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By Shmuel Eliezer Branner, Argentina
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The old Pinkas was burned in the first fire of 1918, and the new one was written in the year 1919 by R' Yehoshua Hirsch Sofer ע”ה. He was well-acquainted with the contents of the old Pinkas, and wrote much into the new one from his memory.
There, the oldest gravestone was recorded that was on the cemetery, as 5365 [1606].
In the Pinkas, an exact accounting was given of all the places where people were martyred in the Sanctification of the Name, by Chmielnicki's pogromshchiki, and that a custom was instituted, to dig around these sacred resting places during the three days of Hagbalah.
Many amendments were recorded in the Pinkas, which spoke to the Nusakh of how prayers were to be conducted, and customs of the house of worship. which incidentally, were strictly observed. There were also to be found there, the signatures and added notes of guest Rabbis and Rebbes, who, at various opportunities had visited Tomaszow. Part of them demanded that all customs be observed in the strictest manner possible, and that prayer was to be conducted in Nusakh Ashkenaz, and also gave a blessing to the 10 people, that is the ‘ten’ who assumed the burden of rebuilding the synagogue after the fire, and these are their names:
How old is Tomaszow?
Naturally, I am not a historical researcher, nor am I any sort of historian. I want only to bring out, that this question was always posed to the elderly Jews of Tomaszow. Nobody knew how to give a clear answer, but certain specific facts were available. In the previously mentioned synagogue Pinkas, the following could be read: an inscription had been found in the synagogue attic, with the large letters, ‘שנת ת”ן’ [the year 1690]. It was interpreted to mean, that this inscription came from the artist who for certain, in the year 1690, had completed the artistic decoration of the synagogue, and it is possible that this was the time when the synagogue was restored after the great ruination of the years 1648-9, in which our city suffered a great deal. Also, as previously recalled, there was a gravestone on the cemetery grounds from the year 5365 [1606].
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It was accepted among the elderly, that they knew from their parents and great-grandparents, that years ago, the city was in Laszczowka (today a village), except that the Jewish settlement was destroyed there, and on its ruins, our Tomaszow was constructed. As a fact, the following may serve, that in that village, there was a square, which was called ‘Rynek,’ which is usually to be found in a city. In Laszczowka there was also a location that was called the Cmentarsz Zydowski (this means the Jewish cemetery). This was confirmed once, when at one time, digging took place there, and a human skeleton was uncovered. all were laid out with the foot from the city of Tomaszow, so that the Christians were certain that the cemetery belonged to the city, and according to the graves, this was supposed to have been the Jewish cemetery. I also once heard a conversation between the elderly noblemen Kiwerski and Balan[1], who established that the founders of the city of Tomaszow were Jews, who established the city with the construction of the synagogue.
Regrettably, no recollection of any of this remains today; hundreds of years of labor and effort, blood and sweat of our ancestors, built up the city and developed it. [They] carried on an idealistic and holy life, and all of this was so murderously and killingly eradicated by the Polish-German partners, the Eternal Amalekites.
I have framed the image of the synagogue, and made my writing as a basis to memorialize the destruction, and as a memorial to the greatness and holiness of our unforgettable home city: Tomaszow-Lubelski.
Honor to Your Memory!
By Rae Fust-Lehrer
R' Pinia taught a group who was studying the Mishna. He was the Head of the Mishna Study Group. He did not want any money for his teaching. One time, the Jews, for whom he taught, had decided to give him a sum of money as a gift. When he was presented with the money, he went pale. R' Pinia did not want that kind of money. But the warmth with which the Jews had presented him this gift so touched him, that he took it and said:
– I thank you.
That evening, R' Pinia had no appetite for his evening meal.
– What happened? Are you not well? His frightened Rekhil asked.
R' Pinia was silent.
– So that my soul not fly out from me, tell me what is the matter – Rekhil pleaded.
He let out a deep sigh, and said:
– The Mishna Study Group gave me money as a gift for learning with them, how am I supposed to make use of such money?
For a minute, Rekhil sat overwhelmed, because she too did not want such money. But suddenly, her face broke out in a shine. A smile appeared on her full lips. She said:
– It is He who in heaven that gave them the sense to do this. The Seat of Elijah[1] in the synagogue is already so old, that it is ready to fall apart. We will use the money for a new Seat of Elijah.
Rekhil's words had the same impact on her husband as the rising of the sun on a dreary day. His face lit up, and he said:
– Oh, it is the Almighty's will that we should have a stake in the synagogue. We will make a new Seat of Elijah for the synagogue. We will add to this money, and retain the greatest master artisan from Lublin.
R' Pinia absorbed the expense, and brought a prominent artistic carver [to town], to work out the lions and other decorations for the stool. The Seat of Elijah was constructed in R' Pinia's home. When the stool was completed, there was a festive day held in Tomaszow. The Seat of Elijah was escorted from R' Pinia's home into the synagogue by a parade with music.
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Rekhil and Pinia were delighted to see their little children, Tema'leh and Getz'leh fighting with one another to carry the small stool for the Sandak[2], which had been prepared together with the Seat of Elijah.
The two wine-colored pillows radiated from the stool, which was carried by R' Pinia and three other Jewish men from the Mishna Study Group.
During the course of the parade, the carriers switch positions, in order to extend the honor to all the members of the Mishna Study Group.
This parade was talked about in Tomaszow for a long time. The entire city went to see the new Seat of Elijah.
R' Pinia's children took great pride in their fathers undertaking.
Rekhil became even more regarded in her husband's eyes. It was in her clever mind that the thought was conceived to make the new Seat of Elijah.
Therefore, I, as the granddaughter that carries the name of my grandmother Rekhil am also proud to be able to record this event. This, and many other stories, were told to me by my beloved father, Yaakov Eliakim Getzel Lehrer who bears the name of his uncle, the righteous teacher, the director of traditional studies of barely one hundred years ago.
May this be a memorial to the child of my sister, Pinia, from Tomaszow, whom the Nazis murdered. He bore the name of his grandfather Pinia. May this be a memorial to my entire family that fell during the time of the Hitlerist atrocities.
By Israel Zilberman, Haifa
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Beside the first window on the north side, a large stone stands [sic: in memory of] the 1648 martyrs (according to the legend of Bride and Groom). The synagogue can be seen behind the building. |
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Below is a memorial that marks the grave of a bride and groom – martyrs of the year 1648. |
The Great Municipal Synagogue has certainly assumed its place in this Yizkor Book. And no wonder, everyone born in the city, every resident of Tomaszow, carried an inner pride with them about the synagogue, which was a phenomenal architectural work, with its unique construction, and its beautiful artistic pictures in the interior on the ceiling and the walls. The Women's Sanctuary, which was not located above the Men's Sanctuary on the inside, as in other synagogues, was short-changed. Rather, it was an attached building, which surrounded the large synagogue on two sides. This Women's Sanctuary made a pitiful impression beside its neighbor, with its low height, and neglected appearance, and therefore gave the appearance of being hundreds of years older that the Great Synagogue. It was told that the Master that constructed the building only did three such architecturally designed synagogues, and indeed, even in the largest cities of Poland, I did not encounter such a unique and comparable large house of worship.
