Asher Zelig Lauterbach (1826–1906), was a Galician Hebrew scholar and author. He was born in Drohobycz, studied on his own as a youth and acquired a comprehensive knowledge of Jewish and classical literature. Lauterbach maintained a lively correspondence with his fellow scholars, intellectuals and writers and wrote many articles on biblical and talmudic subjects for most of the Hebrew papers and periodicals of the time.

When the exploration of Galician oil fields was started in the 1850's Lauterbach became an active participant of this rapidly growing industry. The best known of his activities in this field was his ownership of the Apollo-Naphta Parafin and Candle factory “Goldhammer, Gartenberg, Lauterbach, Wagmann” (established 1862). Kaiser Franz Jozef visited the factory in 1880.

Lauterbach was extremely influential in the Drohobycz community life. He performed the functions of community executive, established a Jewish hospital in 1860 and founded a Beit-Midrash with a reading room and a library in 1888.

In his autobiography, Lauterbach emphasizes the importance of non-Jewish studies as an essential element of a Jew's education.

S.R.

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I do not intend make my readers hear innumerable words of greatness and mystery. I will not lift my feet to tread giant steps on lofty heights. However, I will travel slowly in accordance with the task before me,^[1] and relate the events of my life throughout the days until this day… I was born here in Drohobycz on 8 Shvat, 5586 (1826).^[2] My parents^[3] were honest and upright. Their home was open to anyone requesting their assistance. It was a gathering place for the wise, for those who understood wisdom, for those who feared G-d and treated His Name seriously. It was a special corner which supported faltering hands, helped anyone with difficulties, or aided those suffering from a bitter spirit. I was raised at their knees. From my earliest childhood, they aspired to direct me in the path of Torah and learning. In my innocence, I diligently attended at the doorways of my teachers, whose sole ambition was to understand G-d's Torah. The life of the spirit consumed their being. They were attracted to every aspect of wisdom and knowledge and disliked anything that did not stem from the wellspring of Judea. Thus did the time pass until the year 96'2.^[4] At that time, the king decreed that one could not marry before learning to speak and write in German, as well as learn arithmetic. A teacher was found who would teach me everything necessary. I obtained a marriage license … However, even after I married,^[5] I peered through the windows of my mind and understood that it not good to be only a Talmudist and not know the wisdom of nations. It is good for a person to remain true to the Torah and the commandments, but at the same time not forsake knowledge. I looked around my narrow surroundings and saw that the youth in our city were somnolent, slumbering in the bosom of boorishness, making no effort to tread on the threshold of the house of wisdom and prepare themselves in the paths of proper study – that is the books of the Bible and the commentaries which are full of splendor, exuding light and knowledge. To my good fortune and the comfort of my soul, G-d presented before me a pleasant man of exceptional spirit, wise and wholesome. Dr Saul Kluger, the son of the late Gaon, the head of the rabbinical court of Gródek – may his memory be a blessing.^[6] I looked into his soul and saw that he had accumulated great knowledge, that his eyes perceived the world properly, and that his heart was dedicated to wisdom. I struck a covenant of friendship with him, and from that time there was a deep bond of love between us. I revealed to him the secrets of my heart and told him that my soul yearned for wisdom, that my eyes needed to be open to everything related to knowledge and the intellect. He was to show me the path to enlightenment, what I should choose and what I should cast aside. Then I determined to give a portion of the seven days of the week to intellectual study and knowledge, the brightness of wisdom, so I could satiate myself with clarity all the days of my life. Even when I was caught up in the complexities of commerce and business, I made efforts to shake off the bonds of my occupation and the obstacles that surrounded me. I took advantage of several moments to cast my glance in the books of the wise and erudite, to draw pearls from the springs dug by the sages, who had an outward looking viewpoint. How sweet for me were the clods on the riverbanks of their statements, for their spirit blew upon me and inspired me with the spark of logic. I wrote about that which was conceived and born from my own initiative. These pages were closed in the secret places of my tent. However, when I was in Lwów and by chance met the respected editor of the periodical Hatzir, I decided to publish my writings based on his ideas in Hatzir. Then my articles, “Mysteries of Light or Oil Wells,” “The Wonders of the Life Force in the Soul of Man or the Secrets of Nature” and “Educational Institute of the Blind” were published in 5622 (1862). When Hatzir disappeared, after only two years, other articles I had sent to the editor were lost. I also entered into a contract with my friend, the wise Rabbi Josef Kohen-Tzedek, the light of our eyes – may G-d preserve him – who brings tidings, and teaches.^[7] My soul determined to go onward to bring tidings of righteousness to the whole community in articles that are available to those who understand, which I wrote in a figurative style and clear language and published in Divrei Rav (Rabbi's Sermon), distributed here and there. I had access to the words of wisdom of the Talmud which I collected as grain in a storehouse and anthologized one by one, so they would be joined together. And I demonstrated that all of his words, traits, and strands of his spirit were bound and joined together in agreement. If in one way they are concealed, as if covered in a murky kerchief and enveloped in a fog – yet rays of splendor will sparkle from a different place that will shed light upon them and flatten every obstacle, so that an eye, penetrating like the dawn, would be able to understand them. – Then the multitudes and the righteous will crown my words with a wreath of praise.^[8] Similarly, my articles “Tzlota Derav” [The Rabbi's Prayer] and “The Death of the Rabbi” were published.

