[Pages 13-16]

The city of Lancut was founded by the Polish King, Kazimir the Great in the year 1349. He settled the city with German refugees from the city of Landshut, in the Bavarian province, and that is where the Polish name Lancut originated^[1] These refugees walled the city which they built here in German style. According to the latest research, there was a village in that place which was populated with Polish autochthones.

The city of Lancut was known to be settled in 1376 and was the residence of prince Wladislaw Opolski who was nominated by King Ludwig as governor of Red Raysin. (Supposedly Russia). Before him, Otton Pilotzki, 1371-1379 was governor of the Raysin province.

The first known document to us about Lancut is a Catholic church document in Przeworsk, signed by Friedrich Lancucki, (Lanczhutensis) a name of the Lancut priest.

During the Kingdom of Jagello, the city was granted to Otto from Piltza who hosted the King and his brother, Witold, prince of Lithuania, in his palace on Mount Lysa Gura in the year 1410, when they were on their way back from Lwow. They met there shortly before the battle of Grunwald to discuss the details of the war against the Crusaders. In 1429, the Hungarian King, Zygmund Luxemburg, stayed as a guest for about two weeks.

Elizabeth Granovska, née Pilotzki, inherited the city after Otto. She too hosted magnificently the King Jagello (age seventy). She won his heart and went with him to Sanok where they were married in 1417. It was an act that aroused anger for the aristocracy – the king's sympathizers, because she was in cohorts with his opposition leaders.

Elizabeth Granowska handed over in 1417 to her son Jan, who used his mother's name, Pilocki, the following settlements: Lancut, Kanchuga and Tyczyn in exchange for Piltza and Merzyglod. Jan strove to broaden the city. In the year 1447, he received permission from King Kazimir Jagellonczik to establish a weekly fair before Saint Wojczech Day, with the hope that it would not hurt the neighbouring cities. Lancut was an important economic centre. It was so important that in the middle of the 15^th century, during the years 1458,1464 and 1465, it served as the seat for the gathering of the big cities representatives to conduct economic and commercial conferences, similar to German Cities Associations.

The city was administrated by a council which administered the city's problems with the assistance of functionaries based on statues of German cities. Thanks to the status of the Pilocki family, the city had developed economically. Lancut was a walled city with several gates: (Brama Sokolowska, Jaroslavska, Lezhajska, Przemyska, Rzeszowska and Grojowska).

In 1478, The Pilocki estates were divided between his sons, Stanislaw, Jan and Otto. Lancut came into Stanslaw's possession and in 1488, he built a church that existed until 1939. He also invited the Dominicans who established their monastery and church. Despite the fact that at the time the palace was a wooden structure, (on the Lysa Gura Mountain), they managed to repulse the attacks of Walachi leader Stephan, and the attacks of the Turks during the years 1489 and May 1498 as well as the Tartars' attack in 1502. During the attacks, the city was destroyed. Because of the destruction, King Zygmund I, in a special decree number 15/225/11, gave Mrs. Anna, the widow of Otto Pilocki, permission to use two quarterly incomes from alcoholic taxes to repair the castle. The city also suffered a lot from the Tartar invasion in the year 1523.

Although the city rulers did a lot to rehabilitate the city, however, a short time later, disputes broke out with Jan and the masters of the Rzeszow (Rayshe) city about the fair that had established itself for the day of the Saint Jerzy, causing loses to the Rzeszow fairs. King Alexander sympathized with the masters of Rzeszow and in 1502, he cancelled the Lancut fair and awarded the privileges to the fairs at Rzeszow. In 1515, the master of Lancut, Stanislaw Pilocki, established another fair.

As far as the craftsmen are concerned, it was known that in the 15^th century, the weaving trade had developed in Lancut and in 1406, there was a weaver's guild with their own constitution. In time, there were additional guilds of other trades. In 1579, there were 115 craftsmen, consisting of 10 tailors, 16 shoemakers, 9-barrel makers, 10 furriers, 4 ceramic dish-makers, 8 butchers, 37 weavers and 20 other craftsmen^[2]. It is interesting to point out that a special neighbourhood was assigned to the weavers which was named “Weaver Street”. However, when their numbers increased, they settled in nearby streets under the condition that they were guild members. In time, the weavers established their own weaver guilds in the villages such as the one in Shwilcza, near Rzeszow.

In 1549, a religious-political crisis broke out when Krzysztof Pilocki joined the Lutheran faith and brought in a great number from the population. He expelled the Dominicans with their Catholic priest and converted the Catholic church into a Lutheran church. The Catholics were forced to pray in the nearby Sonina village church. This situation existed until 1620. Lancut served as the Lutheran centre for many years. During the years 1565 and 1567, Protestant Council gatherings took place. However, the Dominicans did not concede. They brought suit to the supreme court in Lublin. The trial lasted until 1621, after which they won their case and they returned to Lancut.

In 1586, the wife of Krzyshtoff's son, Anna from Sininski family, sold Lancut and its estates to Stanislaw Stadnitzky (1551-1610) from Zmigorod, who was later nicknamed by the people, “The Devil” from Lancut. As a result, Lancut remained in the hands of the Stadnitzky family until the year 1629. Stadnitzky was a known adventurer who participated in many battles and later, in the nobility rebellion against King Zygmund III. He was a brutal selfish man who thought only of himself. He bequeathed Lancut to his sons, fearing that the King might confiscate the estates. During his days, a real war broke out between him and the master of Rzeszow, Mikolai Sputak Ligezah.

At that time, the commerce in that region concentrated in the city of Rzeszow, where throngs of merchants streamed to the fairs, from which the masters of the city derived tremendous profits. Stadnitzky, was angry at the merchants that did not attend the Lancut fairs even though Lancut was situated directly at the road that led to Rzeszow. He, therefore, decided to deter by force the stream of merchants from Rzeszow to Lancut. He proclaimed that there would be annual fairs in Lancut to be held on April 25 (Saint Mark Day). He sent messengers with a message that Stadnicki would attack Ligezah during the fair in Rzeszow on Saint Woiczech Day with the intention of scaring the merchants not to travel to Rzeszow.

He actually carried out his plot and began holding up carriages with merchandise that were on their way to Rzeszow and forced the merchants to enter Lancut. With his guards, he took control of all the roads and confiscated the merchandise from merchants who opposed his actions.

When Ligezah found out about Stadnitzky's actions, he went out with a regiment of his guardsmen to the rescue of the merchants. In the confrontations between them, Ligezah was the victor and the fairs in Rzeszow were again peacefully continued. However, the events affected the Lancut economy. The Jews especially were the main victims.

After Stadnitzky's death, the relatives of Sieninski demanded annulment of the sale, claiming that the sale was not legal. The trial lasted six years and in 1616, the verdict of the supreme court in Lublin was that the city of Lancut would remain in the hands of Stadnitzky's inheritors.

Because of the legal expenses resulting from the litigation, Stadnicki's son was forced to sell and leave. According to a Babice sale contract from the year 1629, he sold the city for 250,000 Polish zlotys to Prince Stanislaw Lubomirski. Following this agreement, the estates that were sold had included the Lancut estates, except the city itself, Gluchow, Sonina, Krzemienice, Czarna, Kolkow, Zolinia, Dombrowka with Rudah and Wola Swientoslawowa. With this sale, the Lutheran era that had existed from 1549-1629, came to an end. During that period, two conferences took place where problems of the Evangelical churches were discussed with the participation of the outstanding Lutheran preacher in Lancut, Jan Zygrowski, who published controversial writings against the Catholics in the years 1608-1611.

