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It was wintertime, and it was snowing. The windows of the beth midrash were covered in a thick layer of frost. People were arriving for afternoon and evening prayers. The synagogue slowly filled with Jewish men, wearing heavy, long kapotas and fur hats which blended with their payot and beards. Among those Jews were various men: craftsmen, merchants, and unemployed men, who nobody took any interest in knowing what they lived from and how they fed their families. Yet, they somehow lived, and raised generations, and if not for the axe of the murderer raised upon them they would be alive today, they and their descendants.

Morning and evening, every Jew came to the synagogue to pray, and if one did not appear, everyone thought he was ill or absent from home, traveling to some fair. There were Jews whose scarce income relied on the synagogue. They sold cigarettes, frozen apples, and seeds. There was usually a break between afternoon and evening prayers, which was used to converse on various matters like arranging marriages, sometimes a lecture. Sometimes discussions centered on the quality of the shochet, the rabbi, the Ger Hasidim or Kraśnik–Turobin, Turiysk, etc.

We the children would crowd by the fireplace and discuss our own matters. There were children among us who were nearly starving, and they always steered the conversation to food. One evening, we were on a break from R' Mordechai the melamed. He usually occupied one of the long tables at the south–west corner of the synagogue. We usually sat there from the morning to 8–9 PM, but on Hanukkah or Nittel, meaning Christmas, we had a vacation. That evening, I passed through the synagogue and listened to peoples' conversations or to conversations of boys who were not in R' Mordechai's class. I heard a conversation which grabbed my attention, which I remembered just this morning. It left an impression and it probably resonated with me, as I still remember it.

The topic was a young man named Yechiel ben Eliyahu Akerman, who traveled through villages with his merchandise and made a difficult and deficient living. Yechiel was a diligent and smart boy. His family was poor and did not have a home. So, his large family lived in rented apartments, sometimes damp, like that of Dan Goldstein. Then, Yechiel became ill and was hospitalized in another town for a long time. When he returned, he had a limp in one foot and was supported by a cane. Yechiel asked his friend, “Tanchum, have you eaten dinner yet?” “not yet,” replied Tanchum ben Yoske Frumer. “And what's for dinner?” asked Yechiel. “I think we're having buckwheat and meat,” answered Tanchum. “Wow, how much I would want to eat that beloved dish, but what can I do? my father is elderly and ill and cannot travel to villages and earn a bit.” “We also have nothing to eat at home,” said Peretz, the Fogel widow's son.

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Synagogues in Polish Exile served as spotlights and marked havens in the dessert where a fortified wall was built to guard against assimilation and intermarriage. Our beth midrash also contributed much, and many of us drew our saving light from it. I will divulge just a bit, and will devote this holy hour to draw from memory and add a brick to this important structure, the book we are publishing. This is a big day for us. Today, we build a monument and light an everlasting candle to memorialize our town which is no more.

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In the book of Ezekiel (11) the prophet says, “will I be to them as a little sanctuary in the countries where they shall come.” “Said Rabbi Yitzchak, those are the synagogues in Babylon (Megilah 29a). From this we learn that a beth midrash in Galut is considered a temple, and with the destruction of those in Poland it is like the destruction of the Third Temple. I will attempt to describe the general attributes which signified the atmosphere in our beth midrash, since the memory is at risk of being lost.

The beth midrash had many faces. Let us picture the synagogue on weekdays and 1^st of the Hebrew Month, shabbat, holidays, Rosh Hashanah and Yom Kippur, Simchat Torah, Chanukah, and Purim. The added spirit of Shabbat and its holiness, the awakening repentance on Rosh Hashanah and Yom Kippur, the happiness on Simchat Torah. The courage of the Maccabi beat in our hearts on Hanukkah when the candles were lit by R' Mottel the shamash. On Purim, we exchanged Mishloach Manot, the recitation of the book of Esther by members of each household, a special inspiration in those days of the (damned) Polish exile. Let us dwell for a moment and consider our feelings during prayers on the Days of Awe, when R' Isaac the shochet served as cantor with the choir headed by R Yechezkel and his booming baritone. R' Isaac the music lover sang the tunes of the Apta Rebbe in his pleasant voice and added his own flavor. When we heard him recite “I… of poor…deeds,” the prayer of U'netaneh Tokef, and the Kaddish of Musaf we were shaken and gripped by awe. The inspiration we have gotten then remains in our hearts (even when distracted.)

Let us turn to Shabbat. On early Shabbat morning, the beth midrash was full of craftsmen and working men. Among them were lovers of Psalms who recited them joyfully. They were awakened by R' Alter's call echoing through the streets of town. R' Alter was well–known to fulfill that mitzvah, which he did to the end of his days. Some from the class of the Psalm reciters. concluded with verses commemorating the sacrifices in the Temple.

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By the tables, one could see some standalone Torah scholars immersed in Torah or poskim. As I said, I will describe the Torah–center aspect of the synagogue. I see the scholars before me, traveling like on a conveyor belt.

I see R' Shmelki, a town leader. He was an honest, pleasant man, who led the study of the daily Talmud page. His voice filled the house as he learned and taught. Also, R' Yisrael Mordechai led his clearly explained Mishna class, a role which he was very pleased by and maintained for many years.

At the center, were young men supported by their fathers–in–law, filling the space with Talmud, poskim, Shulchan Aruch. Sometimes, they raised a glass to celebrate the completed study of the entire Talmud. The completion of writing a Torah scroll was also celebrated with a procession to one of the synagogues.

The beth midrash left the strongest impression on me. I recall winter nights at the synagogue. It was the peak of the intensity of studiousness [?] in the hearts of many in attendance. After evening services, seats were taken on first–come–first–serve basis. Book in hand, all began studying, each with his own tone and tune. Together they raised the souls of the ancient sages. They raised a longing for Zion in their voices, as the vision of resurrection and the hope for Redemption was in many of their hearts and filled their soul and spirit. All in quietly, within the beth midrash.

The golden age of Torah in Turobin began in the second half of the 19^th century. Two wealthy men, R' Yechiel and R' Shechna, were ordained as rabbis. They were accepted as leaders by residents and led social life in the town. If a dispute arose, both parties came before them and they ruled, and everyone accepted the verdict, whether in one's favor or not. R' Yechiel was nicknamed “House of Shamai” since he was strict, and R' Shechna was dubbed “House of Hillel” since he was lenient. They both faithfully served in their roles, expecting no reward. R' Yechiel published a book, Leket Marhryt (Collected Works of Rabbi Yechiel Tuvia) a collection of in depth exploration of Talmudic interpretations. He was well–known as a man of Torah, and had a gifted son, Rabbi Leibish, who was appointed as rabbi of Lodz. R' Shechna was also very knowledgeable on Torah, and his son Yaakov Yehoshua was gentle, wise, and appointed a rabbi in the Lublin rabbinate. Rabbi Simcha of Żółkiewka and the Rabbi of Turobin were among the attendees [of the bet midrash]. Many other ordained rabbis also have originated in our synagogue.

Our beth midrash was also home to figures worshipping in Torah and prayer, fasting, and self–imposed austerity. I will name three. The first was R' Shaul (Mendel Shiae's), a Ger Hassid whose faith was his guiding force which he expressed through fasting and austerity. Of the same age, was R' Alter (Moshe Chaim Shmuel's), a Hassid from Uman (Russia). His wife was a professional baker. One fateful day, R' Alter parted with secular life and decided to spend all of his time at the bet midrash. He also imposed on himself never to enjoy his wife's products, although she urged him to eat and drink. R' Alter made a living by fixing kitchen utensils. He worked one day a week and lived off that for the rest of the week. He spent his time praying, studying, and austerity. In his final years, he fasted daily from dawn to the emergence of three stars. He did so until his body was weakened, and he was bound to his death bed. He paid for medicine brought to him. His humble and devoted wife could not persuade him to use her money. She quickly summoned his friends, led by R' Shmelke, and they attempted to persuade him but to no avail (I was present at the time.) He vehemently rejected the idea of a loan or other form of aid and said only, “I will not benefit from anything but my own work.” His pure and holy soul departed a few days later. I was fortunate to aid him during his illness, to wash his hands, and wrap him in his shawl and tefillin while he was weak. May His Soul Be Bound in the Bond of Everlasting Life.

Lastly, R' Shechna Zuntag also followed the ways of R' Shaul and R' Alter. He studied much Torah and prayed much and worshipped through fasting and austerity. MHSBBEL. There were many other beloved figures which should be memorialized in this book, but my memory betrayed me, for which I apologize.

We have summarized and detailed the spiritual asset that was our noble synagogue. And now, the holy house is abandoned and lonely, pathetic with a mark of shame. And a weeping is sounded, reaches the heavens, and asks, “is this how Torah is rewarded?”

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A. Rabbi Zechariah Mendel

Rabbi Zechariah Mendel is well–known for his Ba'er Hetev commentary on Shulchan Aruch. He was known locally as “R' Mendel Ben Ha'Gaon [Son of the Wiseman]” and possessed both Torah and greatness. He had a well–constructed brick house on the Jewish street in Krakow. After the death of his father, the Great Rabbi Aryeh Leib ABD of Krakow, R' Mendel was accepted as rabbi and rabbinic judge in the High Synagogue of Krakow. In 5704, he still served in that position. Later, he was appointed as ABD and Yeshiva master in Turobin, and at the end of 5448 was at the Jarosław Convention of the Council of Four Lands where they approved the book Toldot Yitzchak, a commentary on the Torah by the Great Rabbi Yitzchak Darshan of Krakow. At the end of 5449, he endorsed the reprinting of Zofnat Pa'aneach. From Turobin, he went on to serve as rabbi of Bełżyce and the region, where he endorsed the book Ktonet Pasim also named Chaluka M'rabnan by the author of Zofnat Pa'aneach. He signed, “word of the small one, Zechariah Mendel son of the Big Light Rabbi Aryee Leib, residing in Bełżyce.” (Klilat Yofi by R' Chaim Natan Dembitzer, Krakow, 5648. vol. 1, P. 89)

The righteous, wise Rabbi and teacher Natan Netta, ABD of Turobin. He is quoted in the responsa Beth Avraham, edited by the Great and wise ABD of Tarla. He also endorsed the book Aseifat Yehuda in 5522, signed, “Natan Netta, residing in Turobin, son–in– law of the wise M. Baruch Kahana Rappoprt.”

His daughter was married to the wise Rabbi Yosef Te'omim, who was first an ABD in Ostrovtza and accepted as ABD of Opatów in 5492.

