[Columns 407-408]

We have not been given the birthdate of Rabbi Yoel Ashkenazi, and we are also unable to determine the time of his death.

However, from the approbation of Rabbi Yaakov of Lissa, the author of Chavat Da'at, on the book Torat Adam by Rabbi Moshe, the father of Rabbi Yoel^[a], written on Sunday 5, Adar 5583 [1823], we can estimate the date. The approbation does not mention that the author is the father of his daughter's husband, Rabbi Yoel Ashkenazi. From this, it can be determined that this was before his granddaughter was given as a wife to Rabbi Yoel, and before the match was made. We can surmise that Rabbi Yoel Ashkenazi was born around the year 5570 [1810], for it was their custom to arrange matches at the young age of 12 or 13.

The date and year of the death of the Gaon Rabbi Yoel are also not known. However, he was alive in the year 5641 [1881], for he issued a responsa to Gaon Rabbi Yehoshua Heshel Wallerstein, the head of the rabbinical court of Rzeszow.

Rabbi Yoel drew the waters of life from the blessed wellspring of his father, the author of Torat Adam. He also served his wife's grandfather, Rabi Yaakov of Lissa, of blessed memory. If he found favor in the eyes of that Gaon, so that he gave him his granddaughter as a well, he evidently regarded him as a source of blessing.

Rabbi Yoel Ashkenazi was accepted as the head of the rabbinical court of Gologory and Chodorow. From there he was called to serve as the rabbi and head of the rabbinical court of Zolochiv.

From his book Responsa of Rabbi Y. Ashkenazi, we see that he engaged in didactics with his two brothers-in-law, the Gaonim Rabbi Avraham Teomim, at first the head of the rabbinical court of Zborow, and later the head of the rabbinical court of Buchach, the author of the enlightening book of Responsa Chesed LeAvraham on the four sections of the Code of Jewish Law; and with Rabbi Yosef Yoel Deitch, the head of the rabbinical court of Karchynow-Chodorow, the author of the book Responsa Yad Yosef.

Similarly, he engaged in deep didactics with his relative, the great Gaon Rabbi Mordechai Zeev Ittinga of Lwow, and with his student, the Gaon, and final decisor Rabbi Shalom Mordechai HaKohen Schwadron of blessed memory.

Rabbi Yoel Ashkenazi was a man of peace, who distanced himself from all traces of dispute. According to his faithful testimony, he “did not get involved in any situation where there is a dispute and argument, for this could lead to numerous obstacles, may the Merciful One save us.”

He was especially careful to refrain from intermixing in matters of other communities, lest some unpleasantness for the rabbi of that city ensue from his involvement, and through his expressing his opinion. He held that “one must support a rabbi in one's city, so that things are established in the way he determines.” If he ever expressed his opinion and responded to a scholar on matters of a community, even if the asker was not a rabbinical leader of the city, it would be such that “they told me, and also with the agreement of the rabbi and head of the rabbinical court of their community that they consulted with me on this matter without entering any suspicion or doubt in their hearts, etc. Therefore, I agreed to hear them out.” However, without the agreement of the rabbi of the city, he would not be willing to express his opinion, so as not to give a pretext and a sword to the hands of the rabbi's opponents so that they can work against him.

Even though he was completed filled with pure righteousness, and he forged marriage bonds with the great Tzaddikim of his generation, Admorim, and people of good deeds, he did not recoil from publicly opposing the rule of the Hassidic rebbes, for he saw in this a factor in the separation of hearts and for fomenting words of dispute within the city.

He publicized his negative, sharp judgment against someone who studied the trade of shechita [ritual slaughter] and “was not a fearer of the living G-d, and prepared his sharp implements and his soul for ruin, to damage the livelihoods of the shochtim [ritual slaughterers], and he supported some of his family members to the extent that he could, and he caused a decline in the livelihood of the shochet, as he acted with a strong hand against the will and without the agreement of the vast majority of the city leaders, and without the knowledge of the teacher [i.e. the rabbi], etc. It is appropriate to scold this man, and to forbid that which he slaughters. His slaughtered meat is as pierced [i.e. improperly slaughtered] in accordance with the Torah.”^[1]

However, after being scolded by a scholar, he somewhat softened his judgment

[Columns 409-410]

for the sake of peace, and wrote, “It is indeed a good thing to strive for peace, and to save Jewish souls, etc. And in the good path, and peace in your tents.”

People of moral learning took pride in their rabbi, who had fine traits. If he sent a letter through a messenger, he would purchase postage stamps and tear them up so that the government would not lose out.

According to the opinion of Rabbi Yoel Ashkenazi, with his knowledge of Torah, it is forbidden to evade affixing stamps [on letters], and even scholars who are exempt from taxes are obligated in this: “And since he is a scholar, is the king obligated to give him gifts? In this matter, there is no difference between a scholar or a regular person, and all are equal.” He added, “Even Maimonides of blessed memory wrote that the law of the land is the law. This is also explained in the name of the Meiri of blessed memory. in Shita Mekubetzet^[2].

It was his way to honor and recognize those with whom he disputed, and to acknowledge their greatness in Torah. When the Gaon Maharsha'm wished to avenge the honor of his rabbi during his young days, and to demand restitution for his embarrassment by contradicting the words of one of the Gaonim of his generation who published sharp words of criticism against the Torah novellae of his rabbi, Rabbi Yoel Ashkenazi hastened to calm him down, writing the following: “I have seen in your letter that a complaint is arising in your heart regarding the book of the Gaon of renown. Therefore, you have waved your sword, girded yourself with zealousness, asked my opinion and requested my response, to enter the battle and to react to this. Behold, the friend of my heart, let it not seem difficult in your eyes, for this is the way of Torah. One builds and another deconstructs, one hardens and the other breaks down. They grind it very well, and everything is from the forger of many forms, so that none is exactly like the other. We have found people such as that among the fathers of old in the Talmud and decisors.”

This is what Rabbi Yoel said to calm the spirits and to give his opinion to his great student, who was dedicated to him. Not only did he advise him to refrain from attacking his “disputant” via his pen, but he also gave him handfuls of recognition, and called him “the Gaon of renown.”

We learn another thing from his calm words, which demonstrate the opinion of the scholar – he knew how to adorn his words with linguistic ornaments and weave them into fine rhyme, taken from the Bible and built on the statements of our sages of blessed memory, using the Hebrew language in good taste.

Even though it was his way to recognize his disputants and to admit their greatness in wisdom, we also see the strength of his opinion. He never missed an opportunity to reprove and point with his fingers at those who make a breach in fundamental through which they built their legal verdicts. He cleaved to the dust of their feet, but he never gave up on his opinion in favor of theirs. He would dig for the fundamental and the truth, and he would not play favorites in judgments even toward those great in Torah.

He was daring, and he did not refrain from opposing the opinion of the Gaon Rabbi Mordechai Zeev Ittinga of Lwow. He wrote to him in his sharp style, including the claim that he would stand by his opinion, and not give in to the great of the greats.

One who searches for his mindset in his clear book will come to the conclusion that he followed after the Gaon the Noda BiYehuda^[3] with great reverence for his vast amount of Torah and his deep wisdom. If one of the great ones of his generation would come and venture to demonstrate some crack in the sanctuary of Torah of the Noda BiYehuda, and disagree with him – Rabbi Yoel Ashkenazi of blessed memory would gird himself with his Torah, and hasten with his strong logic to prove the veracity of the Torah of the great decisor and mighty Gaon, and, in good taste and understanding, contradict the objection of the objector.

When the Gaon, the author of the Ketzot Hachoshen, sought to slight the Noda BiYehuda, Rabbi Ashkenazi of blessed memory did not recoil from setting out against him with his weapons, the weapons of Torah. He wrote, “According to my modest intellect, scanty understanding, and short wisdom, his holy words are too lofty for me, and I am amazed that they are not correct in my eyes. Even though the disputant is a rabbi and a sage, the truth will show its path, that the words of the Noda BiYehuda of blessed memory are as solid as a mirror, and the judgment is a judgment of truth; all his words are just and correct, G-d is with him, and the halacha is according to him. The concerns of the Ketzot Hachoshen of blessed memory have no basis.”

Again, his words are set against the Gaon Ketzot Hachoshen with the intention of defending the Gaon the Noda BiYehuda: “According to my simple knowledge, the net was cast for naught, the bow and arrow is for void, he cast arrows without substance, to fell a sublime city, set up like a wall, and what am I – like a small fly against the great lion. However, it is Torah, and I must study it, to justify the Tzadik in his fundamentals. The words of the Noda BiYehuda are constructed on the foundations of intelligence and truth.”

