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When I was a boy of twelve, my grandfather, Yisruel Tag, was the mayor of Dynow. He told me that according to the local pinkes [town ledger], the Jews came to this town from France. The Rabbi, who came together with them, was Rabbi Shmuel Baal HaToisfes [HaTosafot; “additions”. The Tosafists were medieval Rabbis who wrote commentaries on the Talmud]. There is proof to this in the old cemetery – there is an old tombstone there, in the first row, on which is engraved: “Here lies the Rabbi Reb Shmuel Baal HaToisfes.” Another proof: all prayers and customs among the Jews were according to the Ashkenaz [Germany] and French rite and not according to the Sephardic rite [unlike most other Chassidic communities].

The first name of the town appears in the pinkes as “Dynoiow” – only later was it changed to Dynow [spelled דינאוו in the original]. The “Bnei Yisoschor” [see this book, p.47–75] wrote the name of the town Dynaw [דינאב], because according to his interpretation it means Din–Av [Judgement (of the) Father]. And thus he also wrote in all his books, Dynaw and not Dynow.

Surrounding the town there were many villages, in every one of which there ruled the hrabia [title used for a rank of Polish nobility roughly corresponding to that of a Count] – for example: in the villages Bachorz and Nozdrzec – hrabia Skarżyński; in Dabrowka and Kapiczinka – rulers–counts whose names I no longer remember. In the latter village lived the grandfather of the tsaddikim Rebbe Elimelech of Lizhensk and his brother Reb Zishe.

The main livelihood of the Dynow resident came from the people of these villages, who held on every Thursday the weekly market. 4 times a year the “Great Market” was held in town. 3 Jewish home–owners were the trustees of these said noblemen and “hrabiowie” [plural of hrabia]: my grandfather Reb Yisruel Tag, Reb Nechemie Weinberger, Reb Shmiel Grunes. Only to them did they sell all the grain, timber from the woods and liquor from the villages. The said merchants were therefore Dynow's negidim [opulent representatives of a Jewish community]. Being as the river San passed through Dynow and Sanok, came to Rozwadów [a suburb of Stalowa Wola] and Lizhensk [Leżajsk] and flowed on until converging with the “Vistula” – the merchants would transport the timber on it, and thus the goods reached the Russian areas of Poland.

Inside the town itself there was also a “court” (a hoif) which belonged to the Count Trzecieski – one of the Righteous Among the Nations. When the tsaddik Reb Zvi Elimelech Spira – who came from Blozhov to preach the way of Chassidism of his father, Rebbe Reb Duvidl – and on another occasion when his nephew Reb Meirl Spira (of Ranovsk?) visited the town – the Chassidim from Dynow traveled to receive them and bring them in a magnificent horse–drawn carriage, that Count Trzecieski put at their disposal. And this was a reception fit for a king.

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[There is] a story about a room, in which the prophet Elijah revealed himself to Rabbi Yehoshie of Dynow. The place was in a house in front of the Great Synagogue, where Reiven–Usher the baker lived at the time. The melamed Ziskind lived there as well, by whom I was also taught. In that house, in the attic, was the apartment of Rabbi Yehoshie, Reiven–Usher's grandfather. The room in the attic was tightly locked due to the revelation of Elijah the prophet.

Reb Zvi Elimelech Spira, the author of “Bnei Yisoschor”, had a custom, that any chussid [chassid; follower] who came to him but did not sit for three days at his lessons to study – he would not take the “note” [see above, p.49] from him. And thus he would say to him: “How do you call me Rebbe and how can I influence [God] in your benefit if you are not one of my disciples?” …

Dynow was famous among the rest of towns where tsaddikim dwelt, such as Sanz, Belz, Sadigura [Sadhora] and others. Every locality in which a Rebbe lived – had hotels (hostels), so that no one would say – “The place is too strait for me [: give place to me.]” [Isaiah 49:20] … Obviously, the price of staying at the hotel was by no means cheap. But the tsaddikim in Dynow made a regulation: that all homeowners were obliged to observe the precept of hospitality towards guests free of charge. The homeowners left their beds and arranged for themselves temporary sleeping quarters so as to accommodate the large number of Chassidim coming from outside. The housewives also participated in this mission to care for the guests, and made it possible for them to prepare their meals free of charge.

The “Bnei Yisoschor”, when he sat to read the Chassidim's “kvitelech” [notes], used to read the “note” and write Torah innovations in his notebook. He wrote and spoke to the chussid – spoke, read and wrote. All said he was a “good Rebbe”, since he wrote everything down in his notebook. The majority of his notes were later published in the many books compiled by the Rebbe Zvi Elimelech.

