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Rabbi Nathan Lewin

The Gaon Rabbi Nathan Lewin of holy blessed memory, who was accepted as the rabbi of Rzeszów in the year 5664 (1904) and served there until the day of his death, was born in the city of Brody in the year 5618 (1858) to his father Reb David Yehuda, an honorable merchant who was an expert in Torah. ^[1] Reb David Yehuda, or has he was called Reb David Leib, was the son of Reb Levi Yaakov Lewin and the son–in–law of Reb Yechezkel Reisfeld, who was a famous philanthropist. Reb Levi Yaakov Lewin had a great pedigree. The Gaon Rabbi David Yehuda, the head of the rabbinical court of Radichów, the author of the book “Yad Yehuda” on Tractate Pesachim published in Lemberg in the year 5632 (1872) from a manuscript that was in the hands of his sons Rabbi Yitzchak Lewin of Brody and Rabbi Tzvi Hirsch Lewin of Kaminka, was, apparently, also the father of Reb Levi Yaakov (even though only the two aforementioned sons are mentioned in the book “Yad Yehuda” and not Reb Levi Yaakov).

Reb David Leib Lewin, the father of the Gaon Rabbi Nathan, was born on 2th of Adar 5597 (April 4, 1837), and died on 6 Adar 5658 (February 28, 1898) at the age of 61. These two dates are noted in one book in the handwriting of another son of Reb David Leib, whose name was Rabbi Yisrael ^[2]. That page also includes words written by the Gaon Rabbi Nathan Lewin, stating the date was “Tuesday of the Torah portion of Nitzavim, 21 Elul 5638 (1878).” Rabbi Nathan, who was then 18 years old, writes that he purchased the book for four Florin (zloty) ^[3].

Rabbi Nathan's great–grandfather, the Gaon and author of “Yad Yehuda” was one of the great ones of his generation. He died in the year 5591 (1831), when his book was ready for publication. The author, who was a rabbi in the city of Radichów, describes his lineage in the introduction to his book: His father, Rabbi Avraham, was the son of “The great rabbi in his generation, Rabbi Yechiel Michel, rabbi of the community of Breslau.” From his mother's side, he was a descendent of the holy and pure Rabbi Nathan of holy blessed memory, the prince of the Land of Israel. He is buried there in the Holy Land.” Apparently, this Rabbi Nathan was the trustee of the charitable fund of Rabbi Meir Baal Haness, and therefore is called the “Prince of the Land of Israel.” According to the author of “Yad Yehuda” Rabbi Nathan was the son of the Gaon, the author of the book “Beit Levi.” This apparently refers to the book “Beit Levi” by Rabbi Levi the son of Rabbi Shlomo of Brody, which contains novellae on the Talmud, published on Zolkowa in the year 5492 (1752).

There are three approbations in the book “Yad Yehuda.” The first was written during the lifetime of the author, in the year 5590 (1730). It was by the Gaon Rabbi Shlomo Kluger, who wrote, “I will sing a song to my friend a Song of Ascents to David, he is the sharp rabbi and Gaon Rabbi David Yehuda the head of the rabbinical court of the community of Radichów… He called the book ‘Yad Yehuda’ [Hand of Yehuda] because his displayed his strong hand to fight the battles of Torah, and to delve into the Talmud and rabbinic decisions, to destroy and build, and to turn the tortuous route into a plain. The following is the prayer on my lips: May G–d hear the voice of Yehuda, and bring him to his nation ^[4].” The words of two other approbations are included with feelings of honor: the Gaon and Tzadik Rabbi Moshe Teitelbaum, the head of the rabbinical court of Ujhel and author of the famous book “Yismach Moshe”, and the Gaon Rabbi Tzvi Hirsch Heller, the head of the rabbinical court of Ungvar [Uzhgorod] and author of the books “Teiv Gitin,” who knew Rabbi David Yehuda from his youth in the city of Rawa.

Crowned with this pedigree, and possessing of broad knowledge in Torah, at the young age of 20, Rabbi Nathan married the only daughter of the Gaon Rabbi Yitzchak Shmelkes, who was the head of the rabbinical court of Przemysl at that time, and renowned in the Torah circles of Galicia at that time for his book “Beit Yitzchak” on Orach Chaim, that was published in the year 5635 (1875). Rabbi Yitzchak Shmelkes had a son Reb Aharon who died in the year 5631 (1871) at a very young age, and he was left with an only daughter Hadassah. He searched for a groom for her who was graced with all fine traits, and the Gaon of Przemysl found such in the Iluy from Brody, the son of a well–pedigreed merchant who was involved in importing pearls from Italy. The match was made in the year 5637 (1877) (or perhaps already in 5636). We find a responsa from that year in “Beit Yitzchak Section II (on Yoreh

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Deah I), addressed to “my future son–in–law, the young, pleasant, expert youth Nathan Lewin, may his light shine” (section 970). In this responsa, the Gaon of Przemysl deals with a strong question from the young Iluy regarding the Gemara of Kritut folio 23. He also praises his response to the question (“you have answered well”), and discusses his words (“this is not answered with your answer'). The response was written with respect and great appreciation. In responsa from the year 5638 (1878) (sections 84, 93, 98, 147, 166) he already referred to Rabbi Nathan “my son–in–law.” This proves that the wedding took place that year. In one responsa (section 84) from the year 5630 (1870) he is given the description “The great rabbi, sharp and expert in all aspects of Torah, full of wisdom.” It should be known that the author of the “Beit Yitzchak” was very careful in granting such descriptions, and if he called his son–in–law with such terms when he was 21 years old, it was a sign that Rabbi Nathan Lewin already excelled in great expertise as well as in exceptional sharpness and understanding. From these responsa, it seems that he was not only expert in Talmud, but also in Bible. The author of the “Beit Yitzchak” praises “your precious notations” of his young son–in–law, who was able to tie the commentaries of the Rada'k on the book of Kings to the words of Tosafot in Menachot (section 84). At times, he was enthusiastic about the questions and wrote, “Your question is like a strong wall” (section 36 – without a date). There is no doubt that the Gaon of Przemysl was comforted through Rabbi Nathan over the loss of his son who died in his prime. We read this in the emotional words of Rabbi Yitzchak Shmelkes in his introduction to the “Beit Yitzchak” on Orach Chaim, “I gave over my first born due to the sins of my soul, death came through my window and waved his harsh sword over my only son and true friend, my dear son, sharp and G–d fearing from the time of his youth, Rabbi Aharon of holy blessed memory… I drank my share of the poison cup over my shoulder and my right eye, as all of my hopes were wiped out in weeping for my only son.” His son–in–law became as a son to him and an assistant. The four sections of “Beit Yitzchak” that were published after Rabbi Nathan Lewin married the daughter of Rabbi Yitzchak Shmelkes (on Yoreh Deah I and II, and on Even HaEzer I and II) also carry the signature of Rabbi Nathan Lewin, and the final section of “Beit Yitzchak” (on Choshen Mishpat) that was published after the death of Rabbi Yitzchak Shmelkes, was the fruit of the pen of Rabbi Nathan Lewin in the same way as it was of his father–in–law the Gaon.