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C. Rabbi Eliezer Landau

The Wise Rabbi Eliezer son of the wealthy R' Yosef Levi Segal Landau, judge and teacher in the Krakow region, was an ABD in Turobin. He is mentioned in the 5554 burial society ledger of Opatów, where he is buried. His wife, Mrs. Hadassah, was the daughter of Rabbi Yaakov Yitzchak, ABD of Zamość. His daughter Rivka married the great wises Rabbi Yitzchak, ABD of Chelm and Zamość who passed in 5585.

In the old cemetery in Lublin, there is a tombstone which includes the rabbinic description, “ Our learned teacher, Yeshaya OBM of Turobin, passed away 19 Av, 5526.” (History of the Jews in Lublin.)

The famed wiseman Rabbi Shimon Wolf ben Rabbi David Tebbil Oyerbach was an ABD in Turobin for a period, and from there continued to Lumbla. Shortly thereafter, he resigned from his position in Lumbla after he was invited from Lublin to serve as their community leader. He later left Lublin with its masses and noise and traveled to Przemyśl. There, he sat on his throne and differentiated and justly ruled upon of his community according to law. While he served as an ABD there, he was among those who signed an endorsement of Yesh Nochalnin (Prague, 5357). From there, he was accepted as ABD of Posna, as his humble righteousness attracted the attention of many. There, he also endorsed the book Siach Yitzchak (Basel, 5387) on 19 Shvat, 5387. From there, he continued to the role of ABD and Yeshiva leader in the capital, Vienna (Glory of the elders extends to the descendants, 5585[?]), and towards the end of his life was accepted as ABD of Prague, where he passed on 7 Cheshvan, 5392. He was quoted in Kav Ha'yashar, chapter 65.

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A. The origins of Hassidism in Turobin and the Area

As Hassidism grew in popularity among the Jewish masses in Poland, it also met resistance by rabbis and scholars. We cannot know if it met similar resistance in Turobin, because the ledgers and town documents of the community and shtibels in Turobin were lost. After the first period of Hassidic origins, resistance was slowed and no longer resulted in boycotts and censure. Hassidism left its mark; it conquered hearts, expanded its reach, and spread the wings of its control of social and spiritual issues on large districts which housed many Jewish communities. If there were debates, forceful or less so, they concerned methods within Hassidism, between rebbes and their communities, like two shades among many colors.

In the Lublin district (voivodstva), Hassidism left a deep mark. Right when

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it appeared in a storm and deeply captured everything. Homes of righteous men were found in Lublin, Przedbórz, Kozienice, Warka, Goraj–Kock, Gur, and more. Not long passed before resistance ceased. Jewish Poland became inhabited mostly by Hassidim, and even the giants of Torah and yeshivah attendees were Hassidim. Rabbi Yaakov Yitzchak Horovitz, the Seer of Lublin (1745–1815) was born in the Lublin area to his father, Rabbi Avraham Eliezer Horovitz, rabbi of Józefów, not far from Turobin. Lublin became a Hassidic metropolis, and almost all the following rebbes of Poland and Galicia were disciples of the Seer or were influenced by him. It is possible that some Turobin residents were among his disciples and followers without us knowing their names.

In the various shades of Hassidism in Poland, Kock took a leading role. Rebbe Mendeli of Kock, the founder of a method which achieved fame and became a phenomenon, was born in Goraj, which is near Turobin. R' Mendeli was born in 1787 to his father, Rabbi Aryeh Leibush, and his mother Esther (Atia) in Goraj, Lublin district. His father, Rabbi Leibush ben R' Menachem Mendel of Kirov was among the most notable and respected in his community. Aryeh was a great scholar, the finance officer for the burial society, of a significant lineage. He is the grandson of Rabbi David Halperin, son of Yisroel Halperin, Rabbi of Ostroh and Izyaslav, known as Rabbi Yisrael Charif. The lineage of the Halperin family was very well–known. On one side, Rabbi Mendeli was descended from the family of Krakow rabbi Shlomo, author of Maginei Shlomo, and Rabbi Heshil of Lublin.

R' Mendeli's family was spread throughout many towns in Poland, mainly in Lublin district, mainly Goraj and neighboring Turobin. Rabbi Leibush of Goraj established a large family and had seven boys and two girls. The eldest, the sharp, righteous man Rabbi Yisroel Morgenstern resided in Turobin and was the in–law of Rebbe Henich of Alexander. He passed in Turobin on 7 Cheshvan, 5602. The fifth son, Rabbi Yekusiel Isaac, resided in Turobin and married his niece, Rabbi Yisroel's daughter.

R' Mendeli, second son to his father, spent his childhood and youth days in Goraj. Even as a child, Rebbe Mendli was different than his environment. A Hassidic legend tells that when he was three years old, he would jump enthusiastically and strongly chant the verse “My heart and flesh sing to a living God.” (Psalms 84) Sometimes, since he was deeply devoted, he fell into mud without noticing and continued enthusiastically chanting. He received his education at the cheider in Goraj. He quickly surpassed his peers in his skills and knowledge and no longer found his place there. Even as a child he was modest and shy, a persistent scholar, and studied Torah day and night. He was a rare talent, of a sharp mind who dissected and critiqued the heart of each matter. He obtained remarkable knowledge of Talmud, memorized Talmud and poskim. He paid no mind to his impressive lineages. He recognized that each person had to grow and obtain perfection on his own merit, and would often say, “I do not have time to be fenced by lineage.” “You have grown fat and grown thick” was the clever remark he would direct at the detractors and the various “grandsons,” meaning, “although you have grown fat i.e. of a lineage of great quality, you can still be coarse and thick.” While walking with

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his friends, he would suddenly leave them and vanish. After they searched, they found him resting on a tall mountain, hands and legs spread out, chanting “My heart and flesh sing to a living God.”

In his youth, he was an outspoken critic of Hassidism. His Misnaged parents ensured that he be filled with Torah and fear of God and not be distracted by other matters. His raising in a family of Misnagedim had its influence. But his heart was torn, and many envoys from the houses of the righteous in Lublin, Kozienice and others, told of many miracles and signs from there. The boy listened to the tunes which captured his inner soul.

Rebbe Mendeli was quoted as saying, “my family was a family of Misnagedim who opposed Hassidim and Tsaddikim, their customs and way of life.” When he was 15, he travelled to The Seer of Lublin without requesting his parents' permission. He stayed there until word reached home that Mendeli was captured by a ‘cult’. His father hurried to the Seer's house to return his son to the right path. The father angrily asked his son, “why did you stray from the customs of your ancestors to follow Hassidic customs?” The son calmly replied, “in The Song of the Sea it first says, ‘He is my God, and I will praise him,’ followed by ‘my father's God, and I will exalt him.’”

He was asked where he turned to Hassidim, to which he replied, “in my hometown Goraj there was an elderly man who sat in the beth midrash and would tell tales of Hassidim and tsaddikim. That elderly man told what he knew, and I heard what I had to hear and became a Hassid.” A spirit came over him and he travelled to Lublin. He then became a disciple of The Holy Jew. Later, to expand on the teachings of The Holy Jew, he became a disciple of Rebbe Simcha Bunim of Peshischa. He improved and deepened the methods of his Rebbe and recruited more disciples. The leader among the disciples was Mendeli, the future Rebbe of Kock.

The young man from Goraj was ignited with fiery passion, like he could not or would not mix dishonesty with his studies. Even as a child, he was well known for his sharp replies. He never tolerated hypocrisy. Rebbe Mendeli did not marry as young as the Jewish custom at the time and chose instead to continue his studies. Only in 1807 at the age of 20, he married Ms. Glikkel, daughter of Rabbi Isaac Noy, an important man from Tomaszów. The agile, sharp–minded, warm–hearted prodigy of Goraj with the concentrated walk and joined eyebrows then left the yeshivah. He relocated to live with his father–in–law who supported him in Tomaszów Lubelski near Lublin.

It is told that Rebbe Mendeli once returned to his hometown of Goraj. He went to visit his first teacher, the one who taught him the aleph bet. There was a second teacher who taught him Torah, Mishnah, and Talmud. The second was insulted and asked rabbi Mendel, “why did the rebbe not come to greet me? I taught him more than the first.” Rebbe Mendel replied, “you taught many things the truth of which I am uncertain. One explains, and another comes and contradicts him. But the first teacher, who taught me the aleph bet, his Torah is true, since everyone admits that aleph is aleph and bet is bet.”

The Influence of Rebbe Mendel of Tomaszów and Kock was very present in Turobin. There were as many of his followers in Turobin as there were wonderful educational legends about him. Rebbe Mendel visited his two brothers who resided in Turobin often,

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since Kock and Tomaszów were not far from Turobin. The Jews of Turobin knew to greet him with the respect and admiration proper for such a wonderful Tzadik and dwelled within in his teachings and presence.

Rebbe Mendel passed at the age of 72 on Shvat 22, 5619.

Rabbi Yisroel Morgenstern, the brother of Rebbe Mendeli of Kock, resided in Turobin. His father R' Leibush of Goraj named him after his great–grandfather, Rabbi Yisroel Halperin. Halperin, known as Rabbi Yisroel Charif, was the rabbi of Ostroh and a famed miracle–worker. It is told that he once cursed an informer which was fulfilled when the informant drowned in the river. Rabbi Yisroel Halperin was the son of the great wiseman Rabbi Eliezer Lipman Halperin, rabbi of Tarnogród, son of the wise and righteous Rabbi Yitzchak Isaac Halpern, rabbi of Tiktin. After Rabbi Yisroel passed on the eve of the first day of Shvat, 5491, his son, the great wise rabbi Dovid, was appointed to fill his spot of the rabbinate. He was a devoted disciple of the Ba'al Shem Tov and it is told that when the BST visited Zelów (where Rabbi Dovid relocated from Ostroh to serve as rabbi and passed on 15 Tamuz, 5528) he stayed at the home of rabbi Dovid Halperin.

Rabbi Yisroel of Turobin was a Torah scholar and a disciple of the Rebbe of Alexander Rabbi Chanoch Henich HaKohen. He is the root of a large family tree. The daughter of the Alexander Rebbe, Mrs. Bracha Shifra Miriam, married R' Mendel son of R' Yisroel of Turobin. R' Mendel Morgenstern resided in Lodz, a righteous scholar, and a working man. His sons were Gur Hassidim, the famed R' Pinchas Leibush and R' Yisroel Mordechai Morgenstern of Lodz. R' Yisroel passed in Turobin on Cheshvan 7, 5602.

In the hometown of Rebbe Mendeli of Kock Goraj were the graves of his ancestors (mother father, grandfather, and great grandfather.) With the destruction caused by the Holocaust, the cemetery on Goraj was likely destroyed along with the ancient tombstones. Therefore, it is of historical value to record the tombstones and quote them here. According to the president of the Goraj community, Moshe Hoyt in his 5698 letter to researchers, the tombstone of the father of the Kock Tzadik was broken into four pieces and had to be pieced together so that they were legible. The father's tombstones is as follows:

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Tombstone of the mother of Rebbe Mendel of Kock:

Gravestone of the Tzaddik Rebbe Mendeli of Kock:

Gravesite of our great holy rabbi may his soul be at peace

The town of Goraj birthed. Tomaszów raised its beloved. Woe is Kock for its beauty was lost.

