[Pages 49-50]

Before he became famous, Rabbi Yaacov Yitzhak Halevi Hurwitz, of blessed memory, resided in Lancut and, thereafter, when he already had evolved into the Hasidic leadership, moved to Lublin. Nevertheless, he often mentioned the period of his Lancut residence. For instance, in is endorsement of the book: “Tzon Kudushim”, he signed Yaakov Yitzhak, the son of Abraham Eliezer, of blessed memory, from Lancut, at present residing in the holy community of Lublin. He also mentioned Lancut in his endorsements of the two books: “Noam Megadim” and “Or Pnai Moshe”. However, everywhere in the world he was known by the title: “The Seer from Lublin”. As to the matter on how he acquired the title: “Seer of Lublin?” It was told that his Rabbi and teacher, Rabbi Elimelch from Lizhensk used to say that from Heaven he was given four things. Eyes, mouth, brains and the heart. His eyes he gave to the Rabbi from Lublin; the mouth to the Rabbi Abraham Joshua Heshel from Apta; the brains he gave to Rabbi Mendele from Rymanow and the heart to the Preacher from Kozhenice, of blessed memory. Apropos, it is worthily to mention the known remark by Rabbi Bunim from Pshische, of blessed memory, about the verse: “God's eye is upon those who revere him”, which means that the God-revering people have God's eyes and are able to see everything. That is how he was described by one of his pupils, Rabbi Tzvi Elimelech Shpiro from Dynow, of blessed memory, in his book: “Agra Dpirka”, paragraph kaf chet (28). I have seen with my own eyes that when Rabbi Yaacov Yitzhak, of blessed memory, read the names of people who wrote to him, with his holy spirit, he looked inside the person who wrote to him and knew if he was pure and honest, oh heaven forbid, the opposite. In his book “Agra D'kalah”, the Seer's of Lublin pupil, Rabbi Tzvi Elimelech, wrote the following: “The first twelve days of the month Nisan, resembles the twelve months of the year. Every day alludes to a month and that righteous who merited to have special vision, can predict what will occur each month. Such attributes were possessed only to our holy group. Rabbi Yaacov Yitzhak wrote every day with his holy spirit in which he predicted what will happen during the month. It is known that in the year when he was summoned to Heaven, he wrote only until the fifth day of Nisan. It is known that the Rabbi of Lublin died on Tisha Beav in 1815. (The conclusion of this paragraph is a little bit confusing, for which I apologize. (Translator).

The Rabbi from Lublin has said about the Preacher from Kozhenice that, because he was poor and grew up in poverty, he loved serving the Almighty with devotion, despite being poor. On the other hand, here is what Rabbi Yechezkiel from Kuzmir said about the Rabbi from Lublin, that his way was of Hassidism was to continue bestowing richness to the world so they could serve the Holy name in Richness and the halacha sided with the Rabbi. However, sometimes when it was necessary, he deviated from that path. The story has it that once a Hasid heard the Rabbi commenting on the verse: “God impoverishes and enriches in one second”, and that Hasid wondered how could a rich man who owned real estate, and thousands of golden dinars in cash, lose everything in a second? The Rabbi responded: “Go home and after what will happen to you, you will understand”. The Hasid went home. On his way he passed the house of a priest who was one of his acquaintances; and when he passed the priests' house, he was overcome by his bad impulse that enticed him to convert, heaven forbid. With that evil thought on his mind, he entered the priests' house. The priest who knew him for a long time thought that he was just joking, and he said to him: “The only way to convince me that you are not joking will be by giving me, in writing, a confirmation that you gave me as a gift everything you own". Still being under the strong influence of the evil spirit, he wrote down the gift act. However, as soon as he handed his note to the priest, he honestly regretted what he had done. He ran away and left the handwritten gift certificate in the priests' hands. He thought that he would rather lose everything he owned than lose his soul and body. He returned to the Rabbi of Lublin thinking to himself that what had happened to him was because he challenged the Rabbi's comment on the verse: “That the Lord impoverishes and enriches in one second”. After he told the Rabbi what happened, the Rabbi said: “Now you understand the meaning of being impoverished in one second?” And the Hasid responded: “Now I would to understand the other two words: “God makes one rich in one second”. The Rabbi told the Hasid: “Go home and God will help you”. Before arriving home, a fire broke out in the priests' house and everything burned down including the gift certificate that he had given to the priest, and the Hasid's wealth was returned to him in one second.

One of the great pupils of the Rabbi from Lublin was Rabbi Naphtali Tzvi Hurwitz, head of the rabbinic court in Ropczyce. His pupil, Rabbi Chaim from Sandz, of blessed memory, has said that the Rabbi from Ropczyce was born on the day when the Baal Shemtov, of blessed memory, died which was on Shavuot 1760, which proved the prophesy: “It was sunset and sunrise at the same time” until the Rabbi's sun had set. Rabbi Naphtali passed away on the eleventh day of Iyar 1827 and his resting place is in Lancut. He was considered a very smart man. The Rabbi of Lublin once reproached him in that it was not written in the Torah that you were supposed to be a smart man with your God, but you were supposed to be faultless. And he responded: “You need wisdom to be faultless”. When two Hasidim of the Rabbi from Sandz asked the Rabbi why he did not address Rabbi Naphtali from Ropczyce and call him my teacher, hence you are his pupil but you did so to Rabbi Tzvi from Ziditchow when you visited him”? He responded: “I was twice in Ziditchow and received what I needed but from the Rabbi of Ropczyce, I could not get anything because he is like a gushing well, a source of wisdom but his road and path is in a sea full of water and I could not find any purposefulness”.