However, when the Gaon Rabbi Yekutiel Asher Zalman Enzil wanted to deal in his glosses with such maters regarding his rabbi, the Gaon Ketzot Hachoshen, even with his great merit in being a veteran student of the Ketzot, who never moved from his presence; and he was the one who edited and arranged for publication the writings of his rabbi the Gaon, something not done by his sons or sons-in-law; for he was the choices of the students of the Gaon the Ketzot – the Gaon Rabbi Yoel set out to contradict the logic of his glosses and to uphold the words of the Gaon, the author of Avnei Miluim, and wrote as follows: “I have seen there the words of the rabbi who wrote the glosses, Rabbi Enzil of blessed memory, and even though he was my acquaintance, and I knew him previously as a scholar with a straight intellect – but he made a great error, and did not understand the wisdom of his rabbi.”

Not only did he disagree with the Ketzot in order to support the words of the Noda BiYehuda, but he also wrote the following about the Gaon the Chatam Sofer: “Further, I have seen with regard to the Chatam Sofer words that were not

[Columns 411-412]

correct in my eyes.” Indeed: “I have seen in this some error that emanated from the ruler, the Chatam Sofer of blessed memory.”

Because of his love of truth, he became involved in a dispute that he hated. We have written that he was not content with the deeds of the Tzadikim whose way was to send a shochet to the city in which they were powerful and in which they had many people who were of their ilk. This caused disputes, schisms and arguments within Jewish communities. He stated what he had witnessed:

In the city of Zolochiv, the Hassidim of Rabbi Avrahamche of blessed memory of Strettin complained about the shochet of the city. Rabbi Avrahamche sent a shochet who was of his ilk. Rabbi Yoel the rabbi of the city, banned the slaughtered meat of that shochet, who had come to encroach on the shochet of the city. What did the Hassidim of Strettin in the city of Zolochiv do? They travelled to nearby Brody and related their suspicions to the Gaon Rabbi Shlomo Kluger, the Maggid of Brody. The Gaon, the halachic decisor of Brody, banned the slaughtered meat of the shochet of the city of Zolochiv. However, the Gaon, the head of the rabbinical court, did not heed the ban of Rabbi Shlomo Kluger of blessed memory, and he permitted it. The Gaon Rabbi Yoel was known as a Gaon and Tzadik to the people of his city, whose entire striving was for pure truth. A typical theme for his spiritual countenance, full of both childlike simplicity and unmovable strength of heart, can be seen from the following fact: Once, two wealthy people came to him for adjudication regarding a large sum of money, and they brought two arbitrators-solicitors with them. One of the arbitrators-solicitors was the preacher of Lwow, Dr. Lowenstein, the father of Dr. Nathan Lowenstein, a deputy of the Austrian parliament^[4]. He, whose power was with his mouth, dared to speak before this pure rabbi, Rabbi Yoel Ashkenazi, who served as an ”adjutant” – not as an arbitrator to his commander. This was like the rabbi of the state living in the capital city in contrast with a rabbi of a small city… In his simplicity, Rabbi Yoel Ashkenazi reacted to the brazenness and arrogance of that preacher: “Have respect! I am the Platz Kommandant [local commander] here,” that is, I am the rabbi of the city. He continued and told him, “I am not afraid of you, despite your good connections with the government rabbis. I can forgo the rabbinate and my position, and go to my in-law in Ilsk… And I will not pervert the judgment, and will not favor you in the case.”

He did not favor Tzadikm and Amorim of influence, and he would not show favoritism to the strongman preacher. He was straightforward with his G-d.

It is worthwhile to note another characteristic of the spiritual countenance of that upright Tzadik, who was illuminated with a special hue of the light of Torah. This is about his pleasant use of the Hebrew language, and his style full of ancient grace and moistened with the morning dew. During the middle ages, the Torah giants would decorate their words on maters of halacha and law with rhyming verses full of poetry. They would even do so when they were expressing their views on legal decisions. That great man of Torah and benevolence did the same thing. Not only this, but he would include with his sharp pen lines of simple but pleasant verses in almost every responsa, as “I desired to walk with him, and I drew near to fulfil his request, therefore I did not slacken”^[5]. Further, “I directed my eye to all his doors, and his great splendor, that he inscribed with his letters.” Or “Your shadow is pleasant, your fruits are sweet, and you dove into mighty, deep waters.”

Even with respect to a serious question regarding purity and impurity, he found appropriate words to express his opinion in verse, even though his mind and his heart were focusing on the essence of the law and halacha at that time.

These lines are pleasant, for the beauty of poetry sparkles from them, as he inserted them between the halachic exchanges with the young Gaon, the final decisor, the rabbi the Maharsha'm of blessed memory, who wrote about him with fatherly love with words of friendship and appreciation. He expressed his love for him with charming words of verse. He described him with a crown of verse: “To the man who is a scribe, quick in his work, a friend of G-d, and a friend of my soul and heart. May he ascend in holiness, may he go up and up on the route, full of praise.”

Just as Rabbi Chanina the son of Chama, the rabbi of Rabbi Yochanan, merited to see his great student preach in the Beis Midrash of Rabi Banai in Zippori [Sepphoris], he also merited to see the star of his veteran student rise in the skies of the rabbinate and illuminate with bright light, and was also not jealous of his great student^[6].

Rabbi Yoel left behind many Torah novellae that we did not merit to see published. His son, Rabbi Yosel, may the memory of the holy be blessed, continued in the rabbinate of Zolochiv. He later made aliya to the Land of Israel, and died and was buried in honor in Safed. Rabbi Yoel left behind other sons and sons-in-law who were great in Toran and in the rabbinate.

Author's Notes:

1. Rabbi Yoel Ashkenazi's father made aliya to the Land of Israel, and was accepted as the rabbi and head of the rabbinical court in the holy city of Safed. In the Land of Israel, he published his books Torat Adam [The Torah of a Person], and “Didactics on Discussions and Ideas of the entire Talmud.” The Gaonim Rabbi Yaakov of Lissa, the author of Chavat Da'at; and Rabbi Yaakov Ornstein, the Gaon and head of the rabbinical court of Lwow, the author of the book Yeshuat Yaakov gave approbations for the book that Rabbi Moshe David wrote in Tultshava. The approbation of the author of Chavat Da'at is interesting, in that his modesty is expressed: “And even though I know in my soul that my worth is small, etc. and furthermore, this person has no need of me.” He described him as “The Gaon of renown, our Rabbi Moshe David, may his light shine.”

   The Gaon Rabbi Yaakov Ornstein wrote, “And I have seen that he is fitting to teach the sons of Judea the bow [translator: an obscure reference for something of significance, based on II Samuel 1:18], and to open for them the gates of halacha in a clear path, so they will not stumble in them, with clear didactics, to delve deep into the halachot, to understand the learning of the holy ones, the source of wisdom, and the proper path in which dwell the light and wit of the words of the sages.” The aforementioned book was written in the Diaspora, as is shown in the aforementioned approbation, and published in Jerusalem in the year 5605 [1845]. He wrote another book on Torah when already in Safed, in the year 5610 [1850] with approbations from the great Sephardic sages Rabbi Chaim Nissim Abulafia, and Binyamin Mordechai Navon. It was published in that same Jerusalem publishing house by the printer Rabbi Yisrael Bek in the year 5613 [1853]. The book is called Be'er Sheva. Return

1. These words of reproof are written in rhyme, with a highly poetic fashion. I was unable to do justice to all the idiom with this translation. Return
2. See https://en.wikipedia.org/wiki/Bezalel_Ashkenazi/. Return
3. Rabbi Yechezkel Landau of Prague. Return
4. See https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/loewenstein-von-opoka-nathanReturn
5. The Hebrew here and in the following quote has a rhythm and rhyme which could not be captured in translation. Return
6. This story is noted here, with its Talmudic references: https://en.wikipedia.org/wiki/Hanina_bar_Hama. Return

Rabbi Shraga Feivel Rohatyn was appointed after the death of Rabbi Yoel Ashkenazi in 5642 [1882]. Rabbi Shraga possessed unique attributes. On one side, he was a Gaon of the Torah, and on the other side, he acquired a general secular education. He was observant of religion with all of its rules and details. He was also involved with people. His manners all flowed in complete harmony. He was a native of Lviv, a student of Rabbi Avner, a known scholar in Lviv, and Rabbi Yitzkhak Ettinger. He received his confirmation from the Gaons at a young age and acquired a name for himself as a Torah great. When he served as a rabbi, he was studiously studying Torah and secular subjects. He successfully passed the matriculation examinations from Zloczow's high school in 1893. Rabbi Shraga conducted research about the Ramba”m and received a philosophy doctorate degree.