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As well, there was a novella, God's Law. Every year from that time, I edited articles and notes on the lore of the Talmud and Midrashim to clarify obscurities and the words of the sages of every generation, so that even people who have no connection to them will see that they have not been seeing the truth because their understanding has been obscured, so that they have taken a false path and have preached falsehoods. I have explained the holy words and verses that are difficult to understand. I have also exchanged correspondence back and forth with enlightened people. In the letter, “May your source be blessed”,^[9] I set out to help my late friend Rabbi Baruch Werber^[10] save his soul from incorrect ideas from my friend the late Gaon Rabbi Ch. Y. Pollak^[11] – of blessed memory – in Hamagid. In 5623 (1863), my friend, the late master of rhetoric Tzvi Mondschein – of blessed memory – came to me and urged me to pay attention to his book Imrei Yosher. I sent him the article “Divrei Hefetz ve Ktav Yosher” (Desirable Words and Proper Writing). He honoured it by binding it at the beginning of his book. In 5625 (1865) on the occasion of his seventieth birthday, I sent to the late rabbi, preacher, and mighty orator Rabbi Isaac Noah Mannheimer^[12] the article “Rachash Lev” (Thoughts of the Heart, or possibly, Thoughts of Thirty-Two) with a poem in the margins of the page. It was published in Vienna in a special book titled Tziun Lezecher Olam (A Marker for Eternal Memory), was produced by the rabbis and sages of the generation in honour of the aforementioned preacher. Later, when I was with him in Vienna, he complimented my knowledge and rhetoric. My visits to the sages of our generation, who dwell sublimely in the royal capital, brought me great satisfaction. These were the rabbi and preacher Rabbi Jellinek, who rises above all,^[13] the wise sage Rabbi Isaac Hirsch Weiss – may G-d preserve and protect him,^[14] the late master of rhetoric Rabbi Meir Halevi (Max) Letteris,^[15] my late dear friend, the wise master of rhetoric Reb Naftali Keller^[16] – of blessed memory – whom I regarded as a friend and brother, and with whom I maintained a correspondence for a long period.^[17] When the annual letter [Bikkurim, year 5625 (1865)] appeared, it was a pretext for me and my friend, the sage and master of rhetoric Reb Alexander Langbank from Galicia, to bring its praiseworthy fruit to the treasury of “Masa Galicia.” He wrote about the spiritual state of the Jewish people in our country, and I wrote about their material state, especially about the people of my city, and I signed it in a hidden fashion with the acronym S.H.L.^[18] If I am not being a burden to you, my reader, I would like to inform you that in 5624 (1864), when I heard that the great prince of Israel, Moses Montefiore^[19] – of blessed memory – set out as a hero to travel to Morocco to provide aid there to his brethren, a people who were worn out, downtrodden, and treated in a degrading fashion, given over to the sword and liable to be killed through the wrath of the oppressor, then I hastened without hesitation. Aroused with righteousness, I urged our brethren, the house of Israel, to utter prayers and supplications in all the holy communities throughout the entire Jewish diaspora on behalf of the prince and general Moses Montefiore, whose name and memory the soul of Jeshurun^[20] honors, for he does great things and his acts are effective. G-d's desire is that he be successful and healthy. He should return to his home in peace and security. My honorable friend, relative and in-law, the head of the rabbinical court also signed his name to this appeal. It was published in Hamevaser and Hamagid in the year 5624 (1864). When he returned in peace and contentment to his home, I offered him thanks that stemmed from my heart for the good that he did for the chosen people, hoping that evil people will not continue to torment them. My letter was published in the album Neve Tehilla of my friend Rabbi Joseph Kohen-Tzedek – may G-d protect and preserve him. The poem included in my letter “Thoughts of the Heart” (or Thoughts of Thirty-Two) was also later published in Ivri Anochi in 5631 (1871).^[21] The lofty prince honored me with his rhetoric in his pure letter^[22] with a gift. It was not my desire to obtain a gift from this righteous prince, who saved innocent people from the hands of evildoers through his charity – with thanks to G-d who blessed his efforts. And heaven forbid that I cheapen my worth by accepting recompence from someone for my own plantings, efforts, and the produce of my conscience. Therefore, I wrote to him a second time about that which was in my heart, telling him to donate this money for a good deed. Thus, did I do, as is known to all the people of my city.