About people who like to annoy and criticize the behaviour of the great Torah scholars, the Rabbi from Ropczyce once commented on the verse: “Vaykanu Lemoshe, Le Aaron Kadosh Adonai”. People complained that Moses seeks solitude isolated in his tent outside the camp and about Aaron, the people complained that he was busy making peace between man and man and husband and wife. That is how people are, the Rabbi from Ropczyce concluded, they will always find faults with someone of higher category than an average person and that the meaning of the above quotation, namely criticizing Moses why he dwells in his tent, hence a “Tzadik” like Moses out to be involved with the people and about Aaron, why does he go from house-to-house to make peace between man and man, and husband and wife? For a “Tzadik” and a High Priest like Aaron, it is undignified for him such behaviour. He is supposed to be Holy to Adonai, isolated from average people.

Rabbi Naphtali's habitual comments on a midrash: « Dor Dor Vedorshow”, and “Dor Dor Shofyov” that God revealed to Moses the meaning of those quotations preceding: “Dorshov” to “Shoftov”, which is not regular. The Rabbi from Ropczyce added that Moses' face was like the son, and Joshua's like the moon. In each generation there appears to be fewer personalities like them. If God had revealed to Moses the “Shoftim” (expounders of justice) first, and then the “Dorshim” (expounders of the text) later, Moses would not have been able to tolerate such a situation. He would have wondered: “Is that how the leaders of the later generations will be?” The meaning of which is that in each generation the leaders correspond to the quality of the generation.

In regard to Rabbi Tzvi Elimelech, the author of the book: “Bnai Yisoschor” and a few other books, I noticed when listing the places where Rabbi Tzvi Elimelech chaired the rabbinic chair, Lancut was not listed. But I did hear that he was the Rabbi of Lancut, according to the text of a letter that Rabbi Tzvi from Ziditchow wrote to his Hasidim in Brody, (published in the books: “Ateret Tiferet”, and “Eser Kedushot”). He wrote: “Last year, when I was with my colleagues, the “Tzadik” and the Rabbi of the holy community of Ropczyce and the head of the Rabbinic court of Lancut, which he meant the Rabbi Tzvi Elimelech from Dynow, of blessed memory”.

Rabbi Tzvi Elimelech's son, Rabbi Elazar Shpiro, of blessed memory, the author of the book: “Yodey Binah”, chaired the rabbinic chair of Lancut until the outbreak of World War II. All the Rabbis in Lancut were descendants of the “Bnai Yisoschor”, the Rabbinic Dynasty.

At the conclusion of this article, I like to mention a native of Lancut, a remarkable personality, a Torah scholar who's god-fearing came before his wisdom, and that was Reb Abraham Wiener who served as Rabbi of Yazlowich in Eastern Galicia, an ancient and important community which was famous for its great personalities. A few years before the outbreak of the war, he was elected to be Rabbi in Chortkow community where he served until the outbreak of World War II.

[Page 50-52]

Ropczyce was a small town located at the foothills of the Carpathian Mountains in Western Galicia. It became famous thanks to the “Tzadik”, Rabbi Naphtali Tzvi Hurwitz (1760-1827). He resided in Ropczyce and lived there all his life but was not buried there. He died on the eleventh day of the month Iyar 1827 and was buried in Lancut, and since then, the city became a famous place where the anniversary of his death was observed with a great parade, loaded with great spiritual endeavour.

Ropczyce was a small town with a muddy market-place, crooked alleys that branched out from the market-place and low wooden houses roofed with straw. If not for the fame of Rabbi Naphtali Tzvi, it would have never been known to so many Rabbis and Tzadikim. The Tzadik Rabbi Naphtali Tzvi, when he decided to make Ropczyce his residence, remarked once that thanks to him, the little town became a substantial town, known to the Jewish and the Hasidic world as if it was one of the biggest cities in the country. From the time that Rabbi Naphtali began wearing the crown of a Tzadik, thousands of Hasidim from Poland, Galicia, Russian and Hungary came to Ropczyce to visit the Rabbi. When he was old, he became ill and needed special medical help. After he found out that there was a medical specialist in a military hospital in Lancut, he decided to travel to Lancut to be checked out by that specialist. He travelled in a carriage but did not reach Lancut. He died on the road riding on the carriage and was brought to Lancut for his eternal resting place.

A cloud of sadness engulfed the city of Lancut when the Rabbi died. Men and women cried in the streets. Groups of people had gathered all over the city talking about his greatness and his wisdom. From far and near, people came to the funeral with all kinds of means of transportation and on foot. The crow of mourners increased by the hour and among the arrivals there were Tzadim, famous Rabbis, his pupils and Hasidim. The city soon overfilled with mourners.

