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[Page 155]

[Page 156]

The Schwadron family was known as one of the prominent families in Zolokhiv. The father of Rabbi Shalom-Mordekhai, Moshe, who was called R' Moshe Biyanover, was a scholar and a wealthy merchant, a recognized knowledgeable and learned man from among the followers of the Tzaddik Rabbi Meir'el of Przemysl [Pshemishell]. He used to set aside a tenth of his profits to charity. R' Shalom Mordekhai Hakohen grew up In that atmosphere of Torah and good manners.

He was considered a prodigy from childhood and a great unrelenting learner. He was a frequent visitor at the courts of Admo”rim and Tzaddikim [righteous]. The influence of those visits was considerable and became apparent in all his actions throughout his life. A story of the Rabbi testifies to that: He once fell seriously sick, and in his dream, he saw and heard how they judge him in the court of heaven whether to life or G-d forbid … and then one of the Tzaddikim said: “We need that youngster; he is destined to do great things for the nation of Israel on earth.” Years later, he visited the Admo”r from Raizyn. Shalom Mordekhai recognized him as his advocate he dreamed about at the court of heaven!

He received his rabbinic ordination from some of the great generational rabbis at the young age of 15. The first rabbi to ordain him was Rabbi Shlomo Kluger from Brody. He married that year and remained with his father-in-law, who freed him from worrying about his livelihood, thus allowing him to continue his studies of the Torah. R' Shalom Mordekhai did not want to earn his living using religious knowledge and preferred to be a merchant. His parents too, did not want him to become a rabbi. Therefore, he tried to be a merchant but was not successful. In 1866, he lost most of his wealth. That tipped the scales, and having no other choice, he agreed to serve as a rabbi in one of the cities. Over the years, he served as a rabbi in the cities of Potok, Yazlovets, and Buchach.

In 5642 [1881/2], emissaries from Brzezany came to R' Shalom Mordekhai to ask him to move to our city. He was happy with the offer and decided to accept it. As a great Hasid, he believed in the generation of Tzaddikim and in “Urim and Thummim^[1].” He, therefore, decided to seek advice from both sources. He used to open the Bible, and the first words he read in the book directed his actions. He made his decision that time as well.

When he opened the Bible, he encountered the verse: “… and will teach you what to do” [Exodus 4:15]. He also received a rabbinical agreement [no rabbi's name is mentioned]. Based on that, he decided to accept the rabbinical position offer wholeheartedly.

He served as a rabbi in Brzezany for thirty years despite being offered more respected positions with higher salaries elsewhere. When they turned to him from the city of Kolomyy and a few years later from America, he refused to accept the offers and preferred to stay in Brzezany.

During those years, he acquired fame in the world. His was active well beyond the city limits. From all corners of the world, people turned to the Rabbi with questions about Jewish law, slaughtering, accreditation, Agunah dispensation [Heter], and more. He spent days and nights in withstanding the pressure, dedicatedly and patiently investigating and finding the correct answers (he once received 115 letters in a single week). He tried to answer all the letters he had received in the shortest time.

[Page 157]

Gaon Rabbi Shalom Mordekhai Hacohen Schwadron		Return letter written by MAHARSHA”M

[Page 158]

One of the Rabbi's admirers and a close friend, R' Fishel Bomze, told me a story about such an answer. “I once reminded the Rabbi about a certain question. The Rabbi sat down and wrote an answer on 8 full pages, with references to support it. When he finished, he said: 'Listen, my son, you would probably go out of here and tell everybody that the Rabbi is a genius. So, for your information, I received a similar inquiry a few weeks ago. During the last few weeks, I read, researched, and clarified with others until I arrived at that answer. This is the fruit of several weeks of work.”

He was considered an outstanding “answerer”; one in a generation, second only to Rabbi Yosef Shaul Nathanson. Rabbi Nathanson said about him when he knew him and his knowledge: “I do not see, in our generation, a smarter scholar than him.”

The wide world knew him from the books he wrote. His writings are considered of great importance by the scholars. I will mention some of them here:

- “Mishpat Shalom M'Shulkhan Arukh,” 1871

- “Mishpat Shalom about 'Khoshen Mishpat'“

- “Responsa MAHARSHA”M “ [10 volumes]

- “Analysis and Innovations on Shulkhan Arukh, Permits and Prohibitions

- “Darkei Shalom,” 1929

- “MAHARSHA”M's “Analysis of the Mishnah”, 1932

The following publications received much publicity:

- “Da'at Torah,” 1891, about slaughtering laws

- “Gilui Da'at” about signs 61 – 69 of “Yoreh De'ah” and the Jewish laws of Terefah

These publications attracted a lot of attention. However, some great rabbis came out against it due to his tendency to ease in his rulings as much as possible.

The cover of the book (4th volume) “Responsa MAHARSHA”M”		The cover of the book “Da'at Torah”

[Page 159]

MAHARSHA”M's return postcard top Cairo

The following is another story I heard from Bomze. A question was asked of the Rabbi, on Passover Eve, about a turkey belonging to a poor Jew who fattened the bird a long time, especially for Passover. R' Shalom Mordekhai went into his room, immersed himself in books, lingered there for a long time, and finally made his decision: “There are some who claim that the turkey is Terefah, others claim that it is ‘Kosher.’ After much consideration, I decided to join the ‘Kosher’ Posek.” The MAHARSHA”M tried his best to make it easy for people.

He was a knowledgeable person and also an independent and original researcher. He was an exceptional and eloquent preacher, leaving an enormous impression on his listeners. His words penetrated the heart and were never forgotten. He was also a great scholar in the Jewish Aggadah.

He was an exemplary rabbi and leader of the congregation in his pleasant manners and educational personality. He was careful not to cause pain to anybody and was sensitive to people's honors. When people came to ask him a question or seek advice (many came to him to hear his opinion about their personal affairs), he never had the person wait for an answer. He treated people with love and peace, even if they were not religious.

The MAHARSHA”M was also a public activist. He made great efforts in public affairs. He always found time to study, research, and express his opinion about crucial public issues. During all his years, he made an effort to improve education methods, mainly in elementary education in the Khedders. He tried to prepare a uniform multifaced curriculum and invited Dr. Yosef Zelinger, a known Haredi educator, for that purpose. However, he was forced to abandon his plan due to the resistance of Haredi circles.

MAHARSHA”M Hacohen established a Yeshiva in Brzezany by the name “Tushia” [Resourcefulness]. Many young sharp and knowledgeable scholars came from there and became rabbis in many towns throughout Galitsia and beyond. It was easy for rabbis who received their rabbinical certification from Rabbi R' Shalom Mordekhai Hacohen to find a rabbinical position. R' Shalom Mordekhai's certification was the best reference.

[Page 160]

MAHARSHA”M participated in rabbinical conferences and expressed his decisive opinion, approved by everybody. That's what happened in the gathering that took place in Lviv on the matter of the financial settlement of Rabbi Meir Ba'al Hanes's Kupa [fund]. There were disagreements and disputes, and people feared that they would lead to a crisis and rip. To avoid such a catastrophe, a man with a strong character and influence had to be found as the chairman of the gathering. They elected MAHARSHA”M Hacohen unanimously to that role, and he succeeded in managing the conference with a strong hand, good taste, and knowledge to everyone's satisfaction and brought it to a successful end.

[Author] Moshe Tzinovitz wrote about MAHARSHA”M in an article: “His behavior in his daily relations is without bias. Concerning Torah-based verdicts – the verdict for the poor is the same as for the rich. He never uses anybody. He always serves himself for as long as he can, without relying on others. He is simple and humble in his behavior and does not impose his authority on others. He loves people and nature. Every morning he comes out his door and spreads seeds for birds and other animals.” People, even those who were not his allies, knew and respected him. It was known that Gentiles who had a dispute with a Jew came to litigate in front of the Rabbi. He was also respected by the district court judges who consulted with him on complicated cases. He knew foreign languages (he knew German fluently).”

His home served as a central meeting house, open to all, to spiritual and Torah people alike who came to listen to him and learn Torah from him. He had the strength and will to overcome life's difficulties. He was amazingly organized. He arranged fixed working hours for himself and managed his lifestyle according to that arrangement. His schedule included learning Gemara, Shulkhan Arukh, and other Poskim [deciders]. He never missed his daily lessons, which contained 25 Bible chapters, one Mishna tractate, and 18 Gemera pages.

MAHARSHA”M was born in 5595 (1835) and died in 5671 (1911).

During his fruitful years, he became famous throughout the world. He acquired the name of a brilliant “answerer” and Posek greater than his generation's greats.

In the wide world, he was known as MAHARSHA”M Hacohen – the Rabbi from Brzezany.