In the burden^[23] that I mentioned, I spoke of the hospital for our Jewish brethren of this community. I will inform the ears of the reader that I took this difficult burden upon myself and was toiled diligently until I was able to realize this much needed human endeavor. I built it and nurtured it. I took it upon my heart to place a watchful eye, to prepare it, and to set it up with proper protocols that were appropriate for all its departments. I also had the assistance of my friends, the wise rabbi, Rabbi Shlomo Kluger and Rabbi R. P. Kupferberg – may G-d preserve them – who helped and supported me in my efforts. I will further mention that when the prince of the state, Baron Mensdorff visited our city at a fitting time, I visited him to ask that he also visit this modest hospital. I found favour with him and he assented to my request. He came in splendorous honor to the hospital with his entourage and he was satisfied with its organization. Once, a wealthy Christian gentleman from Vienna came to us, accompanied by one of his staff members, a chemist in his large enterprise in Czortków. When the staff member became ill, the gentleman went to the Christian hospital, but he was not satisfied to leave a sick person there to find a cure for his illness and urged me to make a room for him in our Jewish hospital, since he found it much more orderly and sanitary than the Christian hospital.

However, these pleasant days did not last long, for the arrows of those who were jealous were directed at me. They shot into the darkness at all those who work for the public benefit. These narrow-minded individuals disturbed my spirit and vexed my soul to the point where I had to remove the burden of this house that I had tended and nurtured. I closed it after ten years, turning it over to the fools on crooked paths who love disorder. From then, the honor of that house diminished, and there was great neglect. I note that even the small school, which I had mentioned earlier, collapsed

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down to the foundation, for there were quarrels, and instructors, who through their sordidness and animosity were ineffective. They set out to denigrate and degrade the teacher. Ha! Hope for coming days was closed to my eyes, for by noon, rust will overtake the light of the cloudless morning. I will be quiet, look at my institution, and apply balm to my agony… Thus, my hopes and aspirations flew away like smoke, like a storm of lye clouding the face of the water – they were – and it was as if they never were …

Behold! I will not continue with this plethora of words. I will continue by informing you that letters, articles, notes, glosses, and commentary on writers appeared from me in Hamagid from year 6 until the end of year 26. I will mention some here by name: “The Death of the Upright” (year 20), “On Behalf of Truth” with an addendum (ibid. issue 3), “Waters of Megiddo” (year 22), “Those who Take up the Writer's Staff,” a critique of the book Aruch Hashalem by my friend Dr Alexander Kohut^[24] – may G-d protect him – to the book Tehillat Hakesilim (Praise of Fools), and later to the book Birusi HaKasdi by my friend Dr Solomon Rubin^[25] – may his light shine – whom I had mentioned above, to the book Midrash Lekach Tov with notes from my friend Rabbi Salomon Buber of Lwów^[26] – may G-d preserve him – (years 25-26). Similarly, the story of my journey from my city to Italy via Trieste, France, Britain, Holland, and Germany was enjoyed by my readers. I described my trip and mused about some issues related to our Jewish brethren in the lands where they lived. Those were written in a series in years 23-24 … Similarly, you will find my work in the enlightening Ivri Anochi from the time it was first published until this day: letters and notes on the Talmud and Midrash, commentaries on the Bible, and poems for various occasions. I will mention a few of the many: “Wonders of the Wonders of G-d” (years 8, 10), “Harmful Schemes” (year 10), “Bird's Nest” (year 9), “Thoughts of the Heart,” a critique of the first section of Aruch Hashalem (year 15), “The Rabbi Declares” (year 3), the work that I read in the Great Synagogue here (year 3), “And the Kohen responded to him, and the Kohen saw a second time” (year 6), “The reading of Aleph and the Reading of Beit that I called into the ears of Friends”^[27] in the house of reading and socialization (year 18), the reading that I did not read etc. (year 20). My article “Waters of Megiddo” was published almost every year prior to Passover, for they are commentaries and explanations on the order of the Haggadah in a novel fashion, “The Tents of Shem” (years 5,11, and14), “Those who Take Up the Staff of the Scribe” (year 21), Research into the ancient and old Midrash Tanchuma published by my friend Rabbi Solomon Buber – may G-d protect and preserve him, “What is it for Us to Do” (year 13), A poem for the celebration of Rabbi Dr Adolf Jellinek – may G-d protect him – from the capital city of Vienna (year 19) – that rabbi wrote me a letter of thanks for this, “A Blessing for the Good” on the occasion of the silver wedding anniversary of our master the Emperor of Austria (year 16), “For the Period of Time” (year 5), “ A Question on the Issue of a Damage Perpetrator, etc.” (year 19, under the name AB”Y, the honorable Ascher the son of Jacob), and many more such items.