Rabbi Tzvi Elimelech, who was his pupil, sat near his death bed during Rabbi Naphtali's last minutes and continuously recited the Song of Songs. Lancut has never seen such a mass funeral. Hasidim and Mitnagdim (opponent of Hassidism), the elite of the Jewish people, simple folks and village people. Huge masses of people participated in the funeral. The casket was carried by his pupils only, who had cleansed and purified themselves before to be ready for the holy task. The orphaned masses marched behind the stretcher with the casket. The funeral lasted almost the entire. His body was buried in the big ancient cemetery, the size of 250x400 metres, with a few ancient monuments among them, there was a gravestone of someone by the name of Meir ben Yitzhak from the year 1231. Another gravestone from the year 1333 with letters extending on the surface of the stones. (This old cemetery should not be confused with another ancient cemetery which was also very big in size and was designated to burry the victims of an epidemic that had killed many people, among them many Rabbis and known Jewish personalities. This ancient cemetery is located on the road to the Sonina village. It was located on land that belonged to the Count Potocki. The local municipal authorities were eager, time and again, to requisite the land and use it for other purposes but Count Potocki guarded the cemetery and di not allow them to destroy it).

In the cemetery, the Tzadik from Ropczyce was buried on top of a hillock.

Since the Tzadik's burial in the city, the city became a celebratory city and every year on the anniversary of his death, which is on the eleventh of the month of Iyar, thousands of Jewish people came from big cities and small towns, from near and far, to visit the grave. To witness the celebration and to see the thousands of Hasidim and important Jewish personalities, was an unforgettable picture, very impressive. Many pilgrims came to the grave to pray for their communities in general and for their individual needs. They prayed for the healing of body and soul. Inside the “Ohel” (mausoleum) of the Tzadik, visitors entered to spill their hearts with prayers and supplication. The road from the city leading to the cemetery was full of people who were either on their way to or from the Tzadik's grave.

The crowd included women and small children who streamed to the “Ohel” where the Rabbi was buried. The huge square in front of the cemetery was dark from the mass of people. Women and small children spread out on the lawn near their horses and buggies; their carts and in later years, motorized cars. Wax candles were burning inside the “Ohel” and on the grave. There were notes deposited by the visitors on which they wrote the names of their families that needed help, expressing prayers and supplications. Tens of beggars stood around begging for alms. There were also many fancy decorated caravans of carts, hitched to strong and beautiful horses that were heading in the direction of the cemetery. These passengers were Polish aristocrats, barons, clothed in colourful Polish national clothes. They descended from their carriages at the gate of the cemetery and walked with great reverence toward the Rabbi's “Ohel”. These people were known as the Polish nobility from the vicinity and were mixed with a “simple peasantry” who came to visit the grave.

Rabbis from Wiznitz, Dzikow, Sandz, Yaroslaw, annually visited the grave. Rabbi Naphtali Tzvi left a large branched-out family, many of them Tzadikim who lived in different cities and towns; in Dzikow, Rozwadow, Mielec and other places, who acquired fame on their own by authoring books that they published. No one of his grandchildren and great-grandchildren who were serving as Rabbis in many places ever missed the anniversary of their ancestor, the Tzadik Rabbi Naphtali Tzvi Hurwitz from Ropczyce.

In my article about the Shpiro Rabbinic family in Lancut, I mentioned the visit of Rabbi Chaim from Sandz and Rabbi Shimon the Tzadik from Yaroslaw who also made the annual pilgrimage to the grave of Rabbi Naphtali Tzvi from Ropczyce. Rabbi Simon used to enter the “Ohel” and leave immediately. When he was asked what did he accomplish in such a short visit? His response was in Polish: “Mondrej glowie dosz dwa slowa”, meaning: “for the wise, two words are enough”.

The text of the Tzadik's monument was as follows: “Here is resting a godly man who died on the eleventh of the month of Iyar, 1827. Our heart aches and our eyes were darked. Woe to us, the crown from our heads was removed. He was the holy and the famous Grand Rabbi from a great lineage. He was one in a generation equipped with godly wisdom. We were not allowed to list, much more praise, because that were his wishes which emanated from the mouth, the Rabbi Naphatli Tzvi the Rabbi of Ropczyce, the son of Rabbi Menachem Mendel from Linsk. May his soul be bound with bonds of the living”.

Since his departure, it became customary among the visitors at his grave to arrange matchmaking and sign engagement contracts for future weddings.

Rabbi Naphtali Tzvi from Ropczyce was born on the day when the Baal Shemtov died, to his father Rabbi Menachem Mendel, the Rabbi of Linsk and to his mother Beilah, the daughter of the gifted Rabbi Yitzhak Hurwitz who served as Rabbi in three communities. He was a descendant of Gaonim, Tzadikim and Cabbalists. Rabbi Naphtali studied with his uncle, the Gaon Rabbi Meshulam from Tismenitz, who was a vigorous opponent of Hassidism. When Rabbi Naphtali Tzvi decided to join the Hasidic movement, he came first to Rabbi Elimelech from Lizhensk and, according to Hasidic tales, he refused to accept him because of his famous lineage. Originally, he circulated under the shades of “Three Patriarchs”. The Seer from Lublin, the Preacher from Kozhenice and Rabbi Menachem Mendel from Rymanow. He became particularly close with the Seer from Lublin and since then, they were always hand-in-hand with each other.

After the departure of his three teachers, he settled in Ropczyce and soon, thousands of Hasidim came to him. He based his Hassidism on joy and songs. In his court, special traditions were created. He especially excelled in composing beautiful melodies filled with exciting devotion. He wore a triple crown; a giant in Torah study, great in Hassidism and last but not least, was known for his cleverness.

Tens of jokes and anecdotes were told in his name. Rabbi Naphtali was a man with fine attributes who educated his Hasidim to follow the road of studying the Torah and Hassidism. His remarks and conversations were filled with hints that only his most outstanding pupil understood the deepness of his thoughts and actions.