Bibliography:

- A. Y. Bromberg – Sinai – 1952/1953, 32, pp. 295 – 299
- A. Feuchtwanger, “Khayei Yeshirim,” 1965, pp. 94 – 97
- Encyclopedia Judaica, volume 14, pp. 1484 – 1485.

The cover page of MAHARSHA”M's book, “Gilui Da'at”

1. According to the Avnion Dictionary [https://www.milononline.net] the stones in the high priest's breastplate - by which he knew the answer to the questions asked of God during important decisions, It can also be used as a nickname for someone who is trusted without a doubt - a person or an idea. Return

[Page 161]

The importance of Brzezany was much beyond its geographical size. A place of honor was reserved for the city in the Torah world due to several phenomenon that characterize it over other locations:

High-level witted learners concentrated in the city. Its rabbis were exalted geniuses, and many moved from it to the rabbinic position in Lviv or other Torah cities. From the early days, the city contained a higher level of Yeshivas for studying the Seder Kodashim^[1], which was not studied much in those days. The rabbinical position was held for hundreds of years until the Holocaust by one family – Halperin. More than twenty of Brzezany's rabbis came out of that family, one after the other.

The fog is still substantial in arranging the rabbis in a correct chronological order, particularly in the early periods. We listed them more or less in the proper order based on the information available to us:

He was the son of Rabbi Nathan Neteh AB”D [Head of the Rabbinical Court] of Ostroh [Ostraha]. He served as the AB”D in Brzezany and R” M [Rabbi who teaches at the Yeshiva]. The fruits of his innovations in his teachings at the Yeshiva were published in the book “Tzon Kedoshim,” which he published together with Rabbi Avraham-Khaim Schorr. In the introduction, he writes about his Yeshiva: “We gathered great and extremely sharp people, and taught them the entire Seder.” He moved to become the head of the Yeshiva in Lviv and died there on 21 Tishrei 5391 (1630).

He moved from Brzezany to serve as the AB”D in Lviv, where he died on 29 Av 5424 (1664). Grand praises were etched on his gravestone.

He was the son of Rabbi Meir, AB”D Lviv who died in 1654, and the son-in-law of Rabbi Menakhem-Mendel Margaliot, AB”D Peremyshliany [Premishleh].

He was the son of Rabbi Khaim, the rabbi in Kolomyya (died in 1673), the son of Rabbi [Yehoshua-Heshil Kharif, the author of the book] “Meginei Shlomo.” From Brzezany, rabbi Tzvi-Hirsh moved to become the rabbi in Drohobitz, Brody, and Lisky.

He was the son of Rabbi Yisaskhar Dov-Berish, an activist and leader of the Krakow community who was also called Krakover after his native city. Rabbi Yitzkhak moved from Brzezany to be the rabbi in Brody, where he died on 4 Tishrei 5465 [1704].

[Page 162]

Rabbi Menakhem Mendel son of Rabbi Asher [Potoker]

He was called Potoker, in tribute to his native city. His title is mentioned in his consent to the book “Dat Kutiel” in 5456 (1696). He was an AB”D and Posek in Brzezany. He died in Lviv on 3 Tevet 5477 [1716].

The first of Brzezany's rabbis from the Halperin family, who was known by that surname. His grandson, Rabbi Ya'akov-Shlomo Halperin, wrote in a pamphlet depicting the family tree of the family: “his name is the only information I could decipher.” According to Rabbi Ya'akov-Shlomo, the family held the rabbinical position in Brzezany for many generations. He claimed that the first rabbi was the son of the Viennese Minister Rabbi Shimshon Wertheimer, who settled in Brzezany after he was expelled from Vienna. Rabbi Israel, AB”D Svirzh, Lviv, and Rzeszów [Reisha]. Rabbi Israel was the son of R' Avraham, AB”D, Kovel,

Rabbi Tuvia-Yekhiel-Mikhel was the son of and descendent of Rabbi Elkhanan, author of Tosafot [Talmud commentaries], the Patriarch of the Halperin family. The latter was the son of Rabbi Yitzkhak, who was the son of Rabbi Shmuel from Vitry, who was the son of Rabbi Simkha Halperin, the author of “Makhzor Vitry^[2]” and son of Rabbi Shmuel Halperin.

He was the son-in-law of Rabbi Yoel, AB”D Zavaliv (Zvolov) [could not be verified mk], and was also related to R' Leibush [?] and MAHARSHA” L [Rabbi Shlomo Luria (1510-1573)]. He served as Brzezany's rabbi for 52 years, from 5448 (1688) until his death on 21 Adar 5500 (1740).

He was the son of R' Tuvia. Some people spell his name as Khanania. He was born approximately in 5450 (1689/1690) and died on 22 Iyar 5524 [1764] (some say that he died on 11 Nisan 5530 (1770)).

He was the son of Rabbi Khanina. He was Berzezany's Rabbi and later AB”D of Skalat until he died in 5516 (1756). It was no wonder he served as a rabbi in Brzezany during his father's reign. It was a common practice that the local rabbi would have his son join as a “young rabbi” to assist him. In addition, we find in the literature that in addition to the Brzezany's rabbi, other rabbis served separately as the district rabbis.

He was the son of Rabbi Khanina, listed above. There is a certificate from 5544 (1784) where he is a signatory along with the members of his court. His consents appear in various books, published until 5570 (1809/10). He died on Saturday, 16 Tevet 5568 (1808).

He was the son of Rabbi Avraham Zerakh. Before his rabbinical position in Brzezany, he was a rabbi in Skivisk [?]. In Brzezany, he served as the district rabbi. He corresponded in length about the Halakha with [Rabbi Efraim Zalman Margolioth, author of] “Beit Efraim.” His consent from 5565 (1805) is known. He was buried in Lubartow.

The son of Rabbi Avraham Zerkah. His brother was Rabbi Elkhanan AB”D Peremyshlyany [Rabbi Khanina Yosef Halperin was also his brother]. He died on 20 Shvat5579 (1819).

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Rabbi Dov – Berish Halperin

He was the son of [Rabbi] Avraham-Moshe, AB”D Rohatyn, the son of Rabbi Tuvia. His sons-in-law were learned: Rabbi Arye Leibush, the father of Rabbi Yosef-Shaul Nathanzon, and Rabbi Tzvi-Hirsh Burstein, the father of Rabbi Pinkhas of Siret. One of his consents appeared in a book published in 5570 [1809/10]. He died in 13 Adar 5601 (1841).

He was the son of R' Tuvia. He was one of the students of “The Seer from Lublin” [Rabbi Ya'akov-Yitzkhak Halevi Horwitz]. He died on 27 Nisan 5588 (1828).

He was the son of R' Tuvia. The sources differ on whether he was the 15th or the 18th link in the Halperin rabbinical dynasty. He corresponded about the Halakha with one of the greatest Hasidic scholars of the generation - the author of the book “HaShoel Ve'HaMeshiv” [Asker and Answerer” by Rabbi Yosef-Shaul Nathanson].

After his death, a storm erupted about who would inherit his rabbinic seat. Written and verbal testimonies about that storm have been preserved until today. The author of the family tree mentioned above writes: “The rabbinical seat in the name only is not whole, since somebody from outside our family would be afraid to approach it.” The Hasidic leaders harnessed themselves to the fight for electing the son of the deceased. The correspondence between them and the city's opponents is fascinating.

He was the son of Rabbi Naftali. He married Khana, the daughter of Rabbi Asher Yeshaya Rubin. He was the son-in-law and the substitute of Rabbi Naftali [Tzvi] of Rupshitz. The community leadership refused to accept him as a rabbi since they wanted a Torah Gaon [genius], rather than a Hasidic Admo”r [honorific given to an outstanding Hasidic rabbi - rebbe]. It was written in his family tree that: "Although he did reach the teaching level of his ancestors, we were somewhat willing not to transfer the position to somebody outside of the family.” His generation's Tzadikim fought for him unsuccessfully, and Rabbi Khaim [Halberstam] of Sanz promised that in the end, the rabbinic position would be returned to the Halperin family, as indeed happened. Rabbi Meshulam passed away in 19 Elul 5634 (1874). He became known for his book “Sfat Emet” [The Language of Truth].

He was the son of Rabbi Aryeh Leibush Nathanson. He was born in 5571 (1810) in Brzezany. In 17 Shvat 5617 (1857) he was nominated to be the AB”D in Lviv. He was a Torah great and was called by the name of his book,”HaShoel Ve'HaMeshiv” [The Asker and Answerer] (see an article in this book about the Nathanson family by Dr. Shaklai - page 170).