He was exceptionally good-looking and his majestic appearance brought about respect from anybody who saw him. Rabbi Shraga taught a daily lesson in Gemarah, Rashi commentary, and Tosafot (annotations to the Talmud). Every youth tried to become his student. I was fortunate to be his student, and I learned good portions of the Torah from him. He was proficient in the six books of the Mishnah and Poskim [Jewish law adjudicative literature] and could easily cite the location and the name of the author of any article in the Gemarah. He was proficient in the literature of the Middle Ages and the research literature. He was a wise man in daily matters and knew how to advise on every complicated issue. Rabbi Shraga gave sermons at the big synagogue and in the Beit HaMidrash on Shabbat Shuva [The Shabbat during the “Days of Awe”] and Shabbat HaGadol [The Shabbat before Passover].

He would open his sermon with an Aggadah [a general topic for a sage's article that does not deal with Jewish law]. He would stop upon reaching the middle of the Aggadah and would provide a comprehensive, sharp, and spicy argumentation about the subject matter. In the end, he would return to the Aggadah at a greater length. During Shabbat Shuva, the Aggadah portion contained content about morals, and during the Shabbat HaGadol, just an Aggadah about daily matters. At the end of the Aggadah, he would teach halakha laws. On the approach of the holidays, Rabbi Shraga would publish a list of references. It was a list that specified the locations in the Mishnah, Babel or Jerusalem Talmuds, Tosafot, Ramba”m, etc…, on which the sermon and the argumentation portion would be based. A list of references would be posted in most synagogues and Batei Midrash. Rabbi Shraga would send the list to the homes of prominent scholars, such as R' Ya'akov Shwartz Z”L, Rabbi Khaim Mikhel Izen Z”L, and others, to their homes. Receiving the list at home was considered an honor. By doing that, anybody who wanted to prepare themselves for the sermon could do it. The scholar students would sound their commentaries after the sermon. A debate ensued, the type of which could only be heard in previous generations. The student scholars presented their poser and the Rabbi answered, and then Rabbi Shraga presented a poser, and they answered. One thing connected to another, and the argumentation lasted for hours.

Rabbi Rohatyn authored a book by the name “Mishpat Mekhokek” [“Legislature”]. Rabbis from far and near places dispatched questions to him since he became known for his proficiency and sharpness. His torrential style has also promoted questions. He was eloquent, and his lecture was pleasant and fluent, when he spoke about the Torah, delivered a rabbinic sermon, or delivered a speech in Polish. His talks were agreeable to his listeners and captured their hearts. He was wise to adjust and direct his talk based on the type of listeners.

In 1901, the authorities issued a tender to build barracks for the military. Rabbi Rohatyn Z”L was among the people who submitted bids. He became known as a general contractor since then and managed to acquire a fortune. Rabbi Shraga was both a prominent figure and a Torah great.

He led the rabbinate in our city for fifteen years before he left. His admirers and fans asked him to return, and he agreed to return without pay. When he returned to our city in 1907, he accomplished great projects: He built a large public bath and improved the Torah school. Rabbi Shraga took an active role in public affairs and served as a member of the municipal council. Despite his failing health, his friends, admirers, and students hoped for bigger deeds. However, his death came early. He passed away on 15 Adar 5671 (1911). The Gaon Rabbi Avraham Mendel Steinberg Z”L eulogized him using heartfelt words. He left three sons and two daughters. Among his sons, R' Naftali Rohatyn excelled. The deceased Rabbi wanted him to become a rabbi. However, R' Naftali turned to banking and was appointed as the manager of the “Deposition Bank” in Ivano-Frankivsk [Stanislav, Stanislawow]. With the break of the First World war, he moved to Vienna and in 1945 made aliya to Eretz Israel. He lived in Haifa with her daughter Miriam. He passed away on 6 Iyar, 5710 [1950].

Rabbi Shraga Feivel Rohatyn was appointed after the death of Rabbi Yoel Ashkenazi in 5642 [1882]. Rabbi Shraga possessed unique attributes. On one side, he was a Gaon of the Torah, and on the other side, he acquired a general secular education. He was observant of religion with all of its rules and details. He was also involved with people. His manners all flowed in complete harmony. He was a native of Lviv, a student of Rabbi Avner, a known scholar in Lviv, and Rabbi Yitzkhak Ettinger. He received his confirmation from the Gaons at a young age and acquired a name for himself as a Torah great. When he served as a rabbi, he was studiously studying Torah and secular subjects. He successfully passed the matriculation examinations from Zloczow's high school in 1893. Rabbi Shraga conducted research about the Ramba”m and received a philosophy doctorate degree.

He was exceptionally good-looking and his majestic appearance brought about respect from anybody who saw him. Rabbi Shraga taught a daily lesson in Gemarah, Rashi commentary, and Tosafot (annotations to the Talmud). Every youth tried to become his student. I was fortunate to be his student, and I learned good portions of the Torah from him. He was proficient in the six books of the Mishnah and Poskim [Jewish law adjudicative literature] and could easily indicate the location and the name of the author of any article in the Gemarah. He was proficient in the literature of the Middle Ages and the research literature. He was a wise man in daily matters and knew how to advise on every complicated issue. Rabbi Shraga gave sermons at the big synagogue and in the Beit HaMidrash on Shabbat Shuva [The Shabbat during the “Days of Awe”] and Shabbat HaGadol [The Shabbat before Passover].

He would open his sermon with an Aggadah [a general topic for a sage's article that does not deal with Jewish law]. He would stop upon reaching the middle of the Aggadah and would provide a comprehensive, sharp, and spicy argumentation about the subject matter. In the end, he would return to the Aggadah at a greater length. During Shabbat Shuva, the Aggadah portion contained content about morals, and during the Shabbat HaGadol, just an Aggadah about daily matters. At the end of the Aggadah, he would teach halakha laws. On the approach of the holidays, Rabbi Shraga would publish a list of references. It was a list that specified the locations in the Mishnah, Babel or Jerusalem Talmuds, Tosafot, Ramba”m, etc…, on which the sermon and the argumentation portion would be based. A list of references would be posted in most synagogues and Batei Midrash. Rabbi Shraga would send the list to the homes of prominent scholars, such as R' Ya'akov Shwartz Z”L, Rabbi Khaim Mikhel Izen Z”l, and others, to their homes. Receiving the list at home was considered an honor. By doing that, anybody who wanted to prepare themselves for the sermon could do it. The scholar students would sound their commentaries after the sermon. A debate ensued, the type of which could only be heard in previous generations. The student scholars presented their poser and the Rabbi answered, and then Rabbi Shraga presented a poser, and they answered. One thing connected to another, and the argumentation lasted for hours.

Rabbi Rohatyn authored a book by the name “Mishpat Mekhokek” [“Legislature”]. Rabbis from far and near places dispatched questions to him since he became known for his proficiency and sharpness. His torrential style has also promoted questions. He was eloquent, and his lecture was pleasant and fluent, when he spoke about the Torah, delivered a rabbinic sermon, or delivered a speech in Polish. His talks were agreeable to his listeners and captured their hearts. He was wise to adjust and direct his talk based on the type of listeners.

In 1901, the authorities issued a tender to build barracks for the military. Rabbi Rohatyn Z”L was among the people who submitted bids. He became known as a general contractor since then and managed to acquire a fortune. Rabbi Shraga was both a prominent figure and a Torah great.

He led the rabbinate in our city for fifteen years before he left. His admirers and fans asked him to return, and he agreed to return without pay. When he returned to our city in 1907, he accomplished great projects: He built a large public bath and improved the Torah school. Rabbi Shraga took an active role in public affairs and served as a member of the municipal council. Despite his failing health, his friends, admirers, and students hoped for bigger deeds. However, his death came early. He passed away on 15 Adar 5671 (1911). The Gaon Rabbi Avraham Mendel Steinberg Z”L eulogized him using heartfelt words. He left three sons and two daughters. Among his sons, R' Naftali Rohatyn excelled. The deceased Rabbi wanted him to become a rabbi. However, R' Naftali turned to banking and was appointed as the manager of the “Deposition Bank” in Ivano-Frankivsk [Stanislav, Stanislawow]. With the break of the First World war, he moved to Vienna and in 1945 made aliya to Eretz Israel. He lived in Haifa with her daughter Miriam. He passed away on 6 Iyar, 5710 [1950].

[Columns 415-417]

They were three prodigies of the same age. All three were borne to wealthy and prominent Torah scholars. All three were natives of cities where the sun of the Torah shone brightly. These prominent Torah greats served as the city rabbis, whose reputation preceded them throughout the diaspora. Those rabbis served as an example and urged the trio to emulate their diligence in learning, resemble them, and be like them. As far as we know, they achieved that.

The three were Rabbi Gedalia Schmelkes, Rabbi Nathan Levin, and Rabbi Shraga Feivel Rohatyn.