Rabbi Chaim from Sandz, Rabbi Shalom from Kaminka, Rabbi Elimelech from Rudnik, Rabbi Tzvi Hersh from Rymanow and Rabbi Eliezer from Apta were Rabbi Naphtali Tzvi's pupils. He left three sons Tzadikim: Rabbi Eliezer from Dzikow, Rabbi Yaacov from Kolbuszow and Rabbi Abraham Chaim from Linsk and his son-in-law, Rabbi Asher who took his place as Rabbi of Ropczyce. His published books were: “Zera Kodesh” in two parts, a commentary on the Bible and holidays; “Ayalah Shlucha”, a Torah commentary.

Shortly before his death, he lost his speech and could not talk, to the detriment of his family, not being able to understand what he needed. His son, Rabbi Abraham Chaim, asked him: “According all the signs you are able to speak but you refuse to talk. If it is true, tell me why the refusal?” And his father told him: “My son! I want you to know that since I gained my own mind, I never spoke anything without special thoughtfulness but now, my brains have weakened. I decided better not to talk than say anything without deep thoughtfulness. After he passed away, he was buried in Lancut. These are a few details of his biography. His pupil and admirer, Rabbi Welwish, the assistant Rabbi in Lancut, was buried next to Rabbi Naphtali's Mausoleum.

Rabbi Napthali from Ropczyce was not the first Tzadik that was buried in another city after passing away instead at the palace of his residence. In the Hasidic history, we find many known Tzadikim who were buried not in the city they resided. Rabbi Aaron the second from Karlin was buried in Malinow. Rabbi Nachman from Tratzlaw, the great grandson of the Baal Shemtov is buried in Uman. The great Rabbi Mordechai (Twersky) from Tchernobil is buried far from his city. It did not make any difference if the Tzadikin were from Russia or Galicia. The subject about the place of burial played a certain role in the Hasidic circles. Many of the Tzadikim expressed their wishes while they were alive as to where to be buried but not where they resided for many reasons.

Lancut was a place where Rabbi Naphtali often visited when he was alive. For him, it was a transit station in his youth, on his way to visit Rabbi Elimelech from Lizhensk. He also spent time when Rabbi Itcheleh, who resided in Lancut before he moved to Lublin. In the Hasidic literature where Rabbi Naphtali is mentioned, Lancut was not mentioned at all, even by a hint. Apparently, there is a difference among the Hassidim as to what is printed on paper and what is told orally. Historical Lancut merited to be selected as the burial place for the Tzadik from Ropczyce and this event added much to the greatness and prestige of the city.

It is interesting to point out the contrast between the Hassidic Tzadikim and the Rabbis of the “Mitnagdim”. The latter never used to visit other places. Mostly they sat in their cities, studied Torah and served God. However, the Hasidic Tzadikim and Rabbis used to practice “self-banishments” and for years, wandered from city-to-city, and from one village to another covering considered territories, visiting many Tzadikim and Rabbis. Only after being “discovered” and become famous, they then settled in cities and established dynasties. Rabbi Naphtali was from a well-do-do family and loved to “wander throughout the country”, swallowing distances, admiring nature and getting to know a lot of people. In his life story, there are many city names, interlaced, known and unknown such as Tarnow (the resting place of his grandfather Rabbi Shmelke Halevi Hurwitz), Leshnow (the city where his father occupied the rabbinic chair during his Bar Mitzvah), Brody, (the place of birth of his first wife), Zlotchow, Dembice, Fristik, Rymanow, Dukla (from where his second wife came), Lizhensk, Kozienice, Lublin and many more. Interesting is the fact that from all of the above-mentioned places, Lancut became his burial place.

There appeared to be many questions and many remain unanswered. For instance: who decided where his resting place was supposed to be? Did he decide about this place when he was still alive? Or, have the circumstances changed after he died? What were the decisive factors to select Lancut? No doubt that before he was brought to Lancut, Tzadikim and Rabbis sat down and discussed the matter, but still, the decisive factor will remain unknown. No doubt that Lancut was his beloved place, that is why he spent so much time in that city, more so than in any other place. Hasidic literature tells us about the “good feeling” of a Tzadik connected with a certain place. Hasidic tradition also tells us about Rabbi Naphtali who declared that Lancut smelt good.

Evidently, that his love for Lancut was known to his Hasidic leadership and close entourage, and this might have been the decisive factor to bury him in his beloved Lancut after he passed away on the carriage, on his way to that city to seek a cure.

Lancut was the place where he escaped from his troubled marriage to his first wife. In his first match he married a rich daughter from Brody. When he served as the Rabbi of Ropczyce, he went into his wife's room and saw that she was standing in front of the mirror, beautifying herself. He asked her:” why do you need to do it? You look perfect to me without the mirror”? And she responded: “do I have to look good just for you?” Rabbi Naphtali was stunned from such an answer. He left the house in a hurry without his hat and rushed over to Lancut to Reb Itchele to seek advice. This happened before Rabbi Itchele became a Hasidic leader. It was soon after he got married and was still living in his in-laws' house, studying Torah and devoutly serving God. Upon Rabbi Napthali's entrance to Rabbi Itcheleh's home, his first question was: “Do you want me to arrange a divorce from your wife?” “Yes”, Rabbi Napthali responded. He returned home and divorced his wife. After his second marriage, he brought to this world a generation of Tzadikim about which he said: “It was a change for the better. From the first one, I would have never had brought up such Tzadikim”.^[a]

Together, with the destruction of the Lancut Jews, the old cemetery and the “Ohel” on his grave was also destroyed.