He was a preacher, Rabbi, AB”D in Brody, and the author of 375 books. In 5605 (1845) he accepted the offer to be the rabbi in Brzezany. However, immediately upon his arrival, he became mortally ill. He attributed that to the objection of Rabbi Meir of Peremyshliany [Premishlian] to the move. He took it upon himself to return immediately to Brody when he recovered. Sh”Y Agnon says that the head of Brzezany's community forgave him the downpayment they gave him, and he never returned.

[Page 164]

Rabbi Ze'ev Wolf Ya'akov Grizman

He was born in Rzeszow [Reisha] in 5600 (1840) to his father, Rabbi Shmuel, son of Rabbi Israel Ka”tz of Wielkie Oczy [Vilkutch]. He resided in Brzezany. He authored the book “Otzar Nekhmad” printed in Przemysl [Pshemishel] in 5636 (1875/6). He died in 5650 (1890) (see Encyclopedia of Khakhmei Galitsia, page 751).

He was the son of Rabbi Khaim-Shmuel. He was called to be the Rabbi in Brzezany in about 5618 (1858) from his position at Zhuravno [Zuravna] after the city was without a rabbi for several years. In Brzezany, he served as the district rabbi for about 11 years. From there, he moved to Przemysl [Pshemishel] in 5629 (1869), where he was the rabbi for 24 years.

In 5653 (1893), he was elected as the rabbi of Lviv and served there until he died in 5666 (1906). He was considered a genius already when he served in Brzezany. He became a world-recognized expert, and Jews turned to him from the many corners of the Jewish world. A selection of the questions and his answers were published in four volumes while he was still alive. That selection was named “Beit Yitzkhak” [Yitzkhak's home], by which Rabbi Yitzkhak Shmelkis is known until today.

A letter of Rabbi Yitzkhak Shmelkis

He is considered one of the Torah greats of his generation. He was the author of the books “SHU” T HaRaDa” M” [Responsa by the RaDa” M). He was a follower of the HaSaraf [burning angle] from Sterlisk [Rabbi Uri from Sterlisk] and Rabbi from Olesk [Alesk] [Rabbi Khanoch Henich Dov Mayer?]. He previously served as the rabbi in Svirzh. Based on the recommendation by Rabbi Shlomo Kluger, he was appointed as a religious judge and AB”D. As there was no rabbi in the city at that time, he fulfilled that role as well, although he was not officially nominated. He lived in Przemysl [Pshemishel] in his old age, where he died in 5658 (1898).

He was known around the Jewish world as the MAHARSHA”M. He was a rabbi in Brzezany for more than 30 years (from 5640 (1879/80) until his death in 5671 (1911)). He established the Yeshiva “Da'at Torah' in Brzezany and brought over superior rabbis-teachers. After his death, his sons-in-law had some pretensions to be nominated to replace him. However, since none of them was at his level, the rabbinical position returned to the Halperin family.

He married the daughter of Rabbi Yitzkhak, the son of the MAHARSHA”M. He was nominated to be the AB”D in Brzezany. When he failed to be elected to the rabbinical position there, he moved to Dragomiresti [Dragmiresht] and became a rabbi there.

He was the son of Rabbi Moshe, AB”D Mikulintsy [Mikolinitz]. He married Leah, the daughter of the MAHARSHA”M. He was a rabbi in Yanov (near Terebovlya [Trembowla]) for many years. In 5669 [1908/9], he was nominated as rabbi of Bozanov[?] and was named after the town since. After his father died, he settled in Brzezany and served as the AB”D until his death in 5695 (1935).

He served as a rabbi in Strettin and Svirzh. He settled in Brzezany, hoping to be elected to become the rabbi there, replacing the MAHARSHA”M. When his hope was dashed, he moved to Bobrka [Bobrik] (in 1920), where he died in 22 Tevet 5696 [1936]. His wife and children perished in Belzec, may G-d avenge their blood (Bobrik Yizkor book page 33^[3]).

Rabbi Uri Halevi Eisen

[Page 165]

Rabbi David Zilber

He was a rabbinical court judge during the period before the First World War and after it.

He was the son of [Rabbi] Meshulam Shraga. He was born (approximately) in 5608 (1847/8). He was an Admo”r in Brzezany for decades. He is known by his book “Imrei Yehuda.” After the death of the MAHARSHA”M, the rabbinical position returned to him [as a member of the Halperin family]. He also groomed his son to become the rabbi after him. After the First World War, he settled in Lviv where he died on 10 Adar A, 5689 (1929), and was buried in Brzezany, where his son Rabbi Aharon [Halperin] resided.

He was the son of Rabbi Avraham-Zerakh. He was born in 5775 and served as a rabbi in Khododriv [Khodorov] replacing his father-in-law Rabbi Pinkhas [Khodorov] when he was called by his father to serve as a rabbi in Brzezany. After his father's death, he became the Admo”r for the Hasids, replacing his father. He served as a rabbi together with his son Rabbi Khaim [Halperin] until the Nazi conquest. In 5703 (1942) he escaped to the neighboring town – Kozova, and that's where he perished. May G-d avenge his blood.

Rabbi Uri Halevi Eisen

He was the son of rabbi Meshulam-Shraga (Zeida). He was born in Brzezany and served as a rabbi in the city with his father. Had a gentle soul and possessed a general education. He was active in charity associations. He was the last link in the dynasty of the Halperin rabbis that served in Brzezany. He perished with a large group of the city's residents, in the quarries near the village of Olkhovitz [Vilkhovets?], a few days after Yom Kippur, 5702 (1941).

Rabbi Khaim Halperin

A recommendation letter by Rabbi Shraga Feibush Halperin

[Page 166]

Rabbi Israel son of Rabbi Pinkhas Brandwein

He was born in Brzezany in 5635 [1874/5] to his father, the Admo" r from Stratyn, and replaced him there. He perished on Yom Kippur 5702 (1941) along with his daughter and his son, Rabbi Yehuda Tzvi and his children. May G-d avenge their blood.

He was the son of Ya'akov-Yosef, the grandson of Rabbi Mordekhai from Kremenets, the son of [Rabbi Yekhiel Mikel Rabinowitz], the maggid from Zolokhiv [Zlotzov]. He was called the Admor” r from Stratyn in Brzezany. He made Aliya in 5662 [1901/2], died in Eretz Israel, and was buried on the Mount of Olives on 27 Kislev 5676 [1915].

The following is a list of some of the prominent people who were born in Brzezany and moved to work in other places.

Moved to Alksin [Alksinitz] and Brody (see the article about him in this book, page 172).

The rabbi of Meiddling near Vienna (see the article about him in this book (page 179).

He was the head of the Beit Hamidrash for education rabbis in Florence (see the article in the book, page 178)

He was the rabbi of Berlin (see the article in this book, page 180)

He was Domet”z [rabbinical judge and teacher of righteousness] in Dobromyl and AB”D Zolochive [Zlotzov] until he died in 5688 (1928).

He was the rabbi of Brzezany [natives] in Brooklyn, New York (see article in this book, page 181).

The leading student of the MAHARSHA”M in Brzezany. He was the rabbi in Neustadt [possibly the city called Prudnik, Poland], and from 5679 (1918/19), AB”D of Przemysl [Pshemishel] until he perished in the Holocaust.

It was known, in the middle of the 19th century, about R' Meir, a Sofer Sta”m [a person who writes Torah scrolls, tefillin, mezuzahs, and scrolls], a learned scholar and G-d fearing person in Brzezany who left his mark in the responsa literature.

He was born in Zhovkva [Zholkva, Zolkiew] to his father, the rabbi of Khodorov. In his youth, he served as the head of the Yeshiva of the MAHARSHA”M in Brzezany. He later served as the rabbi of Burshtyn. He was shot by the Germans in Bukachivtsi [Bokshevits]. May G-d avenge his blood.

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Rabbi Pinkhas-Moshe Burstein

He was born in Brzezany on 18 Kheshvan 5589 (1828) to his father, Rabbi Tzvi-Hirsh, and his mother, Vitel, the daughter of Rabbi Dov Halperin. He lived in Brzezany for many years and gradually became a more prominent Torah figure. He was the cousin of the author of the book “HaShoel Ve'HaMeshiv” [The Asker and Answerer,” by Rabbi Yosef-Shaul Nathanson] from the city of Siret in Bukovina (“Encyclopedia shel Khakhmei Galitsia”, page 471)

R' Joel Halperin

The son of Rabbi Meshulam (grandson of Rabbi Naftali Hertz). He was known to many by the name of Rabbi Mendeleh. He was an Admo”r in Brzezany, Dukla, and Wislo[?], He had Hasids of his own and managed his own court. His Hasids did not live in peace with the Hasids of Rabbi Avraham Zerakh Halperin. Rabbi Mendeleh was tall and skinny. He had dreamy eyes and a relaxed and pleasant character. His economic situation was not very good. He came, twice a year, from Dukla to Brzezany, where he had a synagogue. He benefited from the support of his Hasids. He died in Dukla while his family perished in Brzezany. May G-d avenge his blood.