It is not me who placed them on the same level. The tremendous Gaon, Rabbi Yitzkhak Shmelkes, and Av Beit Din [ABD – head of rabbinical court] of Lviv community was the one who put them on the same level.^[1]

Rabbi Shraga Feivel Rohatyn was born in 5618 [1858] in Lviv to his wealthy Torah scholar father, R' Leizer Rohatyn. His father tried hto provide him with knowledgeable teachers to develop his superior talents. When he grew up a bit, he studied with Gaon Rabbi Yitzkhak Ettinger in Lviv. At the young age of 16, the Gaon Rabbi ordained him to teach and judge. After that, he was conferred and ordained by Gaons Rabbi Tzvi Orenstein and Rabbi Schmelkes.

In 5643 [1882/83] he was elected to serve as ABD in Zloczow. He left the small town of Narayov, known to host prominent rabbis, and came to sit on the rabbinate throne in Zloczow. Two scholars served as judges in his court.

In Zloczow, the district city, he came in contact not only with the biggest merchants but also with the government officials, and he also talked to the Austrian military commanders in his city. He concluded that acquiring knowledge of general sciences and foreign languages are needed to represent the Jewish congregation. It took him a short time to study and pass the high school matriculation tests. That opened the doors of the college in Lviv for him. It was said about him that he translated the book “Moreh Nevokhim” [“The Guide for the Perplexed”] by the Ramba”m]. According to Mr. Mordekhai Deutsch, he only authored a research paper about the Ramba”m as a requirement for a doctor of philosophy degree. However, we do not know whether he received the degree.

He corresponded with Dr. Rabbi Moshe Gidman, the Chief Rabbi of Vienna, Dr. Tzvi H. Miller, a professor at Vienna University, and Rabbi Shlomo Buber from Lviv, about matters related to Judaica. He also corresponded with Torah greats, such as Gaon Rabbi Yitzkhak Shmelkes, about the Halakha and argumentations about the written and oral Torah.

He did not publish anything about Khokmat Israel [Jewish Sciences]. However, he published a high-quality book about the complicated issue of reasoning mentioned in article no. 23 of “Khoshen Mishpat”. In that book, he had shown his great strength in logical sharpness. He went deep into that complicated issue, managed to clarify it with his analytical talent, and placed his assumptions and conclusions on solid foundations.

His generation's greats appreciated his strength in argumentations about the Torah, his radiant personality, and his kindness. He one set in a high court together with the Gaons Poskim [legal scholars who determine the position of Halakha], Teacher and Rabbi R' Mordekhai HaCohen Schwadron, ABD Berzhan and Rabbi Moshe Teomim, ABD of Horodenka, author of the responsa's, “Oryan Telitai” ,{“The Three Parts of the Bible”], and “Meshiv Moshe” [“Moshe Answers”] . These two generation's greats raised the chair of Rabbi Rohatyn above theirs and placed it between them. Gaon Maharsha”m [Schwadron] set on his right, and Mahara”m Teomim on his left, to honor him in front of the people. Like his friends, Rabbi Gedalia Shmelkes and Rabbi Nathan Levin Z”L, he was blessed with physical beauty and a noble gaze. His wisdom and cleverness were reflected in his eyes and his curly sidelocks adorned his temples like clusters of grapes.

He was the only rabbi in the country who served without getting paid. He was not only a Torah scholar, philosopher, and wise but also a visionary and full of youthful energy. He became a construction contractor who built the barracks for the Austrian military. He was the architect and engineer for the walls he had constructed and also the only manager and accountant for all of his branching business, without any help from anybody. In doing so, he amassed a fortune, in addition to what he inherited from his wealthy father.

He was both wealthy and a Torah great, which provoked jealousy from his opponents.

[Column 417]

Rabbi Shraga Rohatyn

[Column 418]

They also thought that it was a sin to read a scientific book, which was improper for a G-d-fearing rabbi to do so. He left Zloczow in the same year [other sources state that it happened in 1905].

In 5667 [1907] the people in Zloczow decided to call their great rabbi to come back and sit on the rabbinate throne, which was still vacant, and he agreed. They showed him a great honor on his return to the city. They welcomed him joyfully and showed their joy publicly since they realized that they would not be able to find anybody like him. They appreciated his Torah wisdom and his kind and delicate manners. Even most of his former opponents reconciled or almost reconciled with his return.

However, in 5670 [1910], his weak body was tired of carrying the heavy burden he loaded on his shoulders. He fell under his load and passed away.

A bright star collected back his splendor. He was given a great eulogy. Gaon Rabbi Avraham Mendel Steinberg, ABD of Brody, author of the responsa “Makhazeh Avraham” [“Avraham's Vision”], came from Brody to eulogize him. He was buried in a mausoleum near the grave of the Gaon Tzadik Rabbi Avraham Khaim, the author of the book “Orakh LeKhaim” [“Way of Life”], who served as the city's rabbi in the past. For his memorial on the 30th day, the city leaders invited his friend, Rabbi Gedalia Shmelkis of Przemysl, to eulogize him. He opened with a biblical verse [taken from the lament of David eulogizing Saul and Jonathan, 2 Shmuel 1:17-18]. The verse was previously used by Rabbi Yosef Saul Nathanson, the Rabbi of Lviv, in his eulogy of Gaon Rabbi Tzvi Khayut Z”L: “The beauty of Israel is slain upon thy high places: how are the mighty fallen!”

Author's Note:

1. In his book “Beit Yitzkhak” [“The Home of Yitzkhak”] Return

[Columns 419-420]

I remember the beginning of that event from my childhood days like a fading echo from afar. I also witnessed the end of the event, like other readers of this article.

The predecessor of R' Shraga Feivel Rohatyn was Rabbi Yoel Ashkenazi, a great scholar, and pious and virtuous man. His successor was a completely different person. R' Faivel Rohatyn was born to a wealthy family. He was not snobby, but his appearance and demeanor radiated a front of a distinguished rabbinical personality. He was known as a prodigy and a scholar student, having a quick and sharp apprehension and wonderous memory. He was an outstanding speaker also in Polish and German. At his time, he was justifiably considered a learned person. His blond beard and tall fur hat granted him a majestic appearance, allowing him to go in front of government ministers and nobles. However, he was not a “Hassid”. That made him unlikeable to the Hassidim. His great wisdom, level of genuineness, and wealth helped him in securing the rabbinic position. However, that was like “a fly in an ointment”. His opposition to Hassidism and his wealth caused him troubles later on.

During those days, the Austrian government began constructing barracks and forts in Galitsia. Rabbi Rohatyn showed interest in the tenders and submitted a bid to the authorities in Vienna. Surprisingly, his bid won. When he succeeded in the construction project around Zloczow, he won additional contracts in other locations. He became very wealthy very quickly. That provided a weapon in the hands of his opponents to criticize the Rabbi more vigorously. They claimed that his duty was to be engaged in the Torah and not in construction. And so, the great controversy was revealed, and Zloczow experienced the taste of a deep divide. Although such occurrences did occur in other Jewish communities, the memory of that controversy caused sorrow and pain to every Jewish resident in Zloczow. The quarrel between the two camps was managed by two “headquarters” operating in the “rear”. The Rabbi's supporters from among the “enlightened” and homeowners were supposedly humble. They did not realize their views by melee acts. The fighters came from among the masses- those who were scrappy and “trigger-happy”. The fighters on the side of the Hassidim were the youths from the Kloizes.

I must say that Zloczow was also blessed with a different kind of Hassidim. These Hassidim did not let their pure spiritual world be spoiled by provocative actions. I came to know those Hassidim closely. My grandfather used to take me to their parties when I was a child. The home of Shmuel Itzik [Yitzkhak] Imber served as a gathering place for those pure-soul people, particularly on holidays like Simkhat Torah or any other holidays or vacations. Chortkiv Hassidim were the majority of those groups. The Husiatyn and Sadigura Hassidim were also proud to be part of that distinguished lineage. Almost none of these signs of condescension or jealousy were apparent among that crowd, signs that were prevalent in the other groups. As mentioned, the center of activity for peace-loving Hassidim was the home of Sh. Y. Imber. His wife, Mrs. Gitla (if my memory serves me right), used to serve “kugel” and other Shabbat delicacies. The guests used to bring their wine. They would start to discuss Torah subjects and stories about Tzadikim with the first sip. Then they began to sing, softly at first, and later, enthusiastically, up to a trance, and finished with a “dance”. The celebrants would feel like on “cloud seven”. Not once, particularly during the holiday of Simkhat Torah, did somebody from the opposite side, would run in, in a trance-like state, and declare that he is taking himself out of his circle, and delivering himself to our circle. That would warm the hearts. To promote “love, friendship, and comradeship”, they would proceed to pour themselves another cup and, with a tempestuous dance, would storm out and encircle the kloiz like the “Hakafot” in Simkhat Torah.