Here lies the man of God, Our master, teacher, and rabbi, God's anointed, our very life breath, master of Torah, source of wisdom and depth of knowledge, leader of the wisemen and the holiest of the holy, foundation and wonder of the world, the cavalry leader of those in Ariel Exile, light of Israel and rabbi of all wise and righteous men of his generation, like an angel of God is he, his name holy and awe–striking, our rabbi and teacher Menachem Mendel His soul treasured in the Heavens, ben Rabbi Yehuda of blessed memory. The generation sinned and he was gathered to the Holiest and returned to God in his Seventy Second year on Thursday of the portion of “and to Moses he said Rise to God” on Shvat 20 of the Year “Woe to us The Ark of God was taken” (5619). His memory will defend each generation and at every time may he defend all of Israel's brethren.

R' Yisroel of Turobin established a large family which was spread through many places. His brother and son–in–law Rabbi Yekusiel Isaac resided in Turobin his whole life. In contrast, his brother Mendel (son in law of Rebbe Chanoch of Alexander) resided in Lutomiersk and Alexander. Rabbi Dovrish in Zamość, Rabbi Itzak in Soloveitsh, Rabbi Zalman various places, and the two sisters married residents of other towns.

Tomaszów and Kock were an integral part of the new Tzadik movement. Kock was the deepest and most complex subject of Hassidic chronology in Poland. Even geniuses and holy men did not fully comprehend nor

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easily grasp its nature and content. Thus, Kock was a new link in the golden chain woven from the days of the BST. Turobin and Goraj were the first origins in the life of the Tzadik and his family.

B. Rabbi Noakh Shmuel Lifshitz, ABD of Turobin

Rabbi Noakh Shmuel continued his spiritual legacy not only in his written works but also during his life. His soul's song was not in words alone but also in the holy worship and the message of Hassidism. He and his father were party to the foundation–laying of Hassidism in Lublin and the rest of Poland. They were disciples of The Seer of Lublin who faithfully and lovingly contributed to the spread of Hassidic teachings. He was the first Hassidic rabbi of Turobin and laid the groundwork in the town for the new movement. Hassidism livened the masses whose souls yearned for big personalities to show them humility and love of Israel not just in study but also in concrete reality.

Rabbi Noakh Shmuel Lifshitz (5540–5592) was the firstborn son of Rabbi Yehuda Leib Lifshitz, rabbi of Blashaka and later Opoczno. Rebbe Yehuda Leib was a disciple of the Seer of Lublin and visited the Maggid Rebbe Yisroel of Kozienice. The Maggid very much valued his righteousness and would forward to him Jews who needed salvation. Rabbi Ze'ev HaCohen ABD of Lask (known as R' Velvel Charif) anointed him with the title of “Righteous, wise, famed, miracle of the generation.” He was the brother of the famed wiseman Rebbe Yechiel Michel Lifshitz. Rebbe Yehuda Leib passed in 5563.

R' Noakh Shmuel achieved fame in his youth as a Torah prodigy. When he was 12, he memorized Maimonides' Mishneh Torah. At 13, one of the wealthy men of Kazimierz, R' Ze'ev HaLevi Wolman, arranged for him to marry his daughter Ms. Chaya Sarah. In remained in his father–in–law's house several years. There he studied Torah, worship, and Hassidism, and ascended to a height of the holy Torah. When he turned 18 in 1798, he was invited by the Turobin community to serve as chief rabbi. That was his first rabbinic role. After a short time, he was famed as a genius of Torah, and there were many rabbis and scholars who wanted his company and were in correspondence with him.

His devotion to Torah study was immense. Every year, he would complete all volumes of Talmud on 15 Shvat and hosted a mitzvah feast. Every day, he would study 18 chapters of Mishnah, and intermittently slept, no longer than three hours; two hours at night from 10 to midnight and during the day – one hour. Most of the day, he was adorned by tefillin. On shabbat, he spoke only Hebrew. Along with his genius in Torah he was also a Hassid, a disciple of the Seer of Lublin and the Maggid Rebbe Yisroel of Kozienice, and would quote their commentaries in his books. He quotes the Seer of Lublin: “I heard from my master and teacher, The holy light of Lublin, who interpreted ‘she works with willing hands’ in the sense of path: When a person does a Mitzvah [he is repaid] for example, by giving to charity his hands heal or by walking to the synagogue his legs heal. That is what is meant by ‘she works with willing hands.’ I also heard he interpreted ‘God is righteous in all of his ways etc.’ to mean that a tzaddik worships God in ‘all of his ways’ and not ‘all of his deeds,’ but is virtuous in all of his deeds.”

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He also quoted interpretations by Rebbe Meir of Stopnica–Apt, R' Zisheh of Annopol and others.

He traveled often to Lublin to witness the Seer and was considered one of his most important disciples. During his stay in Lublin, he lodged with his relative, the famed wiseman Rabbi Azriel Halevi Horowitz ABD of Lublin, known by all as “The Steel Mind.” and although Rabbi Azriel was among the fiercest critics of The Seer, he viewed Rabbi Noakh Shmuel in a positive light. The often–debated Hassidism and Torah; Rabbi Azriel proposed many questions, Rabbi Shmuel Noakh found an answer for everything, and Rabbi Azriel always admitted he was aiming for those answers. Additionally, Rabbi Azriel helped him with financial matters by writing letters he wrote on his behalf to the wise author of Baruch Ta'am and to Rabbi Mintz. The hostility to Hasidism was deeply entrenched in Rabbi Azriel's heart but did not adversely impact his treatment of Rabbi Noakh Shmuel.

The rabbinate in those days did not provide a large income. Rabbi Ze'ev HaCohen ABD of Lask mentions in a letter that in Poland it is very difficult to find a rabbinic role that would provide for the family as the country became scarcer, “and may God have mercy on our brethren and bring good times soon.” The residents of Turobin very much respected and were proud of their wise rabbi, who was well–liked by The Seer of Lublin who once even sent messengers to summon him. The Maggid of Kozienice directed people who needed redemption to him since he was considered a man of the Holy Spirit and a miracle–worker. Although he did not wear the crown of a righteous Tzaddik, he was a visionary. In addition, he attracted talented Torah scholars to his lectures since he was strongly and thoroughly knowledgeable. The salary he received in Turobin was not enough to provide for him and his household. His low salary is mentioned by Rabbi Yaakov Orenstein, ABD of Lvov (Author of Yeshuot Yaakov) in one of his letters (Shvat 21, 5570.) Rabbi Orenstein wrote R' Feivel [?] that Rabbi Shmuel Noakh was “well known in his good deeds which flourish like grain, yet his livelihood is not dependent on improper methods such as charging a fee for arbitration. He earns only what is budgeted by the communal fund, and the remainder he covers on his own.” His father–in–law from Kazimierz provided for him and always covered the necessary difference. His father–in–law proposed that he resign his position in Turobin and return to Kazimierz where he would be supported as he studied and worshiped. Rabbi Lifshitz initially refused since he hoped to receive a more important role in a larger town. He labored to obtain such a position.

The Maggid of Kozienice addressed a recommendation letter (Tevet 3, 5570) to the Opoczno community. He requested that they accept Rabbi Noakh Shmuel as their rabbi in place of his deceased father. In response to the approach of members of that community, he highlights the need for livelihood in the rabbi's ability to teach and learn. The Opoczno plan was Likely not executed despite the recommendation of the Maggid, who had a strong influence throughout Poland. In 5572 he was invited to serve as chief rabbi and Rosh Yeshiva in the Dessau, Germany community as evident from a letter by his relative, the Wise Rabbi Gedalya Lifshitz, ABD of Khasdeish. However, the role in Prussia was not to his liking so he did not accept and continued searching in other communities. In all the letters recommending his services as a rabbi, his title is “ABD and rabbi of The Holy Community of Turobin.”

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It was an honor for the town, although his income there was scarce. He eventually agreed to the pleading of his father–in–law to return to Kazimierz, where he rested and studied Torah and was well–supported by his in–law. After his father in law passed, he had to renew his search for a rabbinic position. For that purpose, he wandered from town to town and country to country looking for a position. He also sought endorsements of the books he authored in his youth and maybe during his role in Turobin.

His books were A) Divrei Shmuel, a pleasant collection of works on Shbbat Tracte including laws, legends, and wonderful interpretations sweeter than nectar and honey on the topic of ‘if a candle becomes extinguished.’ Also included were collected works on words of Our Sages and new interpretations of the Magen Avraham and the Turey Zahav. B) Minchat Yehudah, a commentary on HaMachriah by the wise rabbi Yeshaya di Trani author of Tosfot RID. Additionally, according to his grandchildren, there are many manuscripts of other works: an essay on Tracte Brachot (Wonderful Essay Wondrously Wondered), a responsa on the four volumes of Shulchan Aruch , answering questions by many distinguished and famous rabbis, including responses to the Holy Rabbi Famed Among Israel, Our Teacher Shimon, ABD of Żelechów known by all as Rabbi Shimon Deitsch. Also included was a response to the famous wiseman R' Yitzchak Moshe [?] ABD of Bełżyceitz. He also left behind an essay on rules and composition on the Torah and most volumes of Talmud. All those manuscripts were likely lost and never published.

His sister Sarah married R' Yaakov Zvi, who was a God–fearing Torah scholar who passed at a young age while his son Yechiel Meir was still a small child. The orphan was taken in by the Rabbi of Turobin who raised and educated him and served as his uncle, father, and rabbi. He learned Torah from him until he became independent. He often mentions his uncle in his speeches, and is the same Yechiel Meir who later became the famous Rebbe of Gostynin. Years passed, and Yechiel Meir continued to grow. Circumstances in his uncle's house changed as well; his uncle the rabbi of Turobin had to leave home often and wander great distances in search of a rabbinic position to provide him with larger income. He then brought his orphaned nephew to the city of Kutno where he studied in the Yeshiva led by the Great Wiseman Rabbi Moshe Yehuda Leib author of Zayit Ra'anan (who made Aliyah towards the end of his life in 5615 and passed in 5625 in Jerusalem.) In the Yeshiva, he made great progress and achieved fame as a prodigy. Thanks to Rabbi Noakh Shmuel, Turobin was fortunate to be the first residence of a youth who later became the famous Tzadik of Gostynin. Rabbi Noakh Shmuel was accepted to be ABD of Bedzin, were he passed away in 5592.