I also sent letters for the publication Havatzelet of my comrade and friend Rabbi Israel Dov Frumkin,^[28] from the third year of its publication until this day. I do not hold back the good for its owners and send him my first fruits to the holy city of Jerusalem, including articles, commentaries, sermons, and notes on the Talmud and Midrashim, poetry, and rhetoric, etc. From the sermons, I will note here the article “The House of the Lord,” on the occasion of the completion of the building of the Great Synagogue in our city (year 7), “Chanukah Light” (year 12), “The Eye of the Apple” (year 6), Ein Yaakov (year 8), Research and notes on Pesikta de-Rav Kahana published by my friend Rabbi Salomon Buber – may G-d protect and bless him – (year 7), “Etched in me from Old” (year 3), “There with the Three” (year 6) on Talmudic statements that come in threes,^[29] “Waters of Megiddo” on the Passover Hagadah, countless times, “Water of Zeroes” (year 7, and year…); “Tents of Shem” from year 3 and onward, countless times, “Don't Call” (year 12), notes on the Talmud and notes on Avot, almost on all four Pirkei Avot, “Those Who Take Hold of the Writers' Staff” (year 13) research on the book of wisdom and morality of my friend Rabbi Mordechai Weissman-Chajes^[30] – may G-d bless and protect him – and on two notebooks of my friend Dr Joseph Samuel Bloch^[31] – may G-d bless and protect him – who sits in the council of the wise (Reichsratsabgeordnete – member of the Chamber of Deputies) in the capital city, and one notebook by my friend Rabbi Mordechai Duszak – may G-d preserve and bless him – the rabbi of the Ashkenazic community of Kraków. My explanations of scripture are numerous. Also published in my name by my friend Rabbi Abush Eisner,^[32] a faithful one of the community, a lengthy responsa that I wrote to him regarding the settlement of our Jewish brethren in Egypt (year 8),^[33] with the power to be lenient in my humble opinion. Words of wisdom emanated from me at times in Hashachar, from which the Jews have light. Similarly, my article “Hidden Things and Revealed Things” was published. I distributed a hundred copies of my article, given to me by the publisher, to my wise acquaintances and friends wherever they were. Some wrote to me their positive opinion, chief among them my friend the rabbi and Gaon Rabbi Ch. Y. Pollak,^[34] the faithful one of the community the renowned sage named Mishuv^[35] of blessed memory, and my friend the sage and master of rhetoric Rabbi A. Langbank – may G-d preserve and protect him, etc. In the fifth year, my short article “Words of the Sages” appeared. In year seven, “On Israel, its Rabbis and their Students.” In the twelfth year, I also wrote about the concordance that my friend the sage Rabbi Salomon Mandelkern^[36] – may G-d preserve and protect him, – wished to publish. I am very sorry that his light has been extinguished … Indeed, even the moon will no longer provide its cover but will appear in the camp of Israel for two years. I gave over to his hand my great article “Tents of Shem” that found favor with all the searchers for wisdom. Forty pages of it were printed, but with so many errors that the reader can barely understand the content, so I stopped providing a continuation. When the sage and master of rhetoric Rabbi Abraham Ber Gotlober^[37] was with me, I gave him the continuation, which was published in Haboker Or (years 2 and 3). Indeed, double of what he published appeared in Chavatzelet in year three and onward. And if G-d is with me and leads me in the path of goodness and grace, and if my nerves and wrath calm down, I am prepared to gather everything together and publish this article in full with beneficial additions. Similarly, if my heart is moved, if G-d desires that I succeed, and peace will surround me

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I will publish the Tractate of Avot with my notes on its six chapters, and will further include the commentary of Rashi, of which there were two editions. One was published in the Book Derech Chaim by Rabbi Livai “Meor Hagolah” (Light of the Exile), and the second by Midrash Shmuel. The two books are not the same. Furthermore, words and nettles of errors are found in both of them, and the sources from the statements of sages and the Midrash were not included in Rashi's commentary. I will remove the thorns from his vineyard and it will become a lovely commentary … This is also the book Waters of Megiddo, the articles of which were scattered in various publications as mentioned above. With the help of G-d, I will publish them in proper order with an introduction: “Holy Waters” (regarding the laws of Kadesh, Urchatz – etc.) and “Overflowing Wellspring” (The source of laws from the Talmud and halachic decisors),^[38] as well as many notes, glosses, and letters.

Aside from what I noted, my articles, explanations to correspondences, glosses, and various letters are spread throughout various manuscripts from the day they were issued until the second year – when they were cut off in an untimely fashion – in Hayehudi, years 3 and 4 there is a long letter to the rabbi, the author of Besamim Rosh and a requested study for my friend the sage Rabbi Isaac Hirsch Weiss^[39] – may his light shine – (glosses to the Jerusalem Talmud), in the aforementioned Beit Hatalmud, and for Rabbi Ish Shalom^[40] – may his light shine – years 2 and 3 (”Netofei Mayim,” “Mayim Hatalmud”); in Otzar Chochma (Treasure of Knowledge) section 3 to the sage Rabbi Yosef Kohen-Tzedek (the words and wit of the sages); and in Hariel – in the book Zimrat Haaretz section 1, to my friend the sage Matityahu Simcha Robner – may G-d prolong his memory; a letter to my friend the sage Jacob Reifmann,^[41] and book reviews in Haohev, Hamazkir, Magid Mishneh, and Megillat Sefer to my friend, the sage and rabbi – may his light shine; and at the front of the book Nevel Kinor by my late friend, the sage Rabbi Aaron Dornzweig , I and the sage Abraham Ber Gotlober wrote two poems in honour of the author; and in many other books. Sometimes, youths and anonymous people wrote to me; I have forgotten the letters that I sent in return. It has been a year since my friend, the editor of Jüdische Zeitung^[42] began to publish the Tzion publication. Only three issues appeared, in which there were a letter and notes from me, but the publisher stopped due to lack of subscribers.