R' Tzvi-Hirsh Halperin

He was a rabbinical judge and a teacher in Brzezany, a unique and fascinating character. A great scholar with a broad general education and a modern approach to public affairs. He was a Zionist and a member of the “HaPoel HaMizrakhi.” Brzezany's residents respected and favored him for his sincerity and honesty. Before the First World War, he was a teacher and secretary to wealthy person in Bukovina, Mordekhai Koren, in Shopnitz near Chernivitsi [Tzernonvitz]. He consulted in matters related to families and businesses. In the early 1930s, he joined the rabbinical court in Brzezany. He perished on Yom Kippur 5702 (1941). May G-d avenge his blood.

He was a Stratyn's Hasid, short stature with a long beard, gay eyes, and fiery in nature, He moved heavens and earth during his praying. He prayed with a loud voice. He was also a milk merchant. During the First World War, he served in the Austrian Army. He used to say that he was inspired. He was told that he was destined to be a congregation leader. Since then, he abandoned civil life and dedicated himself to holy work. His behavior was like the one of a rabbi, but a crowd of Hasids who believed in his power were missing. Following the phrase “There is no prophet in his own town,” the people of Brzezany did not believe in his virtues. He was forced to try his luck in other places. He moved to Yaroslav, where he lived until his death. His son, Rabbi Tzvi-Hirsh, was a rabbi in Narayiv [Naryov]. The people of that town talked about his greatness and work.

R' Joel Halperin

1. From Wikipedia: Seder Kodashim is the fifth Seder in Mishan. The main subject of the Seder is the work of the sacrifices in the Temple and other matters related to this subject… The word that alludes to the Seder is “Khokhmat” [Wisdom] probably because its laws are more complex and wiser than others. Return
2. According to Sefaria.org the original author of the “Vitry Makhzor” was Rabbi Simkha Halperin of Vitry. He lived in Vitry France at the time of Rash”i. Return
3. The original Hebrew version of Bobrka's Yizkor book appears on the website of the NY public library: https://digitalcollections.nypl.org/items/f6bd8080-5656-0133-8805-00505686d14e. The book is being translated and published on the Jewishgen.org website: https://www.jewishgen.org/Yizkor/bobrka/bobrka.html Return

The family of the Halperin rabbis was one of the oldest families in our town. The city's rabbis came from them for generations. The dynasty of Halperin rabbis began at the beginning of the seventeenth century, starting with the reign of Rabbi Yekhiel Mikhel, who sat on the rabbinical throne for fifty-two years – from 1688 until his death in 1740 (according to the family tree. His daughter Rachel, the wife of Rabbi [Aryeh Leib Lev Falk] of Hanover, Germany, is also mentioned in that tree. She died in 1775).

It is interesting to note that the prominent pedigree came from the women's side of the family. The wife of Rabbi Yekhiel Mikhel, Miryam, was the daughter of Rabbi Aba'leh[Avraham] of Belz. The latter was the son of the Rabbi from Buchach and Stryy [Rabbi Elkhanan Halperin]. On his mother's side, he was the grandson of the famous Rabbi Shlomo Luria [Rasha”l], from Ostroh [Ostrog] and Lublin, and a descendant of Rashi”. Rabbi Luria was born in 5270 (1510) and died in 12 Kislev 5334 (1574).

Family tree of the rabbis of the Halperin family See also: Translator's note: 1. According to the article on page 161, R' Mendeleh was R' Meshulam's son not his grandson.

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The genealogy book of the Halperin Family

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The Nathanson family deserves that we dedicate an honorable place in the history of our city's people. It was a privileged family originating from Brody. The following ancestors are on their family tree: Khakham Tzvi [Rabbi Tzvi Hirsch ben Yaakov Ashkenazi] ztz”l, the B” H [?], the MaHarSh”A [Rabbi Shmuel Eliezer HaLevi Idles], the RaB”A [?], and up to RaSh”I [Rabbi Shlomo Yitzkhaki]. There were three brothers in Brody. The oldest was R' Yitzkhak, a rich person and a scholar. R' Yitzkhak had two sons, R' Arye Leibush and R' Yosef.

R' Leibushmarried the daughter of R' Dov Berish Halperin from Brzezany, and he became a city resident. R' Arye Leibush was a famous and knowledgeable scholar known throughout Galitsia, and authors turned to him to ask for a recommendation and approbation for their books. Besides his knowledge of the Torah, he had knowledge in many other fields. He was a great grammatologist and mathematician. He authored a commentary on Euclid's book that even [Rabbi Gershon Shaul Yom-Tov Lipman Halevi Heller Wallerstein, the author of the book] “Tosafot Yom Tov” could not follow. R' Leibush refused to accept a rabbinical ordination, but he willingly played various roles of a rabbi in our city. He was a preacher before the praying audience during the Days of Awe. He was one of the most dignified homeowners in our city. Without his approval, the community did not select a rabbi or take any other important decision.

R' Arye Leibush had two sons. The older one, Yosef Shaul, and the younger one, Zalman. R' Yosef Shaul moved to Lviv after his marriage. The young son remained with his father in Brzezany. R' Leibush died in 5,633 (1872/73) and was buried in our city. R' Zalman had a single son named Avraham, who married a woman descended from the Horovitz family of Barons from Vienna. They had a son named Meir who was an exceptional learner.

The Gaon Rabbi Yosef Nathanson was born in 5564 [1803/1804. according to Wikipedia, 1808], in Brzezany. The wise learner grew up in a house of Torah and charity. He excelled in his quick perception, exceptional memory, and diligence. He began issuing Torah commentary innovations at a young age while still residing at his father's home. After his marriage, he continued his studies while working with his father-in-law, Rabbi Yitzkhak Aharon Itinga. Together with his brother-in-law [Mordekhai Zeev Itinga], he insisted on allocating fixed time slots for Torah studies. Together with his brother-in-law, he published great and famous Torah assays. Their work, “Yam HaTalmud” [“The Sea of the Talmud”], should be especially noted. Prime importance is associated with three other works published by them: “Meir Einayim” [“An Eye-Opener”] about “Shulkhan Arukh,” which presented an opinion concerning the Treifort of [animals'] lungs, “Ner Ma'aravi” [“Western Candle”] about the Jerusalem Talmud, and “Magen Giborim” [“Defender of Heroes”] about the Shulkhan Arukh way of life.

In middle age, R' Yosef Shaul became famous as the generation's greatest Gaon [genius]. He was knowledgeable in Halakha [Jewish Law], specializing in strict instructions. He was a great scholar and commentator of the Mishnah and a known teacher who practiced “Aliba de Hillkahtah” [study of a Halakha instruction that leads to a practical ruling, rather than studying the theoretical aspect only]. People turned to him with questions since he was considered the highest authority on issues of Jewish law and Torah's interpretation. He was known in the Torah world as “Ask and Answer.”

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Rabbi Yosef Shaul lived and operated during a fascinating period in which many changes in Jewish spiritual and social life occurred. In that period, a big crisis took place in the acclaimed Lviv community with the death of the RABa” D [Rabbi Yaakov Meshulam Orenstein] (in 5599, [1939]). The Enlightened tried to reform the religious life of the Jews with the support of the Austrian authorities. They planned to make Lviv into a “modern progressive” city like Berlin and Vienna. They built a “temple” for themselves to pray according to the Enlightened style and also succeeded in nominating their preacher, Dr. Avraham Cohen, to the roles of Av Beit Din [ABD head of rabbinical court], and the Lviv district and city rabbi, roles that were held until them by the Haredim. The latter revolted against them, and a tremendous storm ensued, resulting in unpleasant acts. The two sides stood their ground and did not want to yield to the other side. That conflict lasted 18 years until the Enlightened relented and agreed to yield in favor of the Haredim. They agreed to let the roles of the rabbi and ABD be held by the [Ultra] Orthodox. They settled for their preacher practicing in their modern “temple.”

R' Yosef Shaul was nominated for the role of ABD, with the agreement of both sides. The elderly Rabbi Nathan Ellinger, who served as the “Acting ABD,” provided his agreement on behalf of the Haredim. Gaon R' Yosef Shaul began to serve in Lviv's rabbinical position in 5617 (1857). He served his community with honesty and justice, with the pureness of his heart, the depth of his mind, and his patience. The fighting spirits quieted down, and both sides faithfully served the community for the good of the public. R' Yosef Shaul did not neglect his Torah studies. During that period, he published the book “Shoel VeMeshiv” [“Ask and Answer”] containing all the Halakha areas included in “Shulkhan Arukh.” We should note the fight between him and a good part of the Torah greats in Galitsia and the rest of the world concerning the baking of matzas using machines [which he allowed]. R' Yosef belonged to the “Mitnagdim” to the Hasidism camp [people opposing Hasidism]. However, he treated the greatest Hasidim Rebbes in reverence. He admired the Torah greats Admo”rs such as R' Khaim Halberstam of Sanz.