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I was born in Dynow, sixth generation, in the town in which my childhood and teenage years passed until I emigrated to Palestine with Yaakov in 1935. Our house was unique, for the way of life in it was unusual then – and nowadays perhaps difficult to imagine or comprehend. By my grandfather's request, Reb Welbish Sperling z”l, who was admired and loved by all, my mother Chaya and her sister Zvia, even after their marriages, continued to live with their parents. It was a sort of urban mini–kibbutz.

The business was joint. The housekeeping was shared. The children grew together are were brought up as one family, and the expenses were not divided according to the size of each family but according to its current needs – without the budgets that are set in a kibbutz.

Five hundred Jewish families lived, worked and earned their livelihoods in Dynow, some from crafts and some from trade. They constituted a minority among the Gentile surroundings but upheld the religious character zealously. There stood out in this community some tens of families of a distinct orthodoxical nature, similar to Neturei Karta [“Guardians of the City”; a group of ultraorthodox Jews, created in Jerusalem, in 1938. They oppose Zionism and call for a dismantling of the State of Israel] that we have in Jerusalem, in the Mea Shearim neighborhood. The Jewish community in Dynow suffered many tribulations and humiliations, but endured until the holocaust fell on the Jewish people in European lands, and the Nazi beast annihilated mercilessly six million of our people and the Jews of our town among them: men, women, elderly and infants.

Few of them remained alive only by miracle, after this terrible holocaust. Some of these survivors arrived in Israel, where they finally found refuge, others wandered to foreign countries and there Rebuilt their lives anew.

In my memories I go to the distant past, which returns me to my childhood days in Dynow. The town sat on a hill, around which, some distance away, the wide and deep clear–watered river San wound its way. All along its other bank there were villages with green fields, abundantly watered, primitively worked, but blessed with good crops. A belt of dense woods surrounded the area and in it trees whose trunks it was not possible to encircle with arms, and which through their thick canopies the sky could not be seen. The scenery and fragrances from the fields were indeed intoxicating in the spring and summer months but the human element in this nature was hostile to us – the Jews.

The year of Polish Independence, 1918, started with pogroms against the Jews. Amalgamated farmers from the neighboring villages arrived en masse, equipped with clubs, shovels and rakes. They fell upon the Jews, injured them, looted their shops and expulsed them from their homes.

In their flight from the attackers, many families found refuge with the local Christian townsfolk, who concealed them in their cellars, byres and attics. When the fury diminished, after days of terror, fear and hunger, the weary Jews returned to their demolished and ransacked homes and began Rebuilding their lives. The wounded Jewish community

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slowly reorganized. The Community Council, headed by Reb Luzor Frenkel, a wise and active man, was established, and with aid from the American Jewish Joint Distribution Committee, that sent food and clothes, social welfare action committees were set up. These committees established a soup kitchen “volksküche”, in which female volunteers from all families worked by rotation without exception. They prepared and distributed warm meals to the Jewish population, and especially for the children. I shall always remember the taste of the cocoa from the condensed milk and the bean soup I ate then.

At the public school an anti–Semitic atmosphere was felt, starting from grade one. The Jewish pupils were a minority but their scholastic capabilities and achievements stood out, which was not to the satisfaction of the Gentile pupils, or even the teachers.

It was possible to determine the season of the year according to the pupils' sitting order in the classes. There were three rows of benches in each class, and they were divided thus: the boys in a separate row and in the back benches – the Jewish pupils. In the middle row the Christian girls sat and in the third row – we, the Jewish girls.

In summertime the Gentiles' bench rows were by the large open windows and in winter the sitting order changed. We, next to the frozen windows, from whose cracks cold wind blew, and “they” by the heated stove, from which pleasant warmth emanated.

The will to learn and the aspiration to widen knowledge and horizons was immense among the Jewish youth, but the financial means and also the tools for this were lacking. In Dynow there was no secondary school, thus few continued their studies in the large cities, and this in hard conditions and with great efforts. The orthodox–fanatical residents wanted to force their will on the youth and the parents more than once chose terror, literally.

I remember an incident, which I witnessed in our house, when I was still a small girl and we lived with Leib Itzik Neiman, before we built our house which was destroyed in the first world war.

A Jew in town, who was a textile merchant, died of a heart attack; when he was unable to pay his debts to the merchants, who were his suppliers, they responded in the ways that were usual then. A few days before his death his daughter left clandestinely for [professional] training, and this was grounds for the orthodox–fanatical faction to exploit the tragic occurrence for their propaganda, claiming that the daughter's departure for training had caused the father's death.