About the events of my life from the time I reached majority until today, I have struck a covenant with my pen to not write anything. However, the masses know the following, I am not sated with joy in the world, therefore, tears fall from my eyes, even when there is joy in my heart … What benefit will come if I write at length and inform the reader about everything that took place from the time that I remember? Where is the person who was not sold into slavery and his saddle removed from him? For even those who are successful in business are dizzy with toil and deceit, family disputes, pain and anguish, or sickness and suffering, which will destroy their compassion and satisfaction from their offspring. For me, how precious are holy works,^[43] for were it not that various obstacles in the name of “cherubs and the flame of the rotating sword” are placed before a person,^[44] it would be easy to enter the Garden of Eden and partake of the fruit of knowledge from the Tree of Life, attain power from the Torah and wisdom, and enjoy their love always … and receive only good. I inform you further that on the 13^th of Tishrei of the year 5641 (1880), when our master the Emperor^[45] travelled to inquire about the wellbeing of his subjects, the residents of Galicia, and passed through our city to Borysław, a place where oil and ozokerite^[46] are found in the depths of the earth. On that route my workplace is found, owned by me and my friends (known by the name: Apollo-Nafta-Paraffin, Paraffinkerzen-Fabrik, Gartenberg, Lauterbach, and Goldhammer).^[47] The king appeared in splendor with his entourage of royal advisors and senior ministers. He tarried for a half an hour when he visited our factory, examining the machines in the workshops. He liked everything and wrote his name in the memorial book as an eternal memento … In his goodness, he also took from us a splendid, beautiful, small chest, made in Paris, which contained samples of all the kinds of merchandise produced in our enterprises. Even on the first day of Sukkot (15 Tishrei), Feldzeugmeister Erzherzog Reiner (Artillery General Archduke Reiner) honoured us, accompanied by his ministers. At that time, I was there alone. I received him with respect and glory. He tarried for an hour and a half. Before he set out on his way, he signed the memorial book and told me that our work was proper in his eyes. In the middle of that day, the head of the church in our country (Metropolitan Archbishop Dr Sembratovych, a noble of the House of Lords), passed through with other high lords. He also saw everything, wrote his name in the book, and expressed his thanks to us in front of the people. That was all in private. I wrote about the splendor and glory of the workshops and the surrounding courtyards, when the yard was turned into a beautiful garden with fountains, flags, and victory gates, etc., in my story in the Hebrew Hamagid and Chavatzelet publications in 5624 (1864), and in publications in the vernacular. There, the matter is described extensively … Last year, I built a desirable Beit Midrash in the midst of the city near my house, so that Jews can come there for supplication and prayer. From my personal library I donated more than 500 volumes of Talmud and commentaries, books of rabbinic decisors and responsa, various Midrashim, and books on all subjects of Jewish wisdom, so that many can peruse them and increase their knowledge. On my birthday, I opened its doors; from then, the righteous nation, which preserves its faith, entered it. Would that the Children of Israel study there for a long time.

(Drohobycz, 5649 (1889))

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Below are the notes Ascher Selig Lauterbach added at the end of his autobiography. For the reader's convenience, they have also been included as endnotes in the translated text, so that they can be accessed easily.