Rabbi Y. Sh. Nathanson served as the rabbi of Lviv during his last 18 years. He headed a Yeshiva, educated many students, and worked on public affairs without a monetary award. He also did not receive a salary from the community for his position as a rabbi. He was a man of peace and avoided conflicts and quarrels. He had a substantial influence on his surroundings with his bright personality, and everybody treated him with respect and admiration. Even the Enlighted people, his opponents, did not offend him since he treated them as a father among his rebellious children. He possessed a phenomenal memory and maintained an exemplary order. He was also a celebrated preacher. He proved to be a skilled author in either about Jewish law, in thinking, or sermonising,

He was very attached to his father, uncles, and grandfathers (on the two sides). He quoted them often in his books.

Gaon Rabbi Yosef Shaul Nathanson died in 5,635 [1875]. He was eulogized throughout the diaspora.

The “Khazan” [Cantor] Beit Midrash was built in our city to memorialize the Nathanson family with a dedication above the entrance gate:

“In memory of R' Arye Leibush and his son, Rabbi Shaul Nathanson.”

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Berzan (Brzezany) was declared a city in 1530^[1]. A Jewish settlement was established there as early as the 16^th century^[2], which played a role in the city's economy. The Jewish minority was successful in competing with the Armenian merchants.

From the beginning of the 17^th century, several Berzan Jews began to show their strength and talent as learners and authors. The book “Tzon Kedoshim” [A flock of holy followers]^[3] that includes “Tikunim” [repairs] of Seder “Kaddashim” [fifth Seder of the Mishnah], had three partnering authors. One of them was R' Mordekhai Asher, who was probably an Av Beit Din [ABD – head of the rabbinical court] and a head of the yeshiva in the holy community of Berzan. Another author, a Torah great, R' Avraham Schorr, published his innovations during the years 5384 -5394 (1624 – 1634 or 1644) in Lublin and Krakow. The name of the book is “Torat Khaim” [Life Teaching]) and tells in his own words: “Myself, and the famous Gaon our teacher and Rabbi, ABD, and head of the yeshiva in the holy community of Berzan, near Lviv, gathered the yeshiva that consisted great and sharp men and taught them the entire Seder Kaddashim, and repaired all the “thorns” and errors in the Seder and the Gemara, Rashi commentaries and “Tosafot” [medieval commentaries of the Talmud]”We explained them in detail for the benefit of many.” The grandson of R' Avraham-Khaim Schorr, R' Khaim Hildesheimer, added his own views and published the book. That is how we know about the involvement of Berzan's exceptionally wise man from the 17^th century in the “collective creation” of “Tzon Kedoshim.”

Based on a gravestone in Lviv's cemetery, we found out that R' Menakhem Mendel Fatik [or Patik?], the son of Rabbi Asher^[4], taught Torah and authored many essays^[5]. He was an ABD and Moreh Tzedek (Posek) from Berzan; He also served as the leader of the community and ABD of the district on behalf of the Council of] Four Lands. He died in 5477 (1717). His many essays did not survive. They probably had not been published.

R' Aharon bar Yehuda HaLevi, was fortunate to have two of his moral books, “Khasdei Avot” and “Zot Torat Adam,” written in rhymed prose, preserved as published books, probably the first works that survived from Berzan^[6]. The second book was published in many editions, and some were translated to Yiddish, for the benefit of women and uneducated masses. As far as the rest of his essays, such as “Toldot Eretz VeShamayim” [The History of Earth and Heavens], a poem and a commentary on the Haggadah, only sections embedded in his book “Kasdie Avot” were preserved. His work, the “Essay about the Torah,” disappeared^[7].

The cover of the book “Zot Torat HaAdam” by R' Aharon bar Yehuda HaLevi

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We know only a few details about R' Aharon's life, and it is difficult to determine whether he was born in Berzan or was just a city resident. He took a prominent place in public life and served as “Magid Meisharim” [preacher] and “Moreh Tzedek” [Posek – decider in Jewish law] in one of the important communities, Aleksinets^[8]. Even before 5530 (1770), “he had a solid position in the Kloiz Kadisha” in the holy community of Brody^[9].” The years he spent in the kloiz, studying and working, are also shrouded in fog. Incidentally, the whole affair of the wise men at “Kloiz Kadisha” was not thoroughly investigated. Even important chapters, such as the connections with Eretz Israel (where a few of the scholars made Aliyah), their diverse attitude to the first steps of the Hasidic movement, or their attitude toward the first buds of the Enlightenment Movement, were not exposed, and not sufficiently clarified. R' Aharon probably never left Brody and died in 5547 (1787)^[10].

R' Aharon was a descendant of famous rabbis, including the Maharsha”l (R' Shlomo Luria)^[11], among the Jewish greats of the 16^th century.

His generation's Torah greats respected R' Aharon and praised him excessively. In the approbation to the book “Khasdie Avot,” Rabbi Yitzkhak HaLevi Horovitz wrote about him: “ABD and head of the yeshiva of the holy community of Brody, was also accepted to the communities of Hamburg, Altona, and Wandsbek – all his actions are for heaven's sake.” In another approbation to the book, he was named “One of the famous ‘brightest lights’” from the Kloiz Kadisha in the holy community of the ‘capital Brody’ – the witty and the sharp, admirable, heals the soul and unparallel Moreh Tzedek [Posek decider] R' Aharon. Twelve of the kloiz scholars signed the approbation.

Thirty years after his death in 5579 [1818/9], R. Moshe Berizblum ABD of the holy community of Vishnevets commented after reading two or three pages of the book “Zot Torat HaAdam” that R' Aharon “heals the soul and refreshes it and puts it to sleep.” About the language used in the book, he wrote that it “Glows Fresh and clean.”

The only book published while R' Aharon was alive was “Khasdei Avot,” a commentary about the Ethics of the Fathers -Aharon Beharabi(?) and Yehuda HaLevi, a descended of the Maharsha”l [Rabbi Shlomo Luria]. It was published in the holy community of Zhovkva under the Government of Karl Stanislav Yadvil(?) [Stanislaw II August?], at the printer house of the son of Rabbi Khaim David Segal z”l.

R' Aharon indicated in the introduction to the book “VeKhasdo MeIto Lo Yamush” [“And His Grace would not Depart from Him”], 5527 (1767)^[12], that many commentaries were issued about the Ethics of the Fathers, but he thought that there was room for additional innovations. His ancestors left much to research. Indeed, those who read the book find a tendency to discover something new in old essays, sometimes an idea, and other times – in formulation.

For example, his commentary about the opening phrase: “Kol Israel Yesh Lahem Khelek BaOlam Haba” [“Every Jew guaranteed a place in the next world.”] His reasoning was that all the souls are one. They are like a tree that its branches are separated, but all of them have the same root.”

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And for that reason, they would have a place in the next world, since together, they could fulfill all the 613 commandments written in the Torah (because they are all like one person).”

The phrase by Rabbi Yehuda HaNasi, at the head of the second chapter: “What is a straight path that a person breaks for him, to bring glory to its doers and glory to him from the man?” was explained by R' Aharon: “Studying Torah and fulfilling commandments, bring glory only to their people who do it from their maker. To bring glory from man, people need to straighten others and restore them from their evil ways. That way a person would receive glory from the people who would not commit a sin again.”

Explaining the phrase “more sitting, more wisdom,” R' Aharon found an opportunity to criticize the traveling preachers and mock them: “There are people who travel from one city to another. They do not read and do not reread, and do not serve as students … They open their mouths without any control … they are never there to respond to questions … and after saying whatever these preachers want to say, they do not come back to the same city, and preach the same thing in another city. They never travel on the same roads because they bring nothing new. When they come to a village with a permanent rabbi, one can always tell that the traveling preachers lack knowledge. The local rabbi is sitting and learning, preaching time after time in the same location. That rabbi is sitting and thereby acquires wisdom.” That is a direct criticism of a traveling preacher versus a permanent preacher.

On the cover page of the book Rabbi Aharon promises to present “some collections from the Gemarah and Tosafot. However, he fulfills his promise very narrowly. He probably decided to allocate a chapter to the Halakha, not because of a mental need, but because he was attentive to his readers' opinion – the scholars, who would not accept moral teaching and attractive Aggadah tales until the author demonstrates his knowledge of the Halakhah. Lest they say: “Who is this one that wishes to be one of the authors and who preaches and scolds about acts done under the sun, and he just became known … without being versed in Gemarah and Tosafot.”