C. A Turobin Native – Wise Rabbi in Jerusalem

Jewish Turobin contributed much to the personality of rabbi Yisroel Ze'ev (R' Velvel) Mintzberg who adorned Jerusalem with enchanting beauty in a coat fitting “the Joy of the whole earth.” R' Velvel Mintzberg, a Turobin native, was one of the most wonderful figures of the beautiful Jerusalem backdrop. He loved Jerusalem with every fiber of his being and illuminated its paths with his rulings and directives for over half a century. Through him, Jewish Turobin made its contribution to the olim and the builders of the holy land, in a time which long preceded the period of pioneering and aliyah

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and love of Zion. By being there for over half a century, he became a part of it and was like a foundational stone whose public and spiritual being is based on. He kept his birth town of Turobin on his mind throughout his life.

R' Velvel was not only a great Torah scholar but also descended from a great lineage. He was born in Turobin near Lublin, which was dubbed “Jerusalem of Poland.” His father, the Great Wise Rabbi Moshe Zvi Mintzberg was the grandson of Rebbe Moshe'le (Biderman) of Lviv and The Holy Jew of Peshischa. R' Moshe Zvi was the son of the wise rabbi Avaraham'che, Rabbi of the Tshmilov and Józefów communities, who was known as a miracle worker. R' Avraham'che married the daughter of the great Rabbi Yitzchak Dovid Biderman. It is told that in the wedding contract there was an explicit clause that mandated the young couple settle in Eretz Israel. They were financially supported by their grandfather, The Rebbe of Lviv who lived in Przedbórz and was preparing to make aliyah. He wanted to sound his shofar at the Western Wall to hasten the end of days. His will was not realized, since he became ill after he arrived in Jerusalem and was too weak to walk to the Western Wall. He instructed his sons to carry his bed there, but he Arabs rained stones on him and they had to turn back. Two weeks and two days later, the rebbe passed away.

The clause of the wedding engagement was not fulfilled, because R' Avrahamche's parents prevented the young couple from doing so. He was their only son and therefore, had difficulties parting with him. The rebbe of Lviv wished upon them they he not remain their only son, a blessing which was fulfilled when a son was born to them, but the young couple still remained in the foreign land. Rabbi Avrahm'che then ascended to the rabbinate throne. His family grew, and many sons and grandsons were born. One of them was R' Velvel, whose life chronicles were detailed by author Aaron Sorski. The chronicle was detailed by the Turobiner Rabbi in his humble abode in the Arab effendi neighborhood Katamon in southern Jerusalem, where he settled after the surrender of the ancient Yishuv in Jerusalem and its abandonment. [?]

My father, R' Moshe Zvi, left home while I was a toddler and wandered to Austria, because he had to escape Poland due to persecution by the army. At six years old, I immigrated to Israel on my own on a ship which sailed from Galatz, a Romanian shore town. I was to exchange Jerusalem of Poland with the actual Jerusalem of Eretz Israel. My grandfather R' Avraham'che also traveled to Israel, separately. A terrible fire consumed most the town of Józefów, and Grandfather saw in that a sign from God that he had to fulfill the clause in his engagement contract and immediately begin travelling to the Holy Land. That was in 5639.

R' Velvel was taught Torah by his grandfather R' Avaraham'che and was raised by him after being orphaned of his mother at a very young age. He went to live with his grandfather and they were inseparable. He was quickly discovered as a prodigy of rare talent, a scholar who studied day and night and blurred the lines between a night devoted to study and a night devoted to sleep. When he was 13, his uncle, the Wise Rabbi Yerachmiel Yeshaya Mintzberg of Łukowa, among the wisest scholars in Poland, said that ‘he will grow into a great tree’. His persistent study of Torah bore fruit. The wisemen of Jerusalem began whispering

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of R' Avrahamche's grandson “he is skilled in study.” He corresponded with great Torah scholars including Rabbi Shneior Zalman of Lublin author of Torat Chesed and Rabbi Yehoshua Leib Diskin the Rabbi of Brisk. He gained a reputation among yeshiva students, even the Misnagedim, who at first were skeptical of the reality of a Hassid who is a greatly proficient and sharp Torah scholar. His reputation was mainly gained through his rulings on halakha. He achieved a uniquely high status and his responses reached all corners of the world. The name “R' Velvel Mintzberg” became a household name as a Halakha scholar among the rabbis of the Diaspora.

R' Velvel published various scholarly pamphlets, especially about the Halakha of Eretz Israel and Agunot halakha. He published a pamphlet about Shimtah (5675). He also authored “This is the Law of Torah” (5680), about the forbidden appointment of women to the national council. Additional works included “Shelichut B'Truma,” (5688) the pamphlet “Yishuv Eretz Israel (5690), and a booklet “Heter Agunah” (5704). He prepared She'erit Israel for publication in his lifetime without witnessing the fruition of that task,

It was published by his son Rabbi Chaim Yudell (5723) and includes 325 pages of through responses and deep interpretations of Halakha.

R' Velvel was a beloved figure within the walls and would befriend even children. He was loved even more than admired. He was a posek and ABD of the Hassidic community. Still, he was not patronizing but a man of the people. He was short–statured, introspective, humble, and modest, with a soft yet deep voice. It was difficult to be accepted by all factions In Jerusalem, yet he managed to do so without using excessive flattery. All factions recognized his status; Hassidim and Misnagedim, Lithuanians, Ashkenazim, and Sephardim.

In his 84 years of residence in the Holy Land, he only departed once. In 5665, he visited the center of Judaism in Poland and Galicia. He was among the last defenders of the Old City of Jerusalem until it fell to the forces of King Abdullah of Jordan in 1948. He accepted (along with the Rosh yeshiva of Porat Yosef Rabbi Ben Zion Hazan) the dangerous task of walking toward the enemy lines with a white flag to announce the readiness of the last remaining defenders of the Old City to surrender. That move, which R' Velvel took upon himself the very last moment, saved the lives of 2000 residents and protectors of the besieged Old City. He saw that heroic rescue as the achievement of his life.

After he exited the walls, he took up residence in the Katamon neighborhood. He continued his attentive study Torah and Hassidism as before. He was on his death bed for several years. His freshness and clarity of mind remained until the age of 90. On Friday, Adar 17, 5722, R' Velvel Mintzberg reached the end of his wonderful life saga, that of one of the most wonderful figures of Jerusalem.

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D. Rabbi Eliyahu Halevi Landau, ABD of Turobin

A little over fifty years have passed since the death of Rabbi Landau in5670 . Yet, it is still difficult to obtain details on his personality. Some of his sons, daughters, grandchildren ,and great–grandchildren survived the Holocaust and some reside in Israel. Still, it is difficult to obtain details about their ancestor's life; how he arrived in Turobin, where he was born, what yeshiva he studied in and received ordination, where and whom he married, and details of his rabbinic service, whether he served in other towns before Turobin. It is known that his service in Turobin spanned 40 years until his last day in 1910 and is buried in the Turobin cemetery. His grandchildren in Israel have not visited his gravesite and do not know what is written on his tombstone, what titles, and if a shrine was erected there. It is unlikely that such a shrine was established, as that is a Hassidic custom, and he was a rabbi and not a rebbe.

R' Zvi Kopp is the only Turobin survivor who told us of the famed Rabbi Eliyahu, without providing additional details. Only few among us survived. Rabbi Eliyahu's great grandson Rabbi Yehuda Halevi Rozhani resides in Lower Motza near Jerusalem. We found in possession two volumes of Mishnah with Eitz Hachaim commentary from the library of Rabbi Eliyahu of Turobin, marked with a round stamp common in the first half of the 19^th century, “Eliyhau Halevi Landau, ABD of Turobin” and the name of his wife Rebbetzin Haddasah. Rabbi Eliyahu published his Torah commentary and authored a book, Kol Eliyahu. It was not published despite Rabbi Eliyahu's proximity to Lublin, well–known in the Jewish world to have quality printing houses. many libraries and manuscripts were destroyed during the Holocaust and that manuscript was also lost.

There are grounds to assume that he originated from the house of a former ABD of Turobin, the Wise Rabbi Elazar ben R' Yosef Segal Landau. Rabbi Elazar is mentioned in the 5554 burial society ledger of Opatów where he is buried. Rabbi Eliyahu's wife Hadassah was the daughter of Our Wise Teacher Yaakov Yitzchak ABD of Zamość. It is also known that Rabbi Eliyahu was a direct descendant of Rabbi Yechezkel ben Harav Yehuda Halevi Landau, author of Noda Be'Yehudah. The Noda Biyehudah was one of the greatest rabbis of his generation, the generation of Hasidism founder, the BST. The Noda Biyehuda was born in Opatów on Cheshvan 18, 5474 (1713). His father R' Yehuda ben R' Zvi Hirsh was a town leader and a member of the Council of Four Lands. In his youth, he studied Torah under the guidance of Rabbi Yitzchak Isaac Halevi of Ludmir. At the age of 14, he studied at a Kloyz in Brody in the company of talented youngsters who were known as “lions and tigers of Torah and of pure Godly faith.” He was eventually appointed as one of the Kloyz Wisemen. After he served as dayan in Brody and as rabbi of Yampol, Podolia, he was invited in 5515 to serve as rabbi of Prague, capital of Czechoslovakia, replacing R' Dovid Openheim. There he operated a great yeshiva and held a daily lecture on Talmud. Among is students were great and famed rabbis. He stood before angels [?] and knew to judge wisely. His efforts on behalf of his people were not in vain. R' Yechezkel

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was of the lineage of Rashi and wrote, “since I am of the clan of Rashi, I have labored to reconcile the words of Rashi.” R' Yechezekel passed in Prague on 17 Adar 5553 (1793), and many legends illustrating his wisdom and sharp mind were inspired by his illuminating figure. 10 books of his written works were published.

It is unknown if Rabbi Eliyahu signed endearments of books. We have found only one such endorsement on the book Birkat Yosef, a commentary on the Five Books of Moses. which was published by his son Rabbi Yosef Zvi Halevi, a Turobin native who was rabbi of Ostrovtza. It was published in Warsaw in 5655 recently printed in second edition 5725 in Jerusalem (Hathiya Inc. Publishing.) We hereby quote the title of the endorser: “endorsement of A.A. [my father and master?] my teacher and rabbi, the wise, famous, sharp, well–versed, great etc. his honored holy name Rabbi Eliyahu Halevi Landau may he live long amen, ABD of Turobin, descendant of the Noda Be'Yehuda and the successor to Rabbi Yechezkel Segal Landau:”

Today I have seen the holy and beloved writings of my son, the sharp, well versed, great, etc. on the Torah. It was a pleasure to see his deeds and the beauty of his wisdom with such deep and nuanced knowledge. It is full of the width of the Talmud, Kabballah, and the writings of the Arizal. Wherever I looked I have found flavor and deep thought built upon golden columns. It will bring joy to educated the reader whose heart and eyes are open to grasp the bright light. It is a worthy source and I hope that as such it will prove its beauty to all who witness the joyful illumination, and pleasing God and man. May Hashem strengthen his spirit and his well shall never dry and quench the thirst of all who year the Word of Hashem. Signed, the author's father in Turobin. Tuesday, Lech–Lecha portion, 5649. The small one, Eliyhau Halevi Landau.