1. These are the words written by my friend Reb Schlomo, who is called Dr Rubin – may G-d protect and preserve him – in issue 31 of Kochvei Yitzcha [a periodical published in Vienna from 1845 to 1873] in a letter of critique in issue 28 of Kochvei Yitzchak: “On page 77 is a letter that expresses words of praise, good taste, and knowledge from the sage Reb Zelig Lauterbach of Drohobycz, the author of the excellent article, “Words of the Rabbi,” in the aforementioned Hanesher publication, which find grace and admiration in the eyes of all who appreciate the wisdom of Israel and its sages, etc.”
2. Hanesher, year 5, from page 44 onward.
3. Two of his letters were published in Chavatzelet, year 4. To my dismay, the rest of the long letters were lost when I brought them to Jerusalem.
4. Sometimes, for reasons I cannot explain, I did not sign my actual name. Therefore, you will find as signatures ZH'L, Z', L'. Z'CH, L'B, So and so Shalom, From me A'Z. In some cases, I placed only an asterisk or a dot. Once, I wrote a long article in Ha'Ivri on the issue of destructive writers who pretended to be upholders of the faith and from whom only dispute and quarrel emanated each week. I called this article, which was published in many installments, “A Time for the Matter” and signed it, “From someone who loves his people and pursues peace.” See Ivri Anochi, year 16, issues 14-17.
5. I will record here only one line, based on a statement of the sages of blessed memory (Bava Batra 11 and Sanhedrin 37). He who saves one Jewish soul has saved an entire world. Regarding this I have written, “If you redeem one soul / you save the world from descending into the pit / for you there is no number to the worlds / – such is the holy flock, your flock / the souls that you bore, your children / like this and like that you created souls.”
6. Here is the language: With the help of G-d, here in the holy community of London, 25 Tishrei 5625 (1864), in honour of the splendid master of rhetoric, our Rabbi Selig HaKohen Lauterbach – may his light shine and glow – from the holy community of Drohobycz – may G-d protect it. I also saw the pleasant, fine poem that he composed to praise G-d for the great mercy and benefit that he bestowed on us at the time I went to save my nation in the cities of Morocco. I was very happy with all his articles, filled with charm and grace, based on deliberation and rhetoric. And now, may he do me the favour of accepting this token of gratitude – as a testimony that I favour him. May G-d continue to shine his face upon us and speedily gather our dispersed like a crown. From his admirer, Moses Montefiore.
7. Based on these readings, a correspondence ensued between me and wise people. My friend Dr Duszak sent me a special letter stating that my words pleased him. He sent me his book Rebuilt Jerusalem as a gift. The sage Rabbi H. Kahana and others wrote me letters about them.
8. ”In the place of the council of sages” that was published by my honourable friend, the sage Rabbi L. Landesberger from the community of Grosswardein [now Oradea in Romania] he also received some articles from me under “There with the Three.” Related to this matter, a note called “Clear Language” came to me from my friend the sage Mishuv of blessed memory, and I also wrote a response to him regarding this.
9. I did not want to copy what the rabbi wrote about my works, for it is not fitting that a person such as myself seek praise in the community and congregation. I always place before me the statement of the wise one, Let a stranger praise you etc. [Proverbs 27:2]. Anyone wishing to know more should look there.
10. In his book Menorat Hamaor (introduction to the fourth candle on the topic of Torah study) Rabbi Y. Abuhav, the Sephardi, writes as follows, “Therefore anyone who wishes to see the truth of the world and its stability will understand why man was created, etc., and the trees of the garden with all the earthly creatures were placed in his hands, and he was given permission to eat from the Tree of Life, which is the attainment of celestial wisdom to discern between truth and falsehood, and he was warned against partaking of the Tree of Wisdom to discern between good and evil, which is political wisdom. Since he sinned by turning himself to the understanding of good and evil, in our great sin the possibility existed that he might stretch forth his hand and also partake of the Tree of Life, eat of it, and live forever. Were it not for the fact that a human has many obstacles known as cherubim and the flaming sword that prevent him from constantly cleaving to the Torah, which is the Tree of Life, to fulfil “And you shall meditate upon it day and night” [Joshua 1:8] – up to here are his words. Such desirable words are scattered liberally throughout his work, and I recorded them myself by year… the writer.

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Drohobycz, my town! I can see you – all your multitude of Jews, brothers and sisters, the synagogues, the houses of study, all the many public and social institutions, your beloved diverse life. I see all these as if I left you only yesterday.

I spent only half of my life in Drohobycz. The second half I spent in my Israel homeland. But I will always remember that first half. It lives within my spirit and my soul.

I dedicate my article to the many synagogues, houses of study and institutions of our town – the pride of Jewish Drohobycz, that were destroyed without leaving a trace.

May this be my memorial to those who got up early to frequent these beloved places and were too late to leave them.

* * *

The Great Synagogue stood at the entrance to the Jewish quarter, the famous building - casting its shadow on the entire area. It was a very tall building with four wide and solid columns in front that supported the vaulted ceiling.

Not too many prayed in the Great Synagogue year round. The imposing size of the building did not draw many people on weekdays or non-holiday Saturdays. It was forbidden to light a furnace inside and the cold weather in winter prevented people from praying in the Great Synagogue.

The Great Synagogue represented the Jewish spiritual life in Drohobycz. The synagogue was very crowded during the Jewish Holidays. Any newly hired spiritual leader had his first sermon in the Great Synagogue, the local cantor prayed here with poets. But only during the Holidays and days of atonement the synagogue filled with worshipers.

In the 1930s the community (Kehila) decided to renovate the Great Synagogue in order to make it more attractive for worshipers: for the first time in its history it was decided to paint the old synagogue in bright colors. An expert was invited from Lvov and he decided to paint the interior in yellow and blue and also to include artistic paintings. A young pleasant-voiced cantor was hired. These changes helped attract more worshipers to this synagogue.

The prayer style in this synagogue was “Ashkenazi”. From early childhood I was attracted to this synagogue. I was happy to join my grandfather rabbi Elhanan Shweib (who was the Drohobycz Mohel – circumciser) z”l who frequented the synagogue. I especially enjoyed the special style of prayers in this synagogue.

Once I came there in the winter and was surprised to see the worshipers bundled in coats, furs and sweaters and wearing winter hats. This was very different from the warmth I was used to in the smaller houses of study in town.

My father z”l was a shofar-blower and I always accompanied him for the Rosh Hashanah and Yom Kippur prayers. I listened to the cantor and the poets although we belonged to Chasidic house of prayer.

I have an additional connection to this synagogue. Scaffolding was placed inside the building during the painting process. During one of my visits I climbed to the top of the scaffolding and wrote my name at the top of the column next to the artistic decoration: “Shimon, the son of Moshe the Levi”. Was my name, the faithful town's son still there?

During the Holocaust I thought about my town frequently. I saw it in my dreams. In my dreams I visited the Great Synagogue and saw it full of worshipers, people I knew half of my life, people I wanted to see again.

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I keep thinking about my beloved destroyed town day and night.