R' Aharon apologizes at the end of the book for not fulfilling his promise with the following words: “Due to printing costs and the pressure by the printer to complete the book, I could not include the collections from the Gemarah and Tosafot.”

On the last page, R' Aharon lists his moral scolding in an alphabetic order. On top of the list:

“You should prepare provisions / before the sunset and the dark night comes.” That moral advice appears several times in the book.

After R' Aharon's death, his second book was published. At first, just the book ending, which was a separate literary unit. A few years later, the entire 12-page book “Zot Torat HaAdam” was published in the holy community of Zholkova in a tiny format^[14]. The year is not mentioned, but the cover claims that the book “was published under the rule of Emperor Frantz II.” So we can only determine that it was published between 5552 (1792) (the year when Frantz II was crowned as the Roman Emperor) and 5566 (1806) (the year when he was named the Emperor of Austria Frantz I after Napoleon declared the end of the Rome Empire^[15]).

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The complete book was published again in 5579 (1819) in a Russian town, probably Pavlivka [Poritzk]. It was published by the author's grandson, Rabbi Tzvi Hirsh, son of Rabbi Eliezer HaLevi ZTz” L, where the written text was found. Neither the author nor the people who wrote approbations for the book knew or mentioned that part of the book had already been published.

In the introduction, R' Aharon declares that “he wants to attract people who stay in the dark, to brighten their way, day and night, according G-d's Torah and commandments.” He claims that the moral level of the nation has deteriorated. Most of the masses abandon the study of the Torah, and they crave the pleasures and comforts of life. In his words: “They find delight in the pleasures of meat, fish, and other delicacies … in the afternoon they nap, stroll, or do other idle things.” He claims people “do not understand their fate and what will happen at the end of days.”

To soften hearts and bring them back to repent, R' Aharon brings up the history and the essence of humans to show that they are “the worst of any animal on earth … and perhaps their alien hearts would yield … to worship and fear G-d.” His doctrine seems austere and extreme, influenced by the book “Khovot HaLevavot” [Duties of the Hearts] of Rabbi Bakhya [ben Yosef ibn Paquda] whom he mentions. However, since his doctrine is not laid out as a method, it is adorned by parables, stories, and debates, and the language is flowery, it loses a lot from its strictness and severity.

In the center stands the human, who sins and fails in life, flung between an intense lust for life and a weak conscience, predicting the judgment to the Creator when the Day of Judgment comes. This is not an individual personality, just a regular human, or more specifically – a Jewish human. Such a motive wandered around in European nations, took the form of a debate, and shaped into a drama – in England, the Lowlands, and Germany^[16]. Was that motive common in Eastern Europe? It is unknown whether R' Aharon, the learner and preacher, got it for that folklore story or drew everything, the shapes, and logic, only from Jewish sources?

When R' Aharon spreads periods and events from human life in front of the reader, he does not limit himself to general logic, does not take from folklore, but presents real pictures with a satirical tone.

The author discusses the childhood period in general terms: “Until the child comes out from just being alive to the period he starts talking, he is just a poor creature. He cannot observe and has an alien mouth … if he is hungry, he would not complain. He does not understand what is good or bad for him.”

The author dedicates a few realistic lines to the studies in the Kheder, the customary punishments there, and the boy's rebelliousness. When the simple youth reaches Bar Mitzva age, his rebelliousness grows, he rebels against the rabbi, and there is “neither Torah nor Wisdom” in him, and then he reaches marriageable age. The author uses animating language when describing the tricks of the matchmakers and picturing the traditional Jewish wedding. The wedding is rich in food and drinks, and when the time comes for the groom to speak, he is an ignoramus and “does not have anything to say.” His father saves him from embarrassment by ordering the “Klezmer” to play “so that the groom's bad words are not heard.” Then, the cheerfulness that borders on promiscuity grows. “The men mix with the women, virgins, and married, all together with no shame. A man grabs his wife from among the dancing women and begins to dance with her in public… There is no oversight between the wrong and the proper until the next morning.”

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“There is a moral lesson, from that too, for a man who has a daughter to marry her to a “Talmid Khakham” [“a student of sages”]. He weighs the opinion of some practical people who claim: “Why would you attach yourself to a “Talmid Khakham” and his Torah knowledge. What is it for you with the “Talmid Khakham's” distinguished lineage? They are all lying under their grave in the cemetery, while he does not have bread and clothing in his house? … [On the other hand, the man thinks for himself:] “It is possible that the “Talmid Khakham” would be accepted as a Rabbi of a town, preacher, or posek, and thus would be able to make a living.”

The author criticizes those who hurry to “gather and accumulate wealth” after the wedding. “Who would take pity and forgive the person who did not care about his life in the next world and was busy living his material life … He would go alone and would not be able to take anything he collected with him … only Torah and good deeds could be carried over.”

With some pity, the author draws a picture of the person at the end of his life and describes the other people's behavior toward him. In old age, “everything sweet becomes bitter… there isn't a medicine for every trouble” and death comes with extreme agony. “And the people responsible for the burial are sending emissaries to the wife and sons to take a deposit, a large sum of money since the dyeing person never contributed anything.”

After the burial, “the wife and the sons return home to eat and drink to heal their souls. They do not remember their father … They will only mention his name on the anniversary of his death … They enjoy their meals in all sorts of celebrations and forget him. They divide his fortune, and his wife marry someone else and forget about him.”

The preacher-scolder author wakes up again and describes the torture of the sinner in the next world. The body and soul separate after death. The body is tossed up to be eaten by worms and maggots, and the soul has to pay for deeds and failures. If she had rebelled against G-d and his commandments in our world, she would have been sentenced to forgo severe tortures: She would have been hit with clubs and would have suffered blows and bruises. That soul is tossed, stepped on, and thrown to the dogs with the lesson: “Realize what you what you choose – this world or the next … and you will be paid for what you have done, good or bad.”

A story is attached here, which highlights the aforementioned doctrine. It is a story about King Admon, ruling in Kirah, and his two friends, Brother Good and Brother Bad. Admon is the human. His kingdom is our planet, which is, in the story, being compared metaphorically to the Tents of Kedar ((Song of Songs 1:5) – like a temporary domicile. The two friends, Brother Good and Brother Bad are the two inclinations trying to conquer the human heart. King Admon is enticed to follow his eyes and enjoy life's pleasures by Brother Bad. The latter promises the King that there will be no court and no judge at the end. Over time, the King realizes that there is somebody who watches over the world and expels his friend Brother Bad, the bad inclination, from his house. G-d forgives him and accepts him with mercy^[17].

A short chapter is attached at the end - “A debate between the body and the soul”^[18]. It concludes with three fables, all with a moral lesson attached. They had already been published several years before as part of the book: “Khasdei Avot.” The author found it necessary to apologize for including the chapter again: “Since I have mentioned two Sayings of the Sages and saw a parallel in these fables, I chose to include them here even though they had been published before with Khasdei Avot, particularly since that this book is out of print.”

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The second part of the book is a separate unit^[19]. It has a different name and is written in a different style. While the first part is called “Sefer Toldot HaAdam” [Book of Human Life], the second part is called “Torat Adam VeKorotav” [Teaching and Life of the Human”]. The second part excels in its internal unity and the integrity of its structure. It is written in a flowery but clear language and in rhymed prose.

Yedidya [Literally -Friend of G-d], son of Elimelekh [literally G-d is King], talks about some adventures he encountered in this world. These are poetic and splendid variations of the stories and fables of the first part. Yedidia stands at a crossroads and is given a choice: One way leads to a place full of people with bad manners. They follow their eyes and hearts, fornicating, robbing, looting, and kidnapping women from their husbands. The other way leads to a place where people are righteous and honest, “Immersed in his thoughts, he approaches a large, joyful, and crowded city, “and its people are like Sodom and Gomorrah people” At the gate, he meets an old man “riding a red horse, and his sword drips blood.” His name is Koshel [Failing]. The man invites Yedidia in and says: “I am just coming from the study house on my way home. I will make you a banquet at home.”

When Yedidia reaches the age of thirteen, he receives a letter of reprimand from his father, Elimelekh, that contains advice to stay away from his friend Koshel and his counsel, to which he replies in the negative: “I could not accept your advice to leave, since parting from my friend will be difficult for me … How can I leave the pleasure house to the sad house of learners, and from good fun to dry bread … from milk and honey to poor meal … Therefore, I ask that you let go of me because I will never come back to you.” Elimelekh tries two more times to return to get his son back on the right track, once using soft talk filled with love and the other using words of harsh rebuke accompanied by threats. When Yedidia reads the last letter, he feels cowardice, but he cannot pluck up his courage to leave Koshel, “his friend and benefactor.”

