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[Page 47]

A Crown of Torah and Wisdom

 

The Rebbe Reb Zvi Elimelech ztz”l of Dynow

by Rabbi Nathan Ortner

Translated by Dave Horowitz–Larochette

A.[א]

The town of Dynow became famous in the Jewish world, apart from its large size, thanks to The Rebbe Reb Zvi Elimelech ztz”l of Dynow, the author of the book “Bnei Yisoschor” [Sons of Issachar]. He served there as ov beis din [head of rabbinical court] and founded a Chassidic dynasty, that divided – in time – into many branches, that even crossed the borders of Galicia.

Rabeiny [Rabeinu, our Rebbe] was born in 1783. He was not the son of a Chassidic Rebbe or [of a] Rabbi. Nor was he the descendent of an illustrious family. his father, Reb Pesach, was a simple village Jew, from the small town of Jawornik, in Galicia. After it he was nicknamed Reb Pesach Jaworniker. His mother was the daughter of the sister of Rebbe Elimelech ztz”l of Lizhensk, i.e. the granddaughter of Reb Eluzor [Elazar] Lipman, Rebbe Elimelech's father.

The Chassidic tradition does not tell of a specific fact, thanks to which a son was born to this couple who would brighten the heavens with his Torah and holiness. But what is known of them testifies to their pure righteousness, as they were counted amongst those simple and pure Jews whose prestige it was, sometimes, to give birth to children with a supreme soul and heightened spiritual levels, thanks to the manner in which they observed the commandments of the Torah, which stood at the head of their desires and surpassed in importance even their basic necessities.

The greatness of Rabeiny did not come as a complete surprise. Although it was made publically known only when he grew and began to become famous as a prodigy and a saint. But there were those who knew immediately when he was born, and even before it, that a great soul had come to this world.

The child Zvi Elimelech was his parents' youngest son. His mother had lost several of her sons in their youth. One of her sons, when he was small, fell from a fruit tree he had climbed to his death. The tragedies that had happened to her various children, prompted her to travel to her uncle, the Rebbe Reb Elimelech of Lizhensk, when pregnant with her last child, who became Rabeiny. And she pleaded with him that he should bless her with zera shel kayumu [or “kayama”; viable children who live a normal lifespan].

The Rebbe Reb Elimelech promised her that this time a son would be born to her, who would remain alive and brighten the world with his Torah and holiness, adding that when the day arrived, she was to name him Elimelech after himself.

Her happiness was mingled with sadness. On one hand, she was happy for the great prestige of being destined to give birth to an outstanding son. On the other, her soul was saddened by her uncle's words, that she was to name her future son after him, for she feared that this meant that her uncle was to pass away soon, and therefore dictated naming her son, to be born, after himself.

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And indeed, the parents were concerned about giving their newborn son the name of their illustrious uncle. And so he was named Zvi Elimelech and not only Elimelech. This was done without the knowledge and approval of the Rebbe Reb Elimelech.

When the uncle heard this (he was referred to by all as “the Rebbe Reb Meilech”), he showed his disapproval, while pointing out the loss caused to the spiritual future of the newborn.

– A Hersch (Zvi) [Zvi in Hebrew and Hersch in Yiddish mean “deer”] is not a Meilech [king in Hebrew].

Thus was discovered that by suggesting giving his name to the child to be born, Reb Elimelech intended giving him his own spiritual powers, that he should be entirely like him on all levels.

According to one tradition, it was Rabeiny himself, who said when he grew up: “A deer is not a king and a king is not a deer”. He saw and understood with his power of revelation the intention of his great uncle to bequeath him his spiritual power, by suggesting he be named after him. Therefore, he expressed his bitterness that this was denied him, by saying that one thing he could not forgive his father for: adding the name Zvi to his name.

His mind was sharp and incredibly prodigious. His intellect, perception and memory – were very extraordinary. These things came out already in his first childhood years, although at the time this was not noticed by all and they did not perceive his special nature.

When he was 13 weeks old, he was brought by his mother before her uncle the Rebbe Reb Elimelech of Lizhensk, who held him in his arms. When Rabeiny had grown, he said that he still remembered having been held in his great–uncle's arms, and added that at the time he had counted the number of moles on his great–uncle's face and that he still remembered the number. That was his only visit to his illustrious uncle, because at the time of his death (1786), he was just 4 years old.

Rabeiny, when serving as cantor on the High Holidays [Rosh Hashanah and Yom Kippur], recited all the liturgical hymns [a vast body of poetic prayers which are recited only once a year] by heart. Once he explained this phenomenon by saying that in his childhood he had learnt the entire Machzor [prayer book specific to the High holidays] by heart, and the story happened as follows. Already in childhood he suffered very much from his eyes. And when he was around 6 years old the doctors said his vision was in danger, if he did not refrain from reading books for a certain period. But his persistence in his studies caused him to disregard his physicians' warnings. When his father saw that his warnings and entreaties were in vain, he was forced to turn him out of the house, several times, to prevent him temporarily from reading. But even outdoors he always looked for some book or torn page to study. Even when his father turned him out, sometimes, at nighttime – thinking that he certainly would not be able to study in the dark – he would search for a ray of light emerging from one of the houses and with its light study for many hours. When his father saw that his eyes were worsening and that he could not stop his persistence, he locked him for several days in a woodshed, assuming that there he would definitely not find an opportunity to study and that thus his eyes would rest a bit. But the boy would not rest or be calmed until he found, under the woodpile, an old Machzor for the High Holidays which he started to study, for lack of anything better, until he knew it by heart.

He also knew how to read missives in the German language and to write in it. When asked how he had learnt this, he replied: “From the few Latin letters scattered in the margins of the Talmud's pages”.

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The fact of his sharpness of mind could not be denied even by those against whom he waged God's war. It is interesting to note here the words of one of the first Maskilim [adherents to Haskala, the Jewish secular movement], Shlomo Rubin, who alleged he had been a close follower of Rabeiny and later abandoned religion, but remained a passionate admirer of his Rebbe, as seen from his letter to a friend, in which he writes, among other things:

“…mainly I followed the tzadik Reb Zvi Elimelech of Dynow, the author of many books…this Rebbe was sharp of mind and ingenious in his innovations. I remember how we once sat at his table for the third Shabbes meal [in the afternoon, at the end of Shabbes] on the week of the reading of Parshas Vayieru [or “Vayiera”; Genesis 18:1–22:24] and he closed his eyes as if dozing for some moments, and then exclaimed fervently: I saw all seven ishpizin [or “ushpizin”; guests, in Aramaic. According to the Kabbalistic tradition, seven guests visit every sukkah during the festival of sukkot, one on each day. They are: Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David] at Abraham's meal for the angels [Abraham's meal is depicted in Genesis 18:1–8]. And when he was asked whether this was alluded to in the scripture, he replied: It is indeed, in the verse “[And Abraham hastened into the tent unto Sarah, and said,] Make ready quickly three measures of fine meal, knead it, and make cakes [upon the hearth].” Three measures hint at the three patriarchs, make ready quickly has the gematria [numerical] value of Aaron minus one, knead it in gematria is Moses plus one, hinting at Aaron's superiority on one level, and make is in gematria David son of Jesse, cakes in the minimal plural are two, i.e. two loaves, meaning the showbread [see Leviticus 24:5–9] and two times bread in gematria is Joseph.

In addition, it is known to all that Rabeiny had [as if were] two brains, meaning that he could perform simultaneously two tasks, each one of which demands complete concentration to carry out; he would write with two hands, which each on a different subject; he would study one subject and write on another, at the same time. He also would write Torah innovations while receiving the public that gave him “notes” (kvitelech [Yid., notes], in which their entreaties to the Rebbe were written), asking for his blessing and advice – to save time fully and maximally. Many women that came to him to receive his blessing and advice, seeing this did not realize he was writing Torah innovations, therefore, they said: “He's a good Rebbe. He writes down everything you say to him”.

Once a lady came before him and Rabeiny asked her what she needed, she answered that she had already been to him some time earlier and that he had written, then, her entreaty in his book. Therefore, would he please take out his book and look there. Once it happened that a woman came before him to ask his advice and when she saw that he continued writing, even while she was describing her trouble, she burst into tears and said:

– Why doesn't the Rebbe even listen to what I'm saying to him?

Rabeiny replied,

– Not only can I repeat what you said to me just now, but even what you to me when you came to me ten years ago and what I then responded, I can tell you now.

Renowned doctors who treated him said that by doing two things at the same time he used two senses simultaneously, which is physically debilitating. This fact caused (naturally, of course) his early death (58 years old).

Once, as a boy, he was prevented from continuing studying late at night. Some say that that was due to the poverty in his parents' house and that they needed to save fuel

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for lighting. And others say that his parents prevented him from doing so due to the doctors' orders, to protect his eyes, as mentioned above. Yet his passion for study drove him to seek a substitute. And because on that night the moon was full, he went outside and continued studying by its light, leaning on a tree that stood near their yard. Just then a wagon with horses tethered to it drove by not far from there and in it sat Reb Leizer, one of the disciples of The Seer of Lublin [Jacob Isaac HaLevi Horowitz, c.1745–1815]. Due to the stillness of the night, the echo of sing–song Talmud study [in Judaism, Torah study must be done out–loud] reached him and he ordered the driver to speed to the direction of this voice, for his soul yearned to know the meaning of this Talmud study, in the middle of a cold night. When he saw the boy standing next to a tree and studying with such diligence, he asked him to explain the circumstances. Upon hearing his reply, Reb Leizer understood that this boy was created for greatness. He made his way to the house's door, knocked on it and entered inside the house, saying to his father:

– Could I perhaps take your son with me for some years, to study with him and afterwards return him to you?

“Gladly” the father replied, adding a request that he protect his eyes.

Immediately, Reb Leizer took him home, where he remained for several years, learning the Torah and the fear of God.

Thus he was made known already in his childhood in the Chassidic world, in a deep and wide manner.

When the boy grew and became a youth he was taken by the authorities to serve in the army, because according to government decree in that era, each family was to provide one conscript and, for some reason, particularly he was chosen. Service in the government army in those days was difficult for every Jew, regarding observance of religion. Yet with his holiness he succeeded becoming exempt. After presenting himself to the army and passing the required examinations, he was sent in a wagon, accompanied by the head of the village and a constable, to the central military camp in the town of Sanok. On their way, they arrived at the river San. While they were on the bridge, part of it faltered and the wagon in which they traveled was turned over and its passengers drowned, while Rabeiny himself was left hanging on one of the wagon's timbers floating on the water and was thus saved.

After that he changed his surname, which was Langsam – to Spira, so that they would not search for him on part of the army, but think that he had drowned together with the other passengers of the wagon.