They did not allow to bring the deceased to a Jewish grave, before they announced a parents' signing of a “cheirem” [shunning] against the youth devoted to the Zionist ideology, and through this they intended to further rouse the parents against their children.

To our house too there came two “characters” of the type I mentioned. My father had left the apartment before that. He was a very zealous Jew, meticulous observer of the precepts, a distinct scholar and god–fearing. He never meddled in others' affairs and he was steadfast against the “invention” of the shunning, for they were delving in life–and–death matters, literally. He believed this and therefore opposed them. My mother z”l had progressive world views and refused to sign the shunning. Those messengers did not suffice with this and turned to grandfather. And then my mother intervened, saying: Father, you cannot

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take responsibility for what your grandchildren do or will do, and as a mother to my children I ask you not to sign. And the wise and zealous grandfather did not sign.

This is one example of under which conditions the Jewish youth in our town paved its way for the future.

The Zionistic gospel reached Dynow, and was not easily accepted publically, for there were obstacles at home as well as in the street. Nevertheless, the pioneering movement took shape – at first secretly and later openly. The first pioneers organized courses, and these turned into a Hebrew night–school, located in a room rented from Mendele Lubczer, who was left charged with two children, while her husband was captive in Russia. On part of “Tarbut” [Culture; a Zionist organization] in Krakow, a certified teacher by the name of Gutwirth was sent, who taught Hebrew, Old Testament and Literature, mainly in the afternoon hours or in the evening, because in the morning the children attended the Polish public–school.

Active Zionist group in Dynow Top, from right: David Tzughaft, Shmuel Adler (died in Haifa), P. Feldstein Row 2: Abraham Rosenbaum, Meir Jahre Sitting: Rachel Lubczer, Chava Steltzer, Manya Flekt [?]

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The sitters in the study–hall began to infiltrate the Zionist–pioneer movement, that grew and developed the more the animosity towards it increased.

When the first pioneers emigrated to Palestine, and they were: Yitzchak Kasse, Yosef Grossman, Schechter, Friedman, Weintraub – the rows decreased, which were in need of new forces to fill the place of those who emigrated.

Some years passed and the difficult task of replenishing the rows was undertaken by Yaakov Chail, who came to Dynow from the village Krzywe, where his father, Reb Yisruel Chail, was an estate–owner and when the children grew moved to live in Dynow.

With his fervent belief in the Zionist–Socialist idea, Yaakov reorganized the Jewish youth, at first in the “HaShomer HaTzair” [The Young Guard] movement and later in the “HaChalutz” [The Pioneer]. He toiled tirelessly and also prompted others to action. He aspired to prepare the youth for one single goal – emigration to the Land of Israel. The youth movements were mobilized to work for the national foundations by collecting monthly contributions, and also for the “Pioneer Aid” foundation, which was subordinate to a center in Krakow and whose purpose was to aid in the financing of pioneers' emigration to Palestine.

A library was established by volunteers, who collected books from the Jewish population. The library was open once a week in the afternoon hours to the public of readers, which for a small sum lent books in the languages: Yiddish, Hebrew, Polish and German. The proceeds were used for buying new books and maintaining those that had worn.

Reading books became a welcome custom, to fill the free time of adults and youth in our town.

Every day newspapers arrived in Dynow, to the agency of a very enlightened Jew, Berele Schreier. The newspapers “Heint” [Today] and “Der Moment” appeared in Yiddish and the “Chwila” [Moment] and the “Nowy Dziennik” [New Journal] in the Polish language. The Zionist agenda was common to them all. The majority of the secular public and also religious people with progressive world views read these newspapers, and more than once there were heated arguments on Polish and world politics and also in the parties that were made up of Jewish factions with differing views. In the political arena the Jewish people was, it appears, up–to–date and strong, and casuistry is, after all, our trademark.

It is impossible not to mention the distinct autodidacts that were in Dynow, and they are Zalman Schreier and Abraham Dornbusz. The former learned and was thoroughly fluent in foreign languages and these are: German, English and French, besides Polish and Yiddish, of course, which were the local languages.

Abraham Dornbusz was gifted with a sharp mind and an extraordinary talent, mainly in Mathematics and Astronomy, besides foreign languages, whose knowledge he acquired only by himself, with the aid of diverse study books.

Abraham did not find his place in his father's house, after his mother's death when he was still a young adolescent. He studied for a few years in the study–hall, and when he transferred to the new world that science books, which had come into his hands by chance, opened before him, he submerged himself entirely in his new world. He lived in

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rented rooms, in poverty and need and obstinately refused material aid from friends, who with all their hearts wished to help him and also did so indirectly. He barely survived from tutoring in foreign languages and Mathematics, and this for a measly wage, that he himself fixed. He made do with little, but for books he spent his last coins. Had he lived in human conditions, that would have permitted him to fulfill the prodigious potential that was in him – he would have attained fame, perhaps even in the wide world.