Original footnote:

1. This is the version of Rabbi Anshel Katz from Lancut who heard it from Rabbi Tzvi Hersh, the Rabbi of Rozvadow. According to the publication in “Mishor” dated the 12^th day of Iyar, 1941. However, there is another version in the book: “Eser Tzachzachot” by Rabbi Israel Bargal that Rabbi Napthali did not turn to Reb Itchele but to Rabbi Yechiel Michal, the preacher from Zlotchow which is near Brody, and he advised him to divorce his wife. Return

[Pages 51-53]

Rabbi Elimelech Weisblum, the Tzadik from Rudnik

Rabbi Elimelech from Rudnik was a famous Tzadik in his generation and a pupil of Rabbi Naphtali's, the Tzadik from Ropczyce. Several stories are circulating among the Hasidim about the gang that have concentrated in Rudnik, in one place and at the same time. Rabbi Chaim from Sandz served as Rabbi in Rudnik. Rabbi Tzvi Joseph followed the Tzadik from Sandz and Rabbi Elimelech was living in Rudnik and they were collectively active in helping ransoming Jewish prisoners, helping widows and orphans and discreetly helping the poor. After Rabbi Chaim from Sandz left his rabbinic post in Rudnik, Rabbi Tzvi Joseph took his place and Rabbi Elimelech Weisblum became a Hasidic leader. Every Thursday, which was the market day in Rudnik, they visited the market to check the scales and measurements if they were correct. If they found anything wrong, they confiscated the scale or measuring tools.

Rabbi Elimelech came from an uninterrupted dynasty chain of famous Tzadikim, Rabbis and Hasidim. He was the son of the Rabbi, the Tzadik, Rabbi Menachem Dov (called Rabbi Mendel Ber from Przeworsk) who died prematurely when he was thirty years old. (Rabbi Mendele, the Tzadik from Rymanow remarked about his death that the world did not deserve to enjoy his brightness). The son of the Rabbi Elazar from Lizhensk (the son-in-law of Rabbi Abraham Moshe from Przeworsk) who was the son of Rabbi Elimelech from Lizhensk, the author of the book: “Noam Elimelech”.

In his childhood, Rabbi Elimelech from Rudnik visited with his father, Rabbi Mendele from Rymanow and received a warm welcome. On the occasion of another visit, they encountered a Jewish man who imposed upon himself a peculiar hardship. On the Shabbat he used the holy language only. There was a clock in the Rabbi's house which chimed every hour on the hour according to the hour of the day. The extreme man, with the holy language, on Shabbat, asked the little boy how many chimes did the clock chime? And the child responded: “ten plagues” referring to the plagues in Egypt which in Hebrew is called “Makot” (beatings). When this episode happened, the boy was six years old. Rabbi Mendele liked the child's response. Shortly, thereafter, he sent a present to the father of the child, with a special note in which he wrote:

“This present is for your smart son”.

At the wedding of Rabbi Abraham from Ulanow, there were more than a hundred known Tzadikim who came. They all wore white clothes and Rabi Elimelech from Rudnik was the wedding jester who entertained the participants during the joyous occasion. When people laughed, Rabbi Naphtali made the following remark: “Do not laugh at him, this young man sees the Prophet Elijah without preparing himself”. Rabbi Elimelech represented an absorption of Torah knowledge, a high quality of attributes. He loved every Jewish man and was hurting when someone suffered. He was always ready to help others and related to every man with gentleness and courtesy.

Rabbi Elimelech from Rudnik was very young when he climbed up on the rank to become a great Rabbi and he immediately won the admiration of the people in the town where he lived. They considered him as their teacher and being a righteous man. In spite of his diligence in studying the Torah and other holy scriptures, he found time to worry about others. He stood by them in troubled times and encouraged them in time of distress. With his special wisdom, he guided his Hasidim, individuals as well as the public, and never dodged his responsibility from any hardship. His illuminating face impressed everyone tremendously and he stood higher than an average person. The Hasidim mentioned his name with admiration because he always found the right words to say. His influence grew by leaps and bounds and, against his desire, he turned to one of the central pillars of the central Galicia Jewry.

For different reasons, Rabbi Elimelech moved from Rudnik to Lancut where he had rapidly become one of the most revered and beloved figures among the great Rabbis. On holidays, during the services, he was like a blazing fire. His face illuminated a brightness and joy even on a regular Shabbat, everyone who stood near him, warmed up from his brightness; from his feelings of holiness from the upper universes. His Hasidim were bound to him with the threads of their souls, with faithful love and belief in his wisdom. He loved every creature, every person and every Jewish soul. He was friendly with everyone that came in touch with him. He was a friend and a colleague to every scholar and learned man. His residence in Lancut brought fame to the city and many Hasidim became attached to him with strings of love and admiration and drew from him inspiration on the Shabbat, holidays, Purim and Hanukkah. In time, the city elites came to sit at his table. His house was wide open and every visitor became deeply attached to him with soul and body.