Upon coming of age, he married Chana Mindel [both are given names], the daughter of a respected Jew named Reb Shmiel from the town Ciecz. It seems that this was at a very early age, for already at the age of 16 he served as judge. We must assume that he was then married [according to Judaism, no positions of prominence are ever given to a bachelor]. Immediately following his marriage many began, including illustrious individuals, to recognize more and more his greatness and holiness, given to various facts that were clearly testified to.

 

B.[ב]

Rabeinu stood in the shadow of [followed] the Rebbe Reb Mendele of Rimanov, who brought him very near himself, after discerning his qualities. He became one of his great disciples and was counted among his “Holy Order”. At that time, he became known to the rest of the disciples, some of whom would later become world giants. Relations of friendship and mutual admiration prevailed between them during all their days on Earth.

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His greatness in Torah and the fear of God soon made wings for him. His fame began to spread outside his living area. Diverse locations desired that this young married man should serve as their Rabbi. And thus, he was appointed Rabbi at a young age.

He was revealed to the Rebbe “The Seer” of Lublin at the time he served as Rabbi of Rybotycze. And the story happened as follows.

Near Rybotycze lived a Jew who was childless for about twenty years. When the rumor reached him that in Lublin there was a great and famous Rebbe, by whose prayers and blessings many were helped, he decided to travel to him, thinking that perhaps he would receive a blessing from him, thanks to which viable offspring would be born to him. And because this Jew had heard that the writing of a “note”, was sometimes coupled with the payment of a fee – to the experts in the field – which he could not afford, he decided to go to neighboring Rybotycze, where there was a Rabbi, and ask him to write a “note” for him for a few cents. Obviously, Rabeiny accepted his request.

Upon entering this Jew into the Holy of Holies and presenting the “note” to “The Seer”, “The Seer” perceived with his power of revelation that a holy man had written it.

And he asked the Jew: Who wrote this “note”?

This villager, who naively thought that the Rebbe only knew how to read his gabay's [servant and secretary] handwriting and therefore was asking him why he had not let him write it, replied with simplicity:

– The Rebbe'l in Rybotycze (Rebbe'l – from the word Rabbi – was the nickname used for the Rabbi of a small town) wrote the “note”.

“You no longer need my blessing, at the moment the “note” was written that which you desire was fulfilled” – said “The Seer” to the Jew, who stood there completely dumbstruck, unable to hide his emotion upon hearing these words.

But The Seer did not content himself with this, he wished that such a great soul as that of Rabeiny, that he had now discovered that existed in this world and in his district, should stand in his shadow in order to reach higher and higher levels.

And he turned to the Jew and said:

– When you return home, give my greetings to your Rebbe'l and tell him I want to see him.

The villager immediately retraced his steps and sped quickly to Rybotycze to Rabeiny's house to deliver “The Seer's” words, and this message brought him to Lublin.

Upon hearing this [message], Rabeiny said:

For a long time, my soul has yearned to visit this godly holy man in his temple and behold the beauty of his holy face [see Psalm 27:4 “… to behold the beauty of the Lord, and to visit his Temple.”]. But being a disciple of the Rebbe Reb Mendele of Rimanov, who is resentful if his disciples travel to another tzadik, I refrained from going to Lublin. However, having now heard the words of the “Seer”, and also my soul longs very much to see him, I shall set out on my way to Lublin.

Upon arrival in Lublin he turned immediately to the “Seer's” house. When he entered the inner sanctum a group of his chosen disciples was there and among them Rebbe Naftuli of Ropshitz [Ropczyce]. Upon hearing the “Seer” his identity,

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he seated him next to himself at the head of the table. During their conversation, the “Seer” offered him refreshments [to eat] and liquor in a silver goblet. After drinking “lechaim” [a toast], Rabeiny continued touching the empty goblet, tapping at intervals on its exterior with his fingers. Upon seeing this Rebbe Naftuli of Ropshitz, he was very much intrigued, thinking: “How does this young man dare to behave so, after the Rebbe showed him so much respect, and sit next to him making noises tapping on the goblet?”. This angered him very much, until he decided, that when the young man left the room, he would come to him with the entire “Holy Order” [the chosen disciples] and they would admonish him for his behavior.

When Rabeiny stood up from his place to part and leave the room, the “Seer” rose and accompanied him to the door, then the “Seer” called out to Rebbe Naftuli and said to him:

Ropshik (an affectionate nickname the “Seer” had for his disciple Rebbe Naftuli), did you see that this young man showed with his tapping on the goblet how the Levites played [music] at the Temple?…

Soon he became one of his most important disciples and was counted among the heads of the “Holy Order” in Lublin. He absorbed a great deal of his illustrious teacher's Torah and holiness. Thanks to his great soul he fathomed [spiritual] secrets in Lublin and he drew a full measure of holiness and greatness, Torah and Chassidism, from the springs of wisdom that flowed from the “Seer”. What he absorbed and heard in Lublin, served him as valuable tiers, to support the constantly growing height of his spiritual level.

In Lublin there were several tens of disciples, who wore white robes and of whom was said that they possessed power of revelation. Rabeiny was counted among these.

And Rebbe Yechezkel of Kuzmir [Kazimierz Dolny] said of Rabeiny: “I was the youngest of the “Seer's” disciples and also Rebbe Zvi Elimelech of Dynow, but he pushed himself closer to the Rebbe.” [In Chassidism when the Rebbe speaks in public, the followers crowd close around him, each pushing to get closer and see and hear better.]

It is unclear in which year Rabeiny first came to the “Seer”. But there is no doubt that he stood in his shadow for, at least, several years. And the fact that at the time of the “Seer's” death Rabeiny was only 32, shows that he first came to him and became one of his important disciples before the age of 30.

The “Seer” valued and admired him very much. He saw and noted with his spirit's eyes, his colossal virtues and vast greatness in all areas. Speaking about him, the “Seer” emphasized his contribution and service to the generation he lived in, and appointed him to spread out his fountain, to the benefit and privilege of the public.

The “Seer” used to say, in order to emphasize the spiritual light that he radiated on the world, by way of his elevated and perfect virtues, that Rabeiny was the world's Chanukah lamp. Pointing out his greatness in all secrets of the Torah, he would say of him that he was: “Mount Sinai”, in being similar to Mount Sinai; small in his own eyes while the entire Torah is in him [Mount Sinai is a small, unassuming mountain].

Rabeiny was a disciple of the four fathers of Chassidism in his generation; the Rebbe Reb Mendele of Rimanov, the “Seer” of Lublin, Rebbe Yisruel the Maggid [preacher] of Kozhnitz [Kozienice] and Rebbe Avrum Yehoshie Heshel of Apta [Opatow], the author of “Ohev Yisruel” [Lover of Israel].

Regarding the circumstances of his coming to the Maggid of Kozhnitz, the following fact is told:

Once, when he was in Lublin, he heard that the “Seer” said that whoever is in the generation of the Maggid

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of Kozhnitz and has the possibility to gaze upon his holy face but refrains from doing so, will not be granted greeting the Messiah to come. Upon hearing this, he immediately took his bundle and set out on his way to Kozhnitz, fearing the Messiah would arrive before he had seen the face of the Maggid. He did not rest anywhere on his way but trampled perilously on, to arrive with all possible speed to Kozhnitz. Upon arrival he even did not stop at an inn to leave his bundle, but entered immediately into the holy sanctum. The Maggid lay in his bed, as was his wont due to his great debilitation, with a great crowd standing around him. Rabeiny, who was concerned about waiting to see the Maggid until he was able to stand personally before him, in case the Messiah arrived, put one foot on his stick, which he had propped up against the room's wall and with one hand leaning on one of those present and his other hand – on the wall, he raised up his body to see the Maggid laying in his bed. Upon seeing his face, the Maggid raised his head and said: “Young man, look upon me. Acquired through mere sight.” [This is a Talmudic quote, see Bava Metziah, 2a]

By the “Ohev Yisruel” he was already soon following his wedding, and henceforth continued to stand in his shadow.

Nevertheless, it seems that he did not consider him one of his distinct Rabbis, for Rabeiny began acting as a Rebbe in late 1815, after his Rabbis [teachers] had passed away, whilst the “Ohev Yisruel” was still living (he died in 1825). This can only mean that he did not consider him his distinct Rabbi, that he could not lead a congregation during his lifetime.

In his youth he followed Rebbe Moishe Sofer of Pshevorsk [Przeworsk], author of “Or Pnei Moishe” [The Light of Moses' Face]. Some say that in his boyhood he also stood in the shadow of Rabbi Yehoshie, the head of the rabbinical court at Dynow.

 

C.[ג]

Rabeiny was counted among those shepherds of Israel, champions of Chassidism, who besides being Rebbes, also served as Rabbis and dealt with practical [halachic] rulings in everyday Rabbinate. Already as a very young married man and until his last day, Rabeiny served as a Rabbi. Although there are no detailed findings in our hands as to on what year he began serving as a Rabbi, nevertheless, we can definitely ascertain, by looking at chapters of his life and known facts about him, that for most of his years he filled this position.

When sitting in judgement, he did not content himself with giving financial rulings and answering queries on [whether a thing was] prohibited or permitted which were brought before him. He concerned himself with the spiritual and physical needs of his congregation, to his possible ability and even surpassing it. To this aim, he also made regulations regarding matters both between man and God and between man and man. He never rested nor quieted in his activity for the spiritual character of his congregation and straightening the ways of its Jews. He stood firmly on the practical observance of his regulations and rulings and was not deterred by obstacles piled up before his feet in every corner. He showed no man favor if he stood in his way of the spiritual healing of his congregation. Nor was he deterred when the government was brought in regarding the matter and threatened him.

Rabeiny had a boundless love [for the people] of Israel. His mercifulness for a Jew was unlimited. On the other hand, to those destroying the old Jewish traditions and straying from their ways, he acted with firmness

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and inflexibility. He strongly disliked them and could not stand them. Sometimes, upon meeting such an individual in the study–hall, he would chase him out with great anger. On the other hand, his modesty was such as is difficult to find its equal even amongst the Great Ones of Israel. But this modesty disappeared into thin air when he stood his ground firmly in matters of Torah and the fear of God. Today this is referred to as “zealotry”, which is in opposition to the love [the people] of Israel. But in Rabeiny, his zealousness for God actually originated in the love of Israel. Not pride and condescension were at work here but a deep concern for the state of [the people of] Israel, which came from the love of his soul for his brethren. His firmness with those abandoning the ways of the Torah emerged from a warm Jewish heart, because he saw their pathetic and lowly material situation as a punishment for the slackening in Torah study and observance of the commandments. His mercifulness toward Israel gave birth to his firmness with the wayward ones, for he wished to cut the roots that brought forth putrid fruits for Israel. The open void between [here text missing]. [Over the years, he served as Rabbi in many communities. His greatness in Torah, his sanctity and his righteousness [these two lines belong 2 paragraphs down; they are repeated]] made him master over his character.