Stanislaw Lubomirski, the new master of the city, who was a pious Catholic, expelled the Lutherans, brought back the Dominicans, and gave them back the monastery and their properties. With the expulsion of the Lutherans, the German residents also left.

In June 17, 1622, the city was attacked by the Tartars, slaughtered the men and took in captivity, the women and children.

In 1624, the Tartars invaded the city again and took in captivity many of the citizens. In order to Defend the city, Lubomirski built dikes and walls, and on October 3, 1629, after the defeat that the Poles had inflicted upon the Tartars and the Turks near Monasterzisko and Bursztinow, he immediately began (after purchasing the land of Sonino near the city) building the palace fortress where he established his residence. The construction was completed in 1643.^[3]. He equipped the palace with 88 canons, food pantries and 400 barrels of wine that would last for three years. He surrounded himself with 400 military men.

The process of Lancut to become a characteristic Polish city began in 1620. The city documents (Magdeburgian) that until now were written in German, were written from now on in Latin and later in Polish. The Documents of the craftsmen guilds were also all translated into Polish, to be understood by its members.

Lubomirski was interested in the development of the cities that he owned and, therefore, he established craftsmen's centres in Lancut, Rzeszow and Przeworsk, especially in the weaving trade. In the second half of the 17th century, there were six craftsman's guilds in Lancut. At that time, Lancut became famous in the weaving trade. They wove rugs of artistic high quality, decorative wall coverings, silk rugs (Makat). And there was in use, a special kind of white bleach (Washe-Bleicher).

Lancut was also a centre of rope making, decorators and casting bells, candelabras and chandeliers. In 1635, Lubomirski obtained permission from King Wladislaw that wine and fish imported to Lancut be sold in the city (Pravo Skladowe). He was interested in developing the place and to increase the population. He gave the city the privilege to hold fairs. He also annexed to the city, areas from outside the walls and populated them. The people were subordinate to the city's jurisdiction. During Lubomirski's absence, the palace was ruled by a Governor to whom it was given broad authority. Among the well-known Governors during Theodor Lubomirski's day was Antony Wanorowsky. Lubomirski established the regulations of the craftsman's guilds and forced them to participate in the defence of the city. After he died in 1649, his son Jerzy Lubomirski inherited the estates of Lancut. He excelled himself in the battles against the Cossacks and the Swedes.

During the war with Sweden in 1656, King Jan Kazimir stayed in Lancut and Jerzy Lubomirski helped him to renew the “Tiszowiecka Confederation”. During their conversations, they accused the Jews of Krakow in betrayal that they had informed the Swedes about the weak spots in the city's fortress. Together they robbed the churches and later sold the silver articles that were in the churches. Under the influence of such incitement, the King proclaimed a decree dated 22-1-1656, in which he handed over to Lubomirski and to the Chancellor Stephan Koricinski, the Jews of Kazimir with their synagogues, houses and merchandise. In short, everything they owned.

In 1657, Lancut was invaded by the Hungarian rebel leader, the prince of Transylvania, Rakoci who was a relative of Jerzy Lubomirski. He burned down the city, except the palace which he could not conquer because of the heroic fortress staff under the command of Panjowski.

Rakoci was chased out from Poland and the rehabilitation of the city began once again. In 1663, Lubormiski lost his favour with the Royal court and was accused of betrayal. He was sentenced to expulsion and confiscation of his properties. In 1666, an agreement was signed between them, nevertheless, he did not feel safe in his birthplace and escaped to Breslau where he passed away in 1667. In 1669, the Seym (Parliament) annulled the verdicts against the city and his estates were passed on to his five sons. The most outstanding of the sons was Hironim Augustin who held important positions in the army command and participated in the war in 1683 against the Turks near Vienna.

At the beginning of the 18^th century, the city suffered again, very much, because of Hironim Lubomirski's politics. He, who from the beginning of King August's II opponents, allied himself with the Swedes hoping to be crowned King of Poland. A short time later, he left the Swedes and they, under the command of general Magnus Schtambuch, seized the city and its vicinity, harshly oppressed the population and demanded heavy war contributions.

After Lubomirski joined the Warsaw Confederation against King August II, the city was seized by his army in 1704 and the city suffered again. At the end, Lubomirski reconciled with King August and after his death (1706) his nephew Stanislaw Heraclius Franciszek Lubomirski inherited the city and gave it to his younger brother, Theodor, who contributed immensely to the city's development and reconstruction. He strived to broaden the trade and commerce by granting the blacksmiths, locksmiths, leather workers, tinsmiths, goldsmiths, and rope makers, privileges and bonuses to improve their economic situation. After his death, the ownership of Lancut was passed on to his son Casper, but he declined to accept the city in favour of his nephews, Antony and Stanislaw. In an agreement in the year 1743, they divided the inheritance and Lancut was given to Prince Stanislaw (1719-1783), who, in political life, served in many important positions in the country and granted many privileges to the people of Lancut.

In the middle of the 18^th century, the city had 292 residential homes and 3,000 residents.

In 1783, the last member of the Lubomirski house, Stanislaw, died and the estates were inherited by his wife Isabella, a sister of Adam Chartoryski^[4]. After her death (1816) the city was inherited according to an agreement on property division by Isabella's grandsons: Alfred and Arthur Potocki. The sons of Julia, who was the wife of the write Jan Potocki. Alfred got the city of Lancut and its estates (1784-1862). Since then, the city of Lancut remained in the hands of the Potocki family. Alfred Potocki was a man of action in Galician public life and in the economic field. He par-took in the establishment of most financial institutions in the first half of the 19th century and, in Lancut, he also established industrial factories.

In 1830, he established the Potocki family estates unit^[5] (Ordynacya) which included the city of Lancut and 56 villages which have existed until the outbreak of World War II.

After his death, his younger son, Alfred Joseph Potocki, (1822-1889), inherited the entire estate's entity. He was the head of the Austrian government in the years 1870-1871, and later was nominated the governor of Galicia.

In the 18^th century, disputes had broken out between the masters of the city and its residents on privileges about the reduction of the city borders and taxation. The relationships had soon changed after Lancut was annexed by Austria. However, until 1848, the city suffered from the authorities who oppressed the population. A big fire, in 1820, destroyed the city and it took many years until the people had completely recovered. After 1848, the economy had tremendously improved thanks to the railroad that passed the town and also thanks to the establishment of industrial enterprises such as the sugar factory that was built by Alfred Potocki in 1870.

The Polish population sympathized with the national Polish movement during the rebellion in 1863 and participated in supplying weapons and smuggling it to the rebels. They helped the recruitment of the youth into rebels' camps and gave shelter to rebellious refugees arriving from Russia to Galicia.

By giving Lancut autonomy, many changes had occurred in the city's development. City Mayors from now on were Poles. Sebastian Kalamarz, the pharmacist Swoboda, Dobjelowski, Gabriel Danilewicz, the pharmacist martin Schultz, the notary Antony Hanosz, Joseph Gabel, Jan Cetnarski who were mayor in the years 1885-1914. Their first goal was to strengthen the Polish character of the city by building Polish schools, cultural institutions, economy and finance.

In 1907, the city established the first Real Gymnasium. During the years 1901-1911, the sewage lines were installed, electric lighting installed, sidewalks and roads were paved. The population increased and in 1910 it reached 5000 souls.