Without welfare services and the budgets, which are in place today in the State of Israel, mutual aid functioned in our poor and despondent town. And it was not merely a concept – it was real action, to which youth and the elderly willingly mobilized in aid of the indigent, sick and forlorn.

Committee of the “HaEzra” [The Aid] fund in Dynow in 1934 In the second row, second from left: Vita Chail Behind her: Yitzchak Arm

Without decrees from above, secular youths organized a group, which from its members were sent when needed two young men to guard at night at the homes of families where there were gravely ill ones, in need of supervision and care, and thanks to this volunteering the family members could sleep at night.

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A brilliant personage, who operated discreetly and warmheartedly, was Mrs. Baum. Despite being burdened with five children and managing herself the household in a rented apartment, her daily routine included preparing meals from the family budget for the sick, needy and forlorn. She would personally bring the meals to the sickbeds every day. I remember that Mrs. Baum got infected with typhus and her life was in danger. The entire town prayed for her wellbeing. She recovered from the illness, and when her strength returned, she continued with her previous occupation which was a vocation in her life.

An “institution” in his own right was the melamed Mordche–Eli. His occupation and livelihood was from a “cheider”, in which he taught Jewish children the Torah, starting from the age of three. I too was one of his pupils. At his cheider the children started [by] learning the alphabet and consequently also reading the sider [prayer–book]. The focus was on memorization of blessings and prayers from the thick siders, which were strewn on the large tables.

My melamed had an additional occupation, that of repairing pottery or porcelain by weaving a net of fine iron wire around the shards, which he put in place in the process of weaving the wire, thus remaking a whole vessel fit for use. He did this while he taught the toddlers the alphabet, and who in town did not require Mordche–Eli's craftsmanship? It was common in every family, including the rich ones, not to throw away anything that could be repaired.

This wonderful man, who lived in straits and poverty with his family in a miserable apartment, took into his house on every Friday wanderers and beggars, who came for Shabbes to the town. One room became a “hotel” for the wandering folk, and this not in order to receive a fee or benefit.

He was kindhearted and of pleasant disposition. He did not become angry, did not rage and did not complain. His facial expression was always calm and his sense of humor was revealed by telling assertive jokes and fascinating stories.

Here I wish to pass on to a world of a different sort of action.

In 1928 the Becher family came to Dynow, from the city of Lvov, where their children had died. This was an assimilated family. During the Austrian rule of Galicia, Becher had been manager of the train station in StanisŁawów, quite a large city. Being a Jew, he was dismissed from his post, when Poland reclaimed its independence. They sought a way to regain their prosperity and connected this to the creation of sources of income.

In Dynow he established a factory for “kulki”– wooden nails and cobblers' lasts, which he marketed throughout Poland to the shoe factories and cobblers. He chose the factory's location due to the wood that was appropriate for his products and which grew in our vicinity, which was surrounded by forests of a length of tens of kilometers.

Once having based themselves financially in the town, the Becher couple sought to get closer and fit in with the Jewish community and they did this successfully.

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The Becher couple

Becher organized and founded a bank, which in its design was exclusively Jewish and for the Jews – “Bank Ludowy” (popular), which was legally listed at the Jewish Cooperation Center in Lvov. The shares, which were essential to the foundation of this institution, were bought by wealthy merchants, whom Becher approached personally, and he was also chosen to stand at the head of its management as Acting Director, without a salary.

This bank became a tool, which served and aided the Jewish merchants and craftsmen to overcome the financial difficulties. This public was helped with loans on fair conditions and bought a share with instalments, which was paid upon receiving the loan.

When I began working at the bank, I got to know Becher's personality closely. He was not a socialist in his views, but positive in the full meaning of the word, especially in his deeds and his behavior towards others. His attitude towards the bank's employees was exemplary and he showed interest in their personal problems and was always prepared to listen, give advice and help.

The clients from all walks of life, who came in contact with him, he always received amiably, cordially and with patience. Willingly and without conspicuity he did everything and even beyond his possibilities to fulfil the entreaties of those who turned to him in trouble.

Leora Becher found a wide field of action in procuring means to establish a cultural center for the Jewish youth specifically and the Jewish public generally. She organized and mobilized others to organize a committee for the foundation of “The People's House”.