Many years before becoming a Rebbe, he already served as Rabbi. And although his name is bound with the town Dynow, he never was Rabbi in this town, once he became Rebbe and led a congregation. And indeed, Rabeiny is not referred to as “the Rebbe of Dynow”. He was known as “The Rebbe Reb Hersch Meilech” or as the “Bnei Yisoschor” after his classic book.

The sacred service as a teacher among Jews he actually began in Dynow and in it he finished it. Yet, as aforementioned, this does not mean that during all the years he lived there and was its Rabbi. Over the years, he served as Rabbi in many communities. His greatness in Torah, his sanctity and his righteousness were famous and he acquired a reputation. Due to this, many communities desired him to serve as their Rabbi.

The number of places where he served as head of rabbinical court reaches ten and they are these: Strzyzow, Rybotycze, Łańcut, Kolomyja, Olesiec, Bircza, Mezelabrutz [unknown], Dubiecko, Mukacheve and Dynow.

At first he was appointed judge (More Tzedek) [Teacher of Righteousness] at the rabbinical legal court of Rabbi Yehoshie of Dynow, who was head of the court in this town. An eyewitness has testified to have seen with someone, a written ruling signed by Rabeiny as More Tzedek in Dynow, from the year 1799. Meaning that, according to the accepted assumption that he was born in 1783, he already served as a Teacher of Righteousness at the age of sixteen. This appointment, despite his very early age, probably came through the recommendation of his Rabbi, the Rebbe Reb Mendele of Rimanov, being Rabbi Yehoshie also one of his disciples.

 

D.[ד]

Jewish Galicia, in those days, knew great poverty and indigence. Due to the financial limitations and heavy taxes that the government imposed on the Jews. This situation did not pass over its Rabbis, especially those serving in small towns, where the Jews were poor. Therefore, dire poverty was Rabeiny's lot, in part of his earlier years when he was serving as Rabbi in different places, when he no longer received room and board from his father–in–law, it even seems that

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during a certain period when he already led a congregation, he suffered from financial troubles. In one of his books, Rabeiny reveals, speaking offhandedly, that sometimes he was forced to borrow money for the necessities of Shabbes and holidays. Often his wife was forced to roam the streets looking for miniscule shavings of wood with which it was possible to heat a little their small apartment, in the bitter, freezing days of the Galician winter. Even her fingernails fell, after her hands had frozen. Rabeiny insisted on buying writing materials to write down his innovations, in the midst of his economic hardships. It is told that sometimes he would gather papers in the street upon which to write his innovations.

And if when he was already head of the rabbinical court in other places and led a congregation, his livelihood was limited and had to make do with little food, much more so was his material situation meager, serving still as a judge in Dynow. And because he had a dulcet and pleasant voice, he also earned his livelihood as the town cantor.

As early as 1809 Rabeiny was already in Rybotycze, although he may have been there some years earlier, since it is unknown how many years he was judge in Dynow and head of court in Strzyzow.

Although it is difficult to ascertain until when he was in Rybotycze, it is obvious that this period lasted for more than ten years. His arrival in Mukacheve was at the end of 5585 [1825]. in Mukacheve he stayed for about 4 years, until 5589 [1829], from there he came to Dynow, where he remained until the end of his life, in 5601 [1841].

In the other communities mentioned above, he only served as head of court for short periods. At the time he was in Rybotycze or Dynow, it was his saintly custom, upon hearing that the Rabbi of certain community – in Galicia or in Hungary – had died, to propose his candidateship for the post of head of court there. Clearly, every community accepted him gladly. And once appointed, he would leave scholars in his town to substitute him and move to the new place. Upon arrival, he would set the community affairs in order according to his system and style, fencing up breaches in religious and social matters; each location and its needs. [He] made straight and appropriate regulations anchored in the ways of the Torah, for the community members. [He] also founded religious boys' schools for the local children with regulations for their management, such as those he compiled while living in Mukacheve. After around six months, in which he took care of these things, he would leave the place and return to his town. It is thus that Rabeiny served as head of court in the other communities: Kolomyja, Łańcut, Bircza, Olesiec, Mezelabrutz. (Only in Mukacheve he remained for four years and even then left it involuntarily). In all the communities where he served as Rabbi – if even for a short period – his descendants eventually served as Rabbis, by token of inheritance. His son Rabbi Eliezer: Rybotycze, Strzyzow, Łańcut. Rabbi Shloime (son of Rabbi Eliezer): Strzyzow, Mukacheve. Rabbi Zvi (author of “Darkei Tshive” [or “teshuva”; Ways of Atonement], son of Rabbi Shloime): Mukacheve. Rabbi Moishe Leib (son of Rabbi Shloime): Strzyzow. Rabbi Chaim Eluzor (author of “Minches Eluzor” [Elazar's Offering] – son of Rabbi Zvi): Mukacheve. Rabbi Zvi Elimelech, son of Rabbi Eluzor, Rabbi in Bircza. Rabbi Simche son of Rabbi Eluzor: Łańcut. His son Rabbi Duvid: Dynow. Rabbi Yeshaia Naftuli Hertz (son of Rabbi Duvid): Dynow. Rabbi Meir Yehide (son of Rabbi Duvid) of Bukowsko, formerly of Mezelabrutz. Rabbi Zvi Elimelech (son of Rabbi Duvid) was at the end of his life Rabbi in Rybotycze. And after him, his son Rabbi Yehoshie was Rabbi in Rybotycze and other [places].

Only his coming to Dubiecko was under different circumstances. When he was in Dynow – as in other communities

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Rabeiny did not favor anyone and did not spare his rod of admonition whenever and wherever he saw a breach in the walls of religion. This displeased three local families who were not followers of Chassidism. Their leaders approached the government and denounced that he was causing conflict and quarrels in the town, this might lead – according to them – to harming the interests of the state. The libel was successful and Rabeiny was expelled from the town by the police, transported on a garbage wagon. Rabeiny then moved to nearby Dubiecko and was appointed local head of court. When the leader of the instigators died, Rabeiny returned to Dynow. Former residents of Dynow tell that those three families met a bitter end, due to Rabeiny's grudge for having conspired against him, in that no name or trace was left of them.

At the end of 5585 [1825] Rabeiny agreed to travel to Hungary and serve as Rabbi in Mukacheve and the district (called Bereg district), in answer to the entreaty and proposal of the local Jews, after the death of their previous Rabbi, the prodigy Reb Zvi Avigdor Ashkenazi ztz”l. On Sunday of the week of the reading of Re'eh [Deuteronomy 11:26–16:17; it is read in August or early September] he arrived at the place of his appointment and remained there about four years (until 5589) [1829].

At the time Rabeiny arrived in Mukacheve, there were already cracks visible in the wall of traditional Judaism in Hungary, which with their widening and expansion would in around forty years bring about the division of the Jewish communities in this country.

That was the spiritual nature of Hungarian Jewry when Rabeiny arrived there from Galicia, where the victories of the Maskilim [Jewish secularists] and the reformists, in those same times, were insignificant, compared to those in Germany and also Hungary.

Rabeiny, the great, stoic and zealous fighter for Torah and unadulterated faith, did not bury his hand in the dish [i.e. was not passive; see proverbs 19:24], in Hungary as in Galicia. Knowing the Maskilim and their essence, familiar with their methods and an expert in the means of war against them, he girded up his loins [see 1 Kings 18:46] and acted to fill the breaches that developed in his area, eventually, due to the negative revolutions in matters of religion and faith, that were Hungarian Jewry's share, and among them that of the Mukacheve district, at that point in time.

Rabeiny, who with his spiritual eyes discerned what was happening to the Hungarian Jewry, began to plan how to improve the spiritual situation in the district, where he served as Rabbi and prevent further deterioration. Indeed, in Mukacheve and its district there were god–fearing solid Jews, and quite a few. But there were also godless ones, who tainted many of its Jews. This caused destruction and serious breaches in the wall of religion, including adultery. Even amongst some of the leaders and representatives of the community spread this malignant plague [see Leviticus 13:51].

Rabeiny, whilst in Mukacheve, compiled for the members of his community regulations known by the title: “Warnings from our teacher Rabbi Zvi Elimelech”.

Rabeiny's firm stand in Halachic matters and ideology, which set against him those to whom his words and regulations were directed, embroiled him periodically with the government authorities, due to the instigation of his opponents. The repetition of this sort of cases, forced him eventually to leave the town.

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E.[ה]

At the end of 5575 [1815], with the deaths of Rebbe Mendele (19 Iyyar) [May 29] and the “Seer” of Lublin (9 Av) [August 15], many of their disciples began to act as Rebbes and lead a community. Rabeiny sent many letters to his friends and admirers, inviting them to spend the High Holidays with him. And so, eight hundred people gathered in his courtyard in Rybotycze on that Rosh Hashune (5576). This number of people in a Rebbe's courtyard, in those days was considered very large.

At the time of the Minche prayer service on the eve of Rosh Hashune, Rebbe Naftuli snapped his fingers and said:

– It can no longer be helped. Reb Zvi Elimelech is already a Rebbe.

Rabeiny's method in leading a congregation, as a Chassidic Rebbe, was as expressed in his books, regarding the role of the tzadik towards his flock.

On every occasion that people came to stand in his shadow – on Shabbats and especially on Jewish holidays – he gave talks on Torah topics comprehensible to all, both in nigleh [revealed aspects of the Torah] and nistar [concealed, Kabbalah], which were replete and full with ways in which a Jew must conduct himself: regular study of the Torah and Kabbalah, precise observance of the commandments in all their details without deviation, faith in God and in his providence of everyday life, distancing oneself from controversy and acquiring good and elevated virtues. This fact is seen clearly from the content of his books, in which he wrote what he had said in his sermons to those gathered under his roof, as is written in his prologue to them.

Rabeiny showered the fear of God onto those sheltering in his shadow in different ways. Not only with Torah study and preaching morality or holding personal intimate conversations. Also with his pleasant voice, during his fervent prayers, he disconnected those present from the ties of material existence and elevated them to a heightened level, from which it was difficult to return to the low level they had been in earlier. He led the Shacharis [morning] prayer service every day. Rabeiny also composed special tunes, which he would sing during his prayers. He also read from the Torah scroll.