Rabbi Nathan Lewin lived in the home of Rabbi Yitzchak Shmelkes for about 15 years. These years were a very fruitful period in his life. In Przemysl, where the author of “Beit Yitzchak” lived in honor and comfort until he was chosen as the rabbi and head of the rabbinical court of Lwów, the capital of Galicia in the year 5654 (1894), Rabbi Nathan found a broad field for growth and ascent in Torah. In the third section of “Beit Yitzchak” (on Yoreh Deah II) published in the year 5655, there are many responsa to him that testify to his greatness. Significant responsa from Rabbi Nathan Lewin himself are also found in this section, including the wonderful responsa of sections 84 and 85 responded to Rabbi Chaim Zeev of Satanów, the head of the rabbinical court of Rzeszów, written in the year 5641 (1881), or the response in section 115 written in the year 5648 (1888).

Some of the responsa from the third section of “Beit Yitzchak” to Rabbi Nathan Lewin are from the first period, when he had just become the son–in–law of Rabbi Yitzchak Shmelkes ^[5]. However, there are also responsa there from a bit later ^[6]. The author of “Beit Yitzchak” is effusive in praise to his scholarly son–in–law in all of these responsa. He brings the words of Rabbi Nathan in the midst of his words in several responsa ^[7].

When this section of “Beit Yitzchak” was published in the year 5655 (1895), Rabbi Nathan Lewin already had two sons: Reb Aharon the father of the writer of these lines, and Reb Shmelkes, as well as three daughters: Miriam, Sima, and Sara. All five grandchildren are mentioned with love by their grandfather in his introduction to this section of the book. Reb Aharon is mentioned in section 99 ^[8]. In “The final volume” at the end of the book, his scholarly grandson, who had become famous in the Jewish world through his books, and excelled at protecting Jewish rights in the Polish Sejm, includes a wonderful note. He earned this right of including his own note by participating in bringing the book to publication ^[9].

Some time after publishing the third section of “Beit Yitzchak”, Rabbi Nathan stood outside the house of Rabbi Yitzchak Shmelkes – he was then a rabbi in the city of Pukshan, Romania. However, he only served as a rabbi there for a brief period, since the conditions of life were difficult and the community was involved in a dispute at that time. Rabbi Nathan Lewin pursued peace throughout his life, and was unable to tolerate the atmosphere in Pukshan. He returned to his father–in–law's house in Przemysl. In the book “Beit Yitzchak” on Yoreh Deah II, Rabbi Nathan is mentioned several times as the head of the rabbinical court of Pukshan, but in the introduction to that book, written already in the year 5655 (1895), the Gaon of Lwów prays for the wellbeing of his only daughter and her husband “The Rabbi and Gaon who is sharp, expert, wholesome, G–d fearing, the crown of rabbis Rabbi Nathan Lewin may his light shine, who had been the head of the rabbinical court of Pukshan.” The word “who had been” had a sort of tragic note in the life of my grandfather the Gaon. He did not want to mention the rabbinate of Pukshan after that, and his gravestone inscription does not mention at all that he had been the rabbi in that city.

At almost the same time that the Gaon Rabbi Yitzchak Shmelkes moved to Lwów, Rabbi Nathan Lewin was chosen as the rabbi and head of the rabbinical court of the city of Rohatyn. He remained in that community from the year 5655 until 5664 (1895–1904).

When the fourth section of “Beit Yitzchak on Even HaEzer I was published in the year 5661 (1901), his father–in–law wrote in the preface,

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“May the Blessed Master bless the G–d fearing man, my son–in–law who is beloved to me like a son, the Rabbi and Gaon, sharp and expert in all facets of Torah, the scholarly man with a good name, Rabbi Nathan Lewin may he live long, the head of the rabbinical court of Rohatyn, and his wife, my only daughter the honorable, modest, good hearted Rebbetzin Hadassah.”

Another son was born to him in Rohatyn in the year 5658 (1898), named Yechezkel, after his great–grandfather Rabbi Yechezlek Reisfeld of Brody. His middle son Shmelke, who was living with his grandfather Rabbi Yitzchak Shmelkes of Lwów, died at the end of his tenure in Rohatyn. (This was after his older brother Reb Aharon, who had previously been educated in the home of his grandfather, got married in the year 5663 – 1903).

After years of studying Torah in the home of his father–in–law, Rabb Nathan developed as a rabbi and halachic decisor throughout the period of his tenure in Rohatyn. He lived in that city for approximately ten years, and was not only beloved by his flock, but his name also became known throughout the breadth of Galicia as a leader who was faithful to his nation. Delegates of the communities of Galicia gathered in Lwów for a national convention in the year 5660 (1900), where the young rabbi from Rohatyn was elected as vice president. His speeches at that convention left a great impression, and their echoes spread throughout the country.

In his books “Beit Yitzchak” on Even HaEzer that appeared at the time that Rabbi Lewin served in Rohatyn, he is mentioned with great honor and respect by his father–in–law (Volume I: sections 122, 123, 129, 137, as well as on the final page where it is written, “A bit of ink still remains in my pen, so I will mention what was my son–in–law the Gaon Rabbi Nathan Lewin may his light shine, the head of the rabbinical court of Rohatyn, asked me:” Volume II: sections 33, 92 and others).

At the end of the year 5664 (1904), the Gaon Rabbi Nathan Lewin was accepted as rabbi and head of the rabbinical court of Rzeszów, where he remained until his death. He became beloved by his community very quickly. All the people of the city, from young to old, loved him. His wonderful traits – that included truth and uprightness, love of his fellow and love of his nation – caused the community to literally treat him as their head. His name grew from year to year as one of the Gaonim of the country. Rabbis turned to him from near and far with questions on matters of faith and law. He answered everybody, and the number of his letters grew. He then prepared his letters for publication in the name of “Beit Nediv” (which is the acronym for Nathan the son of David Yehuda). However, he did not merit to see his book in publication. After his death, his sons and sons–in–law prepared them for publication, but all of his letters were lost during the world war.