* * *

On both sides of the synagogue's corridor were small spaces for various craftsmen such as tailors and shoemakers. There were some “wagon owners” that demanded a space in one of these spaces. When that demand was not accepted they went to pray in a private home across the street from the synagogue bringing a Torah with them. For a while I was a “reader” in the minyan for these wagon owners. These were simple and faithful Jews that were very respectful of any educated person and listened attentively to their words. They liked me and I got to like them very much as well. When I was leaving to go to the land of Israel, they gave me a beautiful gift crafted in “Bezalel” which they purchased from Nathan Lewinthal who was jewelry and ornaments merchant and a dedicated Zionist.

Being a “wagon owner” was a pure Jewish profession. Wagons for freight and merchandise as well as passenger carriages were all owned by Jews. These were strong and brave people.

* * *

There were other typically Jewish occupations in our town. I would like to mention the famous fruit merchants. They were unique in the way they operated as a cooperative as well as private initiative.

Another occupation with ties to the Beit Midrash was the fish merchants (“fishers”). Most of them were members of the Wilf family and lived around the “Lan”. For some reason they were known as “katchkelech”. These fishermen families prayed at the old Beit Midrash near the great synagogue.

I remember the Beit Midrash mostly due to the constant fights between the families about collections. Every Saturday service became a battlefield for the privileges for collectorship and alliyot. There were rumors that the copper branches of the candelabra were broken-off and thrown at the opposite side. On occasion the police was called in during these bitter and stubborn fights.

The Wilfs were known as people of strife and quarrel and it was difficult to pacify and appease them.

In the old Beit Midrash the prayer leaders were Rabbi Mishel Meisels and Rabbi Nathaniel Shochat. Many would leave the great synagogue, where the cantor led a choral service and would come to the Beit Midrash to hear a more familiar and pleasant style of prayer.

Many came to study in this Beit Midrash. There was a large furnace that took almost an entire wall. During the harsh winter days, people would come there to study and get warm.

Many visitors to town would spend nights there. Many book sellers would display their booklets and books there as well.

* * *

I remember fondly another house of study (Beit Midrash) that was famous for its hospitality for those who wanted to study. This was the famous “Lan Kloiz”.

In an alley across from the bath house was a very old building known as the “Lan Kloiz”. The building belonged to a “rabbi” who was known by all as “The Spadik” because he was wearing a traditional fur hat every day. He traveled to the various villages and small towns to collect donations for the rabbi's family.

The area around the Kloiz was always muddy and the access was difficult. In front of the building was the public well used by the people who lived in the neighborhood. Next to the well was the tin-smiting workshop of the Lebber brothers. They were husky men and expert tin smiths, Tora lovers and observant Jews (one of them was involved in the mitzvah of funeral ritual. This mitzvah was a privilege of simple Jews – normally shopkeepers and craftsmen).

I studied in the “Lan Kloiz” in my youth and I remember it well: Its shabby desks with the wax stains, the wonderers who stayed there sleeping on the benches close to the warm furnace…

I have to mention here a good Jew from the village of Pyanovitse (Pianovitse) near Sambor (Sambir), rabbi Yankel. He was a poor grain merchant who married a Drohobycz woman and settled in town and lived near the “Lan Kloiz”. He was an observant Jew and respectful of the rabbis.

During the hard winter nights he would get some potatoes from his meager storehouse and boil them in huge iron pot. He would bring these potatoes to the “Lan Kloiz”, give them to the very poor, those passing in town and anyone who came there to get warm and study.

For years the city wanted to tear down this building that was truly in a very poor condition. However, the “Spadik” and the congregation did everything in their power to overturn the decree. Donations were collected for the maintenance and even the “Rabbi” traveled to Hungary (where he apparently had followers). Eventually when I was already in Israel, I heard that the building was demolished.

According to tradition, the righteous Rabbi Isaac Drabitcher studied in the Kloiz. One day, while studying he got up and threw a chair at the door. He said that temptation was trying to interfere with his studies, and therefore he was throwing it out. The chair remained there.

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This was a typical ancient relic of a Galician Kloiz.

* * *

The “Zydaczower Kloiz” was also very famous in our town, and it also was falling apart. There were many followers of the Żydaczów Hassidut, but they did not pray in this Kloiz. This was a small, long and narrow wooden building that was divided in equal parts for the use of men and women. It was located in a side street close to the market square. My father z”l used to stop there often for the evening prayer because of its proximity to our store. After the Saturday prayers, the worshippers liked to stay and discuss politics.

Among the town's wealthy people who worshiped in this Kloiz, I want to mention one rabbi Yehosua Heszil, a wax merchant. He claimed to be a Żydaczów Hassid, although people joked that his mother was a wet nurse in the rabbi's household and that his claim to fame…He controlled and dominated the Kloiz: He sat through several minyans during the morning (prayers started at sunrise and ended around noon); He gave out the brandy and pastries that were brought in by those observing Yahrzeit and he “kicked out” the many children that congregated there.

We always took from him a little tobacco for sniffing. He used to tell us Hassidic stories especially about Yehezkel Zydaczower.

Young men studied in the Kloiz all day long. Among them was the son of rabbi Panzer – Leib, who later was involved in the oil business.