There were wealthy Jews who contributed donations for the foundation of the fund, families signed (declarants) a commitment for regular monthly donations, and when the start

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was successful, intensive activity followed. In order to enlarge and widen the fund for The People's House, parties were organized with raffles and plays with participation of “amateur actors”. All the works connected to these enterprises were done purely voluntarily, headed by Leora Becher. Being as there were almost no expenses, besides the rent of a hall from the Gentiles (Sokol), the takings were dedicated to the goal the organizers set themselves. The efforts were fruitful. Before long, the association for The People's House purchased a large plot. After fencing off the area, a spacious tennis court was prepared with all the implements, a volleyball court was made ready and a fine wooden building was erected (pavilion). The “pavilion” was used for meetings, social gatherings, collective games and principally – for parties to celebrate our national holidays.

In the empty spaces left on the plot grass was planted, which served for garden–parties for the Jewish residents on holiday eves in the summer. The income from the admission fees and the activities permitted finally reaching the cherished goal, which was – constructing a stable and appropriate building for “The People's House”.

I left the town before they started building The People's House, and I learned of its establishment from letters we received in Palestine from the Becher family in 1936, letters which I have kept to this day. They also informed me that they intended to sell off the businesses and emigrate to Palestine. Like many others, they too were unable to come to us and fell victim to the Nazi troops together with the martyrs of our town – Dynow.

I have put on paper only the positive of the life of the Jews in my hometown, for the negative I do not remember. All of them were good, and as such we shall remember them forever with deep agony.

May the memory of our town's martyrs be blessed!

Yaakov Chail

Dynow is a town in west Galicia – there I was born and educated. My memories accompany me from the age of 5, when in 1918 there were pogroms in the town and I fled, with a cotton blanket… and the neighbors took me in. Since the dawn of childhood I had the feeling, that I was to protect myself. As a youth I received Zionistic instruction from the town's youth group, which was very strong.

I remember that in 1925, when the foundation stone was laid for the Hebrew University in Jerusalem, we celebrated the event with a great demonstration in town, which is engraved on my heart since. It was a holiday for us. I hung a blue–and–white flag on the roof of the house. The police wanted to arrest me because of it and I hid in the cellar.

The Zionist education in the town was developed and there was great activity in the groups of lively and Rebellious youth. Among other activities we carried out, I remember a large assembly of [the] “HaChalutz” [movement], presided by comrade Yitzchak Kasse.

Our town was one of the most beautiful in the district. I remember the lovely spring, when as part of the youth movement's activities we went in groups hiking in the mountains and woods as well as to the “Lybne Barg” [Łubno mountain] (thus we called this mountain). Each would tell his secrets, we would play and spend time. But nevertheless we were always aware that our future was not there.

The Saturdays and holidays united us. We enjoyed congregating in the synagogue and hearing the communal prayer, which gave a deep expression of faith. There was a general feeling among the town's Jews that we had a common goal and that we had to also act together.

The town Dynow gave birth to famous Rabbis. I remember an incident when I accompanied my father and brother z”l, when they organized a visit by Rabbis – the respect they gave them, and the town was all astir.

I shall dedicate a few lines to the memory of my father. All his days he helped others, especially the poor. Every Friday night we had guests over for the Shabbes meal. My dear mother z”l also cared during years for the unfortunate (as well as for a blind man, of whom she took care in our house). The children would bring him to our house and then help him back to his apartment. This was a distinct example for us and in the light of these deeds we were brought up.

At a young age I left the town and went to study outside the home, but I always loved to return to my family.

But we grew in a hostile environment and in an atmosphere of anti–Semitism. But we were tempered to be proud Jews and guard our honor. We did not allow ourselves to be maltreated. I remember confrontations at school. For example: damage to the peyes [sidelocks] of Yisruel Frenkel by the Gentile

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pupils. We did not fear beating them, without differentiating between boys and girls, and this in order to protect our honor. We did this even in the teachers' lounge.

In the second world war a great disaster hit the town Dynow and entire families were murdered and killed and did not leave a trace after them.

In 1946, as a soldier in the Jewish Brigade, I met with the few survivors and acquaintances who remained alive. I was especially interested in what had happened to the Tzughaft family. To my great dismay, no one of this family survived. This was a large and active family in town. There was no communal activity in which someone of this family did not take part in.

In connection to this I remember that as a boy, we would gather at the end of Shabbes for “seyde shlishis” [seuda shlishit; third Shabbes meal, held on Saturday afternoon] and it was pleasant to spend time in their warm and crowded home. Anyone visiting in Dynow knew that with the Tzughaft family they would find a place to eat and sleep. The family had many children and they were all active. Their beloved father died young and the mother brought the children up by herself. One of the sons – Elimelech – emigrated to Palestine in 1926, but returned after some time.

The Tzughaft family home was a center for many of our townspeople. This family had family ties to the Grips [Kreps?], Adler and other families.

A great deal may be written about the town Dynow and the good Jews who lived and were active in it and who had a great part in the Zionistic and Jewish education that we received.

It is a pity for those who saw its destruction and did not have the privilege to be with us.

May their memory be blessed.

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Group of Dynow Zionist – pioneering members

Rivka Moritz and Perl–Rivka Kasse

Two friends in Dynow David Reichman, Eilmelech Rosenbaum From the left: D. Reichman, the son of Y. Kasse's sister, shot together with his father by the Gestapo in the first hours of their arrival in the town

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From right to left: Dina (Grossman) Tuval, Aaron Springer z”l, Ruchele Weinig z”l, Rachel (Frenkel) Kasse, Yaakov Chail z”l, Esther (Rosenberg) Rosenzweig

Translator's footnote

1. kibbutz in Israel Return

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Grandfather was not born in Dynow. He came to our town from the great city Lvov, and as son–in–law to Shmiel Reich, married his daughter Gittel. I once heard the story of the match made between the young Wolf Sperling and Gittel Reich.

Reb Shmiel Reich had three sons and an only daughter, Gittel. When she became of age – he began seeking a match for her. And destiny brought him to the district capital Lvov. There he met the city's leading Rabbi, the director of the yeshive, Rabbi Schor, who was famous as a scholar and was one of the Torah giants in Galicia. The Rabbi recommended one of his disciples, the yeshive's “illui” [Talmudical genius; best pupil], Wolf Sperling. And the young Wolf was favorable in his eyes and the “tnuim” [tnaim; Engagement Agreements] were signed, and the groom was invited to Dynow for the festival of Sykkes. As is known, women are exempt from the precept of sitting in the sykke so the young groom was unable to eat with his bride at one table, and even to catch a glance of her. When he returned home to Lvov and they asked him: This bride of yours, what is she? How does she look? Is she pretty? Is she endowed with the bodily delights written in the Song of Songs? He became slightly embarrassed and answered: “I did not see her”. In course of time he revealed the secret. It may be that he had seen her. As he sat alone in one of the rooms and studied a Talmud tractate – a young lady abruptly entered, went to the “silberschrank” – a silver cabinet that was found in every wealthy Jewish home,

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took out a vessel, and disappeared as an arrow from a bow, and the groom assumed that the girl was his intended future wife. And indeed Gittel was a beautiful girl and they both entered the covenant of matrimony – the groom was 17 and the bride 14. And truly, Rabbi Schor's words were correct, and the title “illui” that he was given befitted him. He was a great scholar, a prodigious expert in all Torah subjects, at home in the halachic world, the commentaries of the sages and poskim [ decisors; legal scholars who decide the Halacha in cases where previous authorities are inconclusive or no halachic precedent exists].

Ever since I remember my grandfather he was surrounded by books. Always, with all the upheavals of the times, he found time and dedicated it to Torah study.

My memories take me back to the childhood days. After the first world war, our family, like most of the area's residents – returned to the town after the flight and wanderings from the events of the war, as the front had come steadily closer to the vicinity and the entire region had become a battlefield between the armies of Franz Joseph, the Emperor of Austria, and the soldiers of Nikolai – the Czar of Russia. And the Jews fled for their lives. They packed a few belongings and on horse–drawn wagons they fled in the autumn days, in days of rain and wind, to the inner areas of the Austro–Hungarian power, to the regions of Czechia [Bohemia], Hungary and Austria. As the fighting subsided, when they returned in 1918 to the town, they found it mostly – destroyed. Our large house too was obliterated and became a mound of ruins, and our entire large family found a roof at the house of Leib Itzik Neumann. In a two–room apartment lived our patriarchal family, [of] many souls. Even here, in the crowded conditions, grandfather found a corner for studies. And after our new home was constructed, a spacious house at the market corner, we saw relief. The ground floor was occupied with the liquor shop and on the top floor one room was set aside for grandfather. There he sat and studied Torah. Most of his time was dedicated to studying there, while the children managed the business with the Gentiles, on the lower floor.

Grandfather's bookcase is one of my childhood memories. A large bookcase stood in one of the rooms and in it rows upon rows of books: Pentateuch, Prophets, Writings, Haluche [Halacha] books and poskim and in the top row the Talmud with all its commentaries. The names of the tractates were engraved in shining golden letters. Grandfather would go every once in a while, browse through them and I would stand next to him and stare at the treasures hidden in them. A week before Peisach, grandfather used to take the books out for a whole day onto the sidewalk in the street, air them, clean them of any potential crumbs of chumetz [chametz; leavened foods], and every year I would help him in this work, look on as grandfather raised a book, went through its pages and caressed it. I think that from those days I received the affection and attraction to books.

I mentioned that grandfather sat and studied Torah, but he was not isolated inside it, not disconnected from matters of livelihood and not reclusive from social necessities, a sagacious man, open to community matters and the town's problems. The children managed the business but he was the central figure at home, surrounded by respect and affection and having the say in everything. All the day's takings were brought up to his room.

The house was always wide open to visitors. Many of the townspeople would come to him, pour their hearts out, take advice and ask for help when in trouble. For one of his traits

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The Sperling family's house on the corner On the balcony: members of the Sperling–Segal family

His scholarship, honesty and piety stood him in good stead in that he was approved of and much respected by all the town's residents and had the privilege of leading the prayers at the study–hall on Rosh Hashune and Yom Kipper.

In the study–hall prayed the select scholarly public: the Rabbi, the Judge and the rest of the “ba'alei busim” [ba'alei batim; home–owners] – respected townsfolk. At the study–hall there was no custom of “cantors and singers”, a not every Jew who knew tunes and had a pleasant voice was allowed on the High Holidays to lead the prayer and represent the public before the creator of the world sitting on the seat of judgement and judging all creatures.

Four were those chosen from the public whose privilege it was to lead the prayers:

Reb Mordche Eli melamed – a pure and honest man, god–fearing, he and his family lived a life of poverty with little food. Besides teaching the children, he cared for the town's poor, collected donations for the needy and his house was open to accommodate wandering beggars. Mordche Eli is in my eyes one of the 36 tsaddikim [it is said that at all times there are 36 hidden righteous ones in the world, and that were it not for them the world would come to an end], a holy man who walked [among us]

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in our town, and he led the morning prayer from the section [starting] “Adon Oilom” [Adon Olam; Master of the World] up to “Burych SheUmar” [Baruch SheAmar; Blessed is He Who Spoke].

B. Teper – the “soifer” [scribe]. His occupation – writing Torah scrolls – dictated a strict way of life. And indeed the man observed the precepts. He was meticulous [in all the commandments,] in the less important as in the important, a vestige of the righteous men of the earlier generations, who, like them, would awaken in the dead of night to hold “Tikken Chatzos” [Tikkun Chatzot; Midnight Rectification, is a prayer recited after midnight as an expression of mourning and lamentation over the destruction of the Temple in Jerusalem], to mourn the destruction of the Temple.

Teper continued the next section, the prayer “Psykei Dizimre” [Psukei Dizimra; Verses of Praise].

C. The main morning prayer, “Tfiles Shacharis”, was led by Reb Wolf Sperling.

D. And ending with Mysef [Musaf; additional service that is recited on Shabbes, holidays and the first of the month] was the town Rabbi, Reb Yosef Spira – descendant of the Spira dynasty, whose founder was Rabbi Zvi Elimelech Spira – the founder of the Chassidic “court”, the Dynow “tsaddikim”.

Already many years before the first world war, grandfather led the “Shacharis” prayer, and the trills of his pleasing voice and pleasant prayer delighted all the worshipers, tugged at their heartstrings, and aroused fear of the Day of Judgment [according to tradition, all creatures are judged on the High Holidays].

I wish to mention and annotate the last Rosh Hashune holiday (5688 [1927]) on which grandfather led the prayer, he began it but unfortunately did not complete it. In the last years of his life grandfather became hoarse, and the doctors ordered him to lower his voice during conversations. And here came the High Holidays, the Rosh Hashune holiday of 5688. This holiday is well engraved in my memory.

I see the study–hall full with the congregation of worshipers, all wrapped in prayer–shawls, sitting and standing crowded, praying emotionally and fervently, and combined voices and fragments of voices, rolling in the space of air.

And here the prayer “Psykei Dizimre” led by the “soifer” Teper ended. The congregation became silent and grandfather dressed in a white robe, the “kittel” – stood, and still standing in his place commenced with “Ha”, the first syllable of “HaMeilech” [The King], trilling it up and down as was his holy custom for so many years. But unfortunately, his voice was not the voice of years past and the lines of his face testified that the effort was beyond his strength.

Grandfather made his way to the lectern – continued with “yoishev” [sits], trilling the known tune, full of tenderness and sadness. And then an unexpected pause, as if he was praying, silently begging… “Strengthen me, I pray thee, only this once [Judges 16:28]” …and continued “al kisse rom” … [on a high throne] and here his voice choked – he was unable to reach the chord… “venisu” [and exulted] … (the verse is: “HaMeilech yoishev al kisse rom venisu” [HaMelech yoshev al kisse ram venisa; The King who sits on a high and exulted throne]).

Silence ensued. Grandfather turned to the congregation, spread his hands and pointed at his neck meaning…my voice betrayed me, I am unable to continue further.

Astonishment fell on the congregation, the silence turned into a low murmur…who will stand before the congregation…who will go to the lectern…who will continue the prayer. As is known, in this part of the prayer it is forbidden to interrupt and speak in a secular tongue – Yiddish. “Men turnisht oisreden”… [It is forbidden to make an utterance]

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My hand [writing] is insufficient to describe the vision – the mute conversation carried out between the prayer coordinators at the study–hall in attempts to convince with gestures and fragmented words…Rabbi…you go…Rabbi…is it possible…Nu, for God's sake…desecrating the prayer…continue…Nu – nu – nu…; nu…nu…nu…

The litigation took a long time, for leading the prayer on the High Holidays is no small matter – stage–fright and fear of the Day of Judgement. Finally – Leib Popper agreed and went to the lectern. Obviously, this was not the prayer the congregation was accustomed to – without preparation and without rehearsals it is difficult to carry out this assignment.

For some years, diverse cantors tried their strength until finally Reb Luzor Frenkel – representative and leader of the community took the role upon himself and returned the crown to its place. He continued until the war started, till the end of the prayers held in our town.

Grandfather lived to a good old age. Surrounded by respect, affection and admiration of all the townsfolk he gave up his soul in purity. The town's residents in their masses accompanied him on his last road and eulogized him bitterly between the study–hall walls. Grandfather passed away in 5688 – 1928.

The house of the Sperling–Segal family

In memoriam of a pure Jewish family

Although I was expulsed from my town Dynow at the age of 5 – nevertheless diverse events from those days are engraved in my memory, which have remained in my heart till today. Above all – the house and life inside my family, which led an orderly life, of a religious character and with exemplary family ties.

Even on our wanderings – the beautiful past was a main source of consolation. In the days we did not have what to eat – literally – we would remember the different dishes made by the matriarch of the family, Leah. As if we could gather strength from it…

Despite the fact that Dynow became further and further away from us in the course of time – we would bring up memories of the life of its Jews. The longing for that life brought to mind the famous saying: “My heart is in the east, and the rest of me at the edge of the west.” … [poem by Rabbi Yehuda HaLevi who lived in medieval Spain and longed for Jerusalem]

But not all memories are pleasant. My first encounter with the Germans took place when I was playing in the lot between our house and the “Kulk”. From the direction of “Provostova” street came soldiers riding bicycles and motorcycles and shot in the air. I did not understand then that I was to flee. And here a soldier came to me and handed me a sweet. I went home and happily showed what the Germans had given me. At home they took the “present” from me and threw it into the stove fire. To my question–amazement – they explained to me that it contained poison. This left with me a great trauma and the feeling that indeed there were evil doings afoot…

Another bitter memory has remained with me from the days of the great shortage in groceries. Next to the shop a long line of people formed and people returned home empty–handed, as they had come…

Today we have nothing left but to bring up these memories – the Jewish community of Dynow was destroyed and is no more.

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Dynow, my town, you are like a dream You passed – only childhood memories remain, In my imagination: you smile at me as to an infant, As the giggle in the blue eyes of a girl With two long braids, In one of them a rose And in the other – a butterfly made of ribbon; Or in the black eyes of a small boy As a boy with pink cheeks, rounded, Two dimples and black eyes, Large, happy and also sad Eyes so Jewish. As a playful spark in the eyes of a kitten playing with a ball As a flicker of light split by a prism of crystal And lighting up with all colors of the rainbow. In my dream you appear: A ray of light peering through the clouds And dispersing gloomy thoughts Spectacular paintings with a multitude of flower colors On wings of butterflies or ornamental fish, A light breeze murmuring through the leaves, A fresh and delicate perfume after a hot and hazy day.

Dew at the first light of dawn on a summer day A playful spark in the eyes of a kitten playing with a ball. A full moon guardian of all lovers' secrets, The harmony of a harp gladdening the heart. The song of children signifying innocence And bestowing innocence and purity, Religious music [that] creates a sacred atmosphere And awakens feelings, As the soothing murmur of waves at the seaside. And as a mighty sudden wave, gigantic Sweeping, scouring and washing all that comes in its path, – Thus my Jewish town Is swept, scoured, washed and erased By the mighty wave of violence, That brought down on you a cataclysm. Only memories and longing remain, As the distant echo of the ringing of bronze bells, As before many generations. Where you once real, Or just a dream that has vanished?

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