Rabbi Eliayhu had three sons who lived in Turobin. The eldest one was Rabbi Yosef Zvi, ABD of Ostrovtza who went on to serve as rabbi and leader of the Grochów near Warsaw. His second was rabbi Yechzekel, and the third Rabbi Noakh. Rabbi Eliyahu was not a Hassid and did not travel to any Hasidic leader, nor was he a staunch opposer of Hassidism, and lived at peace with all. We have already mentioned that in Turobin there was no dispute between Hassidism and Misnagedim. Hassidim conquered the town early on, in the days of The Seer of Lublin and some of its chief rabbis were Hassidic. According to a description by a relative, he was tall statured with a patriarchal appearance. He often traveled in the Lublin district to watch that there were no cracks in the wall of religion. He observed the district alongside other highly influential rabbis from several towns. Rabbi Eliyahu was considered one of the greatest halakhic scholars of his time, one that combined the mystical Torah and common Torah. His home in Turobin was a center for wisemen, and occasionally regional rabbis would gather to discuss contemporary issues. His was influential in the Lublin and Chelm Districts and admired by the masses.

Even if Rabbi Eliyhahu was not himself a Hassid, his sons were close to that movement. The eldest founded his own dynasty in Grochów and attracted a community of disciples. Rabbi Yosef Zvi was a great scholar and wrote about 40 works mostly on Kabbalah

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named alphabetically; Aimrei Yosef, Birkat Yosef, etc. The last one was called T'eomei Yosef. only the first two were published while the rest remained as manuscripts. He founded the Grochów Dynasty in a town of the same name 10km from Warsaw. Rabbi Yosef Zvi was a disciple of Rabbi Meir of Opatów and Rabbi Mendeli of Kock. After his death, his disciples added to him the title of Tzaddik. The dynasty was a new one in Polish Hassidism, and only two generations of it followed before the final destruction of Polish Jewry. He lived 70 years, and passed on Simchat Torah 5673, three years after the passing of his father the ABD of Turobin.

On an interesting note, Rabbi Eliyahu of Turobin was persecuted by Polish authorities along with all offspring of the Noda Be'Yehuda, for the sole reason that the Noda had ties to the Czech and Austrian royal dynasties. Rabbi Eliyahu's sons changed their last name to Rozhani and all three sons were known by that new name. the three were rabbis of various towns. Rabbi Yosef Zvi would visit his father's gravesite on his yahrzeit, but only managed to visit three times since he died in the fourth year. The two other sons also served as rabbis in towns near Turobin. many of their descendants perished in the Holocaust, but some survived and reside in Israel and abroad. Hashem did a kindness for Turobin which was fortunate to find some of its sons who were willing to publish this memorial book for their community and establish an everlasting legacy of the destroyed town, its rabbis, and rich cultural.

Rabbi Eliyahu was succeeded by the dayan and rabbi Yaakov Yehoshua who served as Turobin rabbi until the start of WWI. Starting in the first months of the war, Turobin was situated at the front of the battles between Russia and Austria. The Jews were the main victims and were subjected to plundering. The rabbi and his family fled the town with the other community members. He was then accepted as dayan in Lublin. After the war was over and the Jews of Turobin began to return to their town aided by various charitable institutions. It was then that chief rabbi Yaakov Weissbrod was appointed rabbi, following his previous role as ABD of Fokshivintza near Tsoizmer. The Kraśnik community then invited him to serve as their rabbi, and Rabbi Mordechai Weissbrod replaced him as ABD. He served until WWII, when he perished in the destruction with most of the Jewish community Z”L.

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The influence of Hassidic rebbes on Poland was immense and they attracted many disciples and admirers. The rebbes headed different dynasties, and although there was seemingly no difference among them there was still fundamental differences among the rebbes. Differences were seen in administration and relationships between the rebbe's estate and his disciples.

Some rebbes travelled cross country to meet their disciples. They conducted a tisch wherever they arrived, Torah lectures. They received kvittles (notes requesting health, income, children, etc.) and pidyon (the tax to the rebbe resembling a [Temple] sacrifice and was devoted to the administration of the estate.) There were also rebbes who did not leave their homes and conducted their kingdom within the estate. They also, of course, received kvittels and pidyon which was generously contributed.

Some rebbes did not know the shape of a coin and had no financial dealings. Such matters were left to estate gabbaim. Gabbaim wandered Jewish communities, met Hassidic activists, and publicized the deeds of the rebbe, his greatness in Torah and worship, and the miracles he performed. Those assistants contributed much to rebbe's estates and gathered crowds which contributed enthusiastically.

Many Hassidim, especially Torah scholars, traveled to their rebbe's estate on holidays and remained to absorb spiritual inspiration from the rebbe on which they relied for the rest of the year. Before the High Holy Days, Shabbat Chanukah, or Simchat Torah, large crowds attended the estates. Many traveled to receive the rebbe's aid in attaining divine help, because as is well known, ‘what the righteous man decrees, God fulfills’. Some also arrived on an ordinary shabbat, especially Shabbat Rosh Chodesh, and would stay as long as the rebbe bestowed his will. If a Hasid was uneasy he needed advice and guidance from the rebbe. He would consult about his business, household matters especially matchmaking, the boys' military service etc. He would run to the rebbe, receive a blessing or advice, and all was well and there was no need to worry.

In every rebbe's estate there were disciples who were unique and stood out from the crowd. There were great Torah scholars, sharp minded individuals, and some wealthy who generously contributed as the rebbe advised. There were also talented men with a beautiful voice or artful dancers who performed on holidays and brought the audience to holy ecstasy.

In our town there were those who followed “the working man's rebbe,” Rabbi Yankele Weissbrod ZT”L, the rebbe of Turobin. In his final years he also succeeded the rebbe of Kraśnik. During WWI, Rabbi Yisroel HY”D was martyred when the Tsar's forces, executed by hanging along with three other Jews after a libelous accusation. Such libel accusing Jews of spying was common in that time.

There were Hassidic craftsmen who followed dynasties of other rebbes such as the rebbe of Rozwadów and the rebbe of Bykhaw, Rabbi Yitzchak Rabinowitz (A descendant of The Holy Jew) who was also an avid Zionist and a member of Hamizrachi. Here I want to tell of the visit of the Turobin rebbe to our town which unfortunately is no longer. As I mentioned, the craftsmen did not have distinguished positions in the rebbes' estates, although their wives often visited the rebbes for kvittles. The craftsmen were not seen in the shtibelch at all and instead formed their own synagogues.

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In our town of Baranów Sandomierski the craftsmen gathered in the Turobiner Shtibel. They prayed there on shabbat, and the leader of the Torah recitation was a young man whom they invited from the beth midrash. During the High Holy Days they prayed in the general synagogue and parted to their own minyan for Torah recitation.

It is therefore easy to imagine the joy and enthusiasm when the Turobin rebbe visited our town. All residents of town were swept up in the joy of the Hassidim. The rebbe's fixed lodging was in the home of the Avraham Velevels the butcher who had a large apartment which was renovated and improved. The walls were freshly painted and everything was sparkling clean. The girls were sent to their uncle Chaim Berlin and everything was ready for the rebbe's annual visit.

When the day arrived, all work stopped in town. The tailor abandoned his pin and the cobbler his leather punch. Everyone adorned their festive shabbat clothes and went out to greet the Rebbe. Coaches were cushioned with fresh hay, and the procession was led by the town nobleman's coach which was designated for the Rebbe. The greeting procession made its way to Godziszów.

At the greeting ceremony, glasses were raised l'chaim as was tradition. The rebbe's convoy was immediately led to the special coach and the procession retuned to the town in song and dance. The Rebbe, his two sons, and his assistants were led to Avraham Velvel's house where they comfortably settled and prepared to greet their followers.

From then on out, the rebbe's house swarmed like a beehive. Tailors, cobblers, carpenters, carriers, and other common folks made their way to the rebbe with a joyous expression in their eyes. Everyone was excited, and a festive aura was sensed; “we also have a Rebbe! The scholars are not so special!”

Immediately following the evening prayers, the wives of the Hassidim also arrive with their small children. They approached the rebbe with reverence and awe so he could confer upon them his blessings and holiness. Of course, the rebbe's aid, R' Benim'le, assists in preparing the kvittel properly. In the kvittel they confide in the Rebbe. They plead that he plead to God on their behalf that their sons be God–fearing and scholarly. Others request healing for their husband, parents, or other relatives. There are those who ask to make a good living so that the Melamed could be handsomely rewarded and raise the boys to be upstanding scholars of Torah. There were also some unusual requests, such as how to deform the eldest sons to escape the burden of the gentile military. One requested a heling of a gallbladder infection, another asked that God will make her fertile. The assistant R' Benim'le listens attentively to all requests, properly records everything on the note. He then utters words of encouragement, and humbly extends his hand to accept the contribution which the woman happily hands him, as her eyes tear in a mix of sadness, joy, and faith.

The next step was the second assistant, Yellow Elazar, who also dos not oppose any form of currency and collects the entrance fee to the rebbe's room. They pass through the doorway, their heart beating, deeply excited and somewhat afraid. Sometimes,

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the husband, wife, and children stand together and in a shaken voice the woman addresses the rebbe with her request note and the fee. The rebbe strokes the coins with his blessed hand, as if playing with them. He grants his blessing in the order presented in the note, gives advice and proposes a charm, and holds the boys' hands as he blesses them. The family then leaves the rebbe's presence, light–hearted and faithful, like all their wishes have already been granted and the road ahead is smooth. The assistant's wish of good night accompanies them on the way out and adds to their feeling of security. Blessed is the man who has a rebbe who will always support him in his time of need.

The presence of the rebbe in town exempts the residents from work during the week, including the nights. People gather in groups, tell stories which pass from person to person with some help from the Gabbai and Yellow Elazar. A favorite of the working Hassidim is the visiting of some notable scholars, disciples of other rebbes who visit the rebbe and engage in conversations on Torah. They especially enjoy watching them discuss important issues with the rebbe's two sons. God has provided to these poor craftsmen a slice of joy and peace in their world. The mind expands, the eyes shine and sometimes secrete tears of joy from the awakening soul. “Happy is that people for whom such is the case.”