*

Not far from was another small “Kloiz” with uncovered dirt floor – Rabbi Mordechai Yantshes Kloiz. The rabbi's origins were unknown. He dedicated his home to become a lesser Beit Midrash and the neighborhood people came to pray there. The Kloiz was known for its “three banquets”. Rabbi Mordechai sat at the head of the table during the third meal with his many relatives and neighbors and animatedly telling stories about the righteous and pious and the miracles they performed. Because of the darkness of Saturday evening, these stories created a special atmosphere in the room and the listeners were transformed to deferent spheres. It seemed like they left “this world” and were truly absorbed in “different worlds”. They stayed late and enjoyed the “splendor” of the darkness.

Unfortunately there were some trouble makers (practical jokers) in this Kloiz that did not listen to the Rabbi. They took the wet towel that was hanging above the “sink”, rolled it up and threw it forcefully at the head of one of the listeners. There would be a commotion, but no one could see in the dark the culprit…

Among the worshipers was an enthusiastic Zionist coal and timber merchant who was known as being naïve and not very bright. His name was A.A., but for some reason everyone related to him as “Uncle with the five crowns”. During one of the elections, Firestein's people dominated the streets and intimidated the voters. A. opposed them and was arrested. We all stood behind the police station that was located in the market square and yelled: “Uncle with the five crowns” until he was released. Of course this man was an easy target for the wet towel throwers.

It was a “happy” Kloiz and therefore was a magnet for the area's children and the frivolous.

During Hanukah people played special cards numbered 1 to 32 (called “Kwitlech”).

I wrote about this Kloiz because it was exceptional but noteworthy.

* * *

Let's move to more serious houses of prayer – two of them were in the market square in unique and beautiful buildings.

The first one was the Kloiz of Rabbi Zelig Lauterbach and was named “Yishrei Lev” (of pure heart). The Lauterbachs were known as educated and wealthy family. They were among the first modern people of influence. They built education institutions (that Drohobycz was famous for), and among them also a modern Kloiz with nice and comfortable seats, nice podium etc.

This Kloiz was a center for the more affluent people mostly those who lived around the market square. It was a rich Kloiz and the worshipers favored Zionism especially the “Mizrachi” movement. Sermons and lectures by those who came to visit our town were held here. Here, the most famous preachers of Zionism in Galicia, who awakened the love of Zion and the settling of the land of Israel. A company for buying lands in Israel was established here.

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Another grand Kloiz in the market square was the “Hevrat Kdoshim” (Holy Society). This Kloiz was “governed” by Leon Spandorf, a popular and influential person in our town. He was the director of “Metrica” (registration of births, marriages and deaths), an important governmental institution. Such a position was given to a very trustworthy person. Spandorf was in constant contact with the Polish rulers and lobbied greatly on behalf of Drohobycz Jews.

He was a regular visitor at my grandfather's house especially on Saturdays. My grandfather rabbi Elhanan Scheib was famous for having “Kugel mit Kishke” every Saturday on his table. Spandorf loved to eat and came on Saturdays for Kidush and to sample the famous pie. He carried a “set” of silverware – a spoon, knife and fork that he folded after the meal and put in his pocket.

The worshippers in this Kloiz were the elite of Jewish Drohobycz – oil industry people, manufacturers and professionals. They actually purchased permanent seats.

In an alley near the “Hevrat Kdoshim” was a small and old Beit Midrash (“Das Alte Stat Beit Midrash”). That is where the not so wealthy from the neighborhood worshiped - those who could not afford to pay for a permanent seat at the aristocratic “Hevrat Kdoshim”.

* * *

“Osei Hesed” (“Doers of kindness) was a grand synagogue located on Stryjska street. I remember the tall painted glass windows casting multi-color shades of light on the tall tables. The tables were tall so that the worshipers could see the prayer books in front of them without bending.

Most of the seats were paid for and reserved. However, these wealthy seats holders – lawyers, doctors etc. rarely were in the synagogue. Therefore the “common people” used the seats most days of the year.

The man responsible for the synagogue during my time was rabbi Abramshi Friedlander. He was a well-known person in town, a leather goods merchant and an enthusiastic Zionist. He eventually immigrated to Israel, and became a farmer settling in Kfar Sabba.

We used to study there in a side room. The rabbi, Dr. Avigdor (who lived in Mexico) and his brother worshiped there. The educated, modern-orthodox Jewry found their safe haven in “Osei Hesed”.

* * *

The “Drohobycz aristocracy” established for themselves modern synagogues called “temples”. Instead of a rabbi they had a “rabbinner” that gave the sermons in Polish and not Yiddish. The cantor did not have his special box, but prayed near the “Bimah” (platform in the synagogue holding the reading table).

Such a “temple” was established by the Gartenbergs at the old age home (“Zichenhois”) on Mickiewicz street. The library for Jewish studies was also at the same location. The library director was the Hebrew teacher Mr. Sternbach, who taught many of us the Hebrew language and grammar. The “rabinner” was Dr. Margaliot that was the Jewish religious studies at the municipal high school. Shreier became the “rabbiner” following the death of Dr. Margaliot.

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