It was Rabeiny's custom to say on Shabbes [in the morning service] the prayer “Nishmas Kol Chai”] [The soul of every living thing] with a special tune, standing next to the window. And because his study–hall in Dynow stood on high ground, his song was heard at a distance and the non–Jewish shepherds would gather at the foot of the study–hall to delight in it. On the first Shabbes after Rabeiny's death suddenly this same Rabeiny's tune was heard. And it turned out that the shepherds who were accustomed to listening to the tune and knew it, were singing it…

His mode of prayer became one of the foundation stones of Dynow Chassidism, eventually. Even now the followers of different branches of the Dynow dynasty still tell of the sacred atmosphere that enveloped them whilst at their Rebbes' courtyards, during the “Hakufes” [or “Hakafot”; i.e. circles] on Simchas Torah [at the end of the festival of Sukkos; on Simchas Torah, the custom is to take the Torah scrolls out of the Ark and to encircle the reader's platform with great joy, singing, and dancing.]. Waves of joy on the one hand and emotion to the point of quivering with tears on the other, being the two intertwined.

Rabeiny, when leading the service on Yom Kippur, stood barefoot with the hem of his robe reaching the ground. When prostrating himself on “Korim” [part of the morning service where all prostrate themselves], the worshipers would crowd near him and from the great excitement caused by the sweetness of his praying they would kiss the soles of his feet in divine awe.

Concurrently, the doors of his home were open to all, at all times of day, with the aim to attend to

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the material needs of the Jews, to bless them and pray for them. Often did he put to use his sanctity and righteousness to succor the sons of Israel in their time of need in supernatural ways, from the aspect of “He will fulfill the desire of those who fear Him” [Psalm 145:19] and “tzadik decrees and God fulfills” [see Talmud Bavli, Taanit 23a].

The essence of Dynow Chassidism, which Rabeiny designed, is based on foundations of Torah study in all its subjects. His diligence in Torah was his lot from the day he reached the age of discretion. Already as a boy he persisted in his study, although he suffered from his eyes so much so that the doctors were concerned he would lose his sight. Also when standing in the shadow of his holy [teachers, his] Rebbes he was somewhat different from the rest of the “Holy Order”, being his only goal to achieve extreme diligence in Torah and solely through it to attain his spiritual levels, whilst his colleagues reached them with help from other methods of worship as well [fasting, meditation etc.].

Rebbe Chaim of Sanz [Nowy Sącz] visited once in Hungary with one of the disciples of the “Chasam Soifer” [“Seal of the Scribe”; the author, Rabbi Moses Sofer was a very important Hungarian Rabbi]. His host praised his Rabbi extensively before Rebbe Chaim, saying in conclusion that “literally, his mouth did not cease from his [Torah] study” [see Talmud Bavli, Bava Metziah, 86a].

Rebbe Chaim replied:

– Such things cannot be said of a mere mortal.

And pointing at two of Rabeiny's grandsons who were present there, he added:

– Only of your grandfather can this be said.

Even the “right of admission” to the inner sanctum, Rabeiny's room, was tied to Torah study. Although when a woman [women are exempt from Torah study] came to him with a “note” he would receive her immediately. But when a [male] Jew came to him with a “note”, and Rabeiny knew that he was able to sit and learn for a bit, he would demand of him to study Torah for a certain period; 8 days or more and sometimes even 30 days, saying to him:

– First study here for a few days, and only then will I be your Rebbe.

He had seventy permanent disciples, with greatness in Torah: nigleh and nistar [see previous page], with them he studied regularly, including a daily Kabbalah lesson.

This foundation stone of Dynow Chassidism remained the middle bar [i.e. essential; see Exodus 36:33] also in later generations. This fact is well expressed in the words of Rabeiny's grandson Rebbe Zvi Elimelech of Blozhov [Błażowa] about the book “Tzemach Duvid” [Plant of David] in which were gathered a few Torah teachings of his father Rebbe Duvid, Rabeiny's son and successor:

– That which is written in “Tzemach Duvid” my father could have said over one breakfast.

And this is what the followers of his grandson the last Rebbe of Bikovsk [Bukowsko], Rebbe Alter Reiven Spira, may God avenge his blood, tell: the followers who lived outside his region, did not come to him for long periods during the year. Only on the High Holidays many stayed with him from Shabbes Sliches [the Saturday before Rosh Hashanah] until Shabbes Bereishis [the Saturday after Simchas Torah; in total they stayed about a month]. During this time, every day one of the assembled would finish one tractate of the Talmud, and a celebratory feast was held in the Rebbe's company, who would contribute for the occasion a certain sum of money, for a dinner to be served to all comers, at the house of one of the locals, and in these feasts of friendship they would sit for 6–7 hours, in which those present heard words of Torah, fear of God and Chassidism presented by the participants.

The study of the Torah in all its subjects, for his disciples and followers, as a goal and purpose, which constituted

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the content of Dynow Chassidism, was not coincidental. In all of Rabeiny's books and sayings, are clearly apparent his ideology and opinion regarding the study of the Torah and its character. And as was his saintly way, he demanded of himself and others to practice the things he had proved were essential according to the commandments of the Torah.

In his approach to Kabbalah, Rabeiny was amongst the minority of Chassidic leaders in his day.

Even at the dawn of his youth, he yearned to delve in Kabbalah. But as his teachers, from whose wells he drew and drank, abstained from teaching it to disciples and even opposed diligent and in–depth study in it, he was deprived from diving in its deep seas. But after the death of his illustrious Rebbes, his soul, thirsty for the word of God, could no longer withhold itself from Kabbalah. He began to delve in it and even had a regular Kabbalistic lesson, with his denominated disciples. And as Rabeiny says, one of the characteristics of the Kabbalah wisdom is that it may be taught to others: “This is the characteristic of wisdom (Kabbalah), especially in our generations, in the steps of the Messiah, that the teacher of it to others will be much elevated”.

Rabeiny's greatness in the Secrets of the Torah, which is the Kabbalistic wisdom, is apparent in all his books. In between the lines of his clearly–phrased words, there are many Kabbalistic principles to be found, based mainly on tens of rare Kabbalistic books, in which he was extremely well–versed. Three of his works actually deal exclusively in Kabbalah. One is “Hoisufes Mahartz'u” [or “Hosafot Mahartz'a”; “Additions by Our Teacher Rabbi Zvi Elimelech”] on Rebbe Zvi Hersch of Ziditshov's book “Syr Mei'ru” [or “Sur Mei'ra (Ve'asei Tov)”; Refrain from Evil and Do Good], which is [itself] a preamble and introduction to “Etz HaChaim” [The Tree of Life] by Rabbi Chaim Vital. The second is – “Regel Yeshuru” [or “Yeshara”; Straight Leg], dedicated entirely to Kabbalistic terms and themes, in alphabetical order. This work was written before his additions to “Syr Mei'ru”, as in them he mentions his book “Regel Yeshuru”. And the third, “Chidyshei Mahartz'u al HaZoihar” [“Innovations of Our Teacher Rabbi Zvi Elimelech on the Zohar”], he wrote after these.

 

F.[ו]

Rabeiny's great sanctity became a natural and integral part of his illustrious being. His spirit was refined and his body sanctified to such an elevated level, that he was able to smell holiness, the same way all other beings perceive a physical smell.

Once, Rabeiny, while traveling, found himself in a certain village. Being there, he wished to prepare himself for prayer. As in ruled in the Shylchen Urech [Shulchan Aruch], “A person who needs to use the toilet should not pray. From the outset one should not pray until one has checked oneself well from the beginning.” (Orach Chaim, section 92a). So he asked one of the villagers where to find the place designated for this. When inside, he found he was unable to check himself there. And he wondered at this, thinking: “There is certainly a reason, this is no coincidence”. He then called the owner of the grounds on which the outhouse stood and asked him to which purpose the place had been previously used. And the man answered that it had once been a sykke [or sukkah; a temporary hut erected for use during the festival of Sukkos].

When we realize that Rabeiny was an expert on the entire Torah, almost unparalleled modesty receives its true definition and full meaning.

Rebbe Yehoshie of Tomaszow, a follower of Rabeiny, recounted:

Approaching the High Holidays, when groups of Chassidim came to Rabeiny, many would rent

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special wagons that waited for them, their Jewish waggoneers remaining with them in Rabeiny's presence, until they returned home. Once, on Shabbes Sliches [see above, p.58], while Rabeiny was saying “Toire” [“Torah”; a talk on the weekly Torah section], the waggoneers entered the adjacent room and began saying “Tehilim” [reciting Psalms], for they were simple and uneducated men and knew they would not understand the Torah talk anyway. In their fervor saying “Tehilim”, they began raising their voices until it became difficult to hear the “Toire” from Rabeiny. So then, one of those present yelled to the waggoneers: “Shah, shah!”

Upon hearing this, Rabeiny raised his voice and said angrily:

– What is this shah, shah? Whoever told you that their saying “Tehilim” does not stand on a higher level than my saying “Toire”?

Rabeiny was a lover of [the people of] Israel, their patron and advocate before He who sits up high. His manner with those close to him was of love and friendship, as if they were literally his own brothers. Sometimes he would hug and kiss a Jew whom he knew to be god–fearing. A deep love flowed from his letters to those close to him. In his books he often addresses the reader and studier of his innovations, adding: “my friend” or “my brother and companion”. And also his disciples, for whom he founded the “Society of Attentive Members”, he addressed as “friends”.

From his love for every Jewish soul he would also try to use his wisdom and greatness in Torah to contrive for Jewish women firmly–based permissions in matrimonial matters, when it could save them from shame and suffering. From the greatness of his love for [the people of] Israel he would plead for them before our Father in heaven.

Once it happened that the eve of Sykkes [Sukkos] fell on a Gentile holiday. And Rabeiny went out of his way that day that his sykke should be built by Gentiles. So he took some Gentiles and gave them a large quantity of liqueur for their work, so as to make them work on their holiday. At night, when the Sykkes holiday had begun, it was Rabeiny's holy custom to fully prostrate himself and kiss the floor of the sykke and its walls. He did this now as well. But afterwards, entirely possessed with fervor, he began to speak well of [the people of] Israel, saying:

Ribboino shel Oilom [Master of the World], see how the uncircumcised worked on their holiday, for a bit of liqueur, a thing your people, the House of Israel, would never do for all the money in the world. And after all this, your people Israel are placed in such a wretched situation.