To this day, stories and anecdotes about his charitable activity and kindness are told by natives of Lancut in Israel. Here are a few of them: A poor woman, one of those indigent people who go from door-to-door, wound up in Lancut where she went into labour. She was put into the shelter for the poor and soon she bore a son. Rabbi Elimelech care for her the entire week providing her with everything she needed. On the 8^th day, after the baby's birth, when the time had come to bring the new-born boy into the covenant of Abraham our Patriarch, he went to the shelter with a group of his Hasidim and arranged a magnificent party. He sat with his Hasidim on the benches as though it was his home. He radiated the Hasidim's faces by leading a Torah discourse about the occasion. It soon became known all over town and throngs of Hasidim joined the celebration which turned out into a big public celebration.

And here is another story about Reb Shmuel, an inn keeper from Wilna who was a dear person, an outstanding Hasid but alas, at home, he failed to help his wife in her household chores and the entire burden was upon her shoulders. Once, she made a vow that she would not prepare for the Shabbat unless he would help her in the house. A group of Hasidim happened to stop by for the night on their way to Rabbi Elimelech. The innkeeper's wife did not pay attention to them. When Rabbi Elimelech found out about this, the Rabbi with his Hasidim went to the nearby city of Nisko, bought two sacks of flour needed to bake hallah for the Shabbat, but she still refused to help. Rabbi Elimelech went up to the attic, brought down a barrel, rolled up his sleeves and was ready to make the dough himself. Hadasa, the innkeeper's wife, finally decided that it went too far and she surrendered and started preparing for the Shabbat.

Once, as he was leaving Lancut, a woman came to him to ask for a blessing to get pregnant. At the same time, the Komarno Rabbi was in town and he promised the woman that she would have a boy. When Rabbi Elimelech returned and heard about the promise which the Rabbi from Komarno had made, he looked at the palm of the woman's right hand, creased the skin as though he was practicing chiromancy, and told her that it would be a girl and not a boy. The woman bore a girl. The episode became known in the city as a miracle.

Once there was a poor man in the shelter for the poor who had a wound that needed the pus to be sucked out. He went and sucked it out and the man recovered. His personality became wrapped in a veil of legends. He was praised all over Galicia. Whenever Rabbi Elimelech conducted the services, with his strong voice, he riveted the listeners and raised them to the peak of excitement. He sang the melodies of his great-grandfather, the Tzadik from Lizhensk and from other Tzadikim of his generation. As a lover of melodies, he always surprised the listeners with different melodies. It seemed that he knew the secret on how to influence the Hasidim, not only with Hasidic teachings, but also with a Hasidic melody. A melody that frequented the ambiance of his residence and the surrounding, as though it was an inheritance transferred from the home of his great-grandfather.

How long did Rabbi Elimelech reside in Lancut? Some say that he was there a long time and some believe a few years only. His residence was in the big market place. He claimed that his inspiration came from his great-grandfather. In fact, he often travelled to Lizhensk, which is only thirty kilometres from Lancut. Rabbi Elimelech did not leave many Torah innovations but the few that he did leave were published in the books: “Dvash Basadeh”, and “Mishneh Lemelech”, which was published by his son, Rabbi Elazar from Rzeszow. Rabbi Elimelech passed away in his old age on the 19^th day of the month Teves, 1909.His resting place is in Sokolow near Rzeszow. He left his only son, Rabbi Elazar Weisblum, known as “Rabbi Elazar from Rzeszow” who was born in 1839. His father was very happy with the birth of a son. He played with him and boasted about him. In his youth, Rabbi Elazar's teacher was Reb Simcha Buch from Lancut, who taught him in the home of Rabbi Elimelech. The teacher was the one who told how his father had predicted that he was bound to achieve greatness. One time, Rabbi Elimelech picked his son up in his arms and said: “I want you to know that in heaven there is a tree with souls that not everyone merits to get a soul from that tree, but thanks God, I did merit to get such a highly qualified soul from a branch of that tree.

[Pages 54-55]

Rabbi Elazar Weisblum, Rabbi Elimelech's son. (Rabbi Elazar from Rzeszow)

Elazar, the boy, was eleven years old when his father, Rabbi Elimelech passed away. Rabbi David Spira, the Tzadik from Dynow, took him home to raise and bring him up. One of the Hasidim who was present when Elazar the boy arrived in Dynow said that Rabbi David, the Tzadik, turned to the boy and told him: “You are our important guest and I want you to give me some money for “Tikun”” (a Hasidic custom to treat friends with a “Lechaim”). And the boy said: “I don't have any money”. Rabbi David said: “I will search you”.

They unbuttoned his shirt, exposed his chest and the boy said: “You can search me but you will only find sins and transgressions”. Rabbi David was moved from his response and excitedly stated:

“Rabbi Elimelech left us a delightful child”. The boy stayed in Dynow for almost a year and then went to Rabbi Chaim from Sandz who took him in and treated him like a member of his family. He watched over him with watchful eyes and with love. Later on, he married him off to one of his granddaughters, Brayndel, the daughter of his son, Rabbi David from Chrzanow. He stayed at his grandfather by marriage at Rabbi Chaim's house and occupied himself with studying the Torah and Hassidism until he was well versed in the known and in the unrevealed Torah teachings and when he left, he possessed a high standard of attributes and wisdom. In addition to the above, he also acquired knowledge in healing. He was blessed with a sweet voice. All his acquaintances loved to be near him. His entire personality demonstrated reverence, radiance and love of God and people. He was authorized to judge and to teach by several greatest personalities of his generation, one of them was the gifted Rabbi Chaim Elazar Wachs, the Rabbi from Piotrkow, who authored the book: “Nefesh Chayah”.