August 1914, at the outbreak of World War I, the Russians invaded Lancut and stayed until October. In November, they invaded again and remained in the city until May 12, 1915. During that time, the lawyer Szponar organized a city council consisting of members from the National Democratic Party, and after the Austrians returned, the council was imprisoned in the Taldhof camp.

During the second invasion, Stanislaw Cetnarski was mayor of the city. The food situation and the economy were very bad and it lasted until liberation in May 1915, after the counter-attack of the Austrian and German armies near Gorlice. After the Austrian authorities returned, life returned to its normal routine.

Roman Potocki, one of the last ordinands, invested a lot of effort in improving and decorating his palace. At his initiative, the walls were covered with silk vowed murals, framed in metal frames which were especially ordered from France. He installed a water system and modern heating. The gardens were tended by gardeners and botanical specialists imported from England and France. He enriched the art and sculpture collections, with creations of famous classic and modern artists. His wife, the countess Romanowa, helped him in this activity.

At the end of the 19^th century and the start of the 20^th century, the palace was known for its expensive and rare furniture pieces^[6] to host important dignitaries and many politicians. During World War II, the Nazi established their Polish headquarters in the palace. They robbed and pilfered the most expensive items. Alfred Potocki, son of Roman, the last of the Potocki family who was a bachelor, was ordered, just before the Russian invasion, to pack up eleven train wagons with the most expensive articles, gold and silver dishes, crystals, porcelain, art work valued at millions of dollars. They were sent via Vienna to Vaduz, the capitol of the Lichtenstein principality. Since then, the fate of the loads was unknown. In 1952, the Polish government began the restoration of the palace which became a National Museum with the contents that was left.

The southern part of the marketplace square

[Pages 17-21]

When had Jewish life begun in Lancut? The first information in which Jews were mentioned in Lancut is the official archival document^[7] from 1563 but without accurate details. Jewish names were registered in the court and municipal ledgers as well as in church ledgers in a considerable number only during the first half of the 17^th century.

The geographic location of Lancut drew Jews to settle in that city and its vicinity. The location enabled them to develop wholesale commerce, because of the main road that passed through Lancut which was called the “Ropczyce Road”^[8] (Ropczycka droga). It was the shortest way that connected the west with Raysin (Russia).

As usual, Jews had settled in their own neighbourhood but a list of rental money in 1679 made it clear that some Jews (8) lived in rooms near the city gates and its fortresses together with 37 Catholic tenants. These tenants were called in Lancut (Parkannicy).

In the first half of the 17^th century, there were Jews who owned homes. From a document from 1646; we deducted that one Jew, Aaron ben Yaacov (Yacubowicz) appeared before the ruler of the city and personally declared that: “he willingly and clear minded accepted from Sebastian Litwin Mazolinia, the amount of 400 markfones, as the balance for the house of his grandmother and with this action, he and the other inheritors were satisfied. Therefore, the ownership of the house passed to his inheritors with all the privileges deriving from the sale of the house”. According to the above document from 1646, it seems that there were Jews who owned homes and had the right to sell them to gentile buyers^[9].

There were widespread stories among the Jews of Lancut that among the first Jewish settlers, there were several Jewish families that were exiles from Spain. And to prove this, in Lancut there was a family with the last name “Fas”, and they were, according to their family legend, descendants of Antony Gomez, De Fas who, as a doctor and a known Spanish writer by the name of “Enriquez De Fas, an offspring of the Fas family from the 11^th century. He was a Marano (secret Jew) and in 1636, was forced to flee from Spain to France where he continued living openly as a Jew until his death in 1662. It is hard to verify the truthfulness of the story, whether they actually tired of wandering and came to Lancut as well as the correct date. However, in the possession of the descendants of the Fas family, there was a scroll encased in a sheet-metal casing with writings in Hebrew, in Rashi (11^th century Bible commentator) letters and in Spanish. According to the family story, the scroll was written by Enriquez De Fas toward the end of his life, and it is a spiritual testament and guidance for his family. In order to preserve the family, he advised family members to spread throughout different countries. He buried the will in a secret place under a life tree and made his descendants swear only to expose the scroll in case of an emergency, in troubled times for the Jews or at any time after the coming of the Messiah.^[10].

According to the family story, Enriquez De Fas, at the end of his days, being tired of wandering, was invited by the Lubomirski family, and one of his sons settled in Lancut to become the wine agent in the city of Przemysl. It can be assumed that the Fas family settled in Lancut at the end of the 17^th century.^[11].

The Jewish community in Lancut was organized on the same foundation as all other communities in Poland. They enjoyed all kinds of privileges during the Lubomirski period. In the beginning of the 18^th century, Theodor Lubomirski granted them the right to build houses in the city and to occupy themselves with business and trades, except the furrier, leatherwork, tannery, cobbles and the blacksmith trade.

When the old synagogue burned down because it was a wooden structure, Theor Lubomirski gave the Jews a plot to build a new synagogue and gave them permission to prepare bricks in his kiln, as many as they needed. The synagogue was built in 1761.

There was a ledger of protocols in the community that began in 1730 and contained protocols about the community activity, rules about payment of taxes, records of important events in the community and lists of seats and worshipers in the synagogue. In addition to the above, there were listings in Polish about issuances of documents.^[12]

There were seven leaders that were elected during the Sukkoth Holiday for a one-year term to lead the community. Jews from 80 villages were affiliated with the Lancut community, from whom head-taxes were collected. In the year 1714, the Jews of Lancut and vicinity paid 1300 Polish zlotys (Polish currency). In 1725, they paid 250 zlotys. During the years 1721-1733, they paid 300 zlotys/year. The Jewish community was required to present to the city masters the resolutions and rules for approval. All the approvals were registered in the ledger in Polish. The first approval was registered in the ledger in 1751 (ledger page 2, paragraph 2) and here is the version on how it was written.

“I approve all decisions made by the Lancut Kehilah (community) Committee in all points and clauses, valid forever. This approval occurred in the Lancut palace on April 26, 1751. (Signed) Jan Rzymierski”.

Similar approvals were also registered in April 22, 1754.

In June, 1764, the community was given several tax reductions from the total sum. This confirmation is as follows:

“All the above expressed in Hebrew conditions is approved by me in the amount of which the debtor had not contested and agreed to it in the negotiation with the elders. Protesting to authorities will cause a fine of 300 grzivnis. I am dating it June 2, 1764 (signed) Antony Potocki”.

From the above document, it can be derived that where community taxes were concerned, there were disputes in the community and complaints were sent to the masters of the city with complaints against the elected community leaders. After the problems were settled by Potocki, it was decided that, in future, the complainers would be punished with 300 grzivnis fines for causing disputes and complaints against the elected leaders of the community.

Once, at the end of the term of the elected leaders, they were requested to prepare a financial report to the masters of the city otherwise they would be fined 90 grzivnis each.^[13].

During the rule of Prince Lubomirski, the manger of his estate issued an ordinance imposing a marriage tax on each could getting married. In the community ledger, this tax is recorded as follows:

“It should be recorded written in truthful words about the ordinance of our master, the kind and powerful duke, the ruling minister, about his order given in writing which should remain eternal. Anybody from the community members who will arrange a marriage for his son, a bridegroom or his daughter a bride, whether a widower or widow, the person is required to plant for the duke our master, two oak trees, 3.1/2 cubit high, to be delivered before Passover, wherever the ruler would order to be delivered. On the day of the joyous occasion and before the marriage ceremony, they should go to the “Rzadca”^[14] to register and name the concerned party and is also required to go to the Rabbi of the community and register the names of the wedded which should serve as a reminder that everyone is supposed to plant the oak trees, otherwise they would be fined by the kind duke, fifteen marks whoever violates the rule and the will not to tell the kind master or the Rabbi. This order of our master and the kind duke, should remain engraved on pages of the community ledger without changing anything which we declare today, September 5, 1757 here in the city of Lancut.