His daughters got married in Rzeszów. His daughter Miriam married Shimon Dym of Krosna, who was an honorable merchant, a scholar, and a noble man. His daughter Sima Yuta married Shmuel Eintracht of Krakow, the son of one of the important communal heads of Krakow. His daughter Sara married David Kratz of Lwów, the son of an important householder of that city. His two sons became communal leaders of Polish Jewry. The Gaon Rabbi Aharon Lewin was chosen as the rabbi and head of the rabbinical court of the city of Sambor in the year 5665 (1904). While serving as rabbi of that community, he was elected as a representative of the Polish Sejm in the year 5683 (1923), as well as in the Sejm of 5691 (1931). He even took the place of Rabbi Nathan in Rzeszów after his death. The second son, Rabbi Dr. Yechezkel Lewin, became the rabbi and head of the rabbinical court in Katowice, and later a rabbi in the city of Lwów.

All of them – his two sons, three daughters, three son–in–laws, along with several grandchildren – perished in the Holocaust at the hand of the Germans, may their names be blotted out.

While serving in Rzeszów, the Gaon Rabbi Nathan Lewin became known as one of the most important rabbis of Galicia. During the First World War, in the year 5675 (1915), he escaped from the Russians who invaded Galicia, and spent several years in the city of Vienna. There, he was appointed as one of the ten expert rabbis of Galicia who were given permission by the Austrian Government to testify about whether candidates for the rabbinate were worthy for that position. If a candidate received a certificate from one of those rabbis, he would be exempt from army service.

Gravestone of Rabbi Nathan Lewin (1966)

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David Sofer of Drohobycz) and the Kolels of Kosów, Visznitz, and Ottynia in 5672 (1912), Rabbi Nathan Lewin of Rzeszów was asked for his opinion about the location where the Torah judgment should take place (in the Land of Israel or the Diaspora). His fine responsa is published in the bookless “Teshuva KeHalacha.”

There is no doubt that if we had merited to see the masses of his Torah writings in print, and especially his Halachic responsa, a deep genius, expert in the Babylonian and Jerusalem Talmuds, as sharp as one of the Gaonin of previous generations, would have been revealed to us. It is too bad that the entire literary treasury that was preserved with his son–in–law Mr. Shimon Dym, was lost in the Holocaust, as has been noted.

I recall that on one occasion, when I was in Rzeszów with my uncle Mr. Dym, may G–d avenge his blood, and I was perusing the works of my grandfather Rabbi Nathan of holy blessed memory, I found a notebook with an article written in wonderful Hebrew. The title of the article was “Regarding Tears.” It contained words of praise about tears, which helped him assuage his grief during his youth. I burst out in tears as I saw how that Gaon recognized the good in tears… In a poetic manner that penetrates the depths of the heart, my grandfather describes how a man sated with agony feels as he weeps: the pain (and he describes there various types of pain) weakens progressively as tears pour from his eyes… a philosophical idea that is confirmed by reality.

My grandfather the Gaon died on the 5^th of Elul 5686 (1926).

A canopy was erected around his grave. The accursed Germans destroyed the canopy, but the grave and the monument remain to this day.

Translator's Footnotes

1. There is a text footnote here, as follows: In a response to Reb David Leib Levin in the year 5641 (1881) in the book “Beit Yitzchak” Section Yoreh Deah II, section 112, he is addressed as, “The Honorable wealthy, scholarly rabbi, who is wholesome, expert, famous, and well pedigreed.” Return
2. There is a footnote in the text, as follows: This book was owned by Dr. Karl Lewin of blessed memory of Tel Aviv, the son of Rabbi Yisrael Lewin. He sent me a photocopy of this biographical article. Return
3. There is a footnote in the text here, as follows: His love of books was awakened in him when he was still a lad. Throughout the years, he amassed one of the largest and most important private libraries in Galicia. Return
4. Deuteronomy 33:7. Return
5. There is a footnote in the text here, as follows: Section 56 and 61 from the year 5638 (1878). Section 43 was written in the year 5634 (1874). Of course, it was impossible that this could be the date of the responsa, for Rabbi Nathan was only 14 years old at the time, and certainly did not yet know Rabbi Yitzchak Shmelkes. Sections 87 and 170 were from the year 5639 (1879). Sections 104, 119, 120, and 169 are from the year 5660 (1900). Return
6. There is a footnote in the text here as follows: Such as section 139 from the year 5646 (1886). On the other hand, in the fourth section of “Beit Yitzchak” Even HaEzer I, there are responsa belonging to this period. Responsa of sections 122–123 were written in the year 5639 (1879). The responsa to section 129 was also written that year. Return
7. There is a footnote in the text here: For example, in section 81, paragraph 5. Return
8. There is a footnote in the text here as follows: “My grandson, the sharp lad Aharon Lewin may his light shine pointed out to me…” Return
9. There is a footnote in the text here, as follows: “The grandson of the author states: Since I had the pleasant lot of copying the table of contents, I will bring a note that I found among the words of my grandfather the Gaon may he live log, in the final section that is appended to his work.” Return

The patriarchal image of HaRav R' Nathan Levin was etched in the memory of all who saw him. Dressed in the spotless robe of a scholar, pleasant and noble, complete without flaw in his ways and deeds - his entire appearance spoke of honor. A scholar with a broad general education, among the few rabbis in Galicia who knew the German language well, spoke it every and also in his sermons. HaRav R' Nathan was the student and son-in-law of HaRav R' Yitzchak Schmelkes of Lvov [Lviv], author of Beit Yitzchak [House of Yitzchak]. His first rabbinate was in Rohatyn. After the passing of the president of the court in Rzeszów, HaRav R' Yehoshua Wallerstein author of Kerem Yehoshua [“The Vineyard of Yehoshua”] and Sdeh Yehoshua [“The Field of Yehoshua”] in 5664, R' Nathan Levin was appointed president of the court of the community of Rzeszów. Together with him R' Menashe Eichenstein of Veretzky and R' Yosef Elbogen, were appointed as judges, who together with R' Chaim Yona Halperin and R' Menachem Mendli Reich constituted the court headed by R' Nathan Levin.