After the Tzadik from Sandz passed away, Rabbi Elazar became rabbi of Bukowsk and from there he moved, for a short time, to Przeworsk. In both places, he was very successful in spreading the teachings of Torah and Hassidism. His father's Hasidim followed him and the circle of his admirers increased year-after-year. Rabbi Elazar finally settled in Rzeszow and by that time, he was already popular and known as a great Tzadik in distant places. He had a reputation as a big Tzadik and a central figure filled with Torah and Hassidism. He was particularly great with the power of healing the sick with remedies and simple medicine. He was meticulous not to be praised as a performer of salvation. He made an effort in humble behaviour and lead a life of charming modesty and quiet sanctity.

Many have spoken about his warm-hearted character and refined attributes. He was a man for which all his motions and customs were for Heaven's sake. The joy of: “Strength and gladness in one place, was one of his principles. With that joy that he was wrapped in at all times, he performed great wonders and anyone entering the domain felt charmed with the pleasure of gladness which had chased away the sadness and left invigorated and filled with hope. Even Rabbi Yosele from Rymanow testified that when he visited him, he felt joy and gladness in every corner of his home. The crown righteousness befitted him. His shining facial features, his deep bright eyes emanated wisdom and honesty and his entire looks portrayed awakened reverence and admiration in the heart of all those who came in touch with him. He considered himself to be an outstanding pupil of Rabbi Chaim from Sandz and the books: “Divrey Chaim” and “Noam Elimelech” were the source of his thoughts and revelations all the time. Whenever he mentioned the name of his teacher, his face expressed inner emotional exultation and great joy spread on his face. Every “Elul”, he travelled to Sandz to visit his teacher's grave.

His custom was to get up every day at three a.m. to study, pray, supplicate and also take many mikvah immersions. At daybreak, he wore two pairs of tefillin at the same time, both versions of tefillin – Rashi's and Rabeynu Tam's. Later, he studied the books of the Mahral: “Noam Elimelech, Divrey Chaim, Bnai Yisoschor and Hasidic books. Next, he joined the morning services and after the services, he gave a daily lecture about the prophets.

After completing his daily schedule, he received visitors with fondness and warmth. They came from short and long distances to seek advice and guidance in a variety of problems. Every visitor left with radiant faces, inspired both physically and spiritually. In the winter time, he studied nightly different tractates of the Talmud with Talmudic commentaries and other rabbinic studies of rules and strictures. He studied from the beginning of the evening until midnight with a group of pupils and faithful. Evening service, he prayed alone with sweet devotion, broken-hearted he poured out his soul embroiled in awe and reverence.

Rabbi Elazar from Rzeszow led the Mincha services on “Erev Shabbat” and on the days of the anniversary of the death of his parents and relatives.

During the high Holidays, he conducted the “Musaf” and “Neilah” services. With his sweet voice, he excelled as a wonderful singer which warmed the hearts of the listeners and simultaneously made them tremble. His leading the services had a special characteristic which, in spite of the fact that he imbued in the hearts of the listeners, a feeling of awe. It simultaneously awoke in them a feeling of gladness. The radiancy that radiated the Tzadik's face during the prayers, produced in the hearts of the worshipers, joyous feelings. The services affected the realization of the verse from the Psalms: “Ivdu et Hashem Besimchah” (Worship God with joy). At his Friday nights table, he recited to the Hasidim, excerpts from the “Divrei Chaim” book. He never slept more than two to three hours a day and every fifteen minutes, he woke up and washed his hands. The Torah innovates he used to write them down by himself and in 1902, he published pseudonymously in his book: “Mishneh L'melech”, a commentary on the Five Books of Moses and holidays. He included in his book a small part of his public teachings. A second edition was published in the United States in 1952 by his brother-in-law, Yisoschor Berish Halperin, previously in Baytch (Biecz) and later in the Bronx. One year before his death, he visited his father's grave-site in Sokolow and was disappointed that the local people did not take properly care of the place. He passed away on the fifteenth day of the month Tamuz, 1910, in the village of “Boguchwala” near Rzeszow and was buried on the same day near his father's grave, which was according to his will. His Hasidim were saddened about his death. He left one daughter, Kreyndel Finkel who later married Rabbi Shloymele Hurwitz, son of the Tzadi, Rabbi Tzvi Hersh, the Rabbi of Rozwadow. They had a son, Elazar and two daughters: Sheyndel Gitel and Beila. The Tzadik Rabbi Elazar's widow, her daughter and son-in -law Rabbi Shloymele, perished during the Holocaust of the Polish Jewry in Rzeszow. His brother-in-law, Rabbi Halperin, who survived the Holocaust, realized his vow to perpetuate the memory of his brother-in-law, Rabbi Elazar from Rzeszow with the second publication of Rabbi Elazar's book, after the first edition became a rarity having being sold out even before the Holocaust. At the end of the book, his brother-in-law told the story of Rabbi Elazar and about his own experience during World War II. The book has 114 pages with an introduction from the publisher, Rabbi Yisoschor Berish Halperin of an extra sixteen pages. The introduction added to the sea of tears about the brutalities and seas of blood which the Nazi committed to the Polish Jewry.