Eleven married couples were registered in the ledger on 23rd day of Marcheshvan, 5519 (1758) and the last couple was registered on the 1^st day of Koslev month, 5520 (1759). In the wooded parcels of the Potocki family, there was a sign with the engraving: “Jewish Forest”. (Las Zydowski)^[15].

It is to be presumed that in the year 1759 the mentioned requirement of the married couples was stopped.^[16].

In the framework of the autonomic Jewish community institutions in Poland, the Lancut Jews were affiliated with the Przemysl community which belonged to the Przemysl district committee of the Raisin country. In 1700, the Przemysl community and its branches had broken off the relationship with the Raisin country and established her own Przemysl District. (Ziemstwo Przemyskie). However, there were frictions in that district and a number of communities with Rzeszow leading, left the district committee and established a district on their own. Lancut remained in the framework of Przemysl committee and that is where she submitted its taxes. It is known that in 1714 the Lancut assessment of head-tax was 1300 Polish zlotys and 12 groszy.

In 1725, the head-tax was 250 Polish zlotys and from the beginning of 1731, each year it was 300 Polish zlotys.

Because of the tardy payments of the taxes, a tense relationship existed between the leaders of Przemysl community and its branches and the sexton of the Przemysl community delivered a protest on July 21, 1673 against Lizhensk and the rest of the communities that were affiliated with Przemysl had not paid the tax (subsidum charitativum) which was imposed upon the Jews in connection with the security situation. Non-payment on time cause hardships to the Jews, extra expenses, requisition of property and also flagellations of the sextons by military representatives as well as payment for the upkeep of the representatives in the amount of 200 Polish zlotys/week. That was the reason why Levko Lazorowicz (Levy ben Elazar) submitted such a protest in the name of the community and in his own name.^[17]. Two years later, the tax collector, Paul Lubjeniecki, lodged a protest against the Przemysl Jews for not paying the tax (subsidium charitativum judaicum) for the year 1674, complaining: “why do they neglect to collect taxes from other communities such as Przeworsk, Jaroslaw, Lancut, Rzeszow and Tarnogrod?”^[18].

Because the Lancut Jewish community was affiliated with the district of Przemysl during the Polish rule, it became an important Jewish centre and that is why in 1750, it became the seat of the central management of Eretz Israel (Palestine) charity fund, a recommendation that was made by the District Rabbi of Lwow, R. Yitzhak Landau and the Rabbi from Yampoly (Wolyn), Rabbi Yechezkiel Landau, author of “Noda Yehuda” on behalf of the four countries' committees. The selection was registered in the ledger and signed by an Eretz Israel emissary, Yehuda Yerucham Ashkenazy with the following words:

The recommendations were made by the elected representatives, Rabbi Yitzhak Landau, head of the rabbinic court and righteous teacher and by the enlightened head of the rabbinic court of Yampoly, Rabbi Yechezkiel Landau who are the honorary officers of several districts in Poland^[19].

In the ledger, there was also the letter from the Holy Land emissary, Ashkenazy.^[20]. In his letter, he notified the Rabbi from Zmigorod that on the 10th month of Elul, he would be in Constantin, Zamoyski region, however, in the meantime, he was forced to leave for the meeting of the four countries' convention in Jaroslaw.

In the 17^th century, Lancut suffered heavily from the Tartar invasion, especially in 1624, when many city residents were taken into captivity and many Jews were among them. Before the city had a chance to return to normal life, they suffered another misfortune. After the magnificent reception that Lubomirski arranged for King Jan Kazimir on January 21, 1656 when he was on his way from Silesia to Lwow for the establishment of the General Confederation (January 22^nd) came the Swedish invasion. In the year 1657, the Transylvania prince Rakoci invaded Poland and headed for Lwow. After suffering a defeat in the siege of Lwow, he turned to Lancut where he encountered a strong opposition which cost him 800 solders and was forced to retreat to Przemysl. The Lancut Jews took part in the defence of the city.

According to the resolution of the miniature parliament in Przemysl dated January 19, 1657, a contribution was demanded from the Jews in the cities, townships and villages from the Przemysl region to cover the war expenses. The amount demanded was 600 zlotys in cash and 400 zlotys with in gun powder and lead.^[21]. During the siege in February 1657, Rakoci burned down the town and the residents were left without a roof over their heads. However, the Jews gradually recovered and rehabilitated their economic life.

Beside the wholesale and retail trades, keeping taverns, brewery, leasing and peddling, a great part of the Jewish population were also craftsmen especially the precious metal smiths' craft. Facing a shortage of gentile precious metal smiths, the city master, Theodor Lubomirski decided in July 1726, in a special shrift that he forwarded to the guilds of blacksmiths, locksmiths and precious metal smiths in Lancut which included a special clause:

“The precious metal smiths ought to belong to the guild because there are none in this city. The guild is from now on allowed to accept a smith if he happens to be Polish, but if you happen to come across a Jewish smith, he may bring into the guild, each yearly quarter, a litre wax or a litre gunpowder”.

Judging by this document, it can be assumed that Jewish precious metal smiths were allowed to belong to the gentile craftsman's guild.^[22] In the censuses that were conducted in Poland in 1765, 829 Jews were registered in the Lancut and the affiliated communities.

At that time, the great grandson and the grandson of Saul Wahl, about whom the story was told, that he was crowned King of Poland for one day, lived in Lancut. Reb Mordecai Saul Wahl who was related to the Wahl family, was given a gold medal from the last Polish King Stanislaw August Poniatowski.^[23] The tranquillity and peacefulness of making a living by the Lancut Jews did not last long.

In the middle of the 18^nd century, the Jews of Przemysl district, which included the Jews of Lancut, suffered from the extreme activity of their foe, the Cardinal of Przemysl, Waclaw Zierakowski. In July 19, 1743, he issued an ordinance against the Jews with many restrictions. During church processions (Boshe Cialo), they were ordered to hide indoors, doors and windows closed, and in case someone was found in their stores, would have to bare their heads and behave with humility like Christians. Violators of this ordinance would be arrested and their merchandise confiscated. On Sundays and Christian holidays, the Jews were forbidden to work, as they do on their Sabbaths. No weddings could take place on the Christian fast days. Also, the prohibition to employ Christian servants was being renewed. Jews who would insult a Christian were liable to imprisonment and flagellation. Christians were forbidden to befriend Jews, share meals and attend weddings. The bishops' ordinance did not hurt the Jews as much socially as economically.