R' Levin arrived in Rzeszów on Thursday, 27 Shevat 5664 (2 February 1904) accompanied by his father-in-law R' Yitzchak Schmelkes and his son R' Aaron Levin president of the court of the community of Sambor. The Jews of Rzeszów welcomed him with great honor, as described in Hamicpe, issue number 6 page 4, from 5 First Adar 5665 (10 February 1905):

“About two hundred craftsmen, dressed in holiday clothes, went out together to the railroad station to welcome the rabbi, because Yad Harutzim Association^[1] here unanimously decided to celebrate the day the rabbi would come, and that on that day they would not go to any work. At two o'clock the rabbi, his father-in-law R' Yitzchak Schmelkes, and his son R' Aaron Levin of Sambor, arrived accompanied by fifty men from Rohatyn. All the way from the train station to the rabbi's house, thousands of people stood and cheered in honor of the rabbi. Beautiful banners hung along the way. In the afternoon a delegation of young Zionists arrived, headed by Mr. Moshe Wiesenfeld, Mr. Wacks and Mr. Davidson who spoke in Hebrew. The rabbi answered in Hebrew: “I welcome you with great affection to my home, because I greatly appreciate the Zionist idea that is dear to all of us. I have strong hopes that Zionism here is like the Zionism outside. But nationalism and religion will be tied together in your hearts, and only then will Zionism be the glory of the Jews.”

In the evening, the city's scholars came to talk Divrei Torah^[2] until eleven at night, and on Shabbat eve, many of the city's notables came to hear Divrei Torah from three generations, R' Yitchak Schmelkes, the rabbi and his son from Sambor. On the Shabbat, at three o'clock, the rabbi preached for two hours at the synagogue before completely full audience.”

Immediately upon his arrival, the rabbi made sure that Jewish students studying at the government gymnasium would not write on the Shabbat. That they be released on Purim for the reading of the Megillah, and also made sure that the bakers, who were not Jewish, would pay the wages of the kashrut supervisors to the court. The court will pay the overseers, so that the overseers will not be dependent on the bakers, and the slaughterers will stamp every chicken slaughtered by a Christian emissary (because of an act that happened), and he also arrange a kosher kitchen in the prison for Jewish prisoners.

When the authorities were about to deport a Jewish tailor from Russia with his entire family, after being reported as a deserter, the rabbi interceded with the authorities and had the decree overturned.

HaRav R' Levin showed no partiality to anyone and even intervened in public affairs when he felt there was a need for intervention. On the month of Sivan 5666, he came out in an “open letter regarding the financial matters of Rabbi Meir Baal HaNes against the president of Kollel^[3] Galicia, R' Yitchak Leib Sofer, on the inadequate organization, the waste of money and the distribution of funds according to favoritism and not according to the needs of the poor in Eretz Yisrael. The rabbi did not rest and was not quiet until a nationwide assembly was called and a presidency of three members was elected. For this, he received letters of thanks from the Rabbi of Safed and from private individuals in Eretz Yisrael who thanked him for his intervention and courage.

After the First World War, when the Balfour Declaration was approved in San Remo, R' Nathan z”l led a prayer of thanksgiving at the Great Synagogue with the recitation of Hallel^[4]. In the summer of 5686 when his health weakened, he left for a summer residence in Babica, a village near Rzeszów, and there he passed away in purity. He was brought to Rzeszów and laid to rest there. He was succeeded by his son, HaRav R' Aaron Levin hy”d, who moved from Sambor to Rzeszów.

Translator's Footnotes

1. Yad Harutzim (lit. “Skillful Hand”) Association of Jewish Craftsmen was founded in Lvov [Lviv] in 1869 to provide financial help and education to Jewish craftsmen. Return
2. Divrei Torah (lit. “Words of Torah”) is a talk based on Parashat HaShavua (the weekly Torah portion). Return
3. Kollel: a charity organization founded in 1796 in Poland by the Torah leaders of European Jewry. It is named after Rabbi Meir Baal HaNes (Rabbi Meir the miracle maker), a Jewish sage who lived in the time of the Mishnah. Return
4. Hallel (lit. “Praise”) is a Jewish prayer, a verbatim recitation from Psalms 113–118 which is recited on Jewish holidays as an act of praise and thanksgiving. Return

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On 14 Heshvan 5640 (31 October 1879) a son was born in the city of Przemyśl, in Galicia, to R' Nathan Levin, who was the son-in-law of the city's rabbi, R' Yitzchak Schmelkes.

R' Yitzchak Schmelkes, (according to his words in his introduction to his book Beit Yitzchak), was related on one side (his father's) to the author of Tevu'ot Shor [Rabbi Alexander Sander Schor], to R' Elazar Rokeach president of the court of the community of Amsterdam and the author of Turei Zahav [David ha-Levi Segal]. On the other side (his mother's) to the Maharam the of Lublin [Meir Lublin], Maharam Padua [Meir Katzenellenbogen] and the author of Hakham Tzvi [Tzvi Hirsch Ashkenazi]. He himself was considered the genius of his generation, and the sharpness of his mind and the depth of his learning were unmatched. Among the ancestors of R' Nathan Levin were also great geniuses, among them R' David Yehuda president of the court of Radziechów, author of the book Yad Yehudah about Masechet Pesachim.

The author of Beit Yitzchak devoted all his energies to the education of his grandson who was named after his only son. His father, R' Nathan, was later the president of the court of the communities of Rogatin and Rzeszów. His talents were no less than those of all the greats of his generation (he published the sixth volume of Beit Yitzchak after the death of its author, together with his Torah innovations). He was the first to teach him, the boy amazed everyone who saw him, and wonders were later told about the young genius. When he entered the age of Bar Mitzvah, the entire community of Przemysl gathered at the Great Synagogue and the young man ascended the stage. The listeners were all enchanted by the content of the sermon and the manner of the lecture.

This fact testifies to his greatness in the Torah at the age of sixteen: in the book Sedei Hemed (part ten, letter 23) there is an answer from HaGaon R' Yitzchak Schmelkes from the year 5656 in which HaGaon of Lvov [Lviv] already brought an important remark from his genius grandson.

His strength as a speaker grew. He spoke wise and beautiful words. His sermons quickly gained fame. Once, at the age of nineteen, on Passover, he preached at the synagogue before a large audience about “setting times for learning the Torah” in Halacha and Aggadah. He so captivated his listeners that they asked him to print the speech, so that others could also benefit from this enlightening sermon.

Once, when he spoke together with his grandfather before a large audience, R' Yitzchak Schmelkes asked R' Shlomo Buber, the preacher and community leader of the Lvov community, for his opinion on his grandson's lecture. He replied: I will answer in the words of the Scripture (Shmuel I 18:7) “Saul has slain his thousands, and David his ten thousand!” R' Yitzchak Schmelkes laughed and said to him: “rest assured, you have put my mind at ease!” It has often been said that the rise of his grandson, who was more precious to him than precious stones, made him happier than anything he had found in his world.