The Rebbe Yissuchor Dov of Belz recounted:

“Once, on the night of the [Passover] seider, the Rebbe Reb Zvi Elimelech ztz”l of Dynow went to see how the common people held the seider and said the haggude [haggadah]. Upon coming to the window of a simple man, who knew nothing, he heard how this man, reciting the section about the four sons [see Pesach Haggadah, Magid, The Four Sons: Corresponding to four sons did the Torah speak; one wise, one evil, one who is innocent and one who doesn't know to ask.”], said loudly the word ‘one’ (wise) ‘one’ (evil) etc. because he knew that the word ‘one’ should be said loudly when saying the prayer “Sh'ma Yisruel” [Sh'ma Yisrael]. And Rebbe Zvi Elimelech commented:

“This man has made from the four sons – Sh'ma Yisruel.” And jokingly, we may say that in the previous section [Pesach Haggadah, Magid, Story of the Five Rabbis] it says “The time of [reciting] the morning Sh'ma has arrived” and morning [in Hebrew] is an acronym for wise, evil, innocent, who doesn't know.”

Despite his demand to diligently observe every detail of the commandments, even beyond the letter

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of the law, he endeavored, sometimes, to speak well [of the people of] Israel and justify their customs when they appeared in opposition to what is written in Haluche [Halacha; rabbinical law].

Even when admonishing his flock, he did this with deep love and being careful that his words should not prompt an accusation [from God]. Being as his only goal was to achieve a practical result, he sometimes would shorten his reprisals, when he feared that expanding on them would actually distance his listeners from mending their ways, by understanding human nature in its complexity.

Friendship and mutual admiration prevailed between Rabeiny and Rebbe Naftuli of Ropshitz, who was counted among the elder disciples of the Rebbe Reb Mendele of Rimanov and the “Seer” of Lublin. Rebbe Naftuli was twenty–three years his elder. But this fact did not prevent his great esteem of Rabeiny. Especially he, due to his greatness and sanctity, knew and appreciated very well his great and elevated virtues.

Being a great Torah scholar and as one who distanced himself from controversy to an extreme, Rabeiny maintained close relations with the Cedars of Lebanon [euphemism] and Torah giants of his generation, with whom he had the geographical possibility of meeting. He knew the majority of the Chassidic leaders from the period he stood in the shadow of his teachers, since they too were their disciples. However, he also socialized with other religious Jewish leaders and wherever his fame reached – he was admired. But to many great ones his greatness became known only after his death, once his many books began to be published and distributed across the world.

An exceptionally strong admiration and love prevailed between him and Rebbe Zvi Hersch of Ziditshov, author of “Ateres Zvi” [Crown of the Deer] and other works. He was also a disciple of the “Seer” and Rebbe Mendele of Rimanov. Their friendship started during their time together as disciples of their teachers and strengthened after their deaths. In the course of time they even became related by marriage. Rebbe Shmiel, son of Rabeiny, became the son–in–law of Rebbe Naftuli Hirtzl, the son–in–law of Rebbe Zvi Hersch of Ziditshov.

Friendship and mutual admiration prevailed between Rabeiny and Rebbe Shulem of Belz. This relationship flourished since the time they were disciples of the “Seer” of Lublin.

Rebbe Chaim of Sanz and Rabeiny, were tied with bonds of love and friendship. Their acquaintance also took place in the times of the “Seer” of Lublin, as Rebbe Chaim was also among his younger disciples. This friendship afterwards further intensified.

 

G.[ז]

As a matter of fact, Rabeiny's greatness was immortalized by himself. Even without reading and hearing about his brilliant personality, which few equaled, it is possible to perceive it from the many books he left. Works full with expertise and many innovations, in all the subjects of the written [scripture] and oral [Talmud, Kabbalah etc.] Torah: The Pentateuch, Prophets and Writings, nigleh and nistar, Mishna, Talmud, Midrashim [an ancient commentary on part of the Hebrew scriptures], Zohar and Kabbalah works, with their commentators up to and including those in his own generation.

In the area of creativity in religious Jewish literature, he stood alone among all giants of Torah and Chassidism in his time. Had we been privileged and all his writings had remained in our hands, we could have said that he was unique in this category, in the entire history of the Chassidic movement, and perhaps even more.

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This is said both of the scope and quantity of his works and of the way they are written. There are in his books, besides innovations on all the subjects of the Torah, also many parts on diverse subjects relevant to man's spiritual conduct and ideology, directed towards the masses, which are written in common parlance, fluent and clear, understood by all, which set them apart in Chassidic literature. Alongside these, are many Kabbalistic items, often explained in laymen's terms. But many times Rabeiny cuts them short, saying that it is impossible to expand on the topic and that he intends these things for the Kabbalistic experts.

The main body of his works, both in nigleh and in nistar, is based upon books and authors that preceded him. Frequently he bases himself on the writings of the Maharal [Rabbi Judah Loew, c.1520–1609], the Hidu [or Hida; Rabbi Chaim Yosef David Azulai, 1724–1806] and the disciples of the Ba'al Shem Tov [Reb Yisruel ben Eliezer, c.1698–1760; founder of the Chassidic movement] on one hand and the Ari [Rabbi Isaac Luria Ashkenazi, 1534 –1572] and his disciples and Kabbalistic works on the other. Very often he mentions what he heard from his teachers and based on their words, he builds his innovations and explanations.

These are Rabeiny's works (books and pamphlets) that were published in the course of time:

  1. Bnei Yisoschor” book – essays for Shabbes, Rosh Chodesh [1st day of each Hebrew month], the months of the year and Jewish holidays. More than 20 editions have been published to this day.
  2. Igru D'kalluv” [Igra D'kalla; “Reward of the (biannual) Lecture”] – Annotations on the Pentateuch, Midrashim, [ancient Aramaic] Translations [of the Pentateuch] and Megale Amykos [Megale Amukot; “Discoverer of Depth”; Kabbalistic book by Rabbi Nusen Nata Spira who lived in Poland (1585–1633)]. (Above 6 editions).
  3. Igru D'pirku” [Igra D'pirka; “Reward of the (weekly) Lecture”] – Talks and annotations on diverse subjects. (Above 10 editions).
  4. Mayan Ganim” [Spring of Gardens] – explanation on “Or HaChaim” [“Light of Life”] by Rabbi Yosef Ya'avetz ztz”l (13 editions).
  5. Derech Pikydechu” [Derech Pikudecha; “The Way of Thy Precepts”] – innovations and annotations on the 613 commandments. (About 20 editions).
  6. Bruchu Meshyleshes” [Bracha Meshuleshet; “Triple Blessing”] – innovations on the Mishna sections of Moed [Festival], Nushim [Nashim; Women], Nezikin [Damages] and Kodshim [Holy Things].
  7. VeHaie Bruchu” [“And be Blessed”] – on the Mishna section of Zruim [Zraim; Seeds], (except for the tractate Bruches [Brachot; Blessings]).
  8. Chidyshei Mahartz'u” [Innovations of R.Z.E (Rebbe Zvi Elimelech)] – on laws of Chanyke [Chanukah].
  9. VeHaie Bruchu” – innovations on the Mishna tractate Bruches.
  10. Magid Ta'alymu” [Magid Ta'aluma; “Teller of Mystery”] – innovations on the tractate Bruches in the Babylonian and Jerusalemite Talmuds, and [their commentators] the Ri”f, Ro”sh and Mordechai.
  11. Reiach Dyduim” [Reiach Dudaim; “The Perfume of Mandrakes”] – innovations on the tractate Megilah.
  12. Regel Yeshuru” – Kabbalistic encyclopedia (alphabetical).
  13. Hoisufes Mahartz'u” – on “Syr Mei'ru Ve'asei Tov” by Rebbe Zvi Hersch of Ziditshov. (10editions). [See above, p.59]
  14. Kol Huroim” [Kol Haroim; “All Who See”] – explanation of the Book of Obadiah.
  15. Derech Eidoisechu” [Derech Edotecha; “The Way of Thy Testimonies”] – explanation of the Book of Joshua and the Book of Ruth.
  16. Dvurim Nechmudim” [Dvarim Nechmadim; “Coveted Things”] – in it a compilation on Mishnas (mainly Uves [Avot; Fathers], Nevi'im [Prophets], Kesyvim [Ketuvim; Writings], Talmud and Maimonides.
  17. Likytei Mahartz'u” [Likutei Mahartz'a; Compilations of R.Z.E] – compilations on the Pentateuch etc. and the Book of Esther.
  18. Hagues Mahartz'u” [Hagaot etc.; “Annotations of R.Z.E”] – on the commentary of Rabbi Eluzor author of “HuRoikach” [HaRokeach; “The Chemist”] on Seifer Yetzira [ Book of Creation], which is attributed to the patriarch Abraham.
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  1. [no #19 in original] Explanations and annotations “Nachal Emynim” [Nachal Emunim; “Stream of Trust”] on the book “Chochmas HuNeifesh” [Chochmat HaNefesh; “Wisdom of the Soul”] by Rabbi Eluzor author of “HuRoikach”.
  2. Ta'amei HaMitzves” [Ta'amei HaMitzvot; “Reasons for the Commandments”] – mainly according to Kabbalah.
  3. Tamchin D'Oiraise” [Tamchin D'Oraita; “Supporters of the Torah”] – regulations for the “Tamchin D'Oiraise” society in Mukacheve.
  4. Seider HaKorbunes LeYom Yid–Gimel Mides Beaseres Yemei Tshive” [Seder HaKorbanot LeYom Yud–Gimel Midot Beaseret Yemei Teshuva; “Order of the Sacrifices for the Day of Thirteen Attributes of Mercy on The Ten Days of Repentance”]
  5. Tfiles, Hoishunes VeHakufes” [Tfilot, Hoshanot VeHakafot; “Prayers, Hoshanot (prayers said during sukkot) and Hakafot” (prayers said on Simchat Torah)] according to Rabeiny's rite.
  6. Pamphlet “Azhures Mahartz'u” [Azharot etc.; “Warnings from R.Z.E”] for the Mukacheve community members. [See above, p.56]
  7. Pamphlet “Hanhuges Toives” [Hanhagot Tovot; “Good Customs”].
  8. Book “Chidyshei Bnei Yisoschor” [Chidushei Bnei Yisaschar; Innovations of the Sons of Yissachar] – in it innovations on the Talmud.
  9. A book on astronomy, which has been lost. The present Rebbe of Klausenburg [Reb Yekysiel Yehide Halberstam, 1927–1994] testifies having seeing it abroad with his own eyes, before the holocaust.
Not all that he wrote was printed and made available to us. The list of works enumerated here are but a fraction of the treasure trove of his writings during his days on this earth, which were not many, due to the abundance of his innovations and annotations in all Torah fields. Because Rabeiny wrote literally on every subject: The Pentateuch, Prophets and Writings, Mishna, Talmud, Rishoinim [Rishonim; “The First Ones” (Rabbis who lived between the 11th–15th century)], The Rif [acronym of Rabbi Isaac al– Fasi, 1013–1103], Maimonides, Tur [full name: Arba'ah Turim; Halachic code composed by Rabbi Jacob ben Asher, 1270 –c. 1340], Shylchen Urech [Shulchan Aruch; “Set Table”. Official Code of Jewish Law composed by Rabbi Joseph Karo, 1488–1575], the 613 commandments [of the Torah], Halachic Answers [to questions he was asked as Rabbi], Zohar and Kabbalistic topics etc. Thus it is no exaggeration to state that had we had the privilege to have all that he wrote during his life in this world in our hands – he would have no equal in his literary scope in the Chassidic movement and perhaps further.