On Friday, the whole town is in upheaval. The inspiration of the approaching Day of Holy Rest overtakes all and much preparation is underway. Everyone anticipates the tisch ceremony. Even the scholar who usually mocks the Hassidim and their rabbis comfortably makes his way to the rebbe's house. Let's see this great scholar who is always exuding cleaver puns and words of Torah and secrets show his powers to the Rebbe. Let that smug arrogant man demonstrate his abilities to the Rebbe! What is also wonderous, is that he and the other “Torah scholars” grab the shirayim before the humble Hassidim manage to get their hands on any of it.

The residents have gathered at the town's bathhouse to bathe and purify in honor of the coming day. The craftsmen, the heroes of the day, prevail. They skip to the front of the queue to bathe in the mikveh and dip seven times while they disregard the geniuses waiting in line behind them. It is their day and they shall know it is their day!

On Friday night, the rebbes' rooms are densely packed. Young and old appear. The faces of the men illuminate in joy as they arrive from every direction. All dressed in festive clothes, the children in new outfits in honor of the occasion. Everyone listened with holy awe to the song of Lechu Neranena sounded by R' Mordechai Yossel the deaf man [artisan?], and when they reach Lecha Dodi everyone joins the singing. The singing echoed through the whole town. And he, the rebbe blinks his eyes and sometimes opens them wide, and a sigh of pleading sadness, “Oy Tateh

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Zisser, how I love You! Come to the aid of your people Israel and bless them with kindness! Oy, oy rescue and aid us!

The silent portion of services is reached. People whisper their prayers, only their bodies swaying back and forth. Occasionally a sigh pierces the silence. Folks glance back to see if [the person behind has finished praying so] they can step back. Services end, and all crowd in front of the rebbe to exchange with him a Gut Shabbos. The rebbe replies to all, young and old, with a beaconing face, and illuminates as the Shabbat Queen hovers above. Some people who are new in town meet the rebbe for the first time. “Shalom Aleichem,” they approach him in humble awe, and he replies in his pleasant voice, “Aleichem Shalom! Aleichem Shalom!”

Now folks run home to make kiddush and quickly eat the Shabbat meal, so they can get a good seat near the rebbe's table later. The table fills with those diligent early arrivals. Those who have prolonged their meal are sorry to see that all seats are taken. People squeeze into one another and the crowding is immense. Women and children stand outside looking in through the windows. The eyes scan to see of the husband has obtained to get close to the Rebbe. They are happy that the husband (may he live long) indeed found a spot near the notables.

The door opens. The rebbe and his entourage enter. All rise in holy awe, the Shalom Aleichem rises from all uniformly. The rebbe blesses the wine with deep intent. After that comes the rinsing of the hands and the blessing accompanied by “raise your hands in holiness.” The rebbe slices the bread, and dabs some in salt and eats to fulfill the mitzvah. Then the saga of shirayim begins. All grab their portion from the gabbai's hands. Then the Shabbat dishes are served; fish, noodle soup, meat, etc. The rebbe only samples the food to fulfill the joy of Shabbat. The Hassidim busy their hands, struggling forcefully for every portion of shirayim which reaches them despite the overcrowding. Sometimes the portion falls from the spoon and the recipient makes due with licking his finger.

The enthusiastic crowd begins to hum hymns. The humming intensifies until loud singing pierces the dark town. They sing such songs as Kol Mekadesh, and Menucha Ve'simcha. The joy is high, and the material world fades away. The spiritual light and the holy sparks overtake one's being. The world is immersed in a sea of holiness. Suddenly, like by a magic wand, the crowd falls silent. Mouths agape and the eyes shine as they are fixed on the rebbe. They watch him like it was the giving of the Torah at Sinai. The rebbe speaks calmly and pleasantly. His words are not audible to all in presence although people try to listen. The rebbe continues, comments on acrostics, reveals deep secrets, and then his voice intensifies. His enthusiasm grows and excites the Hassidim. He divulges the secrets of the Torah which foretold the sorrows of the current exile. He sighs in pain as he speaks of the exiled holy spirit. He speaks of this world and the World and Torah to Come. The rebbe's words are highlighted by a choir of sighs and um–hums which periodically rise from the crowds in waves. The sighs of Shmuel Tanchum's and Leizer the tailor rise like soloists within the choir.

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Suddenly, the crowd erupts in song, claps, and stomps their feet. Their core is forgotten in the flames of passion. When the food is no longer being served, the post–meal blessing is recited. Then, there is no table, house, nor space. All converges with the circle of dancers. The circle thickens and widens, everything become one, the crowd dances in grand celebration. The rebbe is at the center, as if floating midair, his eyes raised to the heavens. He claps his hands, raises them, and mumbles prayers and thanks sprinkled with short pleas, “Tateh zisser, ah! helf shoyn dyne kinder! See how they value Torah and mitzvot! Ah, Have mercy on us, oh Merciful Father, un zal shoyn zeyn di Geulah!”

Slowly, tiredness overtakes the dancers, its source is not hard work and shortness of breath, but a tiredness of enjoyment, an overflow of pleased spiritual ecstasy which overtakes those present and brings them to a release of their worldly being. It is total purification and a link to the holiness above. The fire of joy which moves the body and operates its organs slowly slips away. The energy released in the sparks of holiness fades away, and leaves behind a pleasant tired feeling cushioned with eternal joy and a feeling of soul ascension.

The Hassidim disperse to their homes. Their excited wives who followed them all evening once more follow. Their hearts treasure love and it shakes their core as they yearn for what is to come.

On Shabbat morning the Hassidim gather at the rebbe's house again. They Pray enthusiastically and recite the weekly Torah portion from a small scroll which the rebbe always carries with him. The Leader of recitation is of course the man who reads weekly at the shtibel. The number of aliyot is increased to please as many people as possible. Everyone makes a Mi She'berach for the Rebbe, bless and are blessed. After prayers, they once more run to the table to grab some shirayim. Now the kugel is distributed. There is ample kugel since every wife who is well–versed in preparing kugel sent an offering with beer or mead bottles to the rebbe's house. The rebbe of course samples each kugel to infuse it with his blessing, and the gabbai ensures that each man receives his fitting portion. Then, on to the hymns; “Blessed is He Every Day,” “Freedom Shall be Proclaimed,” “Shabbat Today for Hashem.”

The rebbe offers words of Torah. He begins with what is known and moves on to the hidden and tells of secrets, as he connects them to contemporary issues. Concepts are linked to the journey of the Messiah. He praises men of action who combine Torah and the Way of the World and fulfill the words of ‘your brother shall live among you.’ The rebbe's praise is no small matter. The rebbe finishes with “And You shall purify our hearts to worship You truly, may we witness the full Geulah.” After the speech a wave of music erupts and reaches the heaves. The devotion links all and forms one soul burning with passion.

After the post–meal grace, everyone dances. Dancing lasts all day until the afternoon prayers, and resumes during the Third Shabbat Meal. The rebbe recites words of Torah as is tradition, hymns are sung until dark, and then on to the

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evening prayers. After the evening prayers, the high spirits begin to somewhat subside. There is a feeling like the additional soul is hastening its leave. The weekdays approach along with their worries and labor. Once more it will be necessary to labor and create, to provide food for the children. On Sunday morning, the Hasidim still make an effort and accompany the Rebbe on his journey out of town. They part ways teary-eyed and sorry. The Rebbe calms, encourages them, smiles, and blesses them. The Rebbe's smile and blessing which he luminated stood before the eyes of his followers. The laboring and poor men recalled them throughout the year and shined their paths as a pillar of fire and conferred upon them much faith in their destiny and future. They trusted him for his blessings will always be by their side and through it they will be redeemed in this world and the next.

I devote this wholly holy essay to the Tzadik of Turobin who was a devout shepherd of his flock over a generation. He led them spiritually and materially so they can confidently tread their rough path of lowered social conditions and sense of inferiority when compared to the upper classes of the wealthier and scholars. Their income was always low and was not enough to comfortably support their families. When school tuition payment was necessary they did not always have the funds. As a result, their education suffered, and they left cheder early on to help support their family, usually training in their father's craft. When attempting to study Talmud and poskim they were not always in luck and remained commoners like their fathers. For those working poor the Rebbe was like a guardian angel and he instilled in them faith, happiness, and hope. He brought them into the fold of the Jewish people and ensured each person's afterlife and his status within the nation.

The murderous Nazis made it their goal to destroy the nation of Israel and did so indiscriminately. They made no distinction between righteous men, men of action, rabbis and ADMURim, businessmen and craftsmen, shochetim, coachmen, judges, cobblers, merchants, matchmakers, teachers, revered leaders, and simple idle men. All were led into kennels, humiliated, tortured, stripped of their image of God, and led to the crematorium to fertilize fields with their ashes. Entire holy communities were uprooted and their children, homes, temples, and tombstones are no more.

May these words be a living monument for the sake of all those who miraculously survived and grasped at the rescue boat of Zionism and the State of Israel.

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Every Jew no matter his profession, was shaken by mitzvah feeling if sunset was looming and he had not yet completed his weekly work. He hurries to end the work and report to the greeting of Shabbat Queen. The coachman who returned to town late whips his horses, the merchant hurries

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his last customers to hasten their shopping for Shabbat is coming and claimed that he was selling only candles for Shabbat. The craftsman stopped his work early and made his way to the bathhouses as others returned, each hurrying along with his chores.

At sunset, the Shamash would pass with his hammer–shaped stick and knock on the shades of homes and announce: “Shabbat has arrived!”

The Jews hurried to the synagogue illuminated in the light of Shabbat. All candles in the chandelier were lighted as were the candles on the service leader's podium. The early arrivals read the Song of Songs and the latecomers began the afternoon prayers. The cantor R' Yerachmiel (Shechna'lit [?]) Zuntag approaches the podium and begins Lechu Neranana in his booming voice. The walls tremble and the crowd follows his recitation. Some of his assistants accompany his singing followed by Mizmor Shir. When they reached the verse “And Israel shall observe the Shabbat” there was an awakening and everyone recited loudly, for ‘In the right of Shabbat observance Israel will be redeemed.’ The service ended and the audience rushed home. The poor wait by the entrance, awaiting an invitation to a Shabbat meal. Our brethren are compassionate and not a single poor man remained without a Shabbat meal. The hurry in walking home had several reasons; the burning time of the candles was limited and it is better to greet Shabbat in the light so the children will not fall asleep and will be party to the joy of Shabbat, and the food will not get cold, for igniting a fire on Shabbat is forbidden.

After the Jew returns home he begins by singing Shalom Aleichem and invited Queen Shabbat into his home. The kiddush was recited and the meal was served. Ample meat, fish, and many delicacies were prepared since it is a mitzvah to eat on Shabbat. The shabbat zemirot echo from each home. More than once, a gentile stops by a Jewish home and looks in, wondering, ‘what are these customs and lifestyle?’ “The Jews are so strange,” he comments and walks away. Try and explain the flavor of Shabbat fish to a gentile.