The grandson was not satisfied with his rise in the field of Halacha. With the knowledge and consent of his grandfather, he learned the country's two languages: German and Polish.

In 5662, he married the daughter of R' Eliyahu Tzvi Fridman from the city of Wielicka near Cracow. After his marriage to the young rebbetzin, Doba, who was a symbol of modesty and all good virtues of a Jewish woman, he lived for a short time in Wielicka at the home of the Hasidic aristocrat, R' Eliyahu Tzvi, who was known for his generosity. A daughter, Priwa, was born to him there and later three more sons.

In 5664, he was appointed rabbi and president of the court in the big city Sambor in which great geniuses served before him. The Sambor community quickly recognized what it had won. There was no popular figure in the city like the rabbi. When they elected the city council members - he was the first among those elected. When they appointed a committee or organization - the rabbi was at the head. He was the driving force of everything public.

This public activism did not stop him from his studies. For eight years he prepared a big book about Masechet Berakhot called Birchat Aaron [“The Blessing of Aaron”] (Dorohowicz 5673) and paved a new path in the interpretation of the Six Orders of Mishnah and Talmud: complete articles on various issues related to the study of the Gemara.

The Russian army conquered Galicia. The Jews fled westward from the Russians. Tens of thousands of refugees arrived in Vienna, the capital city, and in various cities in Austria and Moravia. The economic situation was very difficult, and even more worrying was the situation regarding religious needs. In order to organize the religious life of the masses of refugees on a foreign land was a need for a strong hand and a personality with great authority.

The Austrian government found such a personality in Vienna among the refugees: The Rabbi of Sambor arrived there on the month of Elul and as the “Emperor's Advisor,” found all the offices open before him. With his wonderful energy, he understood to organize the rabbis and present

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the demands of the wandering Jews to the government ministers. Then, the government turned to him with an offer to take on himself the supervision of the refugee camps in the outlying cities. He agreed to take on this position and immediately began his work. He brought in slaughterers and built synagogues. The Galician Jews in Austria suddenly saw that someone concerned about their fate.

The day of the defeat of Austria and Germany approached. At the end of 1918, the new Poland was established, but the city of Sambor was in the war zone between Poland and Ukraine. The Jews organized an autonomous government, and in all the cities of Eastern Galicia “national committees” were created in place of the old communities. The Rabbi of Sambor was one of the first to participate in this work.

Poland was victorious, and Sambor with all of Eastern Galicia entered its borders. The Rabbi of Sambor, who was fluent in the Polish language, saw before him a new field for his activities. Did the Jews of Congress Poland know about this young and energetic Rabbi? Apparently, his name and fame for his actions also reached Warsaw. In 1920, he suddenly received news that the three leaders of the Warsaw community, R' Leibush Davidson, R' Yeshaya Rosenbaum and R' Shachna Abrech want to visit him and talk to him about the possibility of him accepting the position the Rabbi of Warsaw, the capital of Poland. The delegation arrived and for the first time they saw before them an aristocratic rabbi, like R' Berisz Meisels. They were enchanted and returned to Warsaw knowing that they had found what they were looking for in the city of Samobor. But their plan was not carried out, as the legal status of the Warsaw Rabbinate had not yet been determined and it was not possible to accept a Chief Rabbi in the capital city. Ten years later, the leaders of the Warsaw community tried again to elect this rabbi. Even then, for other reasons (the lack of a “quorum” in the election of one person), but then the rabbi was Warsaw's representative in the parliament. The connection between Warsaw and the Rabbi of Sambor began at the same time when the delegation arrived headed by R' Leibush Davidson.

Poland elected its parliamentary representatives for the first time when Eastern Galicia was in Ukrainian hands. When the time came for the elections to the Sejm in November 1922, the Jews of Sambor demanded that their beloved rabbi represent them in the Sejm. Along with Sambor, about twenty other cities in this district elected their parliamentary representative. The Rabbi of Sambor placed his name on the “Jewish Bloc” list and was elected as a representative to the Sejm.

Then, new horizons opened before him. In the Sejm he was elected member of the Cultural Committee. The Jews of Poland were united at that time. Although Rabbi of Sambor entered the faction of the Sejm as a delegate of Agudat Yisrael, he did not recognize any boundaries between Jews and Jews in all his parliamentary activities.

In the Cultural Committee of the Sejm he was given the duty of

The second from right Dr. Joshua Thorn, the second from the left Rabbi Aaron Levin

[Page 88]

A letter written by Rabbi Aaron Levin

His work in the Sejm was only a small part of what was assigned to him during that time. Everything difficult in the life of the Jews in Poland were brought before him. From one end of the country to the second individuals and delegations flocked to R' Levin and demanded his help. He asked to be rescued from this strait because he was being persecuted for nothing. One asked to be freed from the burden of taxes. It was often evident on the street in front of his apartment in Warsaw that this was the central point, because rabbis, tzaddikim, and community leaders left and entered. Many people were always waiting at the house, or in front of it, for the return of R' Levin from the Seim meetings, to present their case before the great lobbyist.

In 5672, when Agudat Yisrael was founded in Kattowitz R' Levin was among the first to express their approval of the independent ultra-orthodox Jewish organization. The movement in Eastern Galician in the first years after the revival of Poland received great help from him. In his letter, which was printed in HaNetzah, the first monthly magazine of Agudat Yisrael in Eastern Galicia, R' Levin called on to Galician Jews to join Agudat Yisrael. When R' Moshe Eliyahu Halpern from Lodz, the representative of the Agudat Yisrael at the first Polish Sejm, passed away in 5680 a mourning meeting was held at the Great Synagogue in Lwow (called “outside the city”). The two young leaders of Agudat Yisrael, R' Levin of Sombor and HaRav Shapira of Galina, came to Lvov to lament the loss, and at the same time to awaken the ultra-Orthodox in the country to the value of Agudat Yisrael. The eulogy was published in the country and the Jews of Galicia knew that a new spirit was floating from Warsaw and Lodz. The ultra-orthodox Judaism awakened from its slumber.

On 5 November 1922, R' Levin was elected as a delegate to the Sejm in his city of Sambor. He was the only rabbi in Galicia who was elected from there to the legislative body (because R' Meir Shapira was elected in Congress Poland even though he lived Sanok, Galicia). He immediately contacted the other delegates elected in Poland and belonging to Agudat Yisrael. They all formed the “club of delegates to the Sejm next to Agudat Shlomai Emonei Yisrael” (so was called Agudat Yisrael in Poland at that time).