But despite the extent of his innovations Rabeiny passed away in the midst of his literary work, while being in the process of writing diverse books. One of these is his commentary on the book “Chochmas HuNeifesh” [#20 in the list above] by Rabbi Eluzor [Elazar] of Germaiza [Worms], which he was not able to complete, as his grandson, who prepared it for printing, wrote: “…also these holy sparks bear true testimony to countless other folders which he was unable to complete, as his seat in the Heavenly Sanhedrin was made ready and he rose to Heaven on Chai [“alive”, 18 in gematria] of the tenth month [Tevet] of the year The Spirit of Counsel and Might [Isaiah 11:2; the sum of these words, in Hebrew, is in gematria exactly 601], without the thousands [he died on Tevet 18, 5601; Jan. 11, 1841]. And also to this work Divine Providence set a boundary and said, hitherto shalt thou come [Job 38:11] and thy branches become long [Ezekiel 31:5] …”

At first Rabeiny did not think to write his innovations although it was his opinion that innovations in Torah study should be made and taught to others. But this may be done orally. And indeed, many giants of Torah and Chassidism did not write their innovations and sayings. Also, his financial situation during certain parts of his life, including when serving as Rabbi, was difficult, and if for food he necessitated loans, surely the copper was not found in his pocket to purchase the paper in the quantity he required to write his innovations.

But Rabeiny received a sign from above to write his annotations and innovations. Chassidic tradition tells of three instances on which Rabeiny saw this sign.

A.[א] Once, when he asked his child to bring him certain book from his bookcase, he brought him writing paper. And Rabeiny said to him: – But I asked for this–and–that book which lies there in the bookcase.

“Yes, yes, I heard. I'll go bring it” – he answered.

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And he went and brought him an inkwell. When Rabeiny said to him for a second time that he had asked for the book, he replied again:

– Yes, yes, I heard. I'll go bring it.

And he brought a quill.

Seeing this, Rabeiny concluded and said:

– If so, Providence requires me to write.

B.[ב] Once he gave one of his children a coin to buy him a bagel (sort of pastry) with. So he went and brought him a sheet of paper. To Rabeiny's question: “Why did you bring me this?”, the boy answered: “Because you asked me to bring you this.” (A sheet of paper in Yiddish – is “boigen”, similar in sound to “bagel”) And he gave him a second coin with which to buy him a bagel to eat. And he went and again brought him a sheet of paper. And when asked this time as well: why he had brought paper, he again replied that he had been asked to. When this occurrence repeated itself also for a third time, Rabeiny decided:

– It seems that Providence wants me to write Torah innovations on this paper.

C.[ג] When he served as head of court in Rybotycze, his debts had grown until some shopkeepers would not give him even food on credit. Forthwith, a Jew came to Rabeiny's house and brought him a small pidyon nefesh [lit. “redemption of the soul”; a donation for charity] together with the “note” that he presented to him. Rabeiny immediately gave the money to his wife and she sent the old housemaid who was in their house to buy with it a little potatoes and onions. When she entered the shop and told the shopkeeper what she needed, he gave her two sheets of paper and an inkwell. And when the maid tried to explain that that was not what the Rebbetzin [Rebbe's wife] had sent for, he replied: – Yes, this is what she sent for. You've already forgotten what you said. She began pleading with him, saying she was certain that that was not what she had asked for. But the shopkeeper became angry with her and scolded her.

With no other alternative, she returned dismayed to the Rebbetzin, red–eyed from weeping, and told her what had happened. The Rebbetzin was very grieved and said:

– I already had a few coins and now they've been wasted for nothing.

So she went to Rabeiny and told him.

And Rabeiny said to her:

“There is no harm done. Last night Providence revealed to me in a dream that I am to begin writing and printing my Torah innovations, but upon waking, I thought to myself: where am I to find money to buy the paper and ink required for writing? If so, here Providence has sent me paper and ink”.

According to the general bibliographical lists of the books, all his works were printed posthumously.

Rabeiny took a great part in the war then waged in Galicia between Chassidism and Haskule [Haskala; Jewish secularism]. His activity in the struggle against the Maskilim was spread on various fronts. He fought it in words and in actions: in his fiery sermons, in his diverse books and among them “Mayan Ganim” [#4 in the list above], entirely dedicated against the Maskilim, in regulations

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designated to mend the breaches caused by their influence, and with his great sanctity which with its power brought, sometimes, to their unmasking by them publically renouncing their Judaism. The description given by an historian, who was not religious, is very precise when he writes of Rabeiny that he “hated Haskule with a passion”.

 

H.[ח]

Rabeiny died on 18 Teives [Tevet] 5601, [Jan. 11, 1841], at the age of 58. Already some time before returning his pure soul to its creator, Rabeiny knew his last day and prepared for it. On the last Simches Toire of his life, he turned to Rebbe Yehoshie of Tomaszow during the Hakufes [see above, p.63 in the list of books, #23] and said to him: “Young man, pray for mercy for me that I should remain in this world and make of you a magnificent vessel”.

On the last Saturdays before his death he gave many Torah talks on the next world and the expression by the Talmudic sages: “His lips speak in the grave” [see Talmud Bavli, Bechorot 31b; said of a dead scholar whose words are repeated by the living], saying:

– How these lips will speak in the grave! [in Yiddish in the original]

He also expounded on the verse “thou shalt be buried in a good old age” [Genesis 15:15] written regarding the Patriarch Abraham. (Thou shalt be buried in a good old age [in Hebrew] is an acronym for Teives, [the month] Rabeiny died on. And also the Patriarch Abraham died on the same month, as is written in the holy book “Karnuyim” [Karnayim; Kabbalistic work the authorship of which is disputed]).

Just a few days before Rabeiny died, a son was born to his son Rabbi Eluzor, then head of court in Strzyzow. A letter was immediately sent to Rabeiny in Dynow, with a special messenger, inviting him to be the mohel and sandek [godfather]. And an additional request: if he was unable to arrive due to the bitter cold, that he should at least say what name the newborn should be given. Rabeiny immediately sent an answer with the same messenger, and in it congratulations and blessings, together with an apology for not being able to be present. And regarding what name should be chosen he wrote: “For the vision is yet for an appointed time” [Habakkuk 2:3; meaning that it would become clear in due time].

His son did not understand the meaning of this phrase, in light of the approaching circumcision day. The following day, a special messenger came to him and notified him that he was to travel at once to his sick father. Despite having set out immediately, he arrived after Rabeiny had already passed away. After the funeral, Rabbi Eluzor assigned Reb Leibale from Rybotycze, a great scholar, to circumcise his son in Strzyzow in his absence. When Reb Leibale arrived there, he did not give the sad tidings but said that Rabeiny was convalescing and that Rabbi Eluzor needed to stay near his father. Only when at the name–giving he announced: “And his name in Israel shall be called Zvi Elimelech, son of our teacher Rabbi Eluzor”, everyone understood what had happened and what Rabeiny's intention was when he used the phrase “For the vision is yet for an appointed time”.

 

The text on Rabeiny's tombstone in Dynow

The crown is fallen from our head [Book of Lamentations 5:15]

Tears pour from weeping eyes, all arms are weakened, for the godly Ark has been taken to Heaven. Wail of bereavement arises, for the Menorah has been extinguished, that illuminated the pure path for multitudes. A time to mourn [Ecclesiastes 3:4], o humble, o righteous, of the Patriarch Abraham's disciples, man of God loving in heart and soul.

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Head of the Rabbis, teacher of knowledge to the wise, holy of holies, the cunning artificer, the eloquent orator [Isaiah 3:3], the pillar of Torah, the pure Menorah. The great Rabbi, the fort and the tower. The righteous, saintly and pure, our master, our teacher and our Rabbi, the leader of the entire diaspora, our teacher Rabbi Zvi Elimelech son of the rabbinical our teacher Rabbi Pesach ztz”l, author of Bnei Yisoschor and other works. Died Chai [18] Teives and they shall weep bitterly that the ground has swallowed this beauty [in gematria is] (5601).

 

dyn066.jpg
Tombstone of the local Rabbi, Reb Yosef,
Penultimate head of court of the Dynow community

 

Meager is our comprehension and scanty our vocabulary to value this exalted and perfect personality. But one thing is clear: there is no virtue a Jewish person may take pride in that he did not possess: Saintly and pure, endowed with power of revelation, Rabbi and Chassidic leader, prodigy and expert in all facets of the Torah. Great in nigleh and nistar. Orator in grace and swift scribe. Commentator and innovator on all Torah themes. Grand author (also in his literary style – he is always precise and clear, despite the extent of his writing, and his vocabulary is rich), pleasant [as cantor] when directing prayers and composer of tunes. Scribe [who writes Torah scrolls etc.] and mohel. Lover of [the people of] Israel and humble. Fearless fighter of God's wars.

It is also amazing how he was able in his relatively short life (58 years) to accomplish all that he did: active Rabbi, answering Halachic questions, leading a congregation, regular study with his disciples, compiling many books, writing Torah scrolls and tefillin [phylacteries] etc.

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Rabeiny's disciples

Rabeiny did not have disciples who later became Rebbes, except for his two sons Rebbe Eluzor and Rebbe Duvid. Just like the rest of Chasidic leaders in his generation who no longer had disciples that became Rebbes. Because his teachers (The “Seer” of Lublin, The Maggid of Kozhnitz and Rebbe Mendele of Rimanov) were the last generation in the Chassidic movement that with the death of the teachers the disciples began to lead congregations, with their teachers' followers standing in their shadows. From the latter period and on – this is Rabeiny's generation – Chassidic dynasties were inherited from the father to the sons deemed apt for the position.