The euphoria of the holidays did not last long. Immediately following the holiday, when life returned to the mundane six-day week of toil, the group would scatter - every man to his camp and each person to his flag…

[Columns 421-422]

Rabbi Rohatyn was forced to leave Zloczow because of the dispute. At first, none of the sides dared to think about a new rabbi for the city. However, over time when the flames of the controversy died down, everybody recognized that the temporary arrangement of two judges, the representatives of the two feuding sides, was not a good alternative. A city with a large Jewish community can not operate without a spiritual leader for long. A pious crowd can not function without a city rabbi. In a short time, the issue of the city rabbi became the central issue on the agenda. All sorts of candidates from different circles began to flock to the city. They came from the most zealous among the zealots to the progressive and enlightened. It included highly educated people who were known in Jewish circles internationally and within the state's political system. The latter, who sought the support of the Zionists because of their significant influence in the city's affairs, considered themselves worthy of approval by the authorities. Some of these candidates became later prominent people of action in the education field of Eretz Israel.

Every candidate had to appear three times in front of the Zloczow public. Each candidate had to deliver three sermons. One of these sermons had to be filled with Halakha argumentations – in front of the city's scholars. Another one was supposed to be about morals and manners. It was to be delivered in front of “Amkha” [simple people of the Jewish masses]. The last one was like a political “speech” on daily affairs to prove that the candidate was abreast in current affairs and would be able to deal with the authorities, as the community's leader. Delivering these three sermons was not an easy task. It was not inconceivable that one R' Yankel Shwartz would jump in the middle of a sermon and prove to the candidate that the “poser” or argumentation he presented as his own was “acquired” from another source. A goad like of that kind or another was lurking for every candidate. Scholars and sharp-minded candidates would linger in the city for days and weeks so that they could knock on the doors of the community leaders and influential people to attract them to their side. However, the efforts of all of the candidates were in vain. Zloczow people simply tried to find a person like Rabbi Rohatyn. None of the candidates could fill the shoes of Rabbi Shraga Feivel Rohatyn. Things got to the point that the number of people who opposed Rabbi Rohatyn began to shrink more and more. People concluded, one bright day, that they needed to bring Rabbi Rohatyn back to the rabbinical throne. Nobody knew who was the first person to express that idea, however, when the idea was born, it received positive reactions very quickly. The old admirers of Rabbi Rohatyn rejoiced. The neutral people expressed some doubts, and the old opponents listened and kept quiet.

A voice came out to say: Zloczow decided to ask Rabbi Shraga Feivel Rohatyn to return.

Not that many days passed before a distinguished delegation went out to Lviv, to let Rabbi Rohatyn know about the city's decision. However, the delegation encountered an absolute refusal. People did not give up. It meant simply that a new official community delegation must be sent on behalf of the community's committee. However, that delegation also returned empty-handed. That resulted in a short pause in that matter. However, the city recovered very quickly and began to deal with it with a renewed and increased effort. The Rabbi's admirers proposed that the correct and best way to proceed is to hold an election. Meaning that the community would legally elect Rabbi Rohatyn. The election was held ceremonially, according to faith and law, in public and Rabbi Rohatyn was elected unanimously.

A new official delegation went to Lviv on behalf of the community committee, to announce the election results to Rabbi Rohatyn, and invite him to come back to Zloczow to serve as the city's rabbi. Moved by the announcement, the Rabbi thanked the delegation for the honor that was bestowed on him, however, he stated that unfortunately, he would not be able to accept the offer, as he was old and frail, and his wife became very sick (controversy hurt her tremendously, and she was yet to recover from it).

That was a convincing and depressing reason. There was probably no solution. The delegation said farewell to the rabbi with a heavy heart and returned to Zloczow. Little by little, names of other candidates began to be raised. With that, the fear of negative occurrences resulting from a renewed controversy and disputes increased. And there, at a big public gathering to discuss the issue of the rabbinical position, somebody from the crowd brought up a “practical” proposal – to try again to convince Rabbi Rohatyn using an “impressive moral power”. He proposed that the “entire city” would travel to Lviv to lay out their strong request before the Rabbi. The proposal was accepted

[Columns 423-424]

by the crowd and with enormous enthusiasm it was decided to execute it.

A train full of the entire community traveled to Lviv on Sunday. Nobody was missing. Every one of the travelers considered themselves the official delegate of Zloczow's community.

The peaceful and quiet street where Rabbi Rohatyn resided, was suddenly blackened by a huge crowd. Jews from all the classes and circles, dressed in colorful attire, stood at the door of the Rabbi's house. A small delegation entered the house and delivered the wish of the crowd. They added that the congregation was determined not to leave until the Rabbi agreed to their request.

Surprised and astonished by what he heard and saw, the Rabbi could not refuse any longer and gave up.

Only very seldom a rabbi was welcomed so enthusiastically and festively as the way Rabbi Rohatyn was received when he came back to serve again as the Rabbi of Zloczow.

Gates of honor were erected at the train station, the entrance to the city, and the synagogue, with a signs carrying the blessing “welcome in peace”. All the stores were closed. Work ceased. They all came out as one to welcome the Rabbi. The agile ones came early to the train station, and crowds lined up on the side of the roads where the parade was supposed to pass. The moment the Rabbi's entourage was seen from afar, the musical band began to play, and the cantor and his singers sounded the song of Hallel [praise]. The Rabbi's admirers untied the horses but could not pull the wagon because of the overcrowding. There were many non-Jews in the crowd who wished to be honored by the honor bestowed on the Rabbi.

At the synagogue, the Rabbi gave a sermon about the day event. His talk dealt with the values of peace, tranquility, and friendship. He preached about following the Torah and about good deeds. He also talked about the revival of the Hebrew language and the rebirth of Eretz Israel.

Rabbi Rohatyn was later the true spiritual leader of the city. There was no affair in the life of the Jewish community that was not carried out under the influence and the inspiration of that praised Rabbi,

After he passed away, Zloczow remained without a leader for many years because the community could not find a person who could replace Rabbi Rohatyn.

[Columns 425-426]

Rabbi R' Shmuel Shapira ZTz”L, was born in 5615 [1855] to his father, Rabbi Tzadik R' Avraham Kahim Z”L, a friend of Gaon Rabbi Shmelkes ZTz”L. He left many handwritten manuscripts and died at the young age of 37.

Rabbi Shmuel was the grandson^[2] of the author of “Brit Avraham” [“Avraham's Covenant”] about the Torah and “Be'er Mayim Khaim” [“Fresh Water Well”], about the Passover Haggada. On his mother's side, Rabbi Shmuel was the grandson of Rabbi Shmuel Wilner^[3], who was a student of the BESH”T. The famous Rabbi Shmuel Wilner, Av Beit Din [ABD – head of the rabbinical court] of Helitch, was Rabbi Shmuel's uncle.

He was a great Torah scholar in the revealed and occult. There was no sugia [a Talmudic conversationand argumentation] in the Mishnah that he did not write about, keenly and in-depth, like one of his generation's great scholars. Rabbi Shmuel used to write his comments on the margins of the [Holy] AR” I's books, and the books of “Zohar. The rabbi from Olesko once visited him, as was customary among the Admors [Great Hasidic Rebbe] to visit a city rabbi for a Kiddush after the Shabbat prayer. During the Kiddush, the rabbi from Olesko held the Siddur of the AR”I and saw the comments written by my father on the margins. He liked the comments and asked his elder son to copy them for him.

Rabbi Shapira was one of the Hassidim of R' Yitzkhak Izik from Zhydachiv. When he visited the Admor R' David Moshe from Chortkiv ZTz”L, during the Kiddush of Shabbat, he witnessed the intensity of the Admor's emotion. After the kiddush he said: “I will settle here, at the Admor's court, because I want to experience it”. He became one of the Admor's unequivocal Hassidim until the end of his life.

At a young age he married Rabbanit Malka Khaya, the daughter of Rabbi R' Arye Leibush Wilner, ABD of Helitch. He became a rabbi at the age of 18 while serving his father-in-law. He served there as a rabbi until he reached the age of 27, when he accepted an offer from Dobromyl to serve there as a rabbinical judge and teacher of religion. It has been said that the leaders of the neighboring city Noishtat [?], who respected him as a great man and activist, offered him to become their rabbi. He probably agreed, but the people at Dobromyl did not want him to leave and invited him to a meeting and advisement by Admor R' Moshe David from Chortkiv ZTz”L. After listening to the arguments of both sides, the Admor advised him to stay at his position in Dobromyl, as he appreciated Dobromyl people's pleas. He served the city for fifteen years until he was accepted as the Rabbi and ABD of Zloczow.