Despite the fact that the synagogue was large and beloved, it was still not the gathering place for the Jewish populace, which additionally was privileged with having a large municipal Bet HaMedrash, which was in the vicinity of the synagogue. The purpose fulfilled by the Bet HaMedrash in the city, is difficult to find in today's modern institutions of clubs. There is no such institution today, which is exactly aligned with the Bet HaMedrash of times gone by. [It was] a place for young and old, poor and rich, Hasidim and Mitnagdim, who would all come together to meet, especially for afternoon and evening prayer, where it hummed like a beehive. Acquaintances would come to have a conversation. Business deals would be consummated, politics would be discussed, and a bit of gossip would be picked up from the rumor mill. [There would be] cigarette merchants, and young boys would even sell one at a time, and even on credit. After prayers, various tables would be created [sic: for study], such as: Ein Yaakov, Mishna, Gemara, Midrash, which were patronized until late into the night.
Just as was the case in other small towns, we had many Hasidic Shtiblakh, whose worshipers were committed local adherents [sic: to their sect] with their own special styles of prayer, tunes and ambitions, which periodically would fight in opposition with regards to community issues such as the matter of hiring a Rabbi. a ritual slaughterer, etc. However, in the Bet HaMedrash, all were united, and it would be possible to run into a minyan put together that included the plain folks from a shtibl.
In order to maintain decorum in such a Bet HaMedrash, it was necessary to have a very skilled administration, first of all, to control the children, and Tomaszow had this in the person of the Shammes, R' Nahum Zucker הי”ד. We, the wags, would refer to him with the extra name, ‘Nahum the Skunk’ because he would frighten us like a skunk frightens chickens. In reality, he was a very good-hearted and decent Jewish man. The Bet HaMedrash was his entire life, and he always kept it in his mind to offer assistance to the poor
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and needy out of his own money, apart from which his wife would constantly gather money for poor people.
By Sh. Licht
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He was a wonderful figure that was beloved by people in all walks of life. Of all the Shamashim of the city, it is his name that is recalled with special affection, to the extent, that when he fulfilled his role as a messenger on behalf of a Bet Din, he became thought of as a sort of policeman from the Bet Din. And if he was sent to invite someone to come to such a Torah Court, it was difficult for the defendant to get out of his hands, but when he was not at work, he was a very folksy person, and full-hearted, he and his righteous wife, Sarah'li הי”ד, who, regrettably had no children, engaged in charity and good will to help and support the poor, both evident and hidden, visiting the sick, and to do good deeds, and they became transformed into legendary figures in their own lifetime. He did not leave his post until the last minute, when most of the Jews had fled to the Russian sector, he stayed with the few that were in Tomaszow, and chose to cast his lot with the those of our brethren that were threatened. The Nazis confiscated and destroyed all the houses of worship, and prohibited assembly, and he fashioned a minyan in his house that continued to function until the city was cleansed of all its Jews, and he was killed, and died a martyrs death. May the Almighty Avenge His Blood. May His Memory Be for a Blessing.
By Aharon Pitluck
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My father, R' Eliyahu Menachem Pitluck ע”ה (the Kishke Maker) with R' Benjamin Tepler ע”ה, and R' Nahum Zucker (Shammes) were the founders of the Mishna Study Group in the Bet HaMedrash many long years ago, the time which I myself do not remember. Every evening after the afternoon and evening prayer services, the above mentioned people would sit down, and study Mishna with great zeal. At a later time, a large audience was attracted to them, which included simple people, meaning butchers, and ordinary tradespeople. It is with their great commitment that Shaleh-shudes[1] took place. It is worth mentioning with what sort of joy and commitment Shmuel Lustig would carry the Challahs to the Shaleh-shudes, and every time, when I would see him running and beaming I was reminded of the story that my father v”g used to tell me how the Great Rabbis would send their adherents to learn the observance of certain commandments, certain behaviors, from specific tradespeople, and among hem, they considered that Shmuel Lustig was perhaps also one of them – “If not even greater” (I. L. Peretz) – and today, when the pain of the murderous cruelty, that befell our Jews of Tomaszow, becomes more intense, even more affection rises up in my memory for those very holy and pure souls.
Today, Tomaszow lies totally in ruins. There are no Jews to be found all around.
Now, it is as still as a cemetery. The wrecked Bet HaMedrash, where Jews absorbed so much spiritual nourishment, the leaders of prayer will no longer stand by the lectern , no more will they chant the Friday evening service to welcome the Sabbath [Queen], with the prayer ‘Lekhu Neranenah.’ The German murderers carried out their criminal work exactly and precisely.
It is difficult for me to describe in writing how I was informed about what my family went through in the ghettoes; in the camps; in the various Vales of Tears that they suffered through, forded, and absorbed all manner of torture in their souls, having to endure the most hellish of torture, and in the end, being murdered.
My brother's son, David Jonah, who sang with the Hazzan Yitzhak Leder with two other young brothers, were stood next to their father Abraham Pitluck ז”ל in Zaworow (near Tarnopol) by the murderers and shot, and afterwards were ordered dig a grave for himself and for the children, and with frightful torture murder him. My second brother saved himself in the camps, and from a variety of aktionen and slaughtering. For a longer time, he was in hiding, and two weeks before the liberation, he was exterminated along with his entire family. My two sisters and their families were wiped out in a tragic manner. Also, my brother-in-law, Joseph Lancer who was taken off to Belzec with frightening tortures. Also, my sister, Chaya Yuta along with her children, were tortured in Belzec. Her husband was killed in a very, very frightening manner, in Tyszowce, which for reasons, I will not describe the details. It was with such sadistic and murderous torture, that the Jewish populace of Tomaszow was exterminated, and among them my substantially well-branched family which I will forever remember and never forget until the last beat of my heart, so wracked with pain.
Magnified and Sanctified be the Name of the Lord…
By Shmuel Elazar Branner, Buenos Aires
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They were a coterie of disposition, but anyone who found themselves at the beginning of dawn in the Great Bet HaMedrash, such a person could see how it was that these very Jews were sitting and learning. Jews who, on the basis of their appearance, one could not conclude that all of them were of a studious Outside it was dark, and the snow and wind slap against the face. And, here, the great door of the Bet HaMedrash opens, and the first of the Jews straggle in, shaking the wet snow off of themselves, kissing the Mezuzah.
The first one was always R' Yankl Hodes, or as he was called, Yankl Cherniak. He must – he says – arrive before everyone else because he is the one in charge of the candles. It is he who must prepare and distribute a small candle for each one of the learners. After him [came] a Jewish man, R' Sholom, the bookbinder from Krasnobrod. More and more arrive, R' Shmuel Hammer, or as he was called, Shmuel Hirsch Henya's, a butcher, Abraham'cheh the stone cutter, R' Eli' the kishke maker, and similar Jewish folks, tailors, shoemakers, carpenters. They occupy their ‘first place’ table, indeed, right by the oven, where they sit down in front of their Mishna texts, and their teacher arrives, the renown great scholar R' Benjamin Tepler ז”ל and the teacher immediately begins to chant with his gentle voice, interpreting each word slowly, for his students, and when they have learned in this manner for over an hour, and Jews begin to arrive for morning prayer, the lesson is concluded.
But these Jews do not engage purely in study, it is also necessary to provision the poor in the city. One needs to be given a donation discreetly, a second bread. A portion of the Jews who first had sat to study the Mishna, begin their work after the morning prayer. One sees how one of them demands a donation from the worshipers , and here we see two Jews, one is R' Shmuel Hammer, and the second Mendl Geist or as he was called Mendl Tzanif, taking sacks with them, and to help them an additional person approaches, and all three go out every Friday in the morning to gather bread together, Challah, meat, and whatever it is possible to ask for in the various stores, homes. They take everything [that is offered], until midday Friday. Jews donate, and the ladies of the house already know that they must set aside special Challahs for the three Jews. At 12 o'clock one can see how three Jews make their way with sacks full of a variety of products. At the Jewish butcher, R' Shmuel Hirsch Henya's products are divided up into portions. By word of mouth, they exchange information and indicate what has to be given and to whom. Apart from them, no one else knows to whom this goes, and to whom this needs to be given, it is a gift given in secret, by genuine supporters of the poor.
It was these kind of Jews that our city had, and it was precisely these kind of Jews that were exterminated in the Nazi gas chambers and crematoria.
By Asher Reis
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The influence of the Hasidic movement of Belz was not confined only to the tight circle of its own ambit in Tomaszow. The first reason was the geographic proximity of Tomaszow to Belz, where famous Hasidic Rebbes, of the Rokeach dynasty, held court for over 125 years, as well as its down-to-earth character, which attracted not only the scholarly to it, Hasidic Jews, and balebatim, but also the common people, who traveled to Belz, and especially the world of the women was entirely Belz in its character, and a word from the Belz Tzaddik was the deciding opinion in many community situations, and even in political questions. One encounters the Hasidim of Belz even in other houses of worship, such as the shtibl of R' Yehoshua'leh, the Hasidic Bet HaMedrash, the Szczucin Bet HaMedrash, and others. Foremost, Belz was not restricted only to its own Hasidim. The Hasidim who were adherents of other Rebbes would travel to Belz, one for advice, another for salvation, or healing, and like matters, but mostly young people, and lads who had to present themselves for conscription took the trip (about 40 kilometers) to Belz to obtain a blessing from the Rebbe.
The name, Belz, was deeply rooted in all the Jews, to the extent that the amendments of the Hevra Kadisha (which was the principal community factor in the city for hundreds of years) was guided by the amendments of the medieval Belz Rebbe the Holy Rabbi Yehoshua'leh Rokeach זצ”ל.
A large portion of the community appointees were also Belz Hasidim, such as the Rebbe of Krylow, Rabbi Yerakhmiel Mordechai Weinberger ז”ל, the Halakhic Teacher Rabbi Meir Abraham Frischerman ז”ל, as well as the ritual slaughterers R' Sholom Tarim, and R' Baruch Horowitz הי”ד. In a like manner, the Belz Hasidim always had a Dozor[1] to represent them in the Jewish community, and they were strongly represented in the Hevra Kadisha. In general, they were a large community force in the city, with which one always had to reckon with in each and every matter.
The nerve center of Belz Hasidism, naturally, was the Belz shtibl, in which the largest quorum and population of Belz Hasidim were concentrated, especially its activities.
Belz Hasidism reaches back in Tomaszow to its establishment, to the first of the Belz Rebbes, and the Tomaszow Rabbis, the Righteous Rabbi R' Leibusz'l Neuhaus זצ”ל, and the Righteous Rabbi R' Yehoshua'leh traveled to the first Belz Rebbe, the Holy Rabbi Gaon R' Sholom Rokeach, and since its founding, Hasidim streamed to Belz from Tomaszow, but they did not come to possess their own structure until after the First World War, approximately in the early twenties, at which time the Belz shtibl was built,
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and found itself in the densely populated Jewish quarter in the neighborhood to the south side of the synagogue.
The shtibl was built of wood, with the men in the front, and the women's sanctuary in the rear. The shtibl was built high, and the women's sanctuary was divided into an upstairs and a downstairs. The vestibule in front also served as a sukkah, to recite a blessing over the Etrog, and for Simchat Bet HaShoeva[2]. Behind the shtibl there was a small corridor where the hand-barrel was located. To the east, on both sides of the Holy Ark, there were two long tables to be found, and also individual tables were located to the south and north, and a small table to the west close up against the oven and a table in the center of the Bet HaMedrash.
The shtibl was a place of Torah and prayer, where prayers were recited and study was conducted daily. During the initial years, young men studies there every day. Specifically, when the Yeshiva of Novardok was established, and they studied in the Belz shtibl, but later on, young men who were studying could not be found there, because the Torah-studying youth was drawn to the Cieszanow shtibl, which was the living nerve and center of all Torah activities of all the orthodox young men, to the extent that during the weekdays, one would find only a set number of balebatim who would sit in the shtibl all day and learn, such as R' Sholom Reis (after he gave up his shoe business), Yisroel'keh Ratzeh's (Lakher), who because of his small stature, seemed like his eyes were literally buried inside the Gemara, and whose monotonous Gemara intonation could be heard for the entire day, Shlomo Tziffel, the son-in-law of Sholom Shokhet, a young man who was a wondrous Torah scholar, these were Jews for whom the Torah was their entire faith. Others, when they had time, would leave off to come into the shtibl, some to learn a bit of Gemara, some a chapter of the Mishna, or to take a peek into a Hasidic volume, or just to converse and tell stories about good Jews.
The activities consisted of communal prayer, evening, morning and a general study class between afternoon and evening prayers, helping or supporting those who were afflicted, traveling to the Rebbe, observing the Yahrzeits of the various Rebbes of the Belz dynasty, arranging festive repasts, with meat and fish fit for royalty, especially on behalf of the prior Belz Rebbe the Holy Rabbi R' Issachar Dov Rokeach ז”ל, whose Yahrzeit falls on 22 Heshvan. All of the boys who studied in Heder, and whose parents worshiped in the Belz shtibl, were released from attendance at Heder, where they studied, after the noon hour, and they would traverse the city, gathering candles, which indeed were lit at the time of the evening prayer in honor of the Yahrzeit. On Simchat Torah, towards evening, before the Hakafot, a small barrel of beer was procured, with herring, and merriment was made, with song and praise, until it was time to begin the evening prayers.
It would be a really special occasion, when a Rebbe of the Belz dynasty would come to visit our city. In order to be correct, I must emphasize that the chief Rabbis of the Belz dynasty would generally travel only rarely to other cities, and especially our city, which never had this privilege, with the exception of the middle Rebbe the Holy Rabbi R' Yehoshua'leh זצ”ל, who was in Tomaszow in the year 5640 [ 1871] at the occasion of a gathering for a wedding in which his sister, the Rebbetzin Eidel'eh ע”ה from Brod married someone from Zamość. And the wedding took place in Tomaszow. At that time, the Belz Rebbe was in Tomaszow for 2 weeks, and thousands of Jews came to him from near and far, even from deep inside Russia. But these were children and grandchildren of Belz [Hasidim] who were local Rebbes, such as the elderly Rebbe of Magierow
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Rebbe R' Leibusz Rokeach of Rawa Ruska, his son R' Nahum Aharon the Magierower Rebbe from Lemberg הי”ד, Rabbi R' Yehoshua'leh Rokeach from Jaroslaw, Rabbi R' Velvel'eh Twersky Zlotopoler, the Rabbi of Cracow, Rabbi R' Pinchas Twersky Ustiler the Rabbi of Przemysl. The Belz world would come to them, with requests, some with a note, and others for a request for amnesty, as well as to the tables that were set out in the Belz shtibl. There, they would participate in song, and in the study of Torah.
Understandably, during the course of the year, almost the entire body of people would be in Belz, some only once, others multiple times, each according to their status and devotion to the movement.
Twice a year, special emissaries would come from Belz to gather funds, such as R' Yaakov Ber' ish Rawer, or R' Shlomo Sokoler, etc., and everyone gave even more than they could. There also existed a fund for the repair of books, where each worshiper paid either weekly or monthly in the amount of 5 groschen or higher. The Heder children were the collectors, and each Friday, after 12 o'clock, they were let go from Heder, and they went collecting for book repair.
A fund also existed for the reception of guests, for important people who were in need, such as respected visitors, or Torah scholars and descendants of venerated families who came from the outside world and did not personally solicit charity for their sustenance, and for this, there was a larger, more substantive levy. The collector was the Shames of the shtibl, for who took a specific percentage [for himself] and turned it over to my father, of good character, R' Mikhl Reis ע”ה, who was the treasurer and the Gabbai.
The administration of the shtibl consisted of a Shames and a Gabbai. No formal elections were ever held, rather, on a specific Saturday, between the Shakharit and Musaf prayers, the Gabbai was appointed after a long discussion. To the extent that I can recall, (with few objections), the Gabbai always was R' Yaakov Stahl ע”ה, who was a very appropriate choice for this position, and he really liked it, because he had something of a communal soul, which in the old parlance used to be called a ‘kokher leffel.’[3] By contrast, the position of Shames was normally accorded to the most needy and least successful, in order that he have some minimal amount of income. His salary consisted of a monthly stipend which each worshiper paid to him, and also the privilege of setting out a collection plate on Yom Kippur Eve. In my memory, I recall 2 men who were Shames, first Yaakov Kupfer, and afterwards Moshe'leh Zilberberg (Moshe'leh Garb).
The income of the shtibl consisted of monthly dues that each worshiper was obligated to pay according to his means, but often they were left short, and there was no source that could be used to cover the expenses. Under those circumstance, the prayer shawls would be withheld on the Sabbath, without exception, and the prayer shawls were not returned until such time that the financial debt was banked. Outlays consisted of: [the salary of ] the Shames, heating, lighting, decoration and refurbishing. A Cantor was not required, and a Rabbi was paid by the community. It is interesting that the shtibl was not registered to the Hasidim, but rather in the name of the Rebbe of Belz. Sitting places were a permanent franchise, and seats were not sold on an annual basis.
The composition of the worshipers consisted of a variety of local people, a mix of Torah scholars, and common folk, religiously scrupulous people, and less observant type of Jews, people who were conniving, and people who were self-effacing. earnest types and cynics. poor and rich. The one thing that united them all and bound them together was Hasidism. Hasidism, by itself, meant a great deal and it bound together disparate opinions and classes, and it imposed a sort of common responsibility and obligation of one for another.
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Whether at times of joy, or, God forbid, times of sorrow, one shtibl Jew would go into the fire for another. It was more than a family bond. Also, in general matters, the populace, by and large, followed the line of shtibl politics.
In enumerating the names of the worshipers (to the extent that I can remember their names), I will provide a short description of part of them.
At the East Table, to the left of the Holy Ark: R' Mendl Reichenberg, or as he was called, Mendl Lejzor's, an Elder and rigorously observant long time Dozor of the community, a Gabbai of the Hevra Kadisha (it was at his home that the traditional feasts of the Hevra were held), the best informed individual in the shtibl. R' Mordechai Joseph Szparer, an Elder with insight, whose expressions were always quoted about town, also one of the leaders of the Hevra Kadisha, R' Yisroel'keh Lehrman, the magnate of the city, a philanthropist of the most modest kind, who loved to make a joke, even with children, Chaim Fishelsohn, an erudite Jew but without a capacity for explanation. He never led prayers from the lectern, even on the occasions when he had a Yahrzeit. Leibusz Greenbaum, Mikhl Fanzer, Leibusz Strasberg (Leibusz Eli's), an erudite Jew who was an ardent Hasid, who later went off to Lodz, Sholom Fleshler, Mikhl Reis, a person who fled from recognition, the organizer and treasurer of the Bet Yaakov [school] in the city. Sholom Reis, a scholar who fulfilled the commandment, ‘and thou shalt study it day and night,’ the leader of Shakharit services at the shtibl, R' Yehoshua Heschel Greenwald, an enlightened yet quite, religious man, but loved to lead prayer, Herschel Glanzer, and set apart for continued life, R' Moshe Shapiro from the Rabbinical stock, who led the Musaf prayers, Ozer Stahl, an important young man from the activists of the Agudah.
The East, right side: R' Yitzhak Arbesfeld (Itz' leh der Manya's) an ardent and rigorous Hasid, observing the Belz way of life to the last of its minutiae, especially assuring that the afternoon prayers not be recited any sooner than the designated ‘Belz time,’ Judah Arbesfeld of whom it can be said he was molded from the will of his fathers, Baruch, the ritual slaughterer, a God-fearing man, Baruch Szparer, an aristocratic community Dozor, and one of the important balebatim who was an activist, a member of the municipal council, elected by the Agudah, a good-hearted man, always ready to do a favor, with a donation or an act of kindness, a host to grandchildren of the Belz [Hasidim], Shlomo Tziffel the son-in-law of Sholom Shokhet, a gentle young man, with a substantial capacity to communicate well. Leib Joseph Herbstman, book-learned, an accomplished leader of prayer, Sinai Putter, the Torah Reader and loved to gather socially, Wolf Stahl (Rachaner) an Elder who recalled many tales from bygone days, and to be set apart for life, Neta Finkelstein, a Jew well capable of learning, Ben Zion Szpritzer, Avraham'eleh Hochman a gentle and intelligent man, Mikhl Bandenstein, who was killed tragically in the act of fulfilling a mitzvah to build a sukkah. Itcheh Szper (Angry Itcheh'leh) who never smiled, Chaim Kugel, Moshe Mendl Brand, Zalman Brand, a scholar and fiery Belz Hasid, who later went off to Warsaw where he founded the first Belz shtibl there, Yitzhak Brand, Yud'l Wagner (A teacher) with a thick, long beard, called Yud'l Brody.
West side, near the oven: Naphtali Fuchs, Yaakov Cooper, Getzel Brand, Moshe Nachman Shlomo'leh's the Talmud Torah teacher and if one of us (not on any of us) should be bereaved, he would sit for a whole year at the table by the oven.
Sabbaths at the shtibl were spiritual nourishment for the entire week, and we draw our life from there to this day.
Honor their memory!
By Y. Nierengang
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It is correct to call it the Cieszanow shtibl, because while there were many Sanz Hasidim in Tomaszow, with the Rabbi Tzaddik R' Yehoshua'leh ז”ל at their head, they never had a shtibl [of their own], but rather, were concentrated in R' Yehoshua'leh's shtibl. It was only in the twenties, that the Rabbi of Cieszanow R' Leibusz Rubin ז”ל, organized a separate shtibl, in which the principal foundation of this shtibl indeed was a split-off from R' Yehoshua'leh's shtibl.[1]
However, this was not a shtibl in the ordinary sense of the word, meaning that it was [only] a gathering place for certain Hasidim who periodically gather for prayer and study. The Cieszanow shtibl immediately became transformed into a center for Torah and Hasidism in the city, as the most animated nerve center of the orthodox community in the city, as the wellspring of charity and good deeds both near and far, thanks to the dynamic personalities of its spiritual leader, the Rabbi of Cieszanow, ז”ל, who, like a magnet, attracted the best and finest from among Hasidic youth , in particular the young men, and together with them lived and revitalized Hasidic life in our city.
The Study of TorahThe custom of having a Yeshiva [as an institution of learning] was not well-accepted in general in Poland, and more specifically not by the Sanz Hasidim. The young men, and youngsters in general would sit and learn in the same city in a Bet HaMedrash, or in the shtibl. Up to the First World War, the young people would study in the Great Bet HaMedrash, R' Yehoshua'leh's shtibl, the Turzysk shtibl, the Hasidic Bet HaMedrash, and others. Immediately after the First [World] War – for a short time in the Belz shtibl, through the Yeshiva of Novardok. However, with the establishment of the Cieszanow shtibl, the study of Torah, and the young men became exclusively concentrated in the Cieszanow shtibl ( with small exceptions, a little at R' Yehoshua'leh's shtibl, and the Husyatin shtibl). The sound of Torah study rang there from the early morning hours to late into the night hours, and very often until midnight. And every Thursday night – a late watch of the regulars.
When a young lad finished Heder training, his first steps were into the Cieszanow shtibl. His father knew, that apart from Torah, his son would also have Hasidic warmth and an ambience that will make him aware and proud that he is not swept along with the currents of the street.
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The Curriculum
Naturally, the older boys and young people had oversight of the younger lads, and they gave lessons. When a starting student arrived at the start of the schooling period in the shtibl, he received one or two lessons in the Gemara with Tosafot. In addition to this, he was required to study the Gemara text, by itself, independently. And in those places where he did not comprehend the plain text, he asked one of the older boys, or Rebbe Hirsch Yisroel'keleh's (Ganzer) who sat in the shtibl and studied day and night, as well as the following young people: R' Eliezer Gershon Teicher, R' Yekhezkiel Hochman. R' Wolf Ber Lutshanowsky, R' Aharon Kalter, R' Yekhezkiel Putter, R' Avraham'eleh Goldschmid, R' Yaakov Herman, R' Yaakov Mordechai Guthartz, R' David Gartler, as well as other scholastically outstanding young men, who turned over every term because of marriages, and were replaced by younger lads. It is worth recalling Yitzhak and Yeshaya Heller, Leib'l Mermelstein, Baruch Akst, Elimelekh Heller, Abraham Singer, Chaim Yehoshua Biederman, Gershon Brand, Yehoshua Goldstein, and above them all, the sons of the Rabbi ז”ל, himself: The Rabbis Meir ז”ל, and separated for long life, Rabbi Sholom Yekhezkiel Schraga שליט”א.
All of them, in concert, applied their best energies and gave lessons to the younger lads, and directed them in Yiddishkeit, everything under the direction of the Rabbi of Cieszanow זצ”ל.
The oldest young men generally studied in groups of 2-3 together.
Casuistry was not known among us. The essential thing was to study the fundamental on the spot, with the commentary of the Maharsha, Maharam, P'nei Yehoshua, Shita Mekubetzet and other of the Early Sages. A portion of the young men, especially those who were influenced by the Galitzianier style of study, would also study the Sugyot. A great deal of importance was also attached to studying the volume Orakh Chaim, of the Shulkhan Arukh.
These were the days in which they would imbibe the joy of fulfilling mitzvot, spiritual loftiness, with refreshment and awareness. On those days, the young folk would come to the Table Festivities of the Rabbi of Cieszanow, which were a wellspring of Torah and fear of Heaven, joy and inspiration. It is difficult to convey the feeling after the dances and singing and the Rebbe's words of teaching, and the discussions that imbued everyone with something of life, a feeling of renewal and spiritual refreshment.
A great burden lay on the young men, and the young people in general, of the Cieszanow shtibl. As was the custom then in Poland, respectable people, such as a merchant who went bankrupt, or someone whose home had burned down, God forbid, of someone downtrodden that needed help, would travel through the various towns to beg for money. Such people would not approach the homes alone, but rather would come to the Rabbi or to the young men studying in the Bet HaMedrash. Seeing that we were all together, the shtibl students that studied in the Rebbe's shtibl, as well as the Rebbe, and that Tomaszow had the additional attribute of being near the border, we had respectable paupers from Congress Poland and from Galicia, and all of this was attended to in the Cieszanow shtibl. The Rabbi, or his sons, would always send along two other young men or other young people from the city, to gather money for the needy person they had encountered.
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There was a lower class of paupers who did go from house to house. They would circle about the country throughout its length and breadth. They were called ‘flower guests.’ Gathering money for them was not a problem, because they personally went from door to door. For them, it was necessary to procure food and lodging.
Years ago there existed a ‘Hekdesh,’ where unfamiliar paupers would lodge for the night. After the First [World] War, it ceased to function, because after the fire, the town paupers took possession of the residences, so that those paupers who called on the houses had no place to sleep. Part of them would sleep in R' Yehoshua'leh's shtibl, while a part would be taken in by R' Tevel Nat'eh (Madior) into his own home as an act of charity, and part would be provided for by the young men in private homes, or pay for a night's lodging to people who rented out rooms for this purpose.
On the Sabbath, most of the worshipers would take a guest home with them for the Sabbath day.
The young men of the shtibl also assumed the burden of providing kosher food, for the observant Jewish soldiers, that were doing their military service in Tomaszow.
If in each house of worship there was an inventory of books, the goal of the inventory of books in the Cieszanow shtibl was a weighty one, because this place of Torah study and principal center of scholarly young students had a need for a very large number of scholarly and Halakhic texts, which were not available to be had from private individuals. It is because of this, that much energy was devoted to the acquisition of books. It is worth recalling the Gabbaim: Leib'l Mermelstein, Meir Rubin, Melech Heller and Yekhezkiel Rubin. Each week, a different young boy would go out to collect funds. Also, the Gabbaim would approach the authors in the four corners of the earth, in writing, to have them donate their books. Consequently, it was the Cieszanow shtibl that had the largest scholarly, religious library.
Despite the fact that the Agudah was a separate organization with its own local, all of the Agudah youth, and because the entire Agudah youth studied at the Cieszanow shtibl, all of Agudah politics and plans were decided upon and were hatched in the shtibl.
True, there were two categories of young men, those for whom the essential thing was study, and a second group who enjoyed to carry on political activity and to gather together, but when it came time to act, such as protests on behalf of the community or municipal elections, or for the Sejm and Senate, or for the gathering of a variety of monies for Agudah activities, such as Keren HaYishuv, Yeshiva Khakhmei Lublin, etc., all the young men took part actively.
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The dress of the young men and young people in general was strictly traditional: a Jewish cap (cloth during the week, and velvet for the Sabbath) a short jacket or a black long caftan, and white shirts; a hat, a colored shirt or a short overcoat was considered unacceptable, and one would be ostracized from the shtibl. It is interesting that Yud'eleh Szur one time saved up his money for an entire year to be able to buy himself a colored shirt for Passover, and he was compelled to take it off when if he didn't, he ran the risk of being ostracized from the shtibl.
The Cieszanow shtibl was the principal opinion maker in all religious matters in the city, and in general, had great influence on the appearance of the observant youth in the city.
Aryeh Heller, Yekhezkiel Heller, Yeshaya Heller, Aharon Kalter, Hirsch Ganzer (Yisroel'keh's), Moshe Knobloch, Joseph Ziegler, Mendl Sykevich, Yehoshua Sykevich, Yoss'li Sykevich, Hirsch Ader, Mikhl Weinblatt, Yoss'li Fitter, Yaakov Fitter, Hirsch Weissleder, Pinchas Weissleder, Yitzhak Shlomo Graff, Moshe Weintraub, Abraham Eli' Jahr, Yaakov Jahr, Yehoshua Jahr, Israel Pfeiffer, Moshe Pfeiffer, Yaakov Freund, David Gortler, Yitzhak Gortler, Yaakov Mordechai Guthartz, Joseph Guthartz, Mordechai Samit, Yaakov Herman, Yitzhak Koch, Sholom Singer, Shlomo Akst, Joseph Akst, Moshe Akst, Joseph Shapiro, Chaim Yehoshua Lichter, Baruch Youngman, Fyvel, son of the Bet Din Head Knochen, Moshe Weiss, Yekhezkiel Putter, Yekhezkiel Harman, Joseph Friedlander, Meir Klarman, Pinchas Horowitz, Yaakov Prager, Hirsch Leib Putter, Yitzhak Zucker, Baruch Adir, Lipa Maltz, David Zilberzweig, Itcheh Szparer, Isaac Morgenstern, Lejzor Weintraub, Henoch Adlerfliegel, Baruch Heller, Isaac Kraz, Sinai Greenbaum, Wolf Hebenstreit, Yaakov Prager and Shlomo Epstein.
By Zusha Kawenczuk, Haifa
By contrast to other Hasidic shtiblakh that were associated with Rebbes from outside places, the Chelm shtibl was a Tomaszow shtibl, because the founder of the dynasty was the Rebbe R' Leibusz'l Neuhaus, a son of the Rebbe, R' Joseph Kezis, the Rabbi of Janów, and a son-in-law of the Rabbi of Opatów known by the name of R' Meir'l Stopnitzer[1], the author of the Hasidic book ‘Or LaShamayim,’ who was the Rabbi and Rebbe of Tomaszow and oversaw a substantial Rabbinical Chair. Great miracles are attributed to him. Following him, the Rabbinical Seat was taken over by his son, R' Yisroel'ish, who died young, and the Rabbinate was taken over by his son, R' Meir'l, but he left the Rabbinical Seat over a dispute and became the Rabbi in Chelm, so that his adherents became known as the Hasidim of Chelm, and his shtibl – the Chelm shtibl.
The Rebbe of Chelm would visit Tomaszow every two years, but in a constrained and low key manner, not worshiping, or holding forth a Tisch in the Great Bet HaMedrash, in the center of the city. Rather, [he did this] on a local basis, in his shtibl, meaning the Chelm shtibl which was at a distance from the Jewish center.
No hot-heads worshiped at the Chelm shtibl. Only important, taciturn solid balebatim, whose continuity in connection to their Rebbe came from their parents to the parents of the Chelm Rebbe. Among them were: R' Yaak'l Mincer, R' Shmuel Mincer, his son, Joseph is today in Israel, and his son Yuda [sic: Yehuda] in South Africa, and was a Burgomaster in Johannesburg[2]; Leibusz Borg, his son Yoss'ki, set apart among the living, is in Israel; R' Aharon Lakher, his son Yoss'l Lakher is in Israel; David'l Borg – his children are in Israel; Yehoshua Fishelsohn, who was a Burgomaster at the beginning of the First World War, and was martyred by the Nazis ימ”ש, may God avenge his spilled blood; R' Ber'ish Levenfus, his daughter Chaya'leh is in Israel; R' Shimshon Levenfus among the activists in Mizrahi, and others.
Approximately 60-70 worshipers attended the shtibl, and all of them occupied respected places in the community, assuming the obligations for the general needs of the city. Sadly, all of this has today vanished in so tragic a fashion, may God avenge their spilled blood, and may their memory be for a blessing.
It is worth making a permanent record of what has been conveyed to us by Mr. David Yoss'l Levenfus, that
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there was a Torah Scroll in the Chelm shtibl which was referred to as the Eighteenth Sefer Torah. The explanation for this, is that this scroll was donated by eighteen young lads who especially ordered the scroll to be prepared.
Among them was his father Shimshon Levenfus, Yitzhak Levenfus, Aryeh Levenfus, Yitzhak Schaffel with his brother, Joseph Lakher, Joseph Mincer, Yuda Mincer, Hirsch Crook, etc. When the scroll was finished, the ordered two staffs for the parchment from Bezalel in Jerusalem, and they donated it to the Chelm shtibl with a great parade, and they established a custom, that on the Sabbath of Bereshit [i.e. the first Sabbath of the beginning of e annual Torah reading cycle], all eighteen of them would be called up to the Torah, and the donations they committed to were allocated for development in the Holy Land. During the ‘30's, Shimshon Levenfus and his friends began to have a second Torah Scroll written. Regrettably, the work was halted in the middle because of The Second World War, but Shimshon'li guarded it like the apple of his own eye. The first thing that he took out of Tomaszow with him was the completed panels of parchment, taking them to Russia, and when he was sent off to the Taigas in Siberia he had them with him, and when he came out of Russia, he hauled it on his tired back, and when they came to Poland and Austria he took all of this with him. Today, this is found in our Holy Land of Israel, and awaits a finishing hand to become a complete Torah, which we hope will become a joy to all the Tomaszow survivors, and a permanent memorial to all the Tomaszow martyrs.[3]
By Joseph Moskop
Translator's footnote
Translator's footnotes
Jack Mincer became Mayor of Johannesburg ( better word than burgomaster!), was a motor vehicle dealer and big in property. . extract for SA Jewry 1965 p. 341:b. Poland 20 Aug 1896, son of Samuel and Brucha, came to SA in 1919. Chairman and MD of Saker Motors group. Mayor 1949-1959. On executive of SA Jewish Board of Deputies. M Fanny Fleishman 1923, 1 son 1 daughter.
Interesting, as very few Polish Jews came onto SA. Return
By Louis Uchitelle
Published: August 23, 2006
Jacob Mincer, a pioneer in labor economics who was the first to quantify the payoff from education and training, died Sunday at his home in Manhattan. He was 84.
The cause was complications of Parkinson's disease, his wife, Dr. Flora Kaplan Mincer, said.
Mr. Mincer had spent most of his career as a professor of economics at Columbia University, retiring from active teaching in 1991….
Jacob Mincer was born on July 15, 1922, in Tomaszow, Poland, the only son of Isaac Mincer and Deborah Eisen Mincer. When war came, Mr. Mincer was a 16-year-old college freshman in Brno, Czechoslovakia. He spent the war years in and out of prison camps in that country and Germany. His parents and two sisters fled east, but were killed by the advancing German army.
Soon after the war ended, Mr. Mincer won a scholarship financed by the Hillel Foundation to study at Emory University in Atlanta. He earned a bachelor's degree there in 1950 and moved on to the University of Chicago and then Columbia, earning his Ph.D. in 1957. He taught at City University of New York before joining the Columbia faculty in 1960. Return
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(Our landsman, Prof. Louis Gerzon, who visited Tomaszow in the summer of 1944, relates that the place of the cemetery is cordoned off and he was not permitted to visit it, because the government has secret activities there). |
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As was the case in all other Jewish communities, there was a Hevra Kadisha in Tomaszow: however, as distinct from everywhere else, it called itself ‘Hevra Kedosha.’
How old was it in the city?
Probably as old as the settlement of Jews there. Because its first Pinkas was lost (we will later see under what circumstances) very important facts were also lost with it, about a variety of developments in the Jewish settlement and perhaps also the data concerning its establishment.
The Hevra Kadisha, from the time that I remember, and I remember it actually from the time of my earliest childhood, because my father was involved with it all the days of his life, had great status in the city. It was a great honor to be a ‘Man of the Hevra,’ because they were very particular about whom they would take into the Hevra. Naturally, they wanted Jews who were learned, but even more than that the candidate had to be seen as God-fearing. Also he conduct among people had a lot to say at the time of being admitted as a member. As a result, the Hevra consisted of select individuals.
Its activity was, because of its character, limited to the ‘field’ (that was the way they liked to refer to the cemetery) and to everything connected to it, but in practice, its activity extended beyond these previously mentioned boundaries. And this – is attested to by the underscored contents in its Pinkas. In the area of the ‘field’ is included: buying the parcel for the cemetery, directing the handling of the deceased, immediately as [death] occurred. Under these circumstances, at first, two members of the Hevra would come to pick up the deceased, and afterwards to do right by the deceased in accordance with the laws and customs of the Shulkhan Arukh. After the ritual purification, they would have a small ‘L'Chaim’ toast to drive off the unpleasant odors that accompany such an activity. However, before everything else, even before beginning to accord the deceased his due, the Gabbaim would come together with the relatives, and other members of the Hevra, to discuss how much money shall be demanded of the heirs. From a poor person, they literally demanded nothing, and in special
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instances, they would even pay for the shrouds. However, from a person of means, a sum was demanded, in keeping with that the deceased's assets and the financial circumstances of the heirs. For example, if the deceased left behind unmarried children, or children without means, they were given a concession, however, great weight was given to whether the deceased had, during his lifetime, been a giver of charity or philanthropic, and if not, a larger sum of money was demanded. There were known instances when the heirs did not want to comply with the demands of the Hevra, and the deceased was not interred until two or three days later.
For what purposes were these monies expended? Expenses connected to the ‘field,’ a permanent watchman had his residence there. To erect and repair the fence. Paying the Shames, who was at their disposal at every moment. And lastly, also to pay the grave diggers (formerly, this had been the work of the Hevra members themselves) and like costs, also for marriage ceremonies and repasts, as we will see later on.
And with the remaining money? Here is where their activities beyond the ‘field’ begin. With the remaining money, they supported other eleemosynary institutions and also individual needy people. In specific instances, they were also looked upon as the spiritual balebatim of the Jewish community. I recall, that a dispute went on for a period of time in the city synagogue, probably because of hubris, and prayers for several Sabbaths running was disrupted because of the arguments, and at that time, the Hevra took over the running of the synagogue. Each Sabbath, four different members of the Hevra would come to pray in the synagogue in order to maintain order, and simply out of respect for them, nobody dared to utter a word too loudly. After several month, the dispute quieted down.
What were their regulations and customs, and who were the leaders of this respected institution?
Regrettably, I cannot summon and establish specific memories about this, but I believe it is necessary for me to delineate that which is, indeed, known to me.
In the second half of the prior century {sic: the 19th century], a sharp dispute arose in the Hevra itself. R' Sinai Putter ע”ה, represented one of the sides. It was in the course of this dispute, that the Pinkas was lost, along with its by-laws. The Rebbe of Belz, R' Yehoshua'leh זצ”ל reconciled both sides [of the dispute] and published a Pinkas with new by-laws, according to which they conducted their affairs into contemporary times. In accordance with these by-laws, they would meet every year on a day during Hol HaMoed Passover, to select the leadership for the Hevra. They referred to these people as the ‘Kalfei.[1]’ The names of each of the prominent members of the Hevra was written on a separate strip of paper, and five names were drawn at random, blindly. These were the five ‘arbiters’ who selected the leadership of the Hevra for an entire year. In the event of a difference of opinion, a decision was made by a majority vote. Then they selected a Head of the Hevra, a Trustee, four Gabbaim, and two Accountants, and others, whose titles I no longer remember. The first of the ‘arbiters,’ whose name was the first one pulled out. had the privilege of designating himself as a Gabbai, even against the will of the others. It is interesting that this privilege was rarely invoked. From the period that I recall, it was used once, by R' Aharon Kiezel הי”ד. All the appointed persons could not retain their positions for more than three consecutive years. After a break of at least one year, they could be appointed again. Naturally, the most prestigious position was Head of the Hevra. After him was the Trustee, who was custodian of the treasury, and almost all of the feasts and Festival celebrations took place at his home. The four Gabbaim carried out the technical work of the institution. They would select a burial plot for the deceased, and directed the procedures at every funeral. They also arranged for wedding ceremonies and feasts. Subject to the signature of two Gabbaim, the Trustee was obligated to pay out funds. The two accountants reviewed the treasury records each year, and submitted a report attesting to the integrity of the records. It is worth noting here, that at no time when this audit was conducted, was there ever an instance of any suspicion falling on the integrity of the Trustee, who managed the institutions financial assets.
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The by-laws of the Pinkas provided for the gradual absorption of a new member into the Hevra. It was the custom that for the first three years, a [new] member had neither passive or active voting rights, his name did not figure in the slips of paper for the ‘Kalfei,’ such an individual being referred to as ‘mlodo??’ (a youth, in Polish). He would participate in funerals, carried out technical tasks, and was called to all meetings just like all the others. After three years, he first became a Hevra Man, but only with an active vote, and first with six additional years could he then be appointed to the leadership.
Their meetings were: every Festival in the morning when Yizkor was recited, at a Kiddush after worship. On Shemini Atzeret and the Eighth Day of Passover during the day, with a variety of beverages, snacks and fruits. A full feast on 25 Nissan – on the occasion of the Yahrzeit of R' Yoss'leh זצ”ל, on the night of Hanukkah, and Tu B'Shvat for fruit. On the eve of Simchat Torah, the entire Hevra went from the house of the Trustee, to the Rabbi where it sat for a bit, and heard a Torah discussion from him, afterwards, escorting him to the synagogue for Hakafot. After the Hakafot, they read excerpts from a variety of places in the Torah scroll, from all Five Books of the Pentateuch. This reading would stretch out until midnight. The balebatim of the synagogue would begin to go home a little at a time, not wanting to delay their families from partaking in their holiday meal to such a late hour; however, the members of the Hevra stayed until the very end. The Torah readers during my time were: R' Joseph Stahl (Yoss'l Ozer's) and afterwards his son, R' Yaakov. It is interesting, that with the passing of the former, the list of readings that were excerpted was lost. It became necessary to rely on memory, which caused a noticeable shortening to the reading.
Who were the members of the Hevra and their Heads?
Of the Heads before my time, only R' Sinai Putter is known to me, coincidentally my father's grandfather (my father, R' Shabtai was a son of his daughter Leah) and R' Nathan Neu. (His two grandchildren can be found here in New York, namely: R' Vova Neu and Baylah Kreuzer. Their father, R' Yehoshua was a son of R' Nathan). From those that I remember, there are R' Yisrael Putter (Yisrael Sinai's) R' Mott'l Greenwald (Mott'leh Fultcheh's) R' Mendl Reichenberg, and R' Mordechai Joseph Szparer. Trustees: R' Eli' Drimmler, R' Baruch Mabel, R' Hirsch Arbesfeld, R' Joseph Stahl, R' Yud'l Ader, and for a second time, the previously mentioned Heads. Gabbaim: R' Tuvi' Kornworcel, R' Shabtai Kawenczuk, R' Moshe Chaim Nickelsburg, R' Shabtai Friedlander, R' Elkanah Fruchthandler, R' Aharon David Eisen, R' Yehoshua Heschel Greenwald, R' Aharon Kiezel, R' Fyvel Putter, R' Aharon Lakher, R' Shmuel Mincer, R' Yitzhak Stern (Itcheh'leh Nitz). Of the members that I recall: R' Joseph ben Yerakhmiel Friedlander, R' Abraham'ehleh Nickelsburg, R' Nathan Greenwald, R' Yud'l Kiezel, R' Mendl Laneil, R' Mikhl Weinblatt, R' Chaim Knobloch, R' Asher Perlmutter and R' Joseph Putter.
In the Great Destruction, the German murderers also cut down this sacred institution. which had functioned for hundreds of years in our city. May this institution and its people remain in the memory of our children and children's children as a model of righteousness and respectful commitment to mitzvot and good deeds. Let a curse rest on those who accelerated the hand and the extermination of such a humanitarian institution consisting of such innocent and good-hearted people.
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