But Rabeiny had numerous disciples who learnt Torah from him and who were great in wisdom and fear of God, a part of whom – and among them his sons – served as Rabbis. But the majority did not become famous. As mentioned above Rabeiny had – in Galicia – many tens of regular disciples, great in Torah and the fear of God, who stood in his shadow permanently. When Rabeiny was living in Mukacheve he also had distinct disciples who later became famous Rabbis, whilst still remaining his disciples even after his return to Dynow. Amongst them: Rabbi Shmiel Zvi, Rabbi and head of court of Mukacheve (the father of the author of “Imrei Yosef” [Joseph's Sayings] of Spinka [Săpânţa]), his brother Rabbi Yitzchok Eisik, author of “Divrei Yitzchok” [Words of Isaac] (Rabbi and head of court of Mukacheve at the end of his life). Rabbi Abraham, judge in Mukacheve, author of the book “Birkas Avruhom” [Birkat Avraham; Blessing of Abraham] on the Pentateuch.

 

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Rebbe Zvi Elimelech Spira of Jawornik and Blozhov (Błażowa)

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His descendants

Rabeiny had four sons and three daughters. This is made clear in the pamphlet “Tamchin D'Oiraise” [see above p.63, # 22 in book list], at the end of which he mentions among the other members of the society his sons and sons–in–law. His four sons were Reb Meshilem Zishe, Reb Eluzor, Reb Shmiel, Reb Duvid. The names of his sons–in–law were Reb Nechemie, Reb Moishe and Reb Yankev.

Rabeiny had great tzar gidel bunim [tzar gidul banim; the pain of raising children]. His son Reb Meshilem Zishe died in his lifetime. He left offspring after him. One of his sons–in–law drowned in the river and Rabeiny in his sanctity saw to it that he was brought to a Jewish grave. His youngest daughter Rivke, the wife of Reb Yankev, also died in her prime during Rabeiny's life, and left after her a little son named Avrum Yehoshie Heshel, who was brought up in Rabeiny's home who always dandled him on his knee, even when he was writing his innovations.

Rabbi Eluzor was already appointed Rabbi and head of court in Rybotycze in his father's lifetime (upon returning from Mukacheve in 5589 [1829]). In 5598 [1838] he was appointed head of court in Strzyzow (later he became head of court in Łańcut).

When Reb Eluzor was still quite young, upon his arrival to Ziditshov, Rebbe Zvi Hersch stood up in his honor, saying that for a long time he had not seen a whole and fine countenance as that of that young man who had not yet “damaged his image” [allusion to chastity]. On a different opportunity Rebbe Zvi Hersch asked Rabeiny, when he was visiting him with his two sons Reb Eluzor and Reb Duvid:

– Where from has my in–law [meaning Rabeiny] taken these two cherished and precious souls, for his two sons, that are souls without bodies?

 

Rebbe Duvid of Dynow, author of “Tzemach Duvid” [Plant of David]

Rabeiny's position as Rabbi and Chassidic leader was inherited by his youngest son, Rabbi Duvid, who became Rabbi and head of court in Dynow. With Rabeiny's death Rabbi Shmiel was to succeed him as Rabbi of Dynow, being as Rabbi Eluzor already held a position and Rabbi Duvid was younger, but he abdicated in favor of his younger brother Rabbi Duvid saying, jokingly, that he was a “batlan” [layabout], thus he should be given the post, whereas he [Rabbi Shmiel] had opened a wine shop. After their father's death both Rabbi Eluzor and Rabbi Duvid became Rebbes and began to lead Chassidic congregations. They had many followers and they and their descendants – in the course of time, constituted the Dynow dynasty. At first the great majority of Rabeiny's followers went to Rebbe Eluzor, for he continued closer to his father's customs, whilst Rebbe Duvid diverged slightly from these customs, pertaining to the prayer rite. His main focus was on the fundamental base of Dynow Chassidism, as designed by his father, which is: Torah study, although he did not study regularly with disciples as his father had done, whilst Rebbe Eluzor did so. As mentioned already above, his son Rebbe Zvi Elimelech of Blozhov said that all that was written in his father's book “Tzemach Duvid” was but a “portion” of his regular breakfast. And his second son, Rebbe Meir Yehide, head of court in Bikovsk (author of “Or LeMeir” [Light for Lighting]), even opposed printing the book for this very reason, saying that it did not bear testimony to his father's greatness.

But after a short while Rabeiny's followers came to Rebbe Duvid. There were, for this change, two

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reasons: the first – an occurrence on Rabeiny's yuhrzeit [usually erroneously spelled “yahrzeit”; anniversary of someone's death], at the time all were gathered in Dynow and stayed also over the Shabbes. Reb Aryeh Roth was Rabeiny's cantor. His clear voice was as a lion's roar and heard from afar. With Rabeiny it was the custom to sing [the segment starting] “HuEil HaPoiseach” [HaEl HaPoteach; The God who opens] in the Shabbes morning service. Rebbe Eluzor also continued this tradition, just as he was careful to observe all the rest of his father's customs regarding prayer. But Rebbe Duvid did not observe this custom and ordered the cantor not to sing “HuEil HaPoiseach”. But he did sing it, because also his Rebbe, Rebbe Eluzor, continued doing so. After the service he found that he had lost his voice. Upon understanding that this had happened to him as punishment for disrespecting Rebbe Duvid's authority, he ran to him and in the midst of apologies, begged him to return his voice to him. Rebbe Duvid consented and forgave him, adding:

– Your voice shall return, but not exactly as in the beginning. A small defect shall remain as a memento that you upset me.

And thus it was. A slight hoarseness – that had not been there previously – never left him. This story left a great impression on Rabeiny's followers, who saw in it his great sanctity.

The second and main reason was – the great esteem and admiration on part of the generation's tsaddikim [righteous ones] for Rebbe Duvid.

On one of his visits to Rebbe Shulem of Belz, Rebbe Shulem turned to his wife and said of him that he was “an ehrlicher Yid” (an honest, god–fearing Jew). The Rebbetzin wondered [and asked]:

– But is that his only virtue, is he not also a Rebbe?

Rebbes there are many, but ehrliche Yiden, not so many” – Rebbe Shulem answered.

On one of the Saturdays on which Rebbe Duvid was in Belz with Rebbe Shulem, the Chassidim danced with great fervor after the end of Shabbes during “HaMavdil” [hymn at the close of the Havdalah ceremony to mark the end of Shabbes]. Suddenly, Rebbe Duvid stood in his place and, laughing, said:

– We think everyone here are Belz Chassidim.

And pointing at a few of them said that they were not Belz Chassidim. The followers were puzzled. And thinking that he only wanted to show that he had the power of revelation, they thought to harm him. After the dance, Rebbe Shulem called his Rebbetzin and said to her, pointing at Rebbe Duvid:

– If we leave a son like that, we can lie in our graves in peace.

When the Chassidim heard this, they understood that he was indeed a great and holy man and that his words were unfathomably deep and let him be. In the course of time, it turned out that the people he had pointed out became followers of a different Rebbe.

When staying in Belz, Rebbe Shulem would put him up in his sykke, where only the most important guests were allowed to stay. It is said that once when Rebbe Duvid had stayed for about a fortnight in Belz and was then obligated to return home, while Rebbe Shulem entreated him to remain a while longer, Rebbe Duvid said, jokingly: – I'll be in the “sykke” and my Rebbetzin will do “Hakufes” for it. (Because since he would have no income, his wife would be forced to buy provisions on “hakufe” [hakafa; this word in Hebrew means both “circle” and “credit”]).

Rebbe Chaim of Sanz said of Rebbe Duvid: “From seeing his face it is possible to draw the fear of God”.

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When followers of Rebbe Duvid of Dynow came to Rebbe Chaim, he did not want to receive them, saying to them: – It is written: “And the Lord said unto Moses, wherefore [“what” in the Hebrew original] criest thou unto me? Speak unto the children of Israel, that they go forward:” (Exodus 14:15). It is known that Moses was the generation's [greatest] tsaddik and that he was also humble and meek in his own eyes, therefore God said to him “wherefore criest thou unto me?”, in the sense of “wherefore” [what], meaning modesty, that is, the humbleness and modesty that you show by saying “what am I” – “criest thou unto me” [tell me that], show only before God. But to “the children of Israel, that they [continue to] go forward”.

So he ordered them to continue going to Rebbe Duvid of Dynow, saying that he was the generation's tsaddik.

There were strong ties of friendship between the two, who used to visit one another.

It is told that once, when Rebbe Duvid decided to travel to Rebbe Chaim of Sanz, he immediately set out on his way. Upon reaching the outskirts of the town Sanz, he saw Rebbe Chaim coming towards him with a great crowd. When they met, they entered a house next to the town gate. After conversing there for some time, they said their goodbyes and Rebbe Duvid returned home, without having entered at all in the town Sanz.

Rebbe Duvid once visited Rebbe Yisruel of Ruzhin when he was already blind. Upon holding Rebbe Yisruel his hands he said to him:

– I think you are from Dynow. I would like to talk with you, once the public goes away.

And indeed, later they both sat in intimate conversation for a long while.

Rebbe Yitzchok Eisik of Ziditshov told that he heard from his uncle Rebbe Zvi Hersch of Ziditshov that Rabeiny said to him of his son Rebbe Duvid that he had taken for him [on conceiving him] a soul from Oilom Ha'Atziles [Olam Ha'Atzilut; “the World of Emanation”, is the highest of four worlds in which exists the Kabbalistic Tree of Life]. And Rebbe Yitzchok Eisik concluded:

– Although it is difficult to take a soul from there, surely if Rebbe Zvi Elimelech said so, it must be.

According to one version, Rabeiny said even more:

– I took a soul from Oilom Ha'Atziles and I was obliged to take a body from there as well.

Rabeiny's descendants were also known to have sharp minds. With Rebbe Duvid, this was already discovered in his boyhood, when he went under the chyppe [chuppah; got married] on the day of becoming obligated to observe the commandments [13th birthday].

Rabeiny had beforehand stipulated that his son should not leave him after his marriage and go live with his in–laws [as was then the custom], wishing that should continue studying the Torah and learning the fear of God in his shadow and with his guidance. Only in one thing did he concede to the father–in–law's request: on one of the holidays his son would go to him. On Pyrim [Purim; exactly one month before Passover] the father–in–law sent a mishloach munes [mishloach manot; also called a Purim basket, are gifts of food and/or drink] to which he added his request that his son–in–law and daughter should come to him for Pesach, in accordance with their agreement. As Pesach neared and his son prepared to go to his father–in–law, his father said to him:

– Actually, I do not wish at all to permit you to travel, but since I already gave your father–in–law my word – I shall stand by it.