[Pages 55-57]

Rabbi Elazar Spira, the head of the rabbinic court in Lancut

He was born in Ryboticze and was the oldest son of the Tzadi and genius, Rabbi Tzvi Elimelech from Dynow (1785-1841). To his father, he was the most dear and beloved son from among the other brothers who were also scholars. He was brought up by his great father and from his youthful years, he outstood with his God-fearing, wisdom, talents, acuteness, high quality attributes; fiery and godly devotion. It seemed that this child was born like a mature person who was devoted to God. He was holy in his mother's womb. He never distanced himself from diligently studying the Tora, “Halacha”, Hassidism and holy worship. He abstained from worldly pleasures and dedicated himself entirely to the purity of his soul to serve holiness. He had no need to wander to other places in order to seek a place where to study the Torah because his father's home being a house filled with Torah teachings. His father dedicated himself every hour of the day to the upbringing of his sons, and this boy did not disappoint his father and did not shame the family tradition. He continued to spin the golden tread of his ancestry.

Rabbi Elazar was one of a few who was able to boast about being.

“The son to a great father and having a father who has a great son”, by being the son to Rabbi Tzvi Elimelech from Dynow, who was a great scholar in his generation, a pupil of Rabbi Mendel from Rymanow and the “Seer of Lublin” who, at the beginning belonged to Mitnagdim but later joined Hassidism. When he joined the Hasidic movement, it was a merger between old and new. He joined the Hasidic movement overnight without losing anything from his inner perfect being. He was the grandson of Rabbi Shimon the Cabbalist from Ostropoly, who by the order of his uncle, Rabbi Elimelech from Lizhensk, was named Elimelech. When he was young, he outstood with his extraordinary talents and Rabbi Elimelech from Lizhensk spoke about him that he would illuminate the world with his scholarship and holiness. He excelled with his diligence and dedicated all of his time to the study of the Torah. He perfected himself in the regular Torah studies as well as in hidden, unrevealed Torah secrets and Hassidism. He served as Rabbi in the following cities/ Rybotiche, Strzyzow, Holoszice, Dynow and Munkach. At the end, he returned to Dynow. He authored books in many venues in the teachings of the Torah, among them: “Agra Dpirka, Derech Pikudeycha, Agra Dkalah, Magid Talumot, Reyach Dudaim, Bracha Meshuleshet and Drech Adoteycha”.

He also proof-read the “Zohar”. His books were widespread throughout the world and were published in many editions. He was the father of a great son, Rabbi Shlomo Spira of Munkach, about whom we will tell in further pages. Because of father and son's greatness, it seems that the greatness of Rabbi Elazar was underestimated. Even though he was made of gold and was described by other Tzadikim as being: “A pure and holy Tzadik and teacher of Israel”.

As a young man, Rabbi Elazar visited Rabbi Tzvi from Ziditchow (the author of the book: “Ateret Tzvi”) who stood up from his chair in honour of his visitor. When he left, he told his pupils not to wonder for the respect he had shown to the young man because he had not seen for a long time such a complete and adorned figure as this young man represented: “Not yet a spoiled figure”. On his second visit to the Rabbi of Ziditchow, together with his brother, Rabbi David from Dynow, the Rabbi remarked on how the two brothers were dear souls, “souls without bodies”. Their high-class lineage could be recognized by their characteristic and action.

Still being very young, his father engaged him to the daughter of Rabbi Joshua Heshel from Dukla who was the son of Rabbi Simcha Balis, assistant Rabbi and preacher from Lwow during the life of the author: “Yehuot Yaacov” who considered himself to be the great-grandson of the author of: “Pney Joshua” and Maginey Shlomo”.

Rabbi Joshua Heshel distinguished himself in wealth and personality, merging Torah with greatness together. At the engagement, the bride's father promised a dowry of four hundred golden dinars to be paid before the wedding. The wedding was supposed to take place in Rybotycze, at the bridegroom's father's residence, but just before the wedding ceremony, the bride's father tried to reduce the promised dowry. But the bridegroom's father did not agree and because of the dispute, it was decided to annul the engagement. The father of the bride with his daughter left for home. On the way home, Rabbi Joshua Heshel noticed her sadness on his daughter's face and that she had cried from shame. Her father consoled his daughter and told her:

“Do not worry, be aware that your father is a great scholar and a descendant of a greater lineage than that of the Rabbi from Ryboticze. I assure you that I will find you an excellent and a magnificent groom; much better than this bridegroom”. But she did not agree and told him that such a faultless young man with such good attributes which was praised by everyone as being a fine symbol of straightforwardness would be hard to find in the entire country. Her father had no choice but to return to Rybotycze and pay off the dowry in the full amount. The couple went under the chuppa and were consecrated. (The bridegroom and the bride were fourteen years old at the time of the wedding).

After the wedding, the newlyweds stayed with his father, even after he moved to Munkach where he became Rabbi of that city. The young man, Rabbi Elazar, conducted himself with holiness and purity, diligently studied day and night the holy teachings of the Torah. The people of the town loved him for the gentleness of his soul, his pleasant attributes, his greatness, warm-heartedness and, last but not least, for being knowledgeable in all the Torah teachings with all its fine characteristics. He ascended to his first rabbinic service when his father had return from Munkach to Dynow. In 1829, Rabbi Elazar became the Rabbi of Rybotycze. After nine years in Rybotycze, he was asked to be the Rabbi of Strzyzow and from there, he ascended to the rabbinic chair of Lancