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Radekhov

Radekhov was a regional town located in eastern Galicia, in the Tarnopol [Ternopil] District, along the rail line from Lvov [Lviv] to Lutsk. Of its 12,000,residents, about half were Jewish and the rest were either Ukrainian or part of a Polish minority consisting primarily of families of employees of local city governments. The Jewish community, numbering around 5,000, was a microcosm of Jewish life in Poland. Everything typically found in a Jewish town was present in Radekhov: the structure of the community, rabbis, ritual slaughterers, rabbinical judges, Torah learners, melameds [teachers], cheders [Jewish schools], Zionist organizations, Zionist youth movements, and synagogues. One synagogue was particularly grand and stood out in the area. The city had a vibrant Chassidic presence, including Husiatyn and Belz Chassidim, each with its own “Shtiebel” [communal house of prayer]. The community also had esteemed residents, community leaders, “Amcha” [the general populate], and those who were impoverished and needy.

The city served as a commercial and administrative center for smaller towns and villages near and far. The city also had some economic and service enterprises predominantly owned by Jews. These included flour mills that served the city and surrounding areas, sawmills (whose products were supplied to the entire state of Poland and were used for exportation), a brewery, and a brick kiln factory.

The only organization shared by both the Gentiles and the Jews was the “Chech,” the artisan guild.

The weekly fair was the main event in the city. Jewish merchants and shopkeepers traveled from the surrounding towns and villages to participate. They brought their wares and with the proceeds, they purchased goods for their stores to last until the next fair. The Gentiles brought produce from their farms including grain, poultry, eggs, pigs, and more.

The central synagogue was the Great Synagogue, known as the Shul, which, as mentioned, was one of the most magnificent synagogues in the Tarnopol district. Most people in the city prayed there during Shabbat and holidays, while on regular days, they prayed at the beit midrash. The Chassidim held all of their prayers at their Shtieblach.

In addition to the state elementary schools that Jewish children attended alongside other children, Count Badeni (the owner of estates in the region) established a high school in his palace buildings. Over time, that school became a state school.

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Although Jewish children made up the majority of the city's youth, they were in the minority at the high school. This was because of restrictions placed on Jews in institutions of higher education and also because of the high tuition fees that only wealthy Jewish families could afford. There was also an evening school which was supported by the Zionist organizations. Attendance was voluntary and classes took place after regular school hours. Two non-Zionist educational institutions were established by the Haredi party, “Agudat Israel.” One of the schools was the “Horev” yeshiva for boys, and the other was the “Beit Yaakov,” for girls. Among the Aguda's youth were Ch. Klein, Tz. Shapira, M. Halpern, Sh. Shechter, Weisblatt, and Lippa Kitzes.

The primary religious schools were the “cheders,” the typical traditional educational institutions for most Jewish children in Poland.

General Zionists

Besides some organizations that came and went, there were the general Zionists who were known as “Just Zionists.” Its members mainly consisted of wealthy property owners. Their affiliated youth movement was the “Achva” [“Brotherhood”] youth movement. Among its notable members were Zelig Krantz, Nathan Bari, Dr. Milgrom, and more.

In eastern Galicia, there were hardly any branches of “Poalei Tzion”^[1]. This gap was filled by branches of the “Hitachdut” [“The Union”]^[2], which was perceived to have an ideology similar to that of the “Poalei Tzion” party in Eretz Israel, the arm of the labor movement in the country. Additionally, the “Gordonia” branch, affiliated with the “Hitachdut” branch, was also active in the city. Among the notable members of the “Hitachdut” branch were Yekhiel Menaker, Nisan Eksler, Mordechai (Mordish) Weissman, Meir Barak, and Moshe Letzer. In the “Gordonia” branch, notable members included Refael Wasser, Issar Charap, Ester Meir, Breindl Letzter, and others.

Among the religious circles in the city, a branch of “HaPoel HaMizrachi”, the religious Zionist labor party, and the affiliated pioneering youth movement, “Bnei Akiva” were active. People of note in “HaPoel HaMizrachi” included Avraham Ober, Yaakov Bruck (our friend Y. Raanan), and more.

In summary, Radekhov was like most of the Jewish communities that were destroyed in the Holocaust. Its unique biography is told in the following chapters.

Translator's Footnotes:

1. “Poalei Tzion” [“Workers of Zion”], a Socialist-Marxist party based on the ideology of Ber Borochow, was established in the early 1900s in cities throughout the world. The Israeli socialist parties of Mapai, Mapam, and Achdut HaAvoda (the latter two eventually merged with the Mapai party) all originated from “Poalei Tzion.” These parties unified again and today are known as “The Democrats.” Return
2. “Hitachdut” [“The Union”] was a left-wing socialist party. It was formed in Prague in 1920 by the union of “HaPoel HaTzair” [“The Young Worker”] and the right wing of “Tzeirei Tzion” [“Youth of Zion”]. The full name of the party was “The International Union of “HaPoel HaTzair” and “Tzeirei Tzion.” Return

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Rabbi Reb Yaakov Unger of Radekhov

Mr. Simcha Yonah Unger of Radekhov

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In Radekhov and the surrounding area, there were prominent, God-fearing rabbis distinguished by their deep knowledge of the Torah. Unfortunately, they did not gain recognition outside the region, and only a few details about them were preserved. This obscurity may be attributed to their proximity to Brody, a large city and important Jewish center, where many renowned Torah scholars resided. People from all over sought guidance from these scholars on matters related to the Torah and Halacha. It suffices to mention Rabbi Shlomo Kluger or Rabbi Avraham Mendel Steinberg, to whom even the rabbis from the Radekhov area would turn to for various interpretations. Radekhov did not develop into an independent Chassidic center that attracted large crowds either. This was largely due to its proximity to the Belz Chassidic court, where the Belz dynasty and its admors drew many local residents. One of the grandchildren of the “Sar Shalom” [Shalom Rokeach] was appointed as the rabbi in Radekhov, and this position remained in that family until the Holocaust.