And his father gifted him with a cup from the Rebbe Reb Shimon of Jarosław, made entirely of silver coins. The cup's capacity was one and a forth liters [42.26 us fl. oz.]. And he told him to drink from this cup the Four Cups of Wine on the night of the Seider Pesach [according to Jewish law, the cup must be filled and the majority of it drunk, regardless of its volume]. When he arrived at his father–in–law's house, he took him to his wine cellar

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to show him the different kinds of wine he had, telling him of every sort how old it was and which was suitable for drinking The Four Cups. Then, Rebbe Duvid noticed in one corner of the wine treasury, cobwebs hanging on the barrels. To his query, his father–in–law answered that that wine was especially old and that it had been there since his grandfather's times and perhaps even since his great–grandfather's times. From this wine – continued his father–in–law – a small amount is given to someone who is ill and no longer able to eat food and thus he lives for an entire day, or to one who is unable to sleep, a teaspoonful of it is given him and he falls immediately asleep. Upon hearing this, his son–in–law requested he be given this wine for The Four Cups on the night of the Seider. His father–in–law shuddered and said to him:

– God forbid, even a full teaspoon of it cannot be drunk, never mind four cups. You will sleep from it for eight days.

“That is of no consequence. Unless you agree to my request, I shall return home at once, even before Pesach” – replied Rebbe Duvid.

And when his father–in–law later saw from which enormous cup he meant to drink on the Seider night, fear and tremor seized him and he cried:

– God almighty! How is it possible to drink four such large cups of this wine?

But faced with his son–in–law's threats to return to his home he was forced to agree to him drinking from this wine on the two nights of the Seider, knowing that his son–in–law was not a common young man.

When the Seider night arrived, Rebbe Duvid told his Rebbetzin not to take a special goblet for herself for The Four Cups but to drink from his cup. And on the first Seider night, after taking but one sip of the wine, the Rebbetzin immediately fell asleep, while he continued carrying out the Seider and drank most of his The Four Cups from that old wine. But not only did he not fall asleep when the Seider was finished, but even stayed up all night studying the commentaries on The Song of Songs.

The following day, when his father–in–law went to the mikve [ritual bathhouse; in Chassidism men submerge themselves in the mikve before the morning service], people crowded around him to hear about his son–in–law's conduct on the Seider, knowing him to be the son of a great Rabbi. And they asked him:

– What did you see [of interest] with your Rebbe'l [see above, p.51]?

And he told them that he had noticed nothing except for the wine–drinking, which was a great wonder, especially in the case of a 13–year–old boy.

When they heard this, they could not believe it. So on the second night they came to his house and stood by the window to see if it was true. Upon entering the room and seeing many people standing outside, Rebbe Duvid asked his father–in–law who they were and what they were doing there. When he replied that they had come to see how he executed the SeiderRebbe Duvid said to him:

– Why did you bring these people? Do you think that I perform tricks? Well then, tonight bring me your wine and your goblet…

His greatness and holiness were of public renown. There once was a small town, where there lived only ten Jews [minimal congregation for holding public prayer services] who used to congregate on Shabbes at the local inn for a public prayer service. And there was a Gentile there who would always disturb their prayers. Once, when he pulled the prayer shawl off the cantor's back, the innkeeper slapped him on the cheek and he fell dead on the spot. When they saw what had happened, the Jews hid

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the body in the storage room, thinking they would be killed for the deed. After the end of Shabbes, two of them hurried to Rebbe Duvid and told him the whole story. And he gave them a handkerchief and said to them:

– Place the Gentile on the stove and after passing the handkerchief over his face three times, tell him that Reb Duvid ordered him to rise.

They did as he said and the Gentile woke, rose and went on his way. When he came home his wife asked him: “Where have you been all this time?”, and he did not answer, but sat in a chair and asked for a cup of tea. “What, is it tea you want me to give you?”, his wife replied. And she slapped him on the cheek and he died instantly.

Rebbe Duvid was born in 5564 [1804] and died on 19 Adar 5634 [March 8, 1874] (about 69 years old). From his innovations was printed the book “Tzemach Duvid”.

 

Rebbe Yeshaia Naftuli Hertz Spira ztz”l

Rebbe Yeshaia Naftuli Hertz Spira, Rebbe Duvid's first–born son, succeeded his father as Rabbi and head of court in Dynow and was a Chassidic leader, with thousands of followers. From his innovations were printed the books “HaNoisen Imrei Shefer” [HaNoten etc.; The Giver of Goodly Words. Title taken from the verse in Genesis 49:21] on the Pentateuch and the holidays. But his written innovations were many more.

He was known as a servant of God and excelled in his fear of God. While his father Rebbe Duvid prayed silently, his prayer was heaven–splitting with great fervor. When he visited in Sanz, Rebbe Chaim called his sons and told them to look at the countenance of Rebbe Yeshaia Naftuli Hertz, saying: “From seeing his face it is possible to draw the fear of God” [see above, p.69]. At an assembly of Rabbis held in Lemberg [Lvov], Rebbe Yehoshie of Belz stood up in his honor and sat him next to him, saying that he was one of the great souls.

He died at a young age, before he was 50 years old, on 4 Sivan 5645 [May 18, 1885].

The two other sons of Rebbe Duvid of Dynow were: Rebbe Zvi Elimelech of Blozhov, born in 5601 [1841] and died on 5 Nisan 5684 [April 9, 1924]. Rebbe Meir Yehide of Bikovsk, author of “Or LeMeir” on the Pentateuch. Died on 19 Tishrei 5669 [October 4, 1908].

 

Rabbi Yosef Spira ztz”l

Rebbe Yosef Spira, the son–in–law of Rebbe Yeshaia Naftuli Hertz, succeeded his father–in–law as Rabbi of Dynow. (He was also the grandson of Rebbe Eluzor son of Rebbe Zvi Elimelech of Dynow). He only served as Rabbi but did not become a Chassidic leader, as his predecessors had. He published his father–in–law's books. He died in 5693 [1932].

 

Rebbe Duvid Spira ztz”l of Dynow (the second)

After the death of Rabbi Yosef, the Dynow community chose his son Rebbe Duvid Spira, who was known as the Rebbe of Dynow, despite having lived for many years in Sanok, where he was Rebbe, as town Rabbi. But already at the time he was appointed he was ill and died after a few weeks

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in Sanok, to where he was transported for treatment by his doctors. A conflict arose between the Jews of Dynow and the Jews of Sanok regarding the question of where to bury Rebbe Duvid. And Rabbi Meir Shapiro ztz”l from Lublin ruled that he be buried in Sanok and so was done.

 

Rabbi Menachem (Mendel) Spira ztz”l

With his death, his son Rabbi Menachem Mendel Spira was appointed head of court in Dynow. He too, did not act as Rebbe. He served as the last Rabbi of Dynow until the poisoned cup was passed to it during the holocaust. He was martyred in 5702 [1942], together with his brothers Rebbe Eliezer (who succeeded his father as Rebbe in Sanok) and Rabbi Yisruel. May God avenge their blood.

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dyn074.jpg

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Decryption Key to Dynasty Diagram

  # Ancestors of the dynasty founder, Rebbe Zvi Elimelech of Dynow
  1 Reb Eliezer Lipman, father of Rebbe Elimelech of Lizhensk
  2 Rabbi Shimshon of Ostropoli, grandfather of the founder
  3 Reb Pesach (Langsam) Spira from Jawornik, father of the founder
Dynasty # Name Relation Date
Birth Death
Author of
Dynow 4 R' Zvi Elimelech Spira Founder 5543 [1783] 18 Teives 5601 [1841] Bnei Yisoschor
  5 R' Duvid Spira Son of R' Zvi Elimelech 5564 [1804] 19 Adar 5634 [1874] Tzemach Duvid
  6 R' Yeshaia Naftuli Hertz Son of R' Duvid   4 Sivan 5645 [1885] “HaNoisen Imrei Shefer”
  7 R' Yosef Spira Son–in–law of R' Yeshaia   5693 [1933]  
  8 R' Duvid Son of R' Yosef      
  9 R' Menachem Mendel Son of R' Duvid   Holocaust victim  
Łańcut 10 R' Eluzor Spira Son of R' Zvi Elimelech   12 Elul 5625 [1865] Ioidei Binu
[Iodei Bina; “Knowledge of Comprehension”]
  11 R' Simche Son of R' Eluzor   11 Tishrei 5673 [1912]  
  12 R' Eluzor Son of R' Simche 5625 [1865] 19 Tamuz 5698 [1938]  
  13 R' Mendel Son of R' Eluzor   Holocaust victim  
  14 R' Yosef Riker Son–in–law of R' Mendel   Holocaust victim  
Mukaveche 15 R' Shloime Spira Son of R' Eluzor 5592 [1832] 21 Sivan 5653 [1893] Shem Shloime
[Shem Shlomo; “Name of Solomon”]
  16 R' Zvi Hersch Son of R' Shloime 5605 [1845] 16 Tishrei 5674 [1913] Darkei Tshive
[Darkei Teshuva; “Ways of Atonement”]
  17 R' Chaim Eluzor Son of R' Zvi Hersch 5631 [1871] 2 Sivan 5693 [1933] Os Chaim VeShulem
[Ot Chaim VeShalom; “Sign of Life and Peace”]
  18 R' Burech Yehoshie Yerachmiel Son–in–law of R' Chaim Eluzor 5675 [1915]    
Strzyzow 19 R' Moishe Leib Spira Son of R' Shloime 5610 [1850] 2 Cheshvan 5677 [ 1916]  
  20 R' Nechemie Son of R' Moishe Leib 5634 [1874] Holocaust victim  
Bircza 21 R' Zvi Elimelech Spira Son of R' Eluzor 5601 [1841]    
  22 R' Mordechai Son of R' Zvi Elimelech 5630 [1870] Holocaust victim  
  23 R' Eluzor Son of R' Mordechai 5649 [1889]    
Blozhov 24 R' Zvi Elimelech Spira Son of R' Duvid 5601 [1841] 5 Nisan 5684 [1924] Zvi LeTsaddik
[“Deer for the Righteous One”]
  25 R' Yehoshie Son of R' Zvi Elimelech 5622 [1862] 12 Adar 1 5692 [1932] Keren Yehoshie
[Corner of Joshua”]
  26 R' Meir Son of R' Yehoshie   Holocaust victim  
  27 R' Yosef Son of R' Meir   Holocaust victim  
Bikovsk 28 R' Meir Yehide Spira Son of R' Duvid 19 Tishrei 5669 [1908]   Or LeMeir
  29 R' Duvid Son–in–law of R' Meir 5638 [1878] 29 Shvat 5684 [1924]  
  30 R' Alter Reiven Son of R' Duvid   Holocaust victim  
Misc. 31 R' Yankev Son–in–law of R' Zvi Elimelech      
  32 R' Avrum Yehoshie Heshel Son of R' Yankev      

 

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