The following Rabbis served during the 18^nd century:

1. Rabbi Moshe Tzvi Hersh Meislish, 1758-1767. Rabbi Moshe was the son of Rabbi Samson Meislish who was the Rabbi of Czeszanow and during the years 1717-1754, he was Rabbi in Zolkow. Rabbi Moshe was the great-grandson of Rabbi Tzvi Hersh Meislish from Belz who was a member in the four countries' associations. * After Rabbi Moshe's father left the rabbinic post in Zolkova and returned to Czeszanov, Rabbi Moshe became the Rabbi of Zolkovo where he served as Rabbi until his death. He died 14^nd day in Kislev 5661 according to the Jewish calendar. Rabbi Moshe was later invited to serve as Rabbi Fiorda and later in Metz and Copenhagen.
2. Rabbi Moshe Lipschitz, the son of Rabbi Yehudah Leib, who was the head of the Rabbinic court in Ludmir.
3. Tzvi Hersh Lipschitz, the son of Rabbi Moshe Lipschitz who was the author of the book: “Tiferet Tzvi” which was published in Zholkovo. He was the Rabbi of Lancut for a short period and later became the Rabbi of Krakow.
4. Rabbi Moshe, the son of Yitzhak Eisik, whose father, Rabbi Yitzhak Eisik, the son of Rabbi Yehudah Leib, the son of Rabbi Yitzhak Eisik who was the assistant Rabbi in Przemysl and later was head of the rabbinic court in Krakow and Rabbi of Tarnow. Rabbi Moshe served as Rabbi of Lancut in the seventies of the 18^th century.

Shmuel Shmelke, head of Rabbinic court of the Ostroh community, the son-in-law of the gifted Rabbi, Joshua, head of Rabbinic court in Krakow. He was the author of the book: “Maginei Shlomo”. Yitzhak Eysik, assistant Rabbi of Przemysl. Yehudah Leib, head of Rabbinic court in Krakow from 5473 until his passing in 5491.

1. Joshua, Rabbi of Shidlow
2. Joseph, Rabbi of Pintchew
3. Yitzhak Eysik, Rabbi of Tarla
4. Moshe, Rabbi of Lancut, Shmuel Shmelke Leib, son-in-law of Rabbi Yitzhak Segal who passed away in 5565.
5. Rabbi Yechiel Michal, son of Avrohom, Rabbi of Lancut until 1777.
6. After Rabbi Yechiel, Rabbi Aryeh Leibush was the Rabbi of Lancut during 1777-1819. He was the author of “Gvurot Aryeh”. He was considered one of the greatest and righteous man in his generation.
   Rabbi Aryeh Leibush excelled himself from his childhood with his extraordinary talents and became famous with his Bar Mitzvah speech. At the age of 20, he became the Rabbi of Lancut and soon became the beloved person in the community and also among the gentile population for his honesty and wisdom. He was admired by the masters of the city, count Potocki, who, at times, put at his disposal community funds for the poor. He was a pupil of the preacher from Kozenice, of Rabbi Yaacov Yitzhak's from Lublin and Rabbi Shmuel, the son of Avrohom Saler. He watched his community members with strictness that they should be fair toward one another. He visited stores and inspected their scales and other measurement components to see if they correct. When he found that the weighing or measurement components were incorrect, he would confiscate the tools and impose a fine. His goal was to keep the moral standard in his community at a high level. He was well versed in the popular and mystical holy scriptures.

At one time, Rabbi Yaacov Yitzhak, son of Abraham Eliezer Halevi Horowitz, who was called “The Seer from Lublin” lived in Lancut. He was born in Jozefow near Lublin where his father occupied the Rabbinic chair from which he barely was able to feed his family. When Rabbi Yaacov Itzhak was a young man, he settled in Zelichow, in Szedilce region where Rabbi Levi Yitzhak was living after he had escaped from Pinsk. There, he became the founder Hassidism in Poland. From Rabbi Levi Yitzhak, he absorbed Hasidic teachings. After Rabbi Levi Yitzhak moved to Barditchev, he became the pupil of the great preacher of Mezritch and of Rabbi Shmelke from Ritzibul. Later, Rabbi Yaacov Yitzhak joined Rabbi Elimelech from Lizhensk,^[24] near Lancut and studied with him. He was also the pupil of Rabbi Shmuel Shmelke from Nikelshburg and of the preacher, Yechiel Michal from Zlotchuv. His influence could be felt in the book he authored, “Divrei Emmet” and “Zot Zikaron”. In these books, he kept expressing their teachings and commentaries.

At the end of the 18^th century, Rabbi Yaacov Yitzhak was known as the “Tzadik of Lancut”. There are many stories about him where he is pictured as a holy man, a seer of the future and a performer of miracles. In the Lancut synagogue, to the right of the entrance, there was a room where Yaacov Yitzhak Horowitz was studying, and the room was called “The Lublin little synagogue”. Thanks to his fame, Lancut drew throngs of Hasidim which kept increasing in numbers. He became so popular that the Rabbinic opponents, especially the author of the book: “Zamir Aritzim”^[25], the preacher Reb David from Makox, (Lomza region) who mockingly wrote about him, called him simply: “Reb Itzik from Lancut”.

And that is what he wrote about him: “He began to be a heroic hunter in the land and Hasidim gathered around him in flocks. During the High Holidays, they move and come to search to find shelter in his shadow, chasing after bribes like necromancers and wizards saying: “I am the healer …Itzik from Lancut, who was never and never would be a scholar …. A bare tree in the woods, a fool and a boor. He holds on to gold and silver without spirit in his guts”. (This epithet rhymes in Hebrew but not in English. Translator).

The author of the book “Zamir Aritzim” pointed out specifically that Reb Itzik from Lancut and the Rabbi from Nischiz^[26] became rich with money of others that they took from the miserable and indigent, not to help or alleviate, but shamelessly and disgracefully. We are seeing that most Hasidim (righteous) had become fat and had made a folly, including Rabbi Itzik from Lancut, in their midst. They spent their days joyously and pleasantly, thinking of it as mitzvah…” During that period, (it was the winter of 1797), the scribe and opponent of Hassidism, Rabbi Israel Leybl, had paid him a visit and wanted to verify and see if the Seer could read the thoughts of each person by looking in his face, and the handwriting in the pleading notes which were handed to him, accompanied with soul redemption rewards.

In the anti-Hasidic book: “The Book of Debate” he wrote that he had told the Rabbi that he belonged to: “His Sect” and that he believed that he prayed for him, “to accomplish his wish and desire, and what was my desire? To be able to withstand heretics that he creates”.^[27]

Despite the opposition encountered by him, as mentioned above, the fact cannot be ignored that Rabbi Yaacov Yitzhak from Lancut had a strong influence, not only among his Hasidim in Lancut, but also among masses of folks outside of the city in which he resided. In the year 1800, he left Lancut and moved to Winiawa, a suburb of Lublin. There, he established his Hasidic centre and became famous as “Seer of Lublin”. He passed away in Lublin in 5575 (1775).

[Pages 21-24]

The first break up of Poland occurred in 1772 and the annexation of Galicia to Austria brought with it changes in the life of the Jews.

According to the regulation on Jews by Maria Theresa from the year 1776, all Galician Jews were incorporated in one special body which was supposed to be administrated by a central leadership of Galician Jewry. (Generaldirection) based on a hierarchal compilation of 6-12 elected community leaders from each community. The regional communities were administered by a regionally elected leader (Kreislandesaltester) and they were subordinates of six regionally elected leaders, headed by a government approved Rabbi. Six regionally elected leaders, six officially elected leaders and the government approved Rabbi, were the chief administrators of the Galician Jewry.

In 1785, the above organization was dissolved and there were no more central organizations but only locally elected community leaders, except the communities of Lwow and Brody, who were administered by seven elected leaders. The rest of the communities, including Lancut, were administered by three locally elected leaders whose function was to represent the communities before the authorities and were required to take are of community problems together with the Rabbi, and supervise the registration of births, marriages and deaths. They were supposed to collect Jewish title “Religionsweiser” of 200 florins annually.^[28] The elected community leaders and the Rabbi were depending on the regional authority who considered themselves their subordinates. Lancut with its 11 little townships (enclaves and villages) were included in the Rzeszow region^[29].

From the beginning of the Austrian annexation, the Jewish population adapted well in spite of the many hardships and new conditions, especially from an economical aspect.

During 1775-1776, the estate's administration of the city masters, executed a property survey and established the rental fee for the land (czyns) and “Meszne” – a permanent payment to the priest for the prayers as the Christian residents were paying. According to that list, Jewish residencies were rented in the first Eastern Street that began near the Catholic Church. The number of surveys was 52. To the Jews, Abraham Jozefowicz and the lessee, Zalman, the lease fee was 12 groszy each.

Most of the Jewish stores were located in wooden structures and barracks, but after the fire in 1820, it was forbidden to build wooden buildings.

In the listings, there were 54 Jewish survey numbers (from 112). The listings have given us some information on the professional makeup, and they were as follows: One Rabbi, 2 lessees, 1 doctor, 1 soap maker, 2 previous metal smiths and four tailors.

It was also clear that the post office manager (Postmeister) was Jewish by the name of Chaim Berkowich, a fact that was not a rarity in Austria in that period. We know of such cases in Prague, Brody and Lwow.

The old City Hall (Destroyed in 1913)

In 1786, the Emperor Joseph II issued a decree establishing Jewish agricultural colonies. In the spring of 1786, the first Jewish colony was established: “New Babylon” (Neu Babylon) near Bolichow. According to government plans, it was determined that in the total number of Jewish settlers in Galicia, which was 1,410, eight families from Lancut had to be included. In reality, only four families were recruited which consisted of 12 men, 11 women and 8 children, 5 boys and 3 girls under the age of 18. They had settled on four lots that included four homes, four granaries, a cowshed, 248 acres of land, 4 agricultural machineries, 8 oxen and 8 cows.

98 families had settled from the entire region of Rzeszow, 60 of them Jewish.^[31]. The budget was covered by the communities in the places where the settlements were established. 250 florins were allocated for each family.

In time, a few more families had settled in the colony. In 1822, there were 77 settler families in the Rzeszow region, contrary to the situation in Eastern Galicia where Jews were the majority of the population in cities and enclaves, taking under consideration that at that time, the concentration of Jews in Western Galicia had not yet begun. The same happened in Lancut where the number of Jews was still very small. To our regret, we don't have the specific data and composition of the Jewish Population for Lancut. However, in 1788, there was a regional census taken in Galicia and we do have the numbers of Jews for the entire Rzeszow region, which included 12 cities and townships, 218 enclaves, 11 townships and villages that were affiliated with the Lancut community. According to the census, there was in the Rzeszow region, 2346 Jewish families: 2338 men, 2323 women, 1884 children over the age of 12 and 1246 children under the age of twelve. 1889 (762 men and 1127 women in different services), 467 (189 men and 278 women) indigents. In total: 12,147 souls out of 193,256 residents.

In the census of 1792, there was, in the entire region, 10,323 Jews (5,056 men and 5,267 women) which meant 1824 souls less than in the census of 1788. There was also a decrease in the number of families: 1868 families against 2346 in 1788.^[32]

In 1812, there was in the Rzeszow region, 2786 Jewish families, among them: 5738 men and 5994 women, or a grand total of 11,372 souls. Out of that number, there were 627 families in Rzeszow consisting of 2366 souls (1180 men and 1186 women).

On January 16^th, 1822, the town council had a registration of 160 residents that were charged with lease fees in the sum of 2450 guldens, out of that amount, 58 Jews were charged 470 guldens and 70 kroitzers.^[33] (Kreuzer).

Below is the list of the names:

Jozef Milgroim 5 kr	Hershko Szticel 2.1/2 kr	Leib Gurken 5kr
Moshko Miller 7.1/2 kr	Joel Mund 5 kr	Szulim Richter 6kr
Synagogue 16kr	Leiser Reichman 15kr	Izrael Safir 5kr
Langer Berko 2.1/2kr	Samuel Lipel 4.1/2kr	Israel Mercham 12kr
Hersh Jachowicz 4.1/2kr	Getz Silber 18kr	Nuchem Merger 12kr
Moshko Stern 21kr	Moyses Zauer 5kr	Jakob Bamber 12kr
Jankel Liblich 7.1/2kr	Getz Wurcel 15kr	Wolf Wolkemfeld 5kr
Leizer Wolkenfeld 12kr	Juda Unterad 5kr	Lipa Sternlich 9kr
Pinkas Szwarcbart 12kr	Isak Regenbogen 6kr	Hersh Wolkenfeld 2.1/2kr
Isak Tesel 9kr	Bamberg widow 7.1/2kr	Natan Tesel 9kr
Abraham Invalid 5kr	Josef Sternlicht 9kr	Mark Flamberg 7.1/2kr
Leib Sturm 12kr	Hersh Perlmuter 2.1/2kr	Joel Winter 12kr
Lipman Fliker 7.1/2kr	Szaja Apel 9kr	Szaja Katzenmacher 10kr
Jakob Klarman 12kr	Ritual bath 7.1/2kr	Nagel Chaim 9kr
Kiwa Sternlicht 2.1/2kr	Chaim Cukier 9kr	David Trompeter 7.1/2kr
Israel Ernsthaft 9kr	Abraham Sztaub 7.1/2kr	Leib Rezig 9kr
Szaja Gelb 5kr	Szmerls Friling 5kr	Jakob Teichman 2kr
Abraham Lilien 5kr	Hersh Kamizol 10kr	Nuchem Bamberg 5kr

The land in the Lancut vicinity was very fertile and it can be assumed that the Lancut grain middlemen and agents were also organized in a “holy society of honest dealers”, like in Jaroslaw.

The silk weaving workshops, the belt and silk ribbons production had greatly developed in Lancut at the end of the 18^th century. At the end of the 18^th century and the beginning of the 19^th century, the economy in Lancut was stable and the city had developed nicely. As to the composition of the Jewish population, we do not have any data except from the census in the year 1820 from Rzeszow region. According to the census, there were 628 merchants, 228 retail sellers, 50 jewellers, 6 earthenware merchants, 89 wholesalers and some tavern keepers and peddlers in the entire region.^[35]

Professor Brodecki, a tourist who visited Lancut in 1809, in his description of the city wrote that the city had tree-lined streets with a beautiful palace and that in his opinion, Lancut was one of the most interesting cities in Galicia.^[36]

It is fitting to mention that in 1780-1783, the regional minister of Rzeszow, Freiher Von Rodheim, complained that bands of thieves and robbers of Jewish and gypsy origins were running wild in the region and were threatening the residents of townships and villages.^[37]

Besides the burden of government taxes, the Jews were also burdened with taxes that were demanded by the masters of the city. In 1787, they complained to the city masters claiming that the taxes were illegal. The authorities interfered and tried to settle the matter according to their lawful rights.^[38]

The Jews also suffered from government orders according to which they were limited in professional livelihoods. For instance, the regional minister of Rzeszow, Freiher Von Rodheim, limited the number of Jewish agents and middlemen in the entire region, including Lancut.

In 1788, like in many other Jewish communities in Galicia, and by the initiative of Hertz Homberg, a Jewish national school was established. (Judusche Normalschule). According to his plans in 1788, Shlomo Ostreicher was accepted as a teacher with a yearly salary of 200 florins^[39]. The school still existed in 1792. In the first half of the 19^th century, cultural and spiritual Lancut Jewry was under the Hasidic influence, especially under the influence of the Rabbi Naphtali Tzvi Horowitz from Ropczyce.

The Rabbi from Ropczyce was the son of Rabbi Mendel from Linsk. Both were pupils of the Seer of Lublin and of Rabbi Mendel from Rymanow. They were outstanding pupils of Rabbi Yechiel Michal from Zlotczow and Rabbi Elimelech from Lizhensk. During the Napoleon wars, they were his opponents, claiming that his victory would cause the spread of atheism. The youth would be forced to attend gentile schools and serve in the military and that the proclamation of equal rights for all citizens would destroy Hassidism. Many stories have circulated about Napoleon which were mostly exaggerated and far from historical truth. Rabbi Naphtali from Ropczyce was one of the most fervent opponents of the Haskalah (enlightenment) movement. He died on the 11^th day of Adar, 5687 (1787) and was buried in Lancut in a mausoleum from concrete. Inside the mausoleum, thousands of candles were lit and piles of notes filled the space. Since his departure, there was a tradition that on the anniversary of his death, thousands of Hasidim and famous Rabbis would come to visit his grave which was located in the old cemetery. On the day of the anniversary, tables were set in the synagogues and prayer houses where preachers preached, marital engagements were concluded and booksellers sold books and ritual objects.

The anniversary of Rabbi Naphtali's departure became enshrined in the memory of the Lancut Jews as an important event and was a sign of the deepening of Hasidic way of life.

The palace of Count Potocki

[Pages 25-27]

From the second half of the 19^th century, Lancut Jewry had basically settled well, numerically as well as economically. In 1865, the population increased to 3000 souls, 1200 Jews and in 1880 there were 1587, 45% of the total population which was 3483 souls.^[40] During the years 1669-1890 the Jewish population was 37.2% out of some total 4486 residents.^[41] In 1900-1940 (40% of Jews) out of 4850.^[42] In 1880-1910 (35%) out of 5378 total population.^[43] During the years 1921-1925....Jews out of a total population of 4518.

Besides commerce and craftsmanship, Jews were also engaged in industry and the establishment of beer breweries, whitening factories for raw wool, flax and tanneries. From the economic point of view, Jews lived safely and securely and everyone was satisfied with whatever they were doing.^[44]

The authority of the community was in the hands of the pious and Hasidim who held back the intrusion of the Haskalah influence, therefore, the way of life continued to be as it was 100 years ago. The small number of intellectuals suffered from oppression. Rabbi Elazar, son of Rabbi Tzvi Elimelech and authors of the books: “Bnai Yisoschor” and “Derech Pekudecha”, was the Rabbi of Lancut during the years 1816-1865. He represented the Hasidic influence in the community. After his death, his son, Rabbi Simcha, was elected as Rabbi despite the fact that the majority of the people did not approve his election because he did not possess the same attributes which his father had. He did succeed though in uniting the Hasidim that saw him as a big Rabbi and kept persecuting those who did not join them, especially the supporters of the Haskalah.

In the seventies of the previous century, there was a group of young intellectuals in Lancut, who named themselves: “Dorshey Tushiyah” and were led by Yitzhak Weisman and Mordecai Salk. Both secularly educated; besides the education they were also well versed in, “Inner Depth of Torah”. Yitzhak Weisman was a merchant and in his spare time, he devoutly read literature and published articles in contemporary newspapers about Jewish problems. He had a large Hebrew general library. Young people came to his house to read and borrow books for reading at home, a fact that became a “thorn in the eyes of the dark rebels of light (Hasidim) because they preferred to keep walking in the darkness.^[45]

This was one of the first battles between the Hasidim and Maskilim (intellectuals).

In 1881, Weisman left Lancut and moved to Vienna and Salk became a teacher in Przemysl. The group of intellectuals was left without leadership and the Hasidim once again became the only influential force in the life of the Lancut Jews. However, at the beginning of the nineties, things turned around with the appearance of the “Hibat Zion” movement that held an important place among the Lancut Jews.

During the eighties, the general spirit of modernization had infiltrated Lancut. Young people who had graduated from school, began turning their attention to life of the community in a progressive spirit, adapting themselves to the problems of the new ear. They established some welfare societies, the most known being “Tomchey Aniyim” (help for the indigent) which was established in 1888^[46]. The Lancut lawyer, Dr. Herbst, was elected the first chairman. Two more societies were founded: “Bikur Cholim” and “Nosey Hamitah” (visit the sick and carrying the casket).

The push for establishing the “Tomchey Aniyim” society was politically motivated. According to the by-laws of the community, recipients of help from the community, had no voting rights. This rule was exploited by the powerful in the community, especially during the eighties.

M. Tenenbaum, the head of the community who gave 5% discounts during the sale of flour for matzos and on the basis of the discount, he registered the recipients as being supported by the community and in that way, deprived them of voting rights. By establishing the society, they took away from the community leader, the ability to give help to the poor which until then, was exclusively in their hands.

Other institutions that should be mentioned here were, building a shelter for passer-by indigent, the replacement of the old bathhouse with a spacious modern one where the offices of the community were relocated and an assembly hall was added. The synagogue was also improved to perfection. In the beginning of the 20^th century, across from the synagogue, a prayer house for the Dzikow Hasidim was built, which later served as a prayer house for the Zionists and for those who studied “Mishnayot” under the tutelage of Reb Anshel Katz.

By 1860, there was the need for a new cemetery because of lack of space in the old one. This was the third cemetery. In the first one, only five ancient gravestones had remained which were located in the back of Reb Meir Estline's house, where traditionally, every 28 years which was known as the date of the renewal of the sun, a pilgrimage with a Torah scroll was conducted and where the crowd danced all night.

There was a theory that the above cemetery was not the first but the second cemetery and the one across from the synagogue near the home of Horowitz family, was the oldest because four Jewish skeletons were found at the time when they began building the Wenger home. The skeletons were buried in the new cemetery.

Indeed, a great turn around took place among the Jewish residents. From among the young people, a circle of intelligent young men arose that demanded changes in the community, adapting themselves to the spirit of the modern times. They demanded changes in educating children and building of a Jewish school.

In 1891, after the Austrian parliament approved the law of communities which required a uniform structure of Jewish communities in Austria, forbade the establishment of additional communities besides the one that existed, for example in Hungary, but were required to elect a community administration according to the law.

The first Lancut community administration, according to the law of 1891, was composed of David Tenenbaum, Moshe Fried and Hersh Milrad. Rabbi Mendel Spira was recognized as the city Rabbi.

After the elections in 1906, a new leadership and council was established from the following composition: David Tenenbaum, chairman, Meilech Perlmutter, vice-chairman. The directorate were: Hersh Estlein, Joshua Glancberg. Councils (Kultusrat) were Chaim Wolkenfield, Hersh Milrod, David Pasternak, Leib Zins, Israel Rosenblum, Moshe Shpiro, Joseph Meir Rosmarin, Leyzer Kresh, Yitzhak Zawada and Levi Trompeter. Secretary: Marcus Hitter and Rabbi Simcha Spira and cantor was Yehudah Bakun.

The following organizations were active in the city: Tomchey Aniyim, Chevra Kadisha, Hevrat Linat Tzedek, Bikur Cholim. The yearly budget was 12,670 crowns.

The last community administration before 1914 were: David Tenenbaum, chairman, Meilech Perlmutter, vice-chairman. Directorate: Hersh Estlein, Joshua Glancberg and Chaim Wolkenfield. Councilmen: Leib Tzins, Israel Rosenblum, David Pasternak, Moshe Shpiro, Yitzhak Zawada, Levi Trompeter, Yoel Lipschitz, Shlomo Shprung, Benjamin Louberfield and Chaim Tzelner. Markus Hitter was the secretary and Yitzhak Avner, who was a teacher in the general school. There were 580 taxpayers and the community budget increased in 1906 to 29,851 crowns.

A fragment from the new cemetery

Philip Kahane, who partook in the Polish rebellion in 1863, deserves to be mentioned. He was born in Sanok and, together with his brothers, Mauritius and Leon, joined the fighter company. After several battles, Philip became lieutenant in the Zhwabim battalion. During a fight near Horbzhe and Grochowisk, under the command of Marjan Langewhich, he was wounded. Although he lost one arm, after his recovery, he still continued to be a member in Komarowski's battalion and in a battle near Puritzk, he was taken prisoner and held captive for six months. After his release, he was appointed as a farm manager in Potocki's estates in Lancut. He continued at this post until the outbreak of World War I. He was known in Lancut as Sanenbara Kahane^[47]. It is unknown how much interest he showed toward Jewish life.

There were a few assimilated individuals in Lancut who considered themselves as Poles of Moses' religion. Interestingly that in 1896, the Jew, Yasem who was the manager of the local Jewish bank, built the “Sokol”, a Polish physical exercise club which later established a by-law that a Jew could not become a member in the club.

During the eighties and nineties of the 19^th century, a few graduates of the Lancut gymnasium continued to study in the Vienna university and there, they were influenced by the Jewish national movement under the leadership of Dr. Natan Birnbaum. Sh. Lans, a medical student who became a member in the academic Zionist society “Kadimah”, returned from Vienna and was the first s stimulant of Zionism in Lancut. He organized a circle of sympathizers who helped him establish the “Zion” society. The members were: Tenenbaum, Pasternak, M. Perlmutter and J.M. Rosmarin^[48]. They disregarded the efforts of the community Rabbi, Rabbi Spir to stop the organizing of the young people, where Tenenbaum (the son of the chairman of the community leadership) was their leader.

In April 1894, the Rabbi from Botoshan, Leibush Mendel Landau, one of the best Zionist speakers in those days, Dr. Abraham Saltz and M. Shpiro from Tarnow, came to Lancut and organized a branch of “Ahavat Zion” (Love for Zion). Dr. Saltz and Rabbi Landau spoke during the general assembly explaining their function in the “Ahavat Zion” organization in Tarnow. At the meeting, a committee was elected of the following composition: M. Perlmutter, President, Ch. Wolkenfield, his deputy. A. Pasternak, treasurer. H. Wahl, secretary and D. Rosmarin, librarian.^[49] After a short period, the “Zion Society” and the “Ahavat Zion” society merged and became one organization adopting the name: “Ahavat Zion”. On April 14, 1895, a general assembly took place where a committee was elected of the following composition: Chaim Wolkenfield, President, G. Druker, his deputy, M. Fried, Moshe Shpiro, Yitzhak Sauerhaftrhaft, Gershon Shenman, Hersh Ramer, Hersh Tenenbaum and Leib Glancer.

Dr. Lans and Joseph Meir Rosmarin were activists who represented the organization at the first national conventions of the Zionist Organizations in Galicia and the general assembly of “Ahavat Zion” in Tarnow. Joining them was Alfred Ramer, one of the activists of “Agudat Yeshurun” in Sanok. All three of them gave lectures at the convention about Zionism.

Since the establishment of the organization, Zionism put deep roots in Lancut. Annual lectures and parties were a steady occurrence.

After the Zionists from Lwow set up a special agency to handle political matters of the Galician and Bukovina Jews, (Towarzystwo olityczne galicyskich I bukowinskich Zydow), a branch of that organization was set up in Lancut which was joined by: Meilech Perlmuter, Abraham Ramer, Markus Rebhun, Chaim Wolkenfield, Joshua Glanzberg, Moshe Katz, Aaron Langsma, Yaacov Klaristenfeld, Yehuda Shtitzel, Joseph Shtecher, Saul bar Shpinot, Hersh Estlein, Elijah Frenkel, Yoel Lindenblit, Michael Hartzopf, Getzel Druker, Zisha Anmuth, Moshe Shpiro, Nathan Kestenbaum, Shlommo Yasem, Joseph Meir Rosmarin, Michael Rosenbaum, Yitzhak Zawada, Israel Wenger, Chaim Anmuth, Bentzion Luftman, Hersh Hornik, Yaacov Klaristenfeld jr, Yitzhak Sauerhaft, Berl Kesten, Moshe Friend, Elazar Nisan Margel, Aaron Yoram, Joseph Fenig, Eisik Regenbogen, Ephraim Blank, David Gutman, Yaacov Reich, Israel Gersten, Yehudah Danpf, Moshe Bilgoraj, Aaron Moshe Gutman, Chaim Lindbaum, Leib Krantzler, Pesach Goldberg, Yitzhak Weisman, Gershon Sheinman, Nachman Buch, Reuven Fershtendig, Abba Sauer and David Turkeltaub.^[50]

The Zionist organization was thriving in Lancut besides the youths, adults from the pious and Hasidic stratum also joined the ranks. In 1904, Hersh Tenenbaum was elected chairman and was assisted by Meilech Perlmutter, Moshe Glancer, Getzel Druker, Joshua Tenenbaum, Joseph Kalter and Getzel Glancberg.

Leading the young men's organization was Moshe Shpiro, Getzel Druker, Mordecai Hitter, Gedalyah Estlein, Feivush Adolph, Rochtshe Druker and Mintzia Perlmutter. Getzel Druker initiated the establishment of a Hebrew school. The Hasidim fought against the establishment of the school and Mr. Kahane, the teacher, was forced to leave Lancut. However, despite Rabbi Simcha Spira who in 1913 was followed by his son Rabbi Elazar Spira and his Hasidims' opposition, the Zionist movement was thriving and occupied an important place in the Jewish community's life until World War II.

The last community council before the outbreak of World War I, (1914) was composed of David Tenenbaum, chairman; Meilech Perlmutter, his deputy and members of the council: Hersh Estlein, Joshua Glanzberg, Chaim Wolkenfeield, Leib Tzins, Israel Rosenblum, David Pasternak, Moshe Shpiro, Yitzhak Zawada, Levi Trompeter, Yoel Lipschitz, Shlomo Shprung, Benjamin Lorberfeld and Chaim Tzelner. Markus Hitter was the secretary. Yitzhak Avner was a religious teacher in the secular school system. Here are the active charitable societies in Lancut: “The Jewish hospital”, “Free Loans society”, “The shelter for indigent travellers” which was managed by Nisan Zisappel. “The Burial Society”, headed by Chaim Wolkenfield, “Visit the sick” under the supervision of the women's league and managed by Ryvka Perlmutter. Getzel Druker was chairman of the “Talmud Torah”. Out of 1900 Jews, 580 people paid community taxes and the yearly budget was 29,854 zlotys. Expenses were 29,643 zlotys.

The North Wing of the Marketplace

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