The streets also changed form since Shabbat had an inadvertent influence on Christian life. There was barley any traffic and only scarcely did a coach appear. Trade was suspended, and the shops were shuttered. The Christians did not trade with one another since they preferred trading with the Jews. The Christians went about their business at home which was very easy to distinguish from a Jewish one by the lit Shabbat candles. The singing from the Jewish homes could be heard from the streets and the festiveness of Shabbat was sensed in the air. The extra soul dwelled in each Jew. The young men and women of the town made their way to their youth movement activities and were the only ones outside. The older generation went to sleep, certain in their faith as the younger generation stood guard[?]. The youth walked through the streets in a cloud of new ideas and worldview, surrounded by an unforeseeable future.

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In the holy community of Turobin there was a porter whose name was Tuvia. Tuvia suffered in poverty. the edges of his shirt were tucked into the rope around his waist. He was willing and able to carry a load to provide for Shabbat. Tuvia looked around. The shops were empty and the owners sat by corners tables, yawned or aimlessly wandered the store entrances. The sun rose above him. it was midday and still his satchel was empty. Tuvia raised his eyes the heavens and said a brief prayer, “Master of the Universe, help my Serril and the children. Do not turn my shabbat into a weekday and may I not be beholden to other beings.”

As he spoke, a hand grabbed his coat form his back. Tuvia turned and before him stood a German hunter wearing a green uniform with a shiny feather in his cap.

“How can I help you, Mr. Hunter?”

The hunter spoke to him pleasantly in fluent German:

“You should know, Tuvia, that you are destined for seven good years. Seven years of blessings and success. You will be able to buy the whole town with this market place and stores. You have one choice, which is when they will start. You can choose for the riches to arrive today. Before the sun sets, your luck will shine like gold. However, at the end of the seven good years you will return to the status of a poor porter. Or else you may choose that they come at the end and you will pass away as a rich man with the honor befitting such wealth.”

I do not need to tell you that the man was Elijah the Prophet Peace Be upon Him, but Tuvia did not detect that and thought he was a clown mocking his poverty, or a wizard. He wanted to be rid of him, so he calmly replied,

“Leave me alone, kind German, and begone. I am penniless and cannot repay your favors.”

But after the hunter pled and repeated the question twice and thrice, the words entered Tuvia's heart. He thought, ‘maybe,’ ‘perhaps,’ and, ‘even if it will not help it will not harm.’

“You should know, my dear German, that I always ask my Serril for advice. I will go ask her and she will designate the time.”

“A fine custom,” replied the hunter, “I will wait here for you.”

Tuvia untucked his coat from his rope and left the market square. He walked to his mud hut outside of town to ask his wife.

Serril stood at the doorway waiting for him. When she saw him she ran towards him with her arms wide open for she thought that God had provided and he was bringing groceries for Shabbat . But Tuvia said that he has yet to earn anything, and he came to seek her advice since a hunter came to him and told him such and such.

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He told her all the hunter had said and Serril believed immediately. She did not inquire nor require much. She said, “Go tell him that the seven good years should come immediately.”

“And in our old age, Serril?”

“God will provide! Every day God is great.” She replied confidently, “and we have not the time to wait. Can you hear the children? They are out in the yard playing in the sand because they were sent home from the cheder. We have not paid tuition.”

Tuvia was convinced and no longer deliberated. He ran to the Messenger and said, “My Serril said, ‘immediately!’”

“And later, when your strength depletes and you can no longer bear your burden?”

“She said, ‘every day God is Grea’ She has faith. The main concern is paying tuition for the boys.”

“And so it shall be,” said the messenger. “Go home, there you will find the treasure.”

The Messenger vanished. Tuvia returned home and went to the backyard where the children were playing in the sand. He saw the sand was not sand but Gold powder.

The Seven good years began.

Time flew by. As the seven good years approached the end, the Messenger came and told Tuvia that on that day the sun of his success will set. All his riches he has at home or deposited with others will vanish like a dream. He found him standing in the market place, his coat edges tucked in his rope belt, prepared to earn his keep by the sweat of his brow as before through bearing a burden.

And Tuvia said, “Dear German, you have come to tell me that the good years have passed. I will go and tell my Serril of the riches and honors which she possessed.”

They both walked out to the field where Tuvia's house was. It was made of mud like it was before, and Serril the housewife was wearing rags like before. When the Messenger told her of the passage of time she was not shocked at all and said, “No mater sir. For us, the seven good years never began. We have considered the treasure to be a deposit from God. The house remained as was. Our clothes and the food and drink are provided by Tuvia's labor as before. We have only taken from the golden treasure in the sand to pay for tuition for the boys. The Torah is His and the gold is His, and with His gold we have paid for His Torah, and no more. If His Blessed Name has found people more equipped to handle the deposit, He can give it to them.”

After she concluded, the Messenger rose and brought the matter to the Heavenly Court. A verdict was rendered that there was no person more fitting for the deposit than Tuvia and his wife Serril, and the deposit remained in their hands.

Translator's footnote:

1. Seven Good Years Return

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How did Turobin Become a Town? R' Isaac the shochet explained how its came to pass. As is well known, there were no roads in Polish towns and our small town was among those who needed a road. Before Passover, as the snow and frozen waters melted, swamps and mud were formed everywhere to the point that it was difficult to leave the town. R' Isaac said, “now I understand how Turobin became a big town. Some Jews arrived in town for Passover and could not leave. With no other options, they wrote their families and asked if they would be so kind as to come to Turobin. And so It was. The wives and children came to Turobin for Passover. In the summer, they did not wish to return to the big cities they had come from at the name time all the city folk were travelling to the countryside on vacation. And thus, Turobin became a town.”

Once, Hershely Rothblatt saw Pini Gewirtz filling his mouth with laugher at the beth midrash. Hershely, knowing that Pini never laughs, said, “brothers. Know that we are in the time leading to messiah's arrival, for it says ‘when God will restore Zion, Then our mouths will fill with laughter.’ If not for the messiah approaching, it is inconceivable that Pini will laugh.”

After the Tarbut School opened in Turobin, Hirsh signed up for Hebrew language classes. He began to diligently study Hebrew. After he would return home from Hebrew classes he slowly began to speak more Hebrew. His father Binyamin Fershtendig was not pleased since he was a Hassid. But his Mother, Chane'le would say, “no matter, children need to study everything, even at Tarbut, as long as they are studying.” Once, while sitting at the table, his mother asked him to pour her a cup of tea. At the same occasion, Hershel asked his father in Hebrew, “Abba, ata shoteh?” [“father, will you drink?”] when his father heard his question he slapped him and cried angrily “you have just started going to Tarbut and already you are calling me a shoteh [fool]?” Hershel began to scream and yell that in his question he meant to ask was if he also wanted to drink and the phrasing he used was correct. His father replied, “I do not want your honey nor your sting. I do not want to fool your tea in your Hebrew.”

When Shlomo'le Greenberg came to Turobin as Yitzchak Bekker's son–in–law, he regarded himself as one of the wisest Torah scholars of Turobin. Everyone remembers R' Yeshayahu

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R' Binyamin Fershtendig R' Binymain actually opposed being photographed. A group of Zionists purposely captured his image. They are smiling because of the successful mission.

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the Torah instructor. He was a respected man and liked to be treated as such, but Shlomole disregarded his wishes. Rabbi Yeshayahu usually walked to the synagogue with a large bag of Talit and tefillin under his arm, and everyone he encountered would clear his path out of respect. Shlomo Greenberg was a revolutionary in that sense and would comfortably walk the width of the synagogue. Once, R' Yeshayahu summoned Shlomo and said, “young man, please, since are new in town you have to act differently.” How?” asked Shlomo. “I'll illustrate this to you. I do not care if you regard yourself as a great scholar. You can add to your height all you want. But you cannot block my path. You must not add to your width.”

Evil Eye is a Jewish folk term which denoted observing an object or person in envy and bad intent. Evil Eye or “Enna Bisha” in Aramaic came about as a belief that such a bad observation can result in tragedy to the observed party. In a Talmudic legend there is a spell against the Evil Eye, and since the Middle Ages there were many spells against it. Also used as a dispel is saying “without the evil eye,” which is added when speaking positively abut a person or animal. In every town there were those who knew to whisper spells against the Evil Eye and decrease its influence.

Of course, R' Isaac Shochet was among those few in Turobin who knew the Evil Eye counter–spells. Whenever an accident or illness occurred one would run to Isaac. “Oh Isaac, save my girl,” yelled the mother, “she just finished eating and is not feeling well. She's suffering with strong head and stomach pain and is screaming in pain. She cannot yawn [?] and overcome her pains.” After carefully listening to the mother, he asked her name and her daughter's and began to whisper. After he finished whispering the spell against the evil eye, he told the mother, “You can leave now. Your daughter will make a full recovery.” Right after the woman left, R' Isaac said, “she must have stuffed herself with potatoes and dough until she felt stomach pain. But what can I do? The woman thinks I'm a Hassidic rebbe and fully believes it. I have no other choice but to fulfill her wishes.”

Chaim Friedler's the butcher paid to slaughter an animal and the shochet said the slaughter was improper. The butchers who were around hoped the animal would not be kosher. It was very fat and expensive. The other butchers were very pleased by the animal not being kosher since they knew that if not for that Chaim would be selling the best meat in town. Many of the butchers were secretly joyful about the animal being dismissed and said, “a man like Chaim'el need not slaughter such expensive animals.” There were also those who sympathized with Chaim for his loss. But since Israel is a nation of laws,

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the rabbis and shochetim gathered for a meeting and began deliberating. Chaim Friedler was a poor man and father of small children. He paid for the animal with borrowed money thus he will not be able to feed his children. The verdict was rendered that the animal was actually kosher and he would not lose so much. After the verdict rendered by the rabbis and known in public, Chaim went outside and began yelling, “who knows what else it says in the Torah that these thieves are hiding?”

Once, R' Yitzchak Shochet, who had reached his eighties, was asked what he learned in his decades of serving as a shochet in Turobin. He replied that he learned two things, one, the length of a cake for a circumcision ceremony, and a second, the weight of a rabbi in town so he can be called Our Teacher and Our master.

First, it is known that R' Yitzchak was also a circumciser. Once, he went to perform a circumcision at a village. All the Jewish residents gathered for the mitzvah. Before the meal the villagers asked one another if they have prepared everything properly so as not be ashamed and laughable to the shochet. The main concern was if the cake was lawfully prepared. One of the attendees said that in regard to the cake, it is lawful if one is permitted to recite the bread blessing on it. He places the cake on the table and measured it against his arm. When the cake reached his elbow, he said, “yes, this is a cake long enough to be kosher for a bris.”