The earliest reference to a rabbi serving in Radekhov is found in “Sefer Yere'im” [“Book of those who fear God”], printed in Żółkiew [Zhovkva] in 5564 [1803-04]. This book was subscribed to by the AB”D [head of the rabbinical court] Rabbi Reb Yaakov, Reb Yitzchak, and Reb Efraim Fishel. We have some details about Rabbi Yaakov's life. He was born to Rabbi Mordechai of Sokal, who was the brother of Rabbi Shlomo the maggid [preacher] from Lutsk, the author of “Divrat Shlomo” [“Shlomo's Sayings”] and the cousin of the maggid of Mezeritch [Rabbi Dov Ber Ben Avraham]. Rabbi Yaakov studied under the “Seer of Lublin” [Rabbi Yaakov Yitzchak HaLevi Horowitz], who held him in high regard and said of him that he illuminated the road to Lublin. The Seer would often invite him to come to his table, although Reb Yaakov preferred to use his own challahs, as he had stricter customs. Rabbi Yaakov married the daughter of Reb Leibish Wallerstein-Yafeh, the esteemed old gaon from Halshitz [Oleszyce]. In 5568 [1808], he agreed to edit the book “Or Chochma” [“The Light of Wisdom”] with his father-in-law. At about the age of 20, he became the rabbi of Kozova and later moved to become the rabbi of Radekhov. He eventually succeeded his father-in-law in Halshitz before taking his last position as the rabbi in Narol, where he passed away on 4 Tamuz, 5574 [June 5, 1814]. An “Ohel” [“tent”] was built on his grave which many people visited annually. Rabbi Shlomo Kluger eulogized him in Rava-Ruska; however, the eulogy was only published in in the book “Ein Dim'ah” [“Tearing Eye”] in 5691 [1930-31 (Bilgoraj, Pamphlet no. 6). Rabbi Yaakov served as an admor (a Chassidic spiritual leader) but had only 10 Chassidim who would visit him, including Rabbi Feibish from Hubanov and Rabbi Shaul from Dembitz [Debica]. Rabbi Chaim from Sanz claimed to have visited him four times. When Rabbi Shimon

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from Yaroslav [Jaroslaw] came to see him, he would send away his two caretakers, saying, “I do not need you now for the light of the Torah shines upon me!” His son, Rabbi Avraham, followed in his father's footsteps and became a rabbi and admor. Under his leadership, hundreds of Chassidim flocked to him even before the Chassidic Belz had grown substantially. Additional details about him can be found in the book “Ohel Shim'on” [Shim'on's Tent], page 30.

Rabbi Levin served as a rabbi in Radekhov at a later period. He came from a prominent lineage; his father, Rabbi Avraham, was the son of Rabbi Yechiel Michal, known as Maggid Meisharim [Preacher of Righteousness], who served as a rabbinical judge in Broslev [Bratslav]. Rabbi Michal was the son of Rabbi Levin, son of Shlomo, who served as a rabbinical judge in Brody and authored the book “Beit Levi” [“Levi's Home”] on the Mishnah's tractates, printed in Żółkiew [Zhovkva] in 5492 [1731-32]. Rabbi David Yehuda Leib's mother was the great-granddaughter of Rabbi Nathan (known in the diaspora as “President of the Land of Israel”^[1]), who made aliyah to Eretz Israel before he died. Rabbi David Yehuda Leib earned a reputation of his own through his efforts and achievements. From a young age, he was known for his sharp skills, and he dedicated himself to learning day and night. Rabbi David Yehuda Leib Levin studied under the Gaon Rabbi Tzvi Hirsch Heller in Rava-Ruska, a city that became a major center for Torah scholarship, attracting prominent scholars who taught and learned. Rabbi Heller later became the Rabbi of the Hungarian communities of Ungvar [today Uzhhorod in Ukraine] and old Obin. Rabbi Heller testified about his disciple: “Already at 17 or 18, he was diligent and brilliant. Zucchini is evident from its flowering [meaning that you can get to know a great person even in his youth]. We already knew that he would be a wise man.” After his marriage, he was appointed as the AB”D in Radekhov. It was rumored that his earnings as a rabbi were insufficient for making a living, so he was also forced to work as a merchant. Nevertheless, he used every available moment to study and innovate. He diligently studied the Tractate of Pesachim^[2] and recorded the insights he gained from it. He even managed to write an introduction, in which he remarked: “It is unbelievable how much effort this required. I lost count of my sleepless nights from this, but my ancestors helped and urged me to do it.” He marked the completion date of his work on page 90: Tuesday, Sukkot, 5591 [5 October 1830]. He passed away shortly thereafter.

His wealthy sons tried to print these innovations but faced challenges finding an editor due to the poor condition of the manuscript pages. Finally, in 5632 [1872], they succeeded in printing the book in Lemberg [Lviv] and named it “Yad Yehuda” [“Yehuda's Hand”]. The book covered the first four chapters of the Pesachim Tractate. The book contains Haskamot [approbations] written by prominent Torah scholars who praised the work: During Rabbi Levin's lifetime, his friend, Rabbi Shlomo Kluger, contributed one; in 5594 [1833-34], Rabbi Moshe Teitelbaum and Rabbi Tzvi Hirsch Heller provided their endorsements, and in 5632 [1872], Rabbi Yosef Shaul Nathanson added his commendation. Rabbi Levin's sons were Reb Yitzchak from Brody, Rabbi Tzvi Hirsch, and his son Reb Moshe from Kamionka, and Reb Levi Yaakov from Brody, who named his son Yehuda Leib after his father. The latter's son also lived in Brody and was a diamond importer. He married the daughter of Rabbi Yaakov Avigdor, the last AB”D and maggid of Brody, and their son Rabbi Nathan became the AB”D in Reisha [Rzeszów]. Rabbi Nathan's father-in-law was Rabbi Yitzchak Shmelkis. Additional details about the family are found in the Reisha Yizkor Book, page 82. They were provided by Dr. Yitzchak Levin, the great-grandchild in New York.

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The cover of the book “Yad Yehuda” about the Pesachim Tractate by Rabbi David Yehuda Leib Levin

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A page from the book “Yad Yehuda” by Rabbi David Yehuda Leib Levin

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Rabbi Yosef Yitzchak son of Issachar

We do not know for sure who came after Rabbi Levin, but oral tradition states that a rabbi from among the disciples of Rabbi Yehoshua Heschel, the author of “Ohev Israel” [“Lover of Israel”] from Afta was chosen as the local rabbi. Rumors say that he was the editor of Rabbi Yaakov Tzvi Yalish's [Yolles'] book “Beit Va'ad LeChacahmin” [“A Meeting Place for the Wise”], which was printed in 5644 [1883-84]. The book is based on the rules of the Tannaim and Amoraim and is organized alphabetically. Rabbi Yalish also authored the book “Melo HaRo'im” [“Brimming with Shepherds”]. His son-in-law, Rabbi Avraham Liber HaCohen Troigat from Tarna [Tarnów], wanted to print it along with the rest of his writings, but the manuscript was difficult to decipher. His father-in-law, Rabbi Yosef Yitzchak Issachar z”l, came to the rescue. Signing the book's introduction, Rabbi Troigat describes his father-in-law as “the great man, our teacher and rabbi, the AB”D of the holy communities of Radekhov and Nyzhnov [Nyzhniv], the author of the book “Or Yesha” [“The Light of Salvation”] about the Torah, sermons, including a responsa, and a collection of writings about the four volumes of the “Shulchan Aruch.” May God grant His grace to have his writing published. He currently resides in Rezdavitz. May God protect him. That is all we know about him. He decided upon the name of the book, and in its margins, he added edits, which demonstrate his vast knowledge of the Torah. His own books were never published. Another detail supports the assumption that he succeeded Rabbi Levin in Radekhov. He edited another book by the same author, “Zera Ya'akov” [“The Seed of Jacob”], for publication and sent it to the printer Ziss in Lvov. The book received approbation from Rabbi Chaim of Kosov [Kosiv] and his son, Rabbi Menachem Mendel from Vizhnitz [Vyzhnytsya]. Since Rabbi Chaim of Kosov passed away in 5614 [1853-54], and considering that Nyzhnov in southern Galicia was under his influence, he likely served in Radekhov before that time. His reputation suggests that he was a great scholar, knowledgeable in both the revealed and the occult aspects of Jewish traditions, and was regarded as a pious Chassid.

We do not know anything about the rabbi who succeeded Rabbi Yosef Yitzchak, except for the fact that his name topped the list of signatories in the book “Nazir HaShem, VeSmichat Moshe” [“The Nazirite of God and the Ordination of Moses”] that was printed in Lemberg [Lviv] in 5629 [1868-69]^[3]. The list also provides the names of the city notables from the same period: Rabbi AB”D Yitzhak Yehoshua, Rabbi Naphtali Tzvi Rubin, Reb Yechiel Gerner, Reb Shimon Rosenfeld, his brother-in-law Reb Yehuda Tzvi Pfeffer, Reb Azrail Pela, the ritual slaughterer and inspector Reb Gershon, Reb Yechiel Asher, Reb Nisan Rozin, Reb Feibish Segal, Reb Israel Yechiel Bari, and Reb Kehat Barach.

The Chassidic court in Belz had a decisive influence on Radekhov from when the Tzadika Eidela, the daughter of the dynasty founder, Rabbi Shalom, lived in the city. Her husband was Rabbi Yitzchak Rubin, the son of Rabbi Elimelech from Sokolov, who was the son of Rabbi Asher Yeshaya from Rofshitz. Over time, she moved to Brody, and tales were told about her by the populace. She presided over her admor [prominent Chassidic rabbi] court, arranged tables, and received notes. Her father said about her that the only thing she was missing was

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wearing a spodik [headgear worn by some Chasidic Jews]. She left a big impression in literature, and Professor Dov Sadan wrote about her in his book “MiMechoz Yaldut” [“From the Area of my Childhood”]. Rabbi Naphtali Tzvi, her son, remained in Radekhov after she had moved and presided over his admor's court there. He was the son-in-law of Rabbi Leibish Neuhaus from Tomaszów, the son of Rabbi Yosef Kezis Neuhaus (and Yitzchak mistakenly wrote in the book Chasidim, p. 59, that he was the son-in-law of Tzadika Eidela). In 5629 [1868-69], he is listed in the book “Nazir HaShem VeSmichat Moshe.” right below Rabbi Yitzchak Yehoshua. Rabbi Naphtali Tzvi had three sons and three daughters from whom dynasties of rabbis and admors have descended. Dr. Asher Ziv, who authored the family tree of REM”A [Rabbi Moshe Isserlis], included the tree of Rabbi Shalom from Belz but overlooked the descendants of Rabbi Naphtali Tzvi. He corrected the error in the second edition of the REM”A's book (New York, 5732 [1871-72], pp. 300- 354); however, he mistakenly called Rabbi Naphtali the AB”D of Radekhov.

Rabbi Shapira was the longest-serving rabbi in Radekhov. He was born in Belz in 5613 [1852-53] to his father Rabbi Avi'ezri Zelig, the admor from Kalushin [Kałuszyn], the son of Rabbi Avraham Elchanan who was the son of Rabbi Mordechai David Unger from Domrova [Dabrowa Gornicza], and the son-in-law of the prominent Rabbi Chaim Meir Yechiel from Mogelnitza [Mogielnica]. His mother was the daughter of Rabbi Moshe, the son of Rabbi Shalom Rokeach, also known as “Sar Shalom,” and the granddaughter of the Rabbi from Neschiz [Nesukhoyezhe]. Rabbi Chaim Meir Yechiel was also a descendant of Rabbi Elimelech from Lizhensk, one of the founders of Chassidism and the author of “Noam Elimelech,” [“Elimelech's Affability”] along with other tzadikim. Rabbi Issachar Dov from Belz said that he had the finest lineage among the grandsons of Belz. When he lived in Belz, he endorsed the second part of the book “Tiv Yehoshua” [by Rabbi Yehoshua Briskin] (his only endorsement), which was printed in Krakow in 5642 [1881-82]. He married Eleh, the daughter of Rabbi Yitzchak Rubin from Brody. With the support of his mother-in-law and brother-in-law, he was appointed as the rabbi of Radekhov. He was a distinguished Torah scholar known for his exemplary noble manners. Known for his powerful sermons, his congregation often compared him to Rabbi Moshe Alshech (also known as the “Holy Alshech”). He presided over an admor's court while simultaneously serving as a rabbi and frequently traveled to Belz.

In 5663 [1902-03], he attended a gathering of rabbis in Krakow, where he signed a protest oath against the blood libel.^[4] He passed away on 24 Adar 5665 [3/31/1905] at the young age of 52 and was buried in Radekhov.

We have the names of some property owners from that era based on their signatures in books printed during his tenure. In the book “Menora Tehora” [“Pure Menorah”] that was printed in Lemberg in 5646 [1885-6], nine individuals from Radekhov signed as subscribers: Rabbi Chaim, Yechiel, Shapira, Reb Eliezer Mishal, Reb David Weingart, Yitzchak Goldin, Reb Yekutiel (a ritual slaughter and kosher inspector), Rabbi Yaakov Unger, Reb Shmuel (also a ritual slaughter and kosher inspector, Reb Simcha Gleizer, an additional a person signed for the Belz's kloyz, and Reb Chaim Barash signed for the beit midrash. Six years later 11 people signed a subscription for a later publication titled “Sefer HaTmunah” [“The Picture Book”], also printed in Lemberg: The AB”D Rabbi Chaim Meir Yechiel, Rabbi Yaakov Unger, Reb Heshel Landau (his brother-in-law), Reb Chaim Goldsheider, Reb Hirsch Barash, Reb Moshe Dan Barash for the beit midrash, Reb Refael Abba Daks, Reb Shmaria Unger,

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Yechiel Michal Friedman for the kloyz, Reb Eli Gold, and Reb Simcha Unger. Six years passed again, and when the book “Torat HaRA”M” [“Rabbi Eliyahu Mizrach's Teachings”] was published, 15 copies were purchased in Radekhov; eight by people mentioned above, and nine additional individuals: Reb Yitzchak Goldin, Reb Israel Bodkin, Reb Avraham Nachman Kleiner, Reb Chaim Kratz, Reb Yechezkel Mandel, Reb Moshe Steinwurzel, and Yitzchak Grossman for the kloyz. Since these books are strictly halachic, the increase in the number of purchases reflects a thriving atmosphere of high-level Torah learning. It also indicates an improvement in the economic situation.

Rabbi Chaim Meir Yechiel had several children: Rabbi Yitzchak, who succeeded him in Radekhov; Reb Mordechai, who stayed in Radekhov; Pearl, who married Rabbi Yehuda Hersh Brandwine from Lemberg; Gittel, who married Rabbi Pinchas Landman, the rabbi, and AB”D in Dobromil; the wife of Rabbi Chaim Wolkenfeld, the AB”D in Brzostek; the wife of Rabbi Moshe Rokeach the admor of Halshitz; the son of Rabbi Yitzchak Meir, the admor from Radom, who lived in Radekhov for some time; lastly Reitza, the wife of Rabbi Berish Reinman from Narol. They named their son after his grandfather, Rabbi Chaim Meir Yechiel Shapira, the AB”D in Narol (later in New York, and now in Bnei Brak Israel). I received all the details written in this chapter from him, and they are published here for the first time.

Several esteemed rabbinical judges who were great Torah scholars served in Radekhov during that period. One of them, Rabbi Shimon, whose surname is unknown, sought the guidance of Rabbi Chaim Halberstam from Sanz ]Nowy Sącz[ around 5630 [1869-70], to join him in allowing an agunah^[5] to remarry. Rabbi Chaim agreed, and although he was not generous with his praises, he noted in his book: “To the sharp, God-fearing, righteous Rabbi Shimon, a rabbinical judge for the Radekhov community” (Responsa “Divrei Chaim,” part 2, no. 65). From 5634 [1873]- 5646 [1886], Rabbi Shimon subscribed to various books. Another rabbinical judge at that time was named Rabbi Chaim. The list of the subscribers to the Responsa “Arye Debi Ila'ee” [“The Lion of Heavens,” by Rabbi Arye Leib Lifshitz], and “Toldot Avraham” [“Avraham's History” by Rabbi Avraham son of Yitzchak Izenberg], which were printed in Premishla [Przemysl] in the years 5634 [1873-74] and 5641 [1880-81] respectively, include Reb Chaim, a judge, Reb Issar [his title, br”ch, is unclear], Reb Yitzchak, the head of a yeshiva, and Reb Yekutiel, ritual slaughterer and kosher inspector, for the Belz kloyz. Another scholar named Rabbi David Weinlez also resided in Radekhov beginning in 5646 [1885-86]. He relocated to Lvov only after the First World War, with records of him there in 5684 [1923-24]. In his youth, he exchanged letters with Rabbi Yitzchak Chayut, the rabbi of Brody. Rabbi Chayut published one of these letters in his Responsa “Sdeh Yitzchak,” siman-chapter 30. He wrote in his book: “To my dear honorable friend, the sharp and wise leader, our teacher Rabbi David Weinlez, his light is shining in the holy community of Radekhov. Following his request, I hereby fulfill my promise to respond to his two serious comments. Please excuse my delay in responding.”

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During the same period, a holy man named Yosef HaCohen lived in Radekhov. He was a sofer ST”M [a scribe of books, tefillin, and mezuzahs]. It was well known that some tzadikim were strict about using only tefillin inscribed by him in extreme holiness and purity. His level of Chassidism was reflected in the questions he sent to the notables of his generation regarding his artisanship. In their responses, they expressed their deep appreciation for his character. Rabbi Yitzchak Aharon Etinga, the rabbi of Lvov, replied to his question on Monday, 17 Iyyar 5634 [May 4, 1874], about whether it was permissible to inscribe a Torah scroll on a parchment that had strange tiny protrusions. The response began with the words: “To my rabbinical and God-fearing friend, renowned for his knowledge of the Torah, agile, and careful, our teacher, Rabbi Yosef Katz, a scribe in Radekhov (Responsa by Rabbi Yitzchak Aharon HaLevi, part A, no. 35). Rabbi Chaim Leib Sosnitzer, the AB”D in Brody, answered his inquiry about whether tefillin, written by mistake without washing first, must be disqualified or whether tefillin could be corrected by slightly erasing between the“thorns” on the letter shin, which had stuck together. (Responsa “Sha'arei De'ah” [“The Gates of Wisdom”], part B, no. 137). Rabbi Arye Leib Broda, AB”D in Brody, instructed him in his answer to erase and rewrite the whole verse: “Alas, who can survive when God does this?” [Numbers 24:23] because it contained a mention of God and also speaks of God's action (Responsa “Mitzpeh Arye” [“Arye's Lookout”], Tanina, Yoreh De'ah, 17). A clear example of his carefulness can be seen in a question he asked about an incident he experienced. As commanded, he recited the blessing “for the sanctity of God” before writing His name. However, it occurred to him that he had not thought about his intention during the actual writing until the very end. Another instance of his attention to detail is found in his inquiry about whether it was permitted to separate two letters that touched one of the passages by dragging the parchment. Rabbi Mishal addressed these questions on the first day of the Torah portion of Chukat 5649 [the first Saturday after Purim, July 13, 1889]. In his introduction, he wrote: “Peace and all the best to the God-fearing, wonderous, and knowledgeable Chassid, Yosef, the light of Israel, sofer ST”M in Radekhov” (“Mishnat Eliezer,” 141, A).

After the death of Rabbi Chaim Meir Yechiel Shapira, his eldest son, Rabbi Yitzchak [Tzvi], inherited his position. Rabbi Yitzchak's wife was the daughter of Reb Neteh Leib from Gorlitz and the granddaughter of Rabbi Menachem [Mendel] from Rimanov. Rabbi Yitzchak became one of the most important rabbis in the area and engaged in local and state public activities. On Elul 5667, he participated in a gathering of rabbis organized by the MAHARA”M [Rabbi Meir Shapira] in Sondova Vyshnia [Sudova Vyshny]. At that gathering, he signed a proclamation stating that no condition should be imposed on marriage. He was known to have the courage to make difficult rulings, including one case where he permitted a young yeshiva student (with the approval of 100 other rabbis) to marry another woman and let his wife go. That young torah learner discovered shortly after marrying that his new wife exhibited troubling behavior, characterized by rage; she would break dishes, destroy things, hit him physically, lash out verbally, and curse her ancestors. However, outside of their marital relations, she was a coherent, responsive, and skillful negotiator. After six years of marriage during which the couple did not fulfill the commandment of procreation, the wife was invited to the court in Krakow. When she refused to attend, the court issued a Ktav Seruv [writ of refusal] against her.^[6] Warnings by the admors from Shinova [Sieniawa] and Tzieshinov [Cieszanów] did not resolve the situation.

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She intentionally sought to prevent him from remarrying. Rabbi Shmuel Engel from Radomyshl joined Rabbi Shapira's permit on Tuesday VaYishlach Torah portion [18 Kislev], 5666 [December 12, 1905]. In his letter, he addressed Rabbi Yitzchak, “the honorable Gaon Rabbi Yitzchak Tzvi z”l, the esteemed AB”D in Radekhov.” Rabbi Yitzchak passed away in 5685 [1924-25], leaving behind a young child who was expected to take on the rabbinical position in Radekhov. Ultimately, the one who succeeded Rabbi Yitzchak was his son-in-law, Rabbi Asher Yeshaya Rubin.

Rabbi Asher Yeshaya Rubin was considered the last rabbi in Radekhov, the son-in-law of Rabbi Yitzchak Shapira. His father was Rabbi Shraga Feivel, also known as Feibish the admor from Yavrov. Rabbi Shraga was the son of the blind Rabbi Elimelech, who, in turn, was the son of Rabbi Asher Yeshaya of Ropshitz [Ropczyce]. In addition to being Rabbi Shapira's son-in-law, he was also a relative of his father-in-law, as was customary of the families of the admors who intermarried. Rabbi Rubin was a follower of the Belz Chassidim. He participated in the gathering of Galician rabbis that was organized by the rabbi of Lvov in 5688 [1924-25]. A sermon about the Torah portion VaYakhel was published in the “Torah Portion Clarification Collection” published in Lublin in 5691 (Kislev-Adar [November-December 1930– January 1931], part B). Like many other Chassidic rabbis in Galicia, he held anti-Zionism views fearing the spiritual future of the youth involved in the Zionist Movement. He leaned toward the “Agudat Israel” party and published articles in their newspaper “Der Jud” [“The Jew”]. Rabbi Rubin was also asked to allow a husband to divorce his wife and remarry with the approval of the elder generation of prominent rabbis. Permission was granted because the wife had committed adultery. While her husband was hospitalized in Lvov, the wife had an affair with a bachelor. When she later gave birth, her husband swore that he had not touched her. She then confessed to committing adultery, which rendered her forbidden to her husband. Later, she regretted her admission and claimed that she had been raped. She was ordered to appear before Rabbi Steinberg, the AB”D in Brody, but she refused to comply. As a result and with the support of 100 rabbis, Rabbi Rubin permitted her husband to divorce her and remarry. Rabbi David Monish BABA”D, the rabbi of Tarnopol [Ternopil] (see Khavatzelet HaSharon, Part B, Even HaEzer, 8), and Rabbi Avraham Yaakov HaLevi Horowitz, the rabbi of the Probezhna (“Tzur Ya'akov”, Part A, 122), supported Rabbi Rubin's permission. Rabbi David Monish wrote: “Ktiva VeChatima Tova, to my honorable young friend, the sharp and knowledgeable teacher and rabbi who is pure and clear, and the son of a holy man from a lineage of giants, respected in his teaching, Asher Yeshaya, his light is bright, AB”D in Radekhov, May God protect you.” The date is mentioned in the letter of Rabbi Avraham Yaakov: Torah Portion Veyetzeh [16 Kislev] 5688 [December 10, 1927]. Rabbi Avraham Yaakov addressed Rabbi Rubin: “The light of the diaspora, etc., our teacher and rabbi Asher Yeshaya, AB”D, Radekhov. The promiscuity of the generation is reflected in Rabbi Leiter's response from Wednesday, Torah Portion VaErah [17 Cheshvan] 5688 [November 12, 1927]. A resident of Radekhov left his wife and baby behind to escape to America without fulfilling the commandment of Pidion HaBen [redemption of the first-born son]. Rabbi Asher wrote to the husband about that matter, and when he received a flippant and mocking reply, the question arose whether the rabbinical court could redeem the baby. Rabbi Leiter responded that it would be better to wait until the child grew up and redeemed himself (Responsa “Tziyyun LeNefesh Chayya,” 123). A few years before the Holocaust, Rabbi Rubin arranged a divorce for a conflicted couple. The husband agreed to divorce his wife only if she transferred ownership of their house to him. However, when the divorce was finalized, it turned out that the woman had cheated, never transferred the ownership, and was then reneging on her promise. Rabbi Rubin sought halachic guidance on whether the divorce needed to be nullified since the condition for it was not fulfilled. Rabbi Alter Yechiel Nebenzahl, the AB”D in Stanislav [Ivano-Frankivsk], provided guidance on this matter.

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In his response, Rabbi Alter Yechiel opened the letter with these words: To my friend, the gaon rabbi, sharp and knowledgeable, honorable teacher, Rabbi Asher Yeshaya Rubin, AB”D Radekhov. May he live long (“Minchat Yechiel”, part 3, 30). The rabbi perished with his family in a mass grave in Kamionka. May God avenge their blood. Only one of his daughters survived and now resides in the United States with her husband, Reb Moshe Master.

Reb Shmuel Mordechai Unger, a wealthy man, owned a magnificent house of Torah and charity in Radekhov. He deeply valued the Torah and its scholars and was proud to have sons and sons-in-law who were renowned for their Torah knowledge. The most distinguished among them was his son-in-law, Gaon Rabbi Eliezer Mishal, who married his daughter Milka in 5639 [1878-79]. Rabbi Mishal gained recognition as a gifted and talented child in his hometown of Shtcherzetz [Shchyrets] near Lvov, where he was born in 5623 [1862-63] to his father Reb Dov Berl, a merchant, and his mother, Breincha, the daughter of Reb Yoel Rosman. He was favored by Rabbi Tzvi Orenstein, the rabbi of Lvov, who had a profound influence on his character and opened up many opportunities for him. When Rabbi Orenstein passed away in 5648 [1888], his devoted student published a pamphlet titled “Nachal Dim'ah” [“A River of Tears”], which included a eulogy for his beloved teacher. At the age of 16, he moved to the home of his in-laws in Radekhov. Even at that young age, his diversified talents were evident. His sharp mind continually generated new ideas, which he documented and submitted for publication in religious journals. He developed a keen interest in world events, honed his literary skills, and became a skilled debater. Proficient in several languages, he was an exceptional speaker and a captivating conversationalist. Many readers enjoyed his articles in the journal “Makhzikei HaDat” [“The Holders of Religion”] without realizing that the author was only 20 years old. He signed his name as residing in Radekhov, where he spent the most fulfilling six years of his life. Eliezer was chosen as the rabbi of Gologory [Holohory] in 5645 [1884-85]. From there, he published the first part of his book, “Mishnat Eliezer” [“Eliezer's Teaching”]. This book was printed in Drohobitz in 5645[1905-06], earning him recognition as one of the greatest innovators in the country. In the book, he expressed his appreciation by blessing his in-laws: “My father-in-law, the prominent, charitable, and lover of Torah scholar, Shmuel Mordechai Unger, may his light continue to shine brightly in Radekhov (though he was no longer alive at that time), and my mother-in-law, the modest, and joyful Chaya Ester, wishing her a long, peaceful, and healthy life.” During those years, Rabbi Eliezer became a candidate for the rabbinical position in Zholkiv [Zhovkva], one of Galicia's most important Jewish communities, where he received considerable support. However, when his rival, Rabbi Pinchas Rimlet, secured that position, Rabbi Eliezer was accepted as the rabbi in Turka. During the First World War, he stayed in Budapest, where he became a prominent figure among the refugee rabbis. In 5684 [1923-24], he published the second part of his book “Mishnat Eliezer,” with the assistance of his brothers-in-law, including Reb Heshel Landau from Radekhov, who was married to his wife's sister, and Reb Simcha Unger who resided in Zholkva [Zhovkva]. He served in Turka for 30 years until his death at the end of Elul 5694 [September 1939].

He had a special connection with his brother-in-law Rabbi Yaakov Unger, the grandson of the author of “Da'at Kdoshim” [“The Opinion of the Holy” by Rebbe Yehuda Tzvi Eichenstein]. He taught Yaakov the Torah, and they maintained a relationship of respect and friendship throughout the years. During the Passover Chol HaMoed, 5656 [mid-March 1896], he answered him (BeTeshuvotav 141 26) with the following opening: “May God bestow

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a blessing in honor of my brother-in-law, my student, the sharp and knowledgeable rabbi, and the treasure trove Yaakov Unger; his light shines in Radekhov.” The topics of discussion included the partnership with a gentile regarding placing millstones outside the city on Shabbat as well as a question about [Rabbi Yosef Teomim's] “Pri Megadim's” halachic rules on salting the meat. Additionally, Rabbi Yaakov's son, Hirsch, whose light shines, commented on Tosafot.^[7] Rabbi Yaakov was the son-in-law of Rabbi Yitzchak Teomim, the AB”D of Krystynopol. Besides his son Hirsch, he had another intelligent son named Meir. His uncle, Rabbi Eliezer, would respond to him on various halachic matters (in his book “Mishnat Eliezer,” 131, 28) with great affection, saying: “Shalom and all the best for the Torah student Meir Unger, who is as beautiful as a fresh olive, sharp, good-looking, knowledgeable, and perfectly glorious, whose light shines in Radekhov. I received your letter today and enjoyed your remarks, questions, and reasoning, which I appreciated. I am responding immediately to encourage your heart toward the Torah and learning.” The Unger family lost their wealth during the First World War. Rabbi Yaakov was accepted as a rabbinical judge in Radekhov between the two World Wars. The community held him in great esteem, and many people chose to seek his guidance instead of that of the community rabbi. That continued until the oppressor came and both were chopped from the land of the living.

Another notable rabbinical judge and teacher, Rabbi Yona Banner, served in Radekhov during the period between the two World Wars. He was born to Reb Yehuda Leib in Glina, [Glinyany, Hlyniany] and studied under Rabbi Meir Shapira, also known as the MAHARA”M, when the latter served as the rabbi in Glina [Asher Korech: “Megilat Glina” [“Glina Scroll”], 19). Even after Rabbi Meir moved to Radekhov, he continued to correspond with his rabbi. The responsa of MAHARA”M Shapira, “Or HaMeir” [“The Shining Light”] opens with a response addressed to the rabbi and students in Glina praising the sharp and knowledgeable Torah learners. He expresses his good wishes for the Radekhov community, invoking protection over them. He specifically mentions his student, the esteemed Rabbi and Teacher Yona Banner, wishing his light may continue to shine. The question that was asked was about a tragic incident that happened in Radekhov due to the presence of explosives that remained after the First World War ended. A Jewish resident held a grenade in the attic of the beit midrash. The grenade exploded and shattered his hand, destroyed the ceiling, and filled the entire space with sand. The question arose as to whether the Cohens were permitted to enter the beit midrash and its attic as a preliminary examination revealed remnants of flesh. Had they found a severed part of a limb, it would have indeed rendered the whole place impure. The learners favored the lenient approach that would allow the Cohens to enter both locations. However, after a long debate, Rabbi Meir concluded that they could only enter the beit midrash itself but not the attic until it had been thoroughly inspected.

Other rabbis from neighboring towns expanded their influence and became associated with Radekhov. The first of these was Rabbi Avraham BABA”D, the rabbi of Busk and Radekhov, who succeeded his father, Rabbi Yaakov. His sons, Rabbi Yaakov Shalom and grandson Rabbi Yehuda Zondel, were rabbis in Shtervitz [Szczurowice, Shchurovychi]. More details about them are provided below.

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Rabbi Yehuda Tzvi Feier began signing his name as the rabbi of Cholyov, Radekhov, and the surrounding area in 5695 [1934-35]. He was born in Drohobitz to his father, Admor Rabbi Israel of Lemberg [Lvov], and studied with the rabbi from Probizhna [Rabbi Avrom-Yaakov Horwitz], who noted in his ordination certificate that he had a “background in holiness.” In 5685 [1924-25], he married Hetzle, the daughter of Rabbi Yekutiel Efrati, the AB”D in Cholyov. After Rabbi Efrati passed away, Rabbi Feier took over his position. He tragically perished in the Holocaust along with his children, Mordechai, Eliyahu, and Yekutiel. May God avenge their blood. I learned these details from his brother-in-law, Gaon Rabbi Shimon Efrati. May he enjoy a long life.

We have some information about young scholars from Radekhov during the period before the Holocaust. These individuals corresponded with the prominent scholars of their generation on halachic matters. Documentation about such correspondence has been preserved in the book “Meshiv Shalom” [“Returns Peace”] by Rabbi Feigenbaum, the AB”D in Lokatsh [Lokachi]. Between 5688 and 5689 [1927-1929], he responded to one of these young scholars, Yaakov Barach. He addressed him as follows: “To the honorable Tzurban DeRabbanan,^[8] sharp and knowledgeable, Mr. Yaakov Barach, his light shines in Radekhov. May God protect you (No.'s 38, 92, 113, 288)”. In 5689 [1928-29], he quarreled with the Tzurban DeRabbanan, Moshe Baumgarten (No.s 93 and 187). Additionally, we have information about Reb Yosef Zapahin, a publisher. He published the book “Manot HaLevi” by Rabbi Shlomo Alkabetz, among other works.

From right to left: Mr. Yosef Wasser, Rabbi Yona Banner, Rabbi Yaakov Unger, Rabbi Asher Rubin, Mr. Leib Barach, Mr. Chaim Kurzer

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Lopatyn's Rabbis

In the summer of 5613 [1852-53], two Chassidim, followers of one of the admors attempted to cause the disqualification of Reb Baruch Tzvi Wilder, the ritual slaughterer of Stanislavchik because he was not affiliated with their congregation. Besides Radekhov, he also served the people of Lopatyn, which was more of a village than a separate community of its own. These two individuals received support from Rabbi Shlomo Kluger, who initially disqualified Reb Baruch from servicing their congregation based only on the testimony provided by these two witnesses. However, upon learning that Reb Baruch did not permit any other ritual slaughterer to serve the community, Rabbi Kluger went further and disqualified him from serving anywhere. When Rabbi Yosef Shaul Nathanson, the AB”D in Stanislavchik, became aware of the situation, he was deeply disturbed. In his view, there was no substantial evidence against Reb Baruch, and he should not have been disqualified based on the testimony of just two people. Despite not knowing Rabbi Nathanson personally, Rabbi Kluger appreciated the three letters he received from him. In his response, he respectfully addressed him: “Shalom to the honorable, sharp, and wise teacher and rabbi, Rabbi Menachem Mendel, who shines his light as the AB”D in Stanislavchik. Your lengthy letter reached me yesterday, and I was excited to read it. I reread it again today. I am impressed by your reasoning and your passion for an injustice done to the ritual slaughterer. I debated what to say in response, but ultimately, I felt I had nothing to add. After reviewing the testimonies and the facts surrounding this matter, I could not find even a trace of wrongdoing on the part of the ritual slaughterer. We are ashamed of those who call themselves Chassidim and tzadikim, whose sole aim was to remove someone who is not one of them. One can discern the deviousness in their action. Fueled by their zeal and hatred for that poor, needy individual, they spread a false rumor among their community about a supposed flaw in his work. I would be surprised if they could identify any factual flaw. By their testimony, they violated explicit Torah prohibitions, particularly the commandment of ‘You shall not hate your brother. ’ They are disseminating slander, lies, and other abominations in their congregation, thereby causing real harm to an innocent man.” He continued to admonish the two “witnesses” at length, using strong words of rebuke about the harm they have caused the ritual slaughterer and his family, as well as the disruption to the poor man's source of income. He then shifts to a tone of reconciliation, aiming to calm the dispute and prevent the desecration of God's name. In conclusion, he states, “All the comments raised by your honor and all of your claims were correct.”

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Anyone who complains against the ritual slaughterer and kosher inspector is either foolish, malicious, rude, or ignorant.” (see “Shoel Umeshiv” [“You Asked and I Answer”], part A, no.'s 276).” This response provides insight into the inner life of the Jewish community during that period.

The signature of Rabbi Menachem Lashchower, who served as the rabbi in Lopatyn, can be found in many sources. The surname indicates the family's origin–the city of Loshtzchov in Russia, where a Hebrew publishing house was located. One of the family members, Rabbi Shalom Shachna, served as a rabbi in Pitshayov [Pochayev]. In 5643 [1882-83], [Rabbi Arye Leibush Halevi Horowitz], the author of “Harei BaShama'im ” [“Mountains in the Sky”], corresponded with Rabbi Menachem Mendel (see Tanina, part A, no.'s 113). Rabbi Menachem Mendel initially served in the small town of Stanislavchik and directed his inquiries to prominent rabbis of his generation from there.

In another response, a pictorial description of a ritual slaughterer was discussed. According to that description, the ritual slaughterer assisted in evading excise taxes, thus raising doubts about whether he was doing his job properly. There were concerns that he might struggle to concentrate on his work due to the anxiety of potentially being caught while conducting an illegal slaughter. Rabbi Meshulam Issachar Horowitz, the rabbi of Stanislav, replied to Rabbi Menachem Mendel as follows: “To my sharp and knowledgeable friend, teacher, judge, and rabbi, Rabbi Menachem Mendel, whose light shines in the holy community of Stanislavchik. I received your letter yesterday evening, which contained a detailed question regarding the testimony of the excise tax collectors against a ritual slaughterer who slaughtered a calf from Lopatyn in the forest [to avoid paying taxes], etc. Rabbi Horowitz differentiated between violations of state laws and violations of Torah laws. He concluded that the slaughterer should not be disqualified, and the calf was kosher to eat. This was confirmed by the eyewitnesses, who saw him slaughtering the calf properly (“Bar Levai ,” part A, 10, B).

A few years later, Rabbi Menachem Mendel moved to Lopatyn. On Monday, 14 Tamuz 5637 [June 25, 1877], Rabbi Yitzchak Aharon Etinga, the rabbi in Lvov wrote to him: “A wreath of peace, blessing, and all the best to my friend the rabbi, etc., our teacher and Rabbi Menachem Mendel, whose light shines in Lopatyn, may God protect you.” The letter addressed a question regarding a loaf of bread baked from flour that became infested with worms and had been mixed with another loaf. Rabbi Etinga's response stated that the second loaf was permissible to eat as long as it was placed in a container since it was acceptable to be lenient when a great loss is involved (Responsa by Rabbi Yitzchak Etinga HaLevi, part A,107). It is reasonable to assume that the reply 108 dated 27 Tamuz 5637 [July 9, 1877] was also directed to him or perhaps to Reb Yosef Katz, the scribe from Radekhov who was mentioned above. Another section from the life of the community is highlighted in a response from Rabbi Yitzkhak Aharon Etinga, dated Tuesday, 11 Shvat 5641 [January 11, 1881]. One of the local residents rented the community tavern and committed to following all the necessary regulations. At a later date, he requested to be relieved from his commitment. It was concluded that he could not be relieved from his obligations even though the renter promised to adhere to all community regulations. The response began with many praises: “Peace, blessing, and all the best to my friend, the luminary of the diaspora and notable Torah scholar, who has been praised by the renowned author of “Arugat HaBosem ” [“The Perfume Garden Bed” by Rabbi Moshe Greenwald]. He is our esteemed teacher and rabbi, the AB”D in Lopatyn, where his light shines brightly (Responsa by Rabbi Yitzchak Etinga HaLevi, part A,124). In the same source, there is another question: “Is a woman allowed to carry a sieve that is part of her clothing on Shabbat, and if there is no eruv , can she carry a sieve in her hand?” In response to this question, too, Rabbi Yitzchak Aharon Etinga praises Rabbi Menachem Mendel by attaching great titles to his name: “May God send blessings upon you, my sharp and notable friend, God-fearing and Torah scholar, who acquired wisdom and knowledge. To the honorable teacher and rabbi Menachem Mendel Lashchower, whose light shines upon the holy community of Lopatyn.” Ultimately, Rabbi Etinga ruled that while the woman can go out on Shabbat if the sieve was part of her clothing, she is forbidden to carry it by hand (Responsa by Rabbi Yitzchak Etinga HaLevi, part B, 83).

In Stanislavchik, Rabbi Yehuda Leib Lashchower took Rabbi Menachem Mendel's position. He was likely his son. His signature is found in the book “Kanfei Yona ” [“Dove's Wings”] printed in Lemberg Lvov] in 5644 [1983-84].

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Rabbi Yehuda Leib passed away in Brody at a relatively young age. An announcement regarding his death appeared in the newspaper “Machzikei HaDat ” on 4 Tamuz 5644 [June 27, 1884]. Rabbi Yehuda Leib left behind five sons:

1. Rabbi Menachem Mendel, who took over his father's position in Stanislavchik.
2. Rabbi Shalom Shachna, the AB”D in Ramla {Remel], Pitshayov [Pochayev], and Miechov [Miechów]. He authored three books: “Mishmeret Shalom ” [ “Peace Guard”] and “Chaim Bracha ” [“Blessed Life”] in two parts.
3. Rabbi Moshe, who served as the rabbi of Stanislavchik. His sons were Rabbi Yosef, who perished with his family in the Holocaust, and Rabbi Aharon, who served as a rabbi in Stanislavchik; Montevideo; and Bnei Brak, Israel. Rabbi Moshe passed away on 8 Adar 5737 [February 26, 1977].
4. Rabbi Yitzchak.
5. Rabbi Baruch, who was born in 5635 [1874-75]. Since he was only 12 when his father died, they reserved the rabbinical position in Stanislavchik for him for when he became an adult. Beginning in 5667 [1906-07], his brother Rabbi Menachem Mendel served there in that position. According to the book “Ohalei HaShem ” [“God's Tents”], page 264, Rabbi Baruch was consulted about the dispute that erupted between the Kollels [institutes for advanced studies of the Talmud] of Drohobitz and Vizhnitz concerning the distribution of donations to the needy in Eretz Israel. His response dated 5672 [1911-12] was published in the book “Teshuva KaHalacha” [“Proper Answer”] page 76.

Rabbi Bernholtz served as Lopatyn's rabbi for forty years. During this period, he upheld the traditions of the Jewish faith and resisted any modern changes. Tensions existed between him and Rabbi Lashchower as each apparently had his own group of followers. These tensions became evident when a wealthy man named Lowenherz built a steam-driven mill to produce flour for baking Passover matzah. Rabbi Moshe Yehuda refused to grant him a kosher permit, citing a prohibition issued by Rabbi Kluger that applied to the entire district under his supervision. Rabbi Lashchower apparently permitted the mill's operation.

He appears as AB”D in Lopatyn at the top of the lists of subscribers to new books. For example, the list published in the book “Kanfei Yona ” [“Dove's Wings”] published in Lemberg [Lvov] in 1884 includes the following: Rabbi Moshe Yehuda, AB”D, Reb Aharon Zelig Katz, Reb Benyamin for the Husiatyn kloyz, Reb Bezalel Wilder, Reb Bezalel Lashchower, Reb Moshe Distenfeld, Reb Pinchas Wilder, and Reb Shalom Schiffmiller. In the book “Torat HaRA”M” [by Rabbi Alexander Sender Margaliot], printed in Lemberg in 1898, the year of his passing, he is listed at the top and following him: Reb Menachem Arye Leib Distenfeld, Reb Zisha Wilner, Reb Yekutiel Katz, and Reb Nachum Zalman Leib Wasser.

Rabbi Hamerling was the last rabbi to serve in Lopatyn. He was born in 5630 [1869-70] (see “Ohalei Shem ,” p. 249) to his father Rabbi Yosef, the AB”D in Shtervitz [Shchurovychi]. Rabbi Hamerling became one of the prominent rabbis of his time. He married the daughter of Rabbi Ashe Zelig Aptovitzer, the rabbi of Yezerna [Ozerna]. In 5658 [1897-98], he was appointed as the rabbi of Lopatyn, a position he held for forty years until he perished in the Holocaust. May God avenge his blood.

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On Elul 5667 [August or September 1907], he traveled to Sondova-Vishnia to participate in a rabbinical gathering organized by the MAHARSHA”M . During the gathering, he and other participants signed a document regarding conditions for marriage. Although he was a follower of Belz Chassidism, he traveled to Husiatyn on one occasion. He actively resisted modern influences that began infiltrating his congregation, successfully preventing these changes from taking root. He once faced a dilemma regarding a butcher who sold meat to a Jewish individual from a distant village. When it was discovered that the meat was treifa [unkosher], he chose not to send for the Jewish buyer to warn him against eating the meat. He had a discussion with his friend, Rabbi Zeev Wolf Leiter, about whether it was sufficient to impose a fine on the butcher or if his license to sell kosher meat should be revoked. Rabbi Leiter's response dated Monday, Torah portion Bah [3-10 Shvat], 5671 [February 6, 1871], can be found in Rabbi Leiter's responsa titled “Tziun LeNefesh Chaya ,” in entry no. 119. His earnings were insufficient to support his large family so his wife was forced to open a store. He had four sons, all of whom were accomplished Torah scholars: Akiva, Feibel, Lipa, and Nathan. Additionally, he had sons-in-law, who were also distinguished Torah scholars. Among them was Rabbi Shimshon Weissman, the student of Rabbi Monish BABA”D of Tarnopol. Rabbi Eliyahu Johanes, a student of Rabbi Shmuel Firer of Krosno, assisted Rabbi Hamerling in his role as a rabbinical judge. Rabbi Johanes later became the rabbi of Azipoli in a district of Stanislav [Ivano-Frankivsk], where he tragically perished as a martyr in the Holocaust with his entire family. Rabbi Anshil, the brother of Rabbi Hamerling lived in Belz and was blessed by Admor Rabbi Aharon Rokeach with the promises of sons. His son, Akiva, was born when he was 70 years old. Akiva resides in Haifa today.

Among the natives of Lopatyn, we remember Rabbi Mordechai Lopatyner, the son of Rabbi David, the AB”D of Leshnov [Leshniv]. He was appointed the rabbi of Ustzia [Ustya], and his questions were answered by Rabbi Shlomo Kluger, which were published in the books “Tuv Ta'am and Da'at ,” [“Good Taste and Knowledge”], volume 1, 103, and “Sheva Einaim ” [literally “Seven Eyes”- punctiliously in Hebrew], p. 95).

Rabbi Zusia Mazal served in the town before the First World War. He was related to Rabbi Zusha from Anapoli [Hannopil] and was named after him. Additionally, he was one of the grandsons of Rabbi Pinchas from Koretz. During the war, he moved to Cholyov, where his brother-in-law, Rabbi Efrati, served as the town's rabbi. He was appointed as a teacher there, succeeding the highly regarded teacher with a radiating and warm personality, Rabbi Avraham Simcha, who passed away at the end of 5680 [1920]. In 5644 [1883-84], the subscribers of the book “Sefer Yonah ” in Stremiltsh were Reb Wolf Lieberman on behalf of the beit midrash and Reb Neteh from Alupki [Alupka?]

Translator's Footnotes:

1. The title of “President of the Land of Israel” was conferred by the community leadership in Eretz Israel (Land of Israel) to rabbis in the diaspora for their efforts in securing donations to benefit the Jewish community in Eretz Israel. Return
2. The Pesachim Tractate is the third tractate in the Mishnah's Seder Moed [Book of Holidays], dealing with all the halachic rules associated with the Passover holiday. Return
3. The book's author is Rabbi Samuel Shmelke Horowitz, the son of Gaon Rabbi Tzvi Yehoshua Segal Horowitz, who was the AB”D of Rybotycze and Tarni. According to Abba Appelbaum, in his article “Faith & Tradition in Rzeszów,” Rabbi Shmelke Horowitz was the author of the book “Smichat Moshe ,” which he appended to the book “Nazir HaShem ” authored by his father, Return
4. The author does not mention which blood libel this oath was signed for. Given that the gathering took place in 1902/3, he might have referred to the blood libel in Polna (1899-90). Return
5. An agunah is a woman whose husband is missing or is unwilling to divorce his wife. Return
6. In certain religious communities it might trigger social excommunication. Return
7. Tosafot is a collection of justifications and comments by Ashkenazi rabbis on the Babylonian Talmud over a period of about 200 years in the Middle Ages. Return
8. Tzurban DeRabbanan is a Talmudic honorific title in Aramaic for a young and sharp scholar. Return

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