His house served as the meeting place for the scholars. Scholar students and other Jews came to hear Torah from him. Many were very fond of him, and came to visit him every holiday and Shabbat for the third meal.

During that meal, the excitement grew, and after the Zmirot [singing], he used to sermon about the weekly portion and other occult and revealed Torah topics. He inherited the enthusiasm and excitement from his great Admor Rabbi R' Izik from Zhydachiv ZTz”L, who made a deep impression on him. He used to hold the prayers and orders according to the style of Zhydichiv Hassidim.

His first wife died at a young age. He had four sons with her. His second wife was Rabbanit Fridah Roza, the daughter of Admor and mentor Rabbi Meir Shapira of Zbarazh Z”L. The latter was the grandson [son of the son] of the Maggid of Zaliztsi, Rabbi Yosef Moshe.

My father Z”L died at the age of 72, on the seventh night of Passover 5688 [1928]. May his soul be bound in the bundle of life. The manuscripts of my father were lost in the Holocaust.

The oldest son, Rabbi R' Ben-Tzion Shapira, Rabbi and ABD of Zloczow, was born in 1900 and was nominated at a young age to the rabbi and ABD of the town of Lysiec, near Ivano-Frankivsk [Stanislawow]. He was later nominated as the successor of his father in Zloczow. He was educated and a scholar. He inherited his studiousness and his enthusiasm for learning the Torah from his great father. He had connections with people considered important by the state authorities, and he used his connections for my benefit. I planned to emigrate to Eretz Israel but was found fit and qualified to serve in the Polish military. As a results of my brothers' effort, I was released for that duty and I made aliya to Eretz Israel. My brother's letters were filled with longings to Eretz Israel. He was murdered on 8 Tamuz 5701 (July 3, 1941).

Eye witnesses told the following testimony about his death (from the book of Shlomo Meir, “Der Untergang von Zlotzov” [“The Downfall of Zloczow”]):

“When they brought the group containing Rabbi Ben-Tzion, his brothers and their families, additional Hassidim, and many activists to the killing location,

they began to pray enthusiastically. Their emotion and excitement grew from one moment to another until the prayer turned into an intense and powerful singing. It was so powerful that even the murderers were startled until they recouped and began to shoot at the people. One by one, those heroes fell. The ones remained standing, continued with their singing and enthusiasm, which weakened from one minute to another until the last of the martyrs fell, and the singing ceased”.

The third brother, Rabbi David Moshe (1906 – 1941), was a great Torah scholar. He was one of the Maggids of the Daf Yomi [daily page] at the youth movement of “Agudat Israel” [Haredi movement and party] in our city. Even his “small talks” were those of a scholar. He always found a fitting verse, a witty and fitting phrase, which was like “fine goods in small parcels”. The city leaders nominated him to be a rabbinical judge and Posek. He married the daughter of Admor R' Khaim Grinberg from Hlyniany [Glinah], the sister of the poet A. Tz. Grinberg. His wife, Rachel, was likable and beloved, educated and knowledgeable. Her letters were soaked with sorrow and pain about the need to live her life in the bitter diaspora. She wrote:” Precisely those who yearn, in their heart and soul, for the coveted Land of Israel do not get to fulfill their dream”. She was murdered, while still young and full of life and energy, along with her husband the rabbi, and their children.

The fifth brother, R' Yisaskhar Dov Shapira, hated being a rabbi. He loved working for his living and worked as a merchant. He made great efforts to make aliya to Eretz Israel. He became the son-in-law of Berish Weiser from Zloczow. He was murdered in Belzec. The exact date is unknown.

The fifth brother R' Elkana Shapira, my parents' youngest son, served as a slaughterer and [Kosher] inspector in the city of Svirzh during the latest years [before WWII]. His letters were filled with longing for Eretz Israel. He emphasized that he considered himself a tourist who stopped [in the diaspora] for the night. He experienced many hardships, but the words “Eretz Israel” sweetened his bitter life in the diaspora. He went to a Hakhshara [training course for pioneers who lanned to make aliya] and was active in the [Haredi Zionist organization and party] “Poalei Agudat Israel” [“Agudat Yisrael Workers”]. He was unsuccessful in reaching his coveted homeland and was cruelly murdered. May G-d avenge his blood.

The fate of the siblings, children of R' Shmuel ZTz”L from his first wife, was not different from that of my brothers, except for the elder brother who passed away in 1926 in Lviv while his father was still alive. He was granted a permit for teaching from Rabbi Mordekhai HaCohen Shwadron ABD Berezhany. They wanted to nominate him to be the rabbi but he refused as he did not want to use the rabbinical position as a means of making a living. He became a merchant. He died at a young age. Two of his sons survived the war and now reside in Israel.

The second son of R' Shmuel from his first wife was R' Avraham Khaim ABD Obertyn, near Kolomyia. He was a scholar and left many manuscripts. His sons were also Haredi and scholars. The son of Rabbi Reuven Babad ABD Pidvolochysk [Podvolotzisk] , was his son-son-in-law. Rabbi R' Avraham Khaim was led along with his family to the killing town of Belzec and they were all annihilated there.

The daughter [of R' Shmuel Shapira], Yenta Buber, wife of R' Yitzkhak Buber from Hlyniany [Glinah], perished with her entire family in Belzec.

Many other members of my family, which was branched and contained hundreds of people, disappeared and perished in that manner. I was orphaned and the only one left.

Translator's Footnotes

1. Since all of his brothers are mentioned, the author of this article must be Israel Shapira. Return
2. The author attributes the books to Rabbi Avraham, Khaim HeLevi Shapira, who was Rabbi Shmuel's father, rather than the grandfather.  Return
3. That seems to be an error. The name should be Rabbi Uri Wilner. (Rabbi Shmuel Wilner was his uncle). Return

[Columns 429-430]

R' Yekhiel Mikel did not serve as a rabbi in the city of Zloczow. He resided there temporarily during the years of the First World War. He became friendly with the residents, and they became fond of him.

After the war, the city of Dunaiv {Dunyov], near Zloczow, was in ruins. Its residents were scattered throughout the world. Most of them reached New York and organized themselves as an association. They remembered their beloved rabbi and urged their leaders to call for an assembly. It was unanimously decided to invite their former rabbi to come to them and serve as their Av Beit Din [ABD - head of rabbinical court]. The association sent him money to cover the travel expenses, rented him an apartment, and bought new furniture and kitchen tools. He accepted th offer and arrived in New York. All of Chortkiv, Husiatyn, and Sadigora Hassidim also concentrated around him.

The leaders of the synagogue “Makhzikei HaDat” [“Keepers of Religion”], of Zloczow's natives in New York, also set their eyes on him. They called for an assembly of their members, which elected him to also serve as the ABD of the Husiatyn-Sadigora synagogue.

He served as the rabbi of Zloczow's people in New York for about 12 years until his death. After his death, the people of the Dunaiv association and Sadigura Hassidim, natives of Zloczow, argued about the location of his grave since both associations wished to bury him in their cemetery.

When I came from Vienna to New York to erect a gravestone on his grave, R' Nakhman Billig was on his death bed. I visited him, accompanied by the Hassidim R' Mikheli Imber and his brother-in-law, R' Yitzkhak M. Shapira. He was happy to see me, the son of his beloved rabbi. R' Nakhman Billig fell sick and never recovered after my father's death, as he was very attached to him.

My father-teacher was orphaned when he was four or five years old. His father, the Gaon Rabbi Shalom Leiter, a rabbi in the city of Bobrka, accompanied his elder son, Gaon Rabbi Dov Leiter Z”L, to the town of Zbelov, where he was nominated to serve as a rabbi and ABD. Rabbi Shalom caught a cold and died there. My father Z”L grew up in the home of his elder brother in Zbelov.

My father's elder brother, whom Gaon Rabbi Yitzkhak Shmelkes wondered about his sharp wisdom and quick apprehension, was my father's teacher and mentor. My father-teacher also possessed a sound sense of criticism, the ability to ask questions, and a great problem-solving ability. Some of his wonderous innovations aroused the astonishment of his elder brother and other students. They tried to reject his innovations and annul them so that he would not be too proud of his success. However, my father-teacher Z”L was convinced that he had the truth is on his side. He wrote about his innovations-argumentations to the Torah greats of his generation, like the Gaon Maharsha”m, the author of “Oryan Telitai”, Gaon Rabbi Pinkhas Burstein ABD Siret [Seret], and others. These Torah greats were amazed by my father's brilliant Torah innovations and sided with him. He stood with the Torah greats during his youth and demonstrated his powerful sharpness and knowledge. When he was only 17 years old, he published his book “Mazkeret A'hava” [“A Souvenir of Love”]. The book was about the Mishnah's sugiyot [subjects for a study], and my father reserved space for the answers by Judaism's greats in it.

Rabbi Maharsha”m, praised him, not in his presence:” “The rabbi from Dunaiv is wise and a scholar”.

When he was twenty years old, he visited the Gaon, Rabbi Ya'akov Yottes in Lviv, the author of the books - responsa “O'halei Ya'akov” and “Mikra'ei Kodesh”. The Gaon conducted argumentations with him on various subject matters and was impressed by his common sense, his knowledge of the Torah, and his tremendous sharpness. The Gaon ordained him to be a rabbinic judge and Posek [decisor] with [the customary rabbinic ordination] phrase: “yoreh yoreh [permission to rule on ritual matters) and yadin yadin [permission to serve as rabbinic judge]. The Gaon Yottes testified about him: “Rabbi Leiter is very knowledgeable about our Holy Torah and knows how to conduct argumentations with a tremendous sharpness”.

At that time, R' Leiter was supported by his father-in-law where name preceded him. The two local rabbis disagreed about the ordination. They agreed that the young rabbi would select a court consisting of three famous and established rabbis, which would decide on the argument between them. They agreed in advance to accept that court's decision. Both rabbis accepted the selection by RI” M Leiter and approved the following rabbis to serve in the court: Gaon R' Shalom Lilienfeld ABD Pidhaitsi [Podhaitsa], Gaon Schorr, ABD [head of a rabbinical court] Monasterzyska, and as the third rabbi they approved the selection of the old Gaon Vittles from Bobrka [Boiberik]. The three rabbis lodged at the home of the young rabbi, my father-teacher Z”L, and consulted with him about every detail since they appreciated his wisdom and sincerity.

He chose these three Gaons wisely, since each one of the rabbis excelled in a different area, and shone a light on it during the court hearings. The rabbi from Monasterzyska was proficient in the four parts of “Shulkahn Arukh”, particularly in “Khoshen Mishpat”. R' Shalom Lilienfeld was proficient in the Tosafot [Middle Ages' commentaries on the Talmud] and knew how to use its logical arguments wonderfully. The third rabbi, old Rabbi [Khaim] Simkha Lilienfeld, was proficient in the Sha”s [The six books of the Mishnah]. When they argued the case,

[Columns 431-432]

every member of the threesome showed their strength by using their own weapons and fighting like war heroes about their opinion.

I mentioned that story, which I heard from my father-teacher, for the benefit of future generations. Future descendants would be able to learn about what is hidden behind the images of the rabbis in the distanced and the not-so-distanced time.

After his ordination by the three wise men, he sat down for another five years and studied diligently. In the meantime, the leaders of the Dunaiv congregation offered him the position of rabbi in their community. On his way there, he stopped by the Gaon Maharsha”m Z”L in Berezhany. He asked the Gaon to study him and provide him with a permit to rule on ritual matters and serve as a rabbinic judge. He began with argumentations about halakha-based rulings. The Gaon Maharsha”m asked, and the young rabbi answered successfully. His answers were short but thorough. They kept going until the waggoneer came in and hurried R' Yekhiel to go on his way, given the lateness of the hour. The Maharsha”m realized that my father was in a hurry to leave and pointed at a youth who sat across from them:” This young man is a decent student scholar. He has been studying and residing in my house for about a year now, and I have yet to fulfill a similar request for him. Your honor came to me only for a few hours, and in a hurry to leave. At the same time you desire to receive a permit to judge and serve as a rabbi?” A smile was raised on Maharsha”m face, and he added:” I guess I would fulfill your request”. He sat down and wrote him a certificate of ordination as a rabbi and a permit to judge, filled with praises and sincere words of appreciation:” I know the man and his words. He has been argumenting and negotiating [Torah and Halakha] for some years. I have talked to him about issues of halakha-based judgment and found him fit. I am thereby awarding him the [rabbinic ordination] permit 'Yoreh, Yadin, Yadin'. The rabbinic crown suits him well”. Maharsha”m blessed him the Priestly Blessing [Book of Numbers 6:22-27] and accompanied him to the door with love.

In his town, Rabbi Yekhiel Mikhel gathered several young men around him and taught them Gemara and Poskim for free. He also shared with them his studies and perusals until they became proficient in the Torah and became rabbis or just great Torah scholars.

His name proceeded him as a great Torah scholar and as a person blessed with wisdom and knowledge of the Talmud. Rabbinical judges from other cities came to see him. Rabbis from neighboring and far away cities invited him to argue complicated cases since they knew about his great Torah talent.

During the First World War, when he could go from Zloczow to Vienna, his public activity talents were discovered. He became a public rabbinic activist and a speaker since he tuned to any affair related to Judaism and his people.

When hunger struck during the war, affecting the Jews, and the days of Passover were approaching, the rabbis of Galitsia-Bukovina, who resided in Vienna at the time, gathered to discuss the issue of permitting legumes as Kosher for Passover.

The following Gaons-rabbis signed on the permit: Rabbi Shteinberg, ABD Brody, Rabbi Meir Erik, ABD Tarnov, Rabbi Yosef Engel, ABD Krakow, Rabbi Yerukham, ABD Staryi Sambir [Old Sambor], Rabbi Yekhiel Mikel Leiter, ABD Dunaiv, and Rabbi Bentzion Katz, ABD Borshchiv-Chernivtsi [Burshchov-Tsherovich], since they have been ordained as the heads of the rabbis, and as certified Poskim [rabbinic deciders].

Although there were hundreds of rabbis in Vienna at the time, he was elected as the rabbi at the Haredi synagogue “Makhzikei HaDat”. Most of its members were Galitsia natives who settled in Vienna many years before the [First] World War. The members of the synagogue were very fond of him because of his distinguished manners and knowledge of the Torah.

When the Haredi associations gathered for a conference in Vienna, the rabbinic association in the city elected Rabbi Yekhiel Mikhel Leiter Z”L as its representative and special delegate to the conference.^[a]

When the Gaon Rabbi Meir annulled the marital status of an Agunah [a woman whose husband is missing or refusing to divorce her], he stated that he had one condition:” Only if the Gaon Rabbi Yekhiel Mikhel Leiter, ABD Dunaiv, who negotiated that matter, would allow me to annul the marriage”.

In 5692 [1931/32], my father-teacher Z”L sent me his manuscripts for me to organize and publish. When I managed to publish his two-volume responsa “Darkhei Shalom” [“Peaceful Ways”], I sent the book to New York. My father wished so much to see his work in all of its glory, but unfortunately, he passed away before receiving the book. I was not able to cheer up his soul.

His two ordained sons, Rabbi Nathan Neteh Z”L, the editor of the Torah collection in Vienna, “Raboteinu SheBagolah” [“Our Sages in the Diaspora”], and the prodigy, Rabbi Yehoshua Heshel Z”L, the rabbi of the Bronx synagogue in New York, died when he was still alive. My brother, Rabbi Yehoshua, passed away just about ten weeks before the death of my father-teacher Z”L. My father could not overcome this last sorrow.

My father-teacher was born in the city of Bobrka in 5624 [1864] and died on Shabbat during the Minkha prayer, 22 Shvat 5693 [18 February 1933].

Author's Note:

1. A discussion about changing the name of “Agudat Israel”, was held at that conference. Rabbi RI” M Leiter objected and said:” It is appropriate that the association be called “Agudat Ya'akov” [Ya'akov Association] since Rabbi Ya'akov Rosenheim was its initiator, founder, and spiritual leader. However, G-d's angel has already said:” Your name will no longer be Ya'akov but Israel [Genesis 32:28]”. So, the name has been already changed, and should not change it again”. The gathered people liked the reason presented by the Rabbi, and the name of the association remained without a change. Return

[Columns 433-434]

On Thursday, 8 Adar I (2.11.1954), on the 30th day of the passing of Rabbi Khaim Moshe Zilbershitz, a memorial service was held in “Ateret Tzvi” synagogue. As one of his students, I eulogized him with the following words:

A sacred duty is imposed on me to eulogize Rabbi Khaim Moshe Zilbershitz.

I had the great privilege to be one of his students and studied Torah taught by him. Rabbi Khaim was a warm-hearted man and attracted his students to love and admire him. His teaching was pleasant like the trickling fresh water from a pure spring.

There isn't any study which is as difficult than the study of the Babylonian Talmud. However, Rabbi Khaim Z”L eased the study. By his teaching, even a person of average skills could understand most of the Sugiyot [A topic for an argumentation] of the Sha” s [The six books of the Mishnah] .

He educated us and showed us the right and straight path to follow.

The love of Zion, and the settlement of Eretz Israel, were precious ideals for him at the time. He loved Israel's Torah, Israel's language, and Eretz Israel. He thought that we would be purified in the melting pot of our land.