Second, when the butchers of Turobin came to R' Yitzchak to slaughter their animals, they recounted the events of the livestock market. They discussed matters such as who found a bargain, who was on the verge of making an important purchase but a the last moment the deal was spoiled, who made a bad purchase. Etc. The Shochet was subjected to all the stories told by those who provided his income. Once, a butcher entered mid conversion and said, “guys, I also have something to tell about today.” “What happened?” asked the other butchers. “Today I have purchased a moreh morenu ['masterful teacher.'] “Is that so?” asked the other listeners, “How much does it weigh?” “it weighs six pud.” He replied. “Six pud? Than it is truly a masterful teacher.” Ever since, R' Yitzchak Shochet knew what he was told the town's butchers: a master rabbi is only worthy of such a title if he weighs six pud.

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1. Turobin. The members of the town gained a reputation of ignoramuses and so they were called “Turobiner Barteks” a Polish name and a name for a Jew not well–versed in Torah.^[1]
2. Goraj. For some reason they were called “The Goraj Dead.” the town was quite small, and the clowns

said that when coach enters the town, its front wheels are already outside of the town. Religious divorces were written there.
3. Żółkiewka. The residents were called Żółkiewka Moysrim (snitches) since it was a small town and most of its residents sold moonshine or other contraband items which the authorities imminently informed of.
4. Rejowiec was a small, calm, silent, and stagnant town. Local authorities did not bother the Jews during the 1648 massacres and other times of turmoil. And so, there was an expression “quiet like Rejowiec.” It was told that its residents had no money issues and lived peacefully and comfortably.
5. Janów Lubelski was a Count Zamoyski territory near the Biali River. For some reason, religious divorce documents were not written there. The residents were named Yanover Codekkes after the Cordecs, sandals made by tough leather soles bound to the foot with rags and laces traditionally worn by peasants.
6. Modliborzyce – in Yiddish the name became Mazl–bozhits. The residents were nicknamed “Modliboshitzer yoykh” (broth) after the year–round mud resembling broth in a bowl on the streets of town.
7. Piaski Luterskie residents achieved a reputation of famous thieves. They did not recite “How precious is Your gift,” the Psalm which is usually recited when momentarily cover the head while cloaking in the tallit. There once was a man excitingly recited it while wrapping his tallit and at that very moment his tefillin were stolen.
8. Rachów (Annopol–Rachów) A town on the shores of the Wisłă. Its goats rest on the rooftops and eat the straw which replaces the tiles, or the weeds growing in the walls of every home. The Goats of Rachów oppose culture and progress and when announcement are posted in the streets they quickly chew the paper and lick up the glue.
9. Biłgoraj was a great Jewish town. According to Tzok Haitim the whole community was destroyed in the 1648 massacres. Its residents were nicknamed “Biłgoraj er Zifers” (sieve makers) after the swine whiskers which are used when manufacturing sieves.
10. Szczebrzeszyn was a town of great wisdom and Torah. Some enlightened folks interpreted its name as “shav rishon” [the first returned] or “Shever shen” [broken tooth] after events that occurred. Its residents were nicknamed Shebrishiner plakhatess (sheets) after the regionally famous quality sheets made of simple cotton which they manufactured.
11. Zamość – birth place of I. L. Peretz, acquired a reputation as a town of gluttonous eaters, “Zamoshtsher Fressers.” Being a stronghold of Haskalah, the fundamentalists hated it and in the eyes of Hassidim it was a town of rebels. They interpreted the name of the town as a culprit; Zamość is he numerological equivalent of heretic.
12. Kazimierz was a well–known town to Jews and the nation, built by Kasimir the Great in the 14th Century and named after him. The old synagogue housed silver candlesticks and a gold woven curtain of the ark for many years. Still, the residents were nicknamed “Cosamirer Meshumadim” after a meshumad named Khatzkele Hogge who was there and stank up the town.

Editor's note:

1. The opposite is true. It was accepted in the town for generations that Turobin produced many great Torah scholars. it is probably an unsuccessful joke. Return

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A town does not only have a name, but also a soul. A person has name and also a soul, a river has name and a soul. Everything has both a name and a soul.

A person is born with a soul and his name is given eight days later. A river is born with a soul and a name is given to it later. But a town is first given a name, but its soul is continually formed in the generations to come.

After a person who passes away, his name is forgotten but his soul remains. The soul struggles and wanders, becomes mystical and gains form until it achieves peace. A river that dries, its name is forgotten, and its soul is no more, not a trace remains of the river, other than memories. (witnesses say that after the destruction of the Turobin community the river Pur cried until it dried.)

When a town and its community are destroyed, its name is gone, but its soul is still exists. Only then does a town know how crucial its existence was. It does not die even after its tombstone is placed – it only serves to prove that spirit lives on. The Jewish people live on, despite the Spanish Inquisition. 470 years have since passed the nation will continue to survive as long as Yom Kippur survives.[?]

Name and soul are known terms. But what are they? Can one obtain them? can they be sensed? Can they be felt? Can they be seen? Yes! Of course! Distinctly and as a group.

The human soul is well–known although it is not a human. “He is a dear man with a golden soul.” “He is a sweet person with a gentle soul.” “The soul and its presence can be seen in one's eye.” “After death, the souls will roll in tunnels and reach Eretz Israel.” “Dear Soul, a good soul.” “in Your hands I commit my spirit,” “Nishmat.”

If you please, you may listen. A river also has a soul: the river flowed, the river shrank! The river demands its yearly victims! The river is gushing! The river is silent and shines. The river has fish, crevices, etc. The river has hiding spots. It has a heart too, the river has a head – the source of its waters, feet.

The river accepts everything, even sins during tashlikh. When a town mourns, the river mourns with it. It can be clearly observed when the river is kind, large, raging, sensitive, or grand.

A town and its soul: R' Baruch the shamash awakening the residents, with a mallet–shaped stick. When he knocks three times it is ordinary. If, God forbid, he knocks twice it means someone in town has died.

R' Hershel called everyone to the bathhouse and also whipped the town's important people on the tallest bench. If it was not hot enough everyone would yell, “a shaifele!” meaning a water bucket needed to be poured over the heated stones which emanated the hot vapor.

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R' Alter Shneiderberg summoned people to recite Psalms on Shabbat morning. R' Alter awoke people with a pleasant singing voice. R' alter had another role; he walked the streets on Friday and called out “bread for the poor!” R' Hershshle gathered the bread in a sack and distributed to the needy anonymously.

Everyone walked quickly to the synagogue, but returned slowly. Between the afternoon and evening prayers there was noise at the synagogue, important business was conducted then.

If a woman was having a difficult childbirth, the cheder students customarily tied a thread from the holy ark to the bed of the mother as a good luck charm.

The beth midrash did not have a lock, because there were always people in it studying. The passersby heard the pleasant voices of those studying well.

The yard of the two synagogues also had use. All chuppah ceremonies took place in it, shine, or frost. The groom stood under the canopy, his eyes covered, waiting for his bride. If the bride lived on the other side of town, that trip lasted an hour and a half or more. That was an unpleasant experience for the groom. At that aimless and sometimes dangerous time, haters friends and even of the groom were jealous he got such a good bride. They would honor him by throwing snowballs at every available surface and he could not dodge since his eyes were covered. If the groom would have known of that wild judgement ahead of time he would have probably delayed the wedding. A Jewish soul cannot be estimated.

On Friday night after prayers, the Holy Spirit rested upon the town. Everyone wore their festive Shabbat cloths, and the streets were silent and pleasant. The light of the shabbat candles emanated from every Jewish home, and the pleasant hymns were clearly audible in the streets.

On Shabbat day, everything was in motion; the various praying folks, the scholars at the Beth midrash, the Zionists in their prayers lectures and gatherings. Everyone knew it was shabbat and acted accordingly.

On Yom Kippur evening after Kol Nidrei all was silent, a silence bordering fear as the world stood before the heavenly court. The fear gripped all, even the fish in the waters trembled. The fast ended and the prayers were completed with the verse, “Next year in Jerusalem!”

On Simchat Torah, the weekly portions recited were completed and Jews danced joyfully. When the Hassidim danced, so did the whole town. Of course, one drinks l'chaim and eats quiche before dancing. R' Shmelke, a large and fat man, a follower of the Gur Rebbe, is intoxicated and the ground cannot hold him. He climbs the two–meter high awning owned by Mrs. Tishah and intends to jump from it. When his Hassidic friends saw him they begged him to have mercy on Mrs. Tishah's room. Do you know what power drew R' Shmelke from the roof? A delicious quiche was brought and R' Shmelke was told he must taste it.

R' Shmelke was a Hassid of the Ger sect. A story about him is told. One market day, another Hassid of the same rebbe entered his store, crowded as usual on market days. R' Shmelke greets him with a

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“Shalom Aleichem, R' Yaakov,” and tells him that if wishes to discuss business he will have to wait shortly, but if he wants to discuss Hassidism he is ready immediately. Such is the power of a Hassidic soul.

When A Jew could not afford Shabbat, other Jews fundraised for Shabbat. When a Jew could not afford to marry off his daughter, there were Jews who fundraised for him. When A Jew became ill, Jews aided him. Who else would he go to, the gentiles? The Jews approached the gentiles when there was a dispute in town, and not for help but to inform and snitch, by authority of the Torah, of course. Can you imagine a Jewish soul?

R' Shaul Mendel Shia's vanished from the town for a few months. The women gathered and whispered, speculating he was in a dispute with his wife. How can it be? A Jewish man leaves behind a young woman and four little children and a flourishing leather business and vanishes? But the Hassidim knew he missed his rebbe so he travelled to him for a few months. Imagine a Jewish soul.

Mordechai Greenberg's wife worked while R' Mordechai taught a group of students at the Beth midrash. It was said that R' Mordechai was a philosopher, a great scholar. If it happed that one of his students did not understand the material, he bit his own fingers until he bled. Or he would roll his pointed beard into his mouth and bite, bite and spit and the beard got smaller. Imagine a Jewish soul.

R' Alter Chips fasted his whole life, like Rabbi Zadok, but R' Alter did not eat dates. Instead, he ate breakfast, lunch, and dinner together at three in the afternoon. He was a spirited man, a dear soul. Jews of his kind can no longer be found.

The coachmen traveled the road and between each station studied a page of Talmud. The craftsman studied and worshipped. The water deliverymen also enthusiastically studied and prayed. Even Elazar the apostate stood longingly by the synagogue on Yom Kippur. Can we imagine the quality of a Jewish soul?

Let us gather and speak of that a town and its beloved people. There were pure and kind souls, servants of holiness, philosophers, honest people, its own bathhouse, rabbi and holy utensils, and a river. The question is raised, did that town have a soul? Of course it had a soul, a beloved soul indeed.

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Updated 18 Feb 2019 by JH