In Elul 5683, the first Knessia Gedolah [World Congress] of Agudat Yisrael gathered in Vienna.

R' Levin actively participated in it, he spoke at the opening and closing of the conference, participated in the meetings of the Council of great Torah, and after the closing of the conference was elected president of the World Central Council of Agudat Yisrael. The Central Council was the movement's parliament. By heading this institution for seventeen years, until he passed away in holiness and purity, he became a symbol of the movement. All over the world, members of Agudat Yisrael knew that public opinion and the conscience of the movement were represented by the head of the Central Council.

The manner in which he received the rabbinate in Rzeszów was one of a kind. On 5 Elul 5686, his father HaGaon R' Natan Levin z”l, who served as rabbi in Rzeszów, passed away. During the days of the shiva, a delegation of community leaders came and asked him to accept the privileged rabbinate. His response was that before he could give them an answer, he needed to know if the community really wanted him. To make this known, it must be announced in the community that anyone who wishes to hand over the rabbinate to the Rabbi Sambor should come to the community office and sign their name on a petition. Within the limited time, thousands of homeowners flocked and enthusiastically signed the letter to the Rabbi of Sambor.

A delegation of community leaders brought the letter to Sambor, and when the rabbi hesitated in his decision, the head of the delegation, R' Matish Eckstein, a man of great influence and one of the leaders of the community in Rzeszów for fifty years, approached him with this claim: there a Law of Presumption in Judaism. According to the custom in the world, when a rabbi dies, his son claims his possession to the rabbinate. The rabbinate in Rzeszów does not fall from Sambor, so I claim that the community of Risha, have “the right of possession” on the rabbi… and I also think that a rabbi has no right to refuse to accept the rabbinate in our city, because that would be considered a disrespect to his deceased genius father.

“You defeated me,” replied R' Levin and accepted the rabbinate on the condition that the official election would also be a popular election (and not just as

[Page 89]

was customary in Galicia by the community leaders). Of course, the election was unanimous.

On 20 First Adar 5687, R' Levin arrived in Rzeszów (after the people of Sambor tried, without results, to influence him to remain in his community. They also wanted to call the Rzeszów community to arbitration but gave up on that when they realized that for their beloved rabbi it was a matter of honoring his father).

Rzeszów was a city full of learners. It was a kind of metropolis of Middle Galicia and the rabbinate was central for many small towns around it. The rabbi's honor was very precious in Rzeszów, and R' Natan Levin, with his genius and virtues, captured the hearts of the homeowners. Now, when his son, the Rabbi of Sambor came to serve in his place, after being elected by popular choice and adorned with a wreath of his great deeds and many achievements as a member of the legislature, there was literally no limit to the honor bestowed upon him. A municipal election was held close to his acceptance of the rabbinate. The new rabbi was elected to the city council by thousands of votes. All his speeches and sermons became an important event in the life of the community. The learned were amazed by the sharpness of his rhetoric (some sermons were printed in the questions and answers book Avnei Chefetz), and everyone was enchanted by his brilliant language.

R' Levin's great personal victory was his election to the Sejm in Warsaw in 5691. After the parliamentary elections of 5688 brought failure to ultra-orthodox Judaism, which failed to receive a single mandate (even though its list in various constituencies received a combined total of more than two hundred thousand votes), the Jews of Poland went to the polls again in 5691 without unity. The war was fought mainly in Warsaw and Lodz. On one side the Zionist candidate Yitchak Grünbaum wad up for election, and on the other side Agudat Yisrael placed R' Levin of Rzeszów.

His speeches in Warsaw, Lodz and other cities (he was placed at the head of the list in many constituencies) attracted thousands and tens of thousands of Jews, who saw him as a symbol of the political leader who cares for the needs of his people, like the ancient lobbyists centuries ago.

In Warsaw, the capital of Poland, R' Levin was elected a representative to the legislature. This election was a sign that he had reached the peak of his public activity, because his election on an independent list in the capital was a kind of coronation to the highest position in Polish Jewry.

R' Levin knew full well what awaited him when he will fall into the hands of the German tyrants. As member of the presidency of the Anti-Hitler Committee in Poland, he was on the blacklist. He could not stay with his community, most of which fled east in the first days of the war. He also turned in this direction and arrived in Lvov with his rabbinic wife and two young sons. His daughter, who was married to Dr. Avraham Blat, lived in Lvov. But it was impossible to linger in Lvov because the Germans were approaching this city. R' Levin arrived in the town of Kuty near the Romanian border^[a]. The Admor of Kotov (Romania) found out that the Rabbi of Rzeszów was on the other side of the Romanian Polish border

Rabbi Aaron Levin (on the left) Eliezer Lev (on the right)

R' Levin returned to Lvov and stayed there for about three months. At the end of December 1939, he left Lvov and traveled to the Lithuanian Polish border. At that time, thousands of Jews crossed from Poland to Lithuania through this border. He wanted to cross the border but failed. The guards who stood on the border caught him. R' Levin was placed in prison. And lo and behold, he was caught in in Radin [Radun], the home of Chofetz Chaim [Yisrael Meir ha-Kohen Kagan]. The Russian headquarters sat in Radin and discussed the fate of the refugees. R' Levin certainly never thought he would find himself in Radin in such conditions. His friend, R' Yisrael Meir HaCohen, (as his student R' Lundinsky, who currently lives in New York, relates) resided there. A few years before his death, he was planning to travel to Rzeszów to visit R' Levin, but he was unable to do so… Also R' Levin was unable to arrive in Radin during the life of Chofetz Chaim. But now, when the yeshiva hall turned into a Soviet jail, the leader of Polish Jewry was in this house!

It did not take long for R' Levin to be released. The Russian judges did not know the old man who was

[Page 90]

among the hundreds of people who stood in trial for wanting to cross the Lithuanian border. All were released. But a rumor spread among the residents of Radin that R' Levin of Rzeszów was staying in the city. The secretary of Chofetz Chaim, R' Baruch Mordechai Sendrovitz, knew him and stayed with him for a while. The Jewish communists in Radin heard the matter and decided to follow R' Levin's every step. When three weeks had passed, a man who knew the roads was sent to take the rabbi and escort him to Vilna. A signal was given by the guards, who were standing not far from his house, and the Russian police chased the carriage in which R' Levin and his wife were traveling. He was arrested again and returned to Radin. He was also acquitted in the second trial. His justification was that he did not travel across the border but to arrive in the city of Lida.

Later, R' Levin traveled to Lvov through Lida, and stayed in Lida. Rumors spread that the border would be moved westward. A few days passed and other rumors spread that not Lida but the city of Švenčionys would be annexed to Lithuania. R' Levin traveled to Švenčionys, from there to the town of Onuskis and waited to cross the border. Meanwhile, attempts were made to transfer him to Vilnius, but all were unsuccessful. The border remained closed, and crossing the border at night, without a permit, was very difficult. On the month of Nisan 5700 R' Levin returned to Lvov.

After Passover the flow of deportations from Eastern Galicia to Siberia began. Once, Russian policemen came and took R' Levin and his wife from their apartment because they had been ordered to move to Siberia. As they stood on the street in Lvov waiting for their turn to be taken to the train station, it so happened that the Russian policeman, who had ordered them to wait, forgot about them. R' Levin and his wife waited a while and then returned home.

The stream of deportations passed. Days, weeks and months began to pass. In the meantime, his sons moved from Vilna to Japan. A Chilean passport was prepared for him in this country. When this passport arrived in Lvov, R' Levin tried to get him an exit permit. Many days passed until Germany attacked the Soviet Union. The Germans entered Lvov on 1 July 1941, 6 Tamuz 5701.

On that day R' Levin's brother, Yehezkel Levin, was murdered. He went to beg Bishop Sheptytsky to order the Ukrainians to have mercy on the Jews. On the street he encountered German policemen who captured him and brought him to Brygidki prison.

In prison he met R' Levin of Rzeszów because the German policemen found that the old rabbi was registered as their hater. Through sever torture they led him to Brygidki prison and there the two brothers were murdered on the same day. Their souls departed in holiness and purity as they cried out, Shema Yisrael.

In this manner was cut down the Cedar of Lebanon, the leader of the Jews and their spiritual leader, a faithful shepherd of Polish Jewry for many years, the city of Przemyśl conceived and bore him, the city of Sambor raised its delights. Woe unto it said Rzeszów, for it has lost its precious instrument.

For a long time R' Levin's fate was not known. Even his rebbetzin wife and his daughter, who were in Lvov at that time, did not know what had happened to him. When it became known in America that R' Levin was arrested by the Nazis, a series of efforts began on his behalf. President Roosevelt made several steps on his behalf. The Chilean government was asked to demand that the Germans release him because he had a Chilean passport. The Jewish community in Buenos Aires appointed him its rabbi and, on this basis, he was given an entry visa to Argentina. The Argentine legate in Berlin demanded to release him, and the German government replied that “it was not possible for them to release R' Levin at that time.” In Bergen-Belsen cam[ was a Jew with R' Levin's passport, but it was another man who had bought the passport from the Lvov police.

Of course, all these efforts were in vain because R' Aaron Levin, the shining star in the sky of Polish Jewry, was no longer alive. On a bitter and hasty day, 6 Tamuz 5702, he died together with his brother and many Jews in the city of Lvov. But his wonderful teachings and the memory of his great deeds for the benefit of his people will shine forever.

Rabbi A. Levin, his wife Doba (nee Blatt) and their sons in the U.S.A.

One day, the Gestapo men penetrated the bunker. All the Jews were taken out and placed outside in order to send them for execution. Suddenly a voice was heard calling for Mrs. Blatt. Someone from the Judenrat was standing in the street and wanted to save the gentle woman. The policemen took her out. But after a few moments Mrs. Blatt returned to the line of those condemned to death. She refused to leave her beloved mother at such a terrible moment.

In life and death the mother and daughter were never separated. Together they made their final journey to the annihilation camp (probably Belzec). And on 12 Elul 5702 (according to the approximate calculation) they passed away. The heavenly angels brought their pure souls under the wings of the Divine Presence.

The only daughter of Mrs. Blatt, the lovely girl Hadasa, was not in the bunker but with a Polish family outside the ghetto. About a year later, the girl was handed over to the Gestapo and immediately murdered by the Nazis.

Author's footnote

1. Dr. Yitchak Schwarzbard also testifies to his last days:
   “I last saw him and spoke with him on September 17, 1939, in the Galician town of Kuty, near the Romanian border, a few hours before the Russian army retreated to Galicia, to divide Poland together with the Nazi army.” Return

[Page 101]

Reb Yosef Reich was one of the wonderful personalities who imprinted his stamp upon Jewish Rzeszow. The elders of Rzeszow of our generation remember him in his youth: a sharp and intelligent lad, full of energy, mischievous, “Der Roiter Yossel” (Yosef the Red). He was involved in all practical jokes and tricks that took place in the “Tzanzer Kloiz”, and he was the living spirit behind them. All of this was between lessons, between absorbing entire pages of Talmud, decisors and commentaries, and delving deeply into the four sections of the “Shulchan Aruch” (Code of Jewish Law) and Responsa. Suddenly, as if in a night, the man became serious, he grew up, and he straightened out his tall stature – and before us there was Reb Yosef Reich, or “The Rebbe”, as he was referred to by his students: “The term Rebbe without a proper name refers to Reb Yosef Reich”.

His father, Reb Menachem Mendel Reich (Reb Mendele the Judge) arrived in Rzeszow from Stryszow, and was a member of the rabbinical court. He was an expert decisor in areas of permissions and prohibitions. He was quiet and modest. Reb Mendele the Judge had two sons, Reb Chaim and Reb Yosef. Reb Chaim was a great scholar who occupied himself with business. Reb Yosef made Torah his vocation. Reb Yosef had a phenomenal memory. He was an expert in Talmud and its commentaries. He knew the four sections of the Shulchan Aruch by heart along with the commentary of the Rema. He was a great expert in books of Responsa, homiletics and moral teaching.

At first, he earned his living from teaching children. Every Torah oriented lad studied with Reb Yosef Reich. This was the highest rung of education. After they studied with Reb Yosef Reich, the lads would continue to study in the Beis Midrash on their own, without the help of a teacher. Everyone was accepted to his classes, provided that they wished to study. It is difficult to understand how he supported his large family, replete with small children. He never demanded a fee from his students. When his students brought him his tuition on Rosh Chodesh, he would put it in the pocket of his kapote without even looking at it to determine how much they had given him. I recall that once, one of the students was brazen enough to ask him why he is acting so. Reb Yosef answered that this is the law: “Behold I have taught you laws and statutes”. Our sages of blessed memory explain: “Just as I have done so without payment, you also do so without payment”. “Despite this, you are taking money”, asked the student. Then Reb Yosef answered him with his sense of humor: “I teach you for free, and you give me money for free.”

Nevertheless, even the money that he received on Rosh Chodesh was not sufficient to completely sustain his household. When he received the money, he would first send emissaries from among his students to repay the loans that he took out for various people in need, and for the good-for-nothings and tramps who came daily to the Beis Midrash, some with a letter of approbation in their hands, and others without. The students had to go about begging on Thursdays, and in the meantime, Reb Yosef was giving “his” money to those in need. If he did not have any, and for the most part, he did not have any money, he would send his students to obtain loans from businessmen who were his friends. On Rosh Chodesh, when he received the tuition payments, he would pay his debts, and his money ran out before he even got home.

As a teacher, he was not dependent on the parents of the students, as were other teachers. Since he did not demand payment and did not engage in any discussion of this sort with the parents of the students, they were not exacting with him. He was also not exacting with the hours of study. Reb Yosef set up his place in the Beis Midrash that stood between the large Kloiz and the synagogue. Unlike the Kloiz, where the Hassidim worshipped in a quorum [minyan] during all hours of the morning until noon, the Ashkenazim worshipped with only one quorum in the Beis Midrash. The Beis Midrash was empty all day, and therefore Reb Yosef set up his place there. His lesson extended from 9:00 a.m. until 1:00 p.m. In practice, only rarely did they study for these hours.

Reb Yosef Reich was one of the two mohalim [circumcisors] in the city. Reb Elisha Abramovitch, a Hassid of Dzykow and a merchant of Hungarian wines for Kiddush and Havdallah, was an elderly and veteran mohel. Reb Yosef was young, and possessed fine interpersonal skills. Days without a circumcision were very rare in our city. At times, there were five and six in a day. He often had to travel to the nearby villages. There were occasions when he spent the Sabbath in the village, when the eighth day would fall on the Sabbath. As a mohel (without expectation of reward) Reb Yosef was occupied daily, and the students waited for him impatiently, for one hour, two hours, three. Sometimes, they hurried him along right after the conclusion of prayers in the Kloiz, and he did not have the chance to put on the Tefillin of Rabbeinu Tam. Only after he returned to the Beis Midrash from the circumcision did he put on the Tefillin of Rabbeinu Tam (without a tallis). He then sat at the table to teach. Even when he came late he did not begin the lesson right away. First he would tell a few “stories” of Tzadikim, slowly and deliberately, for Reb Yosef was a conversationalist. With a smile on his lips, as he was smoking a cigarette and puffing out a long column of smoke from the tip of the cigarette, and with an inviting, penetrating glance from his small, alert eyes, he told stories that instilled the trust in Tzadikim to the hearts of his students. Through these discussions, hundreds of his students were educated in the fear of Heaven, Hassidism, and good, upright character traits. Only after this discussion did he begin to deliver the lesson with Hassidic enthusiasm and clear explanation. Often enough, the discussions lasted longer than the lesson itself. Reb Yosef Reich was a natural educator, and he knew that education in fear of Heaven and good traits is more difficult than teaching Gemara. He accomplished this wonderfully through his many discussions.

Reb Yosef was one of the Hassidim of the lineage of Tzanz. He would travel to Reb Simcha Yissachar Ber of holy blessed memory of Cieszanow, and he was one of his enthusiastic Hassidim. After the death of the Rebbe of Cieszanow, Reb Yosef was left without a Rebbe, even though he would frequent all of the Admorim who lived in Rzeszow, Reb Elazarel, and the Rebbes of Rozwadow, Plancz, Zielona, Blazowa, and Kolaczyce. However, in truth, he himself was like a Rebbe of Hassidim. He worshiped in the Large Kloiz, where he served as a prayer leader on Sabbaths, festivals, and particularly on the High Holy days. After the death of Reb Shlomo Teitelbaum, Reb Yosef also lead the Yom Kippur Katan services on each eve of Rosh Chodesh. His deep voice made both the walls and the hearts tremble.

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He read the Torah there every Sabbath. He read the Megillah on Purim. He blew the Shofar there. He taught a class on the weekly Torah portion on Friday nights in the presence of a large gathering. He also conducted a Seuda Shlishit (Third Sabbath Meal) like one of the Admorim.

Reb Yosef was by nature a zealous Hassid. He opposed Zionism and Mizrachi. Even Aguda did not satisfy him. Nevertheless he was well received by everybody, and lived in peace with everybody. He was a man of friendship. Reb David Hager, an Agudist, was one of his personal friends. One could see him go on long walks and share confidences with Naftali Tuchfeld, the energetic Mizrachi activist. He would share exciting conversation, filled with humor, with the Zionists Eli Wang and Yaakov Alter. Reb Yosef knew how to get along with people. His entire appearance commanded respect: his dress was Hassidic in the style of Galician clergymen – a long black kapote, a velvet hat, half-shoes, and on the Sabbath – silk clothes, a streimel and white socks. One could never find a stain on his clothes. His peyos were neat, and his long, red beard was combed, and flowed over his ironed, shiny clothes.

On the 22^nd of Iyar 5678 (the day after the national Polish holiday of May 3^rd, 1918 [other sources cite the year as 1919] the Poles perpetrated a pogrom against the Jews of Rzeszow. They broke into the Kloiz during the time of prayers, and dealt the Jews deathly blows. A tumult broke out, and some succeeded in escaping. Reb Yosef jumped out of the window and broke his leg. He was laid up for months, and suffered greatly, until he was able to go out with a cane. Nevertheless, his energy and diligence were not diminished. With the same characteristic diligence, he ran to the Mikva at daybreak during the summer and winter, in the rain and snow. From there he went to the Beis Midrash to present his class before prayers. From there, he went to the Kloiz to worship, and he then returned to the Beis Midrash or went to a circumcision, as if nothing happened.

Reb Yosef was tied with all the strands of his soul to Rzeszow. His name went out before him as a great scholar and Halachic decisor. He was offered the rabbinic seat in various places, including the opportunity to take the place of Reb Shmuel Engel of blessed memory of Kashau as the head of the rabbinical court. However, he refused to leave Rzeszow. Later on, after the death of his father, he was accepted as a judge in Rzeszow, and sat on the court of the rabbi of the city, Reb Aharon Lewin, may G-d avenge his blood. His economic situation thereby improved.

It is told that the Nazis beat him with cruel blows on his lame leg and on his entire body, until his soul left him in purity. May G-d avenge his blood.

The Yeshiva of Reb Yosef Reich in Rzeszow (Photo: A. Kacyzna)

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