A way out of this troubled situation came from an unexpected direction. Yedidia suddenly becomes ill with a critical illness, and his friend Koshel reveals his true villainous character. He leaves his friend and does not even come to visit him. In his agony, Yedidia writes to his father: “Here I am my father, cure me from my pains … and I will write my rabbi and teacher's words on my heart.” The father takes pity on his son and sends him Raphael [literally G-D has healed, an archangel in Judaism]. These are the healing medicines Elimelekh prescribes Yedidia: “First you should take this remorse fruits, caution weeds, agility flowers, modesty branch, and some holiness leaves, and faith roots. You should crush them in a repentance mortar … and boil it over the fire of the Torah … sweating the G-d fearing sweat.” When Yedidia has recovered from his illness, he wallows in the dirt and cries. He abandons his wicked deeds, prays morning, noon, and evening, and goes to a house filled with books, sits down among the wise men, and thirstily absorbs their words.

The moral of the story, according to the author: “And you, my brothers and friends take a look at this fable … that is what happens to a man that goes after his stubbornness … when he falls ill …he repents …and G-d with his many mercies accepts those who repent^[20].”

The two books of the Berzan man, R' Aharon, son of Yehuda HaLevi, who lived and operated in the 18^th century, are worthy of attention. Even though R. Aharon was immersed in the world of opinions and beliefs of his contemporaries, a subtle tendency towards originality is noticeable in his writings, which are characterized by a keen moral feeling. At times, by observing folklore, at other times by his words. His perception, which is sometimes critical-satirical, should not be ignored either.

Original footnotes:

1. By King Zigmond I, Geographical Dictionary of the Polish Kingdom – Warsaw, 1890, Return
2. Horn: Horn: “The Jewish settlement movement in the cities of Red Ruthenia.” P. 1640 (Bulletin of the Jewish Historical Institute, 1974). Return
3. Printed in Vanzbeck in 5489 (1729). Return
4. Baber: “Anshei Shem” [Famous people], Lviv 5,655 (.189.5) Return
5. It is unclear whether the essays were written by the son or his father, R' Asher. Return
6. According to his book “Khasdei Avot” [Ancestorial Graces], P. 2, Zhovkva [Zholkva], the city was called Berzan, and sometimes Brezan. Return
7. The three essays were mentioned in the opening of the book [by R' Aharon bar Yehuda HaLevi], “Zot Torat HaAdam” [That is the Teaching of Humanity], 5579 (1818/9). Return
8. According to the cover of the book “Khasdei Avot.” Return
9. See note 8. Return
10. N. M. Gelber: The history of Brody”s Jews (Mother Cities in Israel), Jerusalem, 5,715 [1955], p. 77 (In error – Aleksandrov instead of Aleksinets). Return
11. On the cover of the book “Khasdei Avot.” Return
12. The year 5527 (1766/7), obtained from the combination of the underlined letters, is uncertain because one of the approbations was given in 5531 (1771). It is difficult to decide between the dates. Return
13. Was not mentioned in the book “The Treasure of Poetry and Songs” by Israel Davidson [Philadelphia 1924 – 1938]. [There is no reference to this note in the article]
14. A list of all editions with some helpful critique notes appears in the article by R' Khaim Liberman: “The History of Hebrew Publishing in Poland and Russia. The book “Zot Torat Adam” was printed in “Alei Sefer”, Jerusalem, 5,735 (1974/5). Return
15. The book, printed at Zhovkova Printer”, was issued as a special edition ( probably only one time) in Krakow in 5,689 (1929). Because of its small size, it was added as an addendum to other books (such as “Orakh Mishor” by R' Ya'akov Khagiz, or the book “Alpha Beita”, in Yiddish translation with the name “Mashal and Melitzah” issued in several editions. Return
16. Jedermann - Every Man Return
17. The story about King Admon and his two friends was translated into Yiddish and published in Satu-Mareh in 5,697 (1937) under the name “Torat HaAdam.” Return
18. That type of literature can be found in the old Hebrew literature. Return
19. Rabbi Khaim Liberman thinks that the second part, containing just a few pages, is a separate book (see note no. 14). Return
20. The whole book “Zot Torat HaAdam” was published in several additional editions, starting with the Sedilkov print 5,695 (1935) until the Kleinvardein print 5,689 (1929), see note 14. Return

[Page 178]

Rabbi Shmuel Tzvi Margaliot

He received his first knowledge of the Torah from his father and the city's best melameds [religion teachers]. Besides the Bible and Talmud, he also studied Polish and German. He also read the research books of the Jewish sages from the Middle Ages.

In 5638 [1877/8], he overcame the resistance of his parents and realized his desire to study at the Rabbinical College of Breslaw (at the beginning as an auditor because he did not have a matriculation certificate). A year later, he returned to the city, took the matriculation examination, and passed. He was then accepted as a full-time student at the Rabbinical College and also as a student at Breslaw University, where he studied philosophy and Semitic languages. He completed his studies Cum Laude in 5643 (1882/3) and was awarded a doctorate in Leipzig.

In 5645 (1884/5), he completed his studies at the Rabbinical College and was certificated to teach. Three months before his certification, he was invited to serve as a rabbi in the “Neveh Shalom” congregation in Hamburg, and in 5647 (1886/7), he was nominated as the rabbi of the Hesse-Nassau province, which included twenty small congregations, and he moved to Wittenberg.

In 5650 (1889/90), he accepted the offer of the Firenze community to serve as their rabbi. He served in this rabbinical position for thirty years until his last day. He was active in several areas there, and thanks to his dynamic personality, organizational skills, and educational efforts, he spiritually transformed the Italian Jewry, which had its center in Firenze. He considered his main objective to fight atheism and the reformist tendencies that had taken root among the Italian Jews and disseminate the knowledge of the Torah and Judaism in all circles against these tendencies, particularly among the youth. He succeeded in attracting the best among the young, who previously grew up in the spirit of total assimilation. He introduced a custom that every Bar Mitzva had to be tested with him personally before he was allowed to celebrate it at the synagogue.

The crown in his educational activity was the transfer of the rabbinical Beit HaMidrash, which was until then semi-paralyzed, from Rome to Firenze. The transfer occurred in 5659 [1898/9], and he revived it under his management. He made sure to attract a staff of young and promising scholars. With their help, the institution succeeded in graduating talented students who, later on, served as rabbis in the large Italian communities. He also established the journal “Meeasef Rivista Israelitica,” which like other Meassfim [collectors] of its type, contained a lot of Judaica material. In addition, under Rabbi Margaliot's inspiration, the weekly “Israel” was also established. The weekly, under the editor Yehuda Menakhem Pachipichi, served as a mouthpiece for the young intelligentsia that arose thanks to the spiritual awakening under Rabbi's inspiration.

Other far-reaching activists included the forming of the international assistance committee for the benefit of the oppressed Russian Jews and the establishment of the corporation for the education of orphans in Firenze.

[Page 179]

He was a loyal Zionist and became active within the “HaMizrakhi” movement upon its founding. He participated in its various conferences and the Zionist Congresses as a representative of the movement's executive committee.

He published many articles in collections and other periodicals, in Italian, German, and Hebrew collections. Among them, we should list “Mahadura Batra Yitzkhak's Fear” (“Eshkol”, volume 5) and his editing on Shabbat Tractate (In the anniversary book for Rabbin Israel Levi – “Tif'eret Israel” [“The Splendor of Israel”]. Rabbi Margaliot also served as a consultant for the editorial committee of the Jewish Encyclopedia).

Leib Hirsch was born in the 1860s in Brzezany to his mother Golda Rivka nee Faust. He went to a kheder as a child and studied as a youth at the Yeshiva of the Maharsha”m in the city. He showed interest in general studies and passed the matriculation examination as an extern. He went with his parents when they moved to Vienna, studied, and graduated from the rabbinical seminary in that city. As a progressive rabbi with vast Torah knowledge who learned from his prominent teachers in Brzezany, he published many books and articles about the Torah, Ramba”m, and Hebrew Grammar.

In 1885, he participated in a contest announced by the Teachers' College of the Judaic Sciences University in Berlin. He won the first prize for his article “The Rambam's rational commentary of the Torah.”

He continuously published articles in the Jewish-German periodicals in Vienna, Berlin, Breslaw, Frankfurt-am-Main, and other cities.

He served as the rabbi of the Meidling congregation in Vienna for many years. He visited his native city and was a frequent visitor at the home of his prominent rabbi, the Maharsh”m.

He died in Vienna in the 1920s.

The following are some of his books [and publications] in German. They are all intertwined with Hebrew commentaries that he was so well versed in:

• “Das allmähliche Ueberhandnehmen der matres lectionis im Bibeltexte und das rabbinische Verbot, die Defectiva plene zu sehreiben” [The gradual prevalence of the matres lectionis in Bible texts and the rabbinical command to write the defective plene], Monatsschrift für geschichte und Wissenschaft des Judenthums [The Monthly Magazine of Science of Judaism], Breslaw, 1892
• “Die Rational Schriftauslegung des Maimonides” [The Rational Interpretation of Scripture by Maimonides], Magazin für Wissenschaft des Judenthums Neunzehnter, Jargang, 1892.
• “Studien zur Geschichte der Orthographie des Althebräischen” [Studies of the history of the orthography of ancient Hebrew], Frankfurt Am Main, M. Kaufman, 1894.
• “Die Abfassungszeit der Baraita der 32 Normen für die Auslegung der heillgen Schrift” [The time of the composition of the Baraita of the 32 rules for the interpretation of the Holy Scripture], Berlin, M. Poppelauer, 1913

[Page 180]

Rabbi Dr. Yehuda Bergman

Bergman's writings were distinguished by their popular appeal without divorcing them from the scientific basis. His distinctive mark was knowing the subject matter thoroughly, although he did not boast about his knowledge, which flowed naturally.

His books published during his last years in Israel (“HaYahadut, Nishmata VeKhayeha” [“The Soul and Life of Judaism”], “HaAm VeRukho” [“The Nation and its Spirit”], “HaTzdaka BeIsrael” [“Charity in Israel”], and “The Jewish Folklore,” were just like a signature for the series of books in German on similar subjects, where he provided encompassing reviews based on primary sources. These subjects were not just research topics for him. His enormous affinity to past Jewish life is apparent in his writings. He wanted to continue those ways of life, as much as possible, in the present. From that, he explained these ways of life and showed the grace and beauty in them.

Bergman was very active and published many articles in the German monthly magazine Monatsschrift für geschichte und Wissenschaft des Judenthums [Monthly Magazine for the History and Science of Judaism]. He published many articles on Jewish subjects, among them “Die Legenden der Juden” [“The Legends of the Jews”], in 1898. He was also active in Herzl's periodical during its first few years.

In Eretz Israel, he participated in the publishing of the quarterly magazine of folklore and ethnology – Edut [“Testimony”] starting from the first issue (Tamuz 5,707, 1946).

Rabbi Bergman's article “Die Legenden Der Juden”

Rabbi Yehuda Bergman did not follow the furrow perused by the leaders of the German communities at the big fateful hour when the German National Socialists took over until Kristallnacht in November 1938. Many of these leaders thought that a solution for the German Jews would be found within Germany. Rabbi Bergman, a Zionist who Joined the Zionist movement in the days of Theodore Herzl, objected to that opinion.

[Page 181]

In a speech in April 1933 at the great synagogue (Fasanen Str.) in Western Berlin, he urged his audience, the community members, to leave Germany and save themselves, even at the price of losing their property. With the increase in hopelessness and cases of suicides among the Jews in Germany, he encouraged them to make Aliyah, which was still possible during the period 1933-1938. He made Aliyah after serving as the congregation's rabbi for more than 25 years. He settled in Jerusalem and served there as the center for Jewish natives of Germany.

With his passing, this article was published in the newspaper Ha'aretz and the following are its concluding sentences:

R' Yehuda Bergman passed away modestly, and it became known to the public only from the obituary notice. As in his life, so in his death.

Many Brzezany Jews have been swept from Europe to America with every surge of immigrants. We do not know who came, but the first to organize Brzezany's natives in a landsmanshaft were Shtoknoff [?] and Katz. They usually concentrated in New York, and with the strengthening of their organization, they were looking for a social frame and a rabbi for the landsmen. They chose R' Leibaleh Roza, who still resided in Brzezany and had obtained a rabbinical ordination from the Maharsha”m and Rabbi Gedalya Shmelkis. He was respected in our city, was a scholar who secured a public standing, and was an enthusiastic religious Zionist.

Rabbi Leibaleh was born in Brzezany to his father, Khaim Tzvi Roza, a scholar and learned man. His grandfather belonged to the distinguished family of Rabbi Khaim Tzvi Messig, who was the Av Beit Din [ABD – the head of the rabbinical court] in his time, and the Rabbi of Gaon Rabbi Yosef Shaul Nathanson. The father of Rabbi Leibaleh Roza was one of the city's most distinguished and famous people. He was known as a scholar and an expert on “Yoreh De'a.” He authored an in-depth essay (which exists in his handwriting) about the “Pri Megadim” of “Yoreh De'a.” Rabbi Sh. Y. Nathanson mentioned him and wondered about his depth and knowledge. Rabbi Leibaleh studied from his father and Rabbi Yitzkhak Shmelkis z”l (The author of the book “Beit Yitzkhak”). As a Zionist, he wrote articles for the periodical “Di Velt” [“The World”] and belonged to the HaMizrakhi movement. He corresponded with the HaMizrakhi leader, Rabbi Yitzkhak Ya'akov Reinis z”l.

[Page 182]

He preached the idea of education for Torah and work. He participated in trips with the Rabbi from Przemysl [Pshemishel], R' Gedalia Shmelkis, and the preacher from Kolomyia, R' Yitzkhak Weber, to promote that idea. He was a frequent visitor at the Maharsha”m and Rabbi Meizlis, who respected his learning and knowledge (including in books of general subjects). He was considered one of the candidates for the rabbinical position in Brzezany after the death of the Maharsha”m. However, the disagreement about that position between Rabbi Leibush Halperin and Rabbi Mendeleh Halperin (his nephew) deterred all the candidates.

With his acceptance of the offer of Brzezany people in the USA, he gave up on any opportunity in Brzezany. He moved to the USA and settled in New York as the Rabbi of the congregation of Brzezany natives. With their help, he established a synagogue at 180 Stanton Street called “Berzhaner Schul-Bnei Ya'akov.” His home was opened to all Brzezany natives and anyone who came to ask for spiritual or material support. His home served as an address and a shelter for new immigrants to ease the feeling of being foreign in a new place. At first, the state of the R' Leibaleh's nine-member family was not so good. When an offer was extended to him to serve as a rabbi elsewhere, with wages higher than those he received from the Brzezany people, he refused. He used to say: “I was with them in my youth and would not leave them when I am old. The money and the honor are not the main things, but honesty and amiability for those who stuck by me, for good and bad, are the things that mattered. These people are like my children, and with them, I will stay until my death.”

He served as a rabbi there for 38 years, and everybody respected and liked him due to his honesty and good heart. His wife, too, was active in the community, formed a charity fund, and assisted many needy who turned to her.

Rabbi Roza was elected president of “Kollel Khibat Yerushalayim” in 1941. He died on 12 February 1946. He left behind a branched family and a future generation of rabbis and scholars.

His daughter, Mrs. Rakhel Waxler, dedicated her life to public affairs and assistance to our people. Two of his sons are rabbis: Rabbi Dr. Moshe Roza, who served as a rabbi in New York and Pittsburgh for fifty years, and in parallel as a scholar in the Portuguese synagogue “Heikhal Sinai.” The second son of Rabbi Avraham Roza was the president of the “New Zionists” organization in a Jewish center. Rabbi Dr. Noiman, a professor and president of the Drafsi[?] College and author of the “Jews in Spain,” was a frequent visitor of Rabbi Leibaleh.

R' Leibaleh's grandchildren, the sons of his son, Rabbi Avraham Roza, are Rabbi David Roza, a rabbi in Cleveland, and Rabbi Imanuel Roza, a rabbi in Portland. The son of Rabbi Moshe Roza is Rabbi Herbert Roza, a rabbi in Flatbush. One daughter of Rabbi L[eibaleh]. R.[oza] is married to Rabbi Harry Shekhtman of Center Village in Palm Beach, Florida. Their son is Rabbi R. Shekhtman in Virginia. R' Leibaleh's second daughter was married to the Zionist scholar Dr. Halperin in Chicago. Their son was Rabbi Leo Libreikh, who served as the Rabbi in Trenton, New Jersey, and a professor at Gratz College in Philadelphia. Rabbi Felix Freifeld was related to R' Leibaleh's wife, and her brother was a philosophy professor in Vienna.

Rabbi Leibaleh left various essays about Talmudic subjects. These writings exist in a handwriting format and have not yet been published.

With the passing of Rabbi Leibaleh Roza, the congregation of Brzezany natives lost a spiritual leader who would be remembered for generations.

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