Return
13. A name thought to be derived from the Hebrew ‘Segan Leviyyah,’ a deputy to a Levite. Return
14. The adaptation of a profession as a name. In this case, a tax collector. Return
15. One of several variants of Zolkiew. Return

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