My Rabbi Z”L was a scholar, as he was described by the famous Gaon, Rabbi Shraga Feivel Rohatyn Z”L.

R' Khaim Moshe Zilbershitz

[Columns 435-436]

My Rabbi Z' L published many articles in the magazine “Makhzikei HaDat”, which appeared in Lviv (Galitsia). He also devoted a substantial portion of his time to the publishing of his books “Mishna Brura” [“Clear Mishnah”], and “Khemdat Israel” [“Israel's Delight”]. His pure heart and honest measures rise and sprout from every word laid down by his pen.

He was modest and shied away from honor. His simple modesty was real, natural, and pure.

He educated his children in the way of the Torah. They knew to respect and honor their father Z”L during his life and promptly kept the commandment of “horning thy father”.

With the passing of my Rabbi, his family and students suffered a great loss. A sigh of pain is coming out from the bottom of my heart.

The crown of our heads fell. May his memory be blessed and name etched on the board of Israel greats. May his soul be bound up in the bond of ethereal life.

[Columns 437-438]

When we raise the memory of those who perished- those holy and pure slain people, who were choked to death and burned as martyrs during the horrible Holocaust, our heart is filled with tremor and reverence. We see revered and shining images of those who served their people and the Torah. They were annihilated by the murderers who did not have any pity for our dearest people – men, women, and children.

We remember the Torah greats, Tzadikim, rabbis and their students, and the vivacious and rooty masses, whose entire lives were pure. We remember them silently with pain. Parents and teachers, young and old, live in our memory and are etched in our hearts. They would not be removed from us, and their name will continue to live for eternity.

* * *

Among the prominent and shining figures, I see the image of R' Benyamin Zusman, may G-d avenge his blood. A talented author and distinguished educator who was born in Zloczow. The dammed Nazis murdered him during the Holocaust when he resided in Krakow. He moved there from his native city to serve as the principal of the Haredi school “Yesodei Torah”.

I remember the man and his work from when I was a student at the Yeshiva and Talmud Torah [religious elementary school] “Orakh LaKhaim” in Zloczow.

We were boys who devoted days and nights to our studies within the walls of that modest building, which served as an inn for Torah studies. The Yeshiva was acclaimed for its high-level education held under the management of my rabbi and teacher, Rabbi R' Khaim Zilbershitz Z”L. He was a guardian and the great patron of the Torah and knowledge and an educator par excellence. He was the author of the books “Mishnei Brura” about the Mishnah tractates “Brakhot” and “Shabbat”, for studies in Torah schools and additional books and pamphlets on original Jewish philosophy.

Students who were educated in that Yeshiva were superior in their level of education. They began in the first grade up to the Yesevia higher-level classes. They studied Gemarah, Rash” I commentaries, and Tosafot, “Yoreh Da'at”, “Orakh LaKhaim”, “Khoshen Mishpat” including “Ketzot”, and other commentaries.

The Talmud Torah school, “Orakh LaKhaim” [A Way of Life], was named after R' Avraham Khaim ABD Zloczow ZTz”L [the author of the book by that name]. The number of its students continued to grow, particularly after the First World War, when the refugees who escaped to faraway places due to the nearby front, began to return.

R' Khaim Zilbershitz Z”L, a was a modest man, knowledgeable and profound thinker, radiated his gleaming personality. He was always looking for ways to widen his knowledge in all areas of studies, including the bible, morality books, research, and grammar. The Gaon Mahara”m Shapira, who was the rabbi of the town of Galina, near Zloczow, visited the Yeshiva and Talmud Torah “Orakh LaKhaim”, from time to time. He tested the upper classes' students and conducted lessons. He was always impressed by the high levels of studies and expressed his wonderment from the top students. He was not satisfied with the flimsy building, but the inner beauty and the exalted content that filled the house more than compensated for the scanty exterior.

* * *

One of the teachers in the school was R' Benyamin Zusman, may G-d avenge his blood. He was a tall and graceful young man who commanded respect in his appearance and teaching. His father was a glazier. The father was a pious, innocent, and honest man, but clever and witty. He made a living by the labor of his own hand. He devoted all of his energy and might to the education of his sons, among whom R' Benyamin was one of the best.

He distinguished himself from a young age, by his skills and diligence. He studied with teachers and rabbis, attended a Yeshiva in Galitsia, and was a frequent visitor to the city rabbi, from whom he drew wisdom and knowledge. He did not stop sharpening his knowledge even during the [First World] War. When he was discharged from the Austrian army, he was immediately accepted as a school teacher of the Talmud, the Bible, and the Hebrew language and its grammar. I will never forget the spiritual delight he bestowed on us in his bible lessons, even when we studied with the principal in the upper class.

I will never forget the lessons about Isaiah and Jeremiah, the colorful pictures he painted for us from different points of view, and the enthusiasm and vision he instilled in us. These lessons were etched in the hearts and souls of the survivors in Israel and throughout the world.

[Columns 439-440]

We also remember his Hebrew teaching. With his original and polished style, he uncovered the beauty of the language and its delights.

As the class educator, he devoted himself to conferring from all the good hidden in his soul and mind.

He had pleasant manners and was sociable, conversational, cordial, and captivating storyteller, all of his being projected with respect and glamour.

He was loved by all, big and small, homeowners and Hassidim, old and young. They all envied his innocent father for his successful son, with those unique characteristics and skills.

With the Haredi organization in Poland and Galitsia and the establishment of the unified organization of Agudat Israel, Agugdat Israel Youths, and the Workers of Agudat Israel in Zloczow, he integrated himself into that union and assumed the role of the secretary of the organization in our city, with all of its offshoots.

He contributed from his beautiful soul and pleasant manners and shaped the course of events through his personality. He advocated extremism for the sake of extremism. The idea charmed and attracted him. He loved the idea of the religious Aliya movement and was particularly devoted to education, which he considered his life's mission.

He was blessed with an agile Yiddish and Hebrew pen. His talent was unprecedented. He enriched the Haredi magazine that appeared in Poland and Galitsia with thoughtful and brilliant ideas. His articles were published in the Aguda's newspapers, as well as in the general daily newspapers.

He possessed a subtle sense of humor and wrote many humorous essays, which made an impression and attracted attention. His poems filled the textbooks of “Beit Ya'akov” and Talmud Torah. He published numerous articles in the monthly magazine “Beit Ya'akov”, edited by R' Eliezer Gershon Friedenson from Lodz, may G-d avenge his blood. He also filled the pages of the Journals “Digleinu” [“Our Flag”], “Yiddeshe Arbaiter Shtimeh” [“Jewish Workers' Voice”], and “Das Yiddishe Tagblat” [“The Yiddish Daily”]. He was an easy writer, and only a few were like him. His style was polished and folksy in both languages.

My first writing contributions, in my youth, passed through his critique. He educated and guided me, corrected and edited, and taught me the secret of style and analysis.

I felt like his student even when I became an activist, particularly on my way to the newspaper and magazines.

His soul was tied to mine, even when he left our city to manage the “Yesodei Torah” [school] in Krakow. I corresponded with him there, and later, after I made Aliya to Eretz Israel, he continued to correspond.

He also continued his loving ties with his cousin R' Kh. Zilbershitz Z”L, who settled in Haifa and lived there for several years.

R' Kh. Zilbershitz was imbued with the love of Zion. He brought up, in his pamphlets “Khemdat Israel” [“The delight of Israel“], jewels about sermonizing and the idea of united and organized Torah-based Judaism, building and creating in the lovely land.

He died in Israel, old and full of years. He lived to see Israel's independence. He was happy, despite his sorrow about the spiritual and religious decline. He saw divine Providence in all the events and was among the greatest patriots of the state. He believed that upon the “return of the sons to their homeland” - they would also “return to the rock whence they were hewn”.

As for R' Benyamin Zusman, he remained in Krakow, where he lived as the principal of Haredi schools, where he invested all of his energy and strength. He was recognized as a distinguished educator. His name preceded him in Krakow and its surroundings. He was respected because of his ideas and knowledge, and depth of thought in the educational field.

He was diligent and worked wonders until his last day and was not afraid of tyrants and oppressors. He continued to teach his students in hiding.

His daughter Feiga, may G-d avenge her blood, was educated at the “Beit Ya'akov” seminary in Krakow. She was conspicuous in her extraordinary skills. She worked as a teacher.

R' Benyamin and his entire family were annihilated in the Holocaust. Only one son, who lives in the U.S.A, survived.

R' Benyamin Zusman perished in the fire and gas chambers and along with the other millions. However, his exalted energetic, and active personality, his contributions to educational and Haredi literature, and his devotion to the entire nation and the pious Jews are etched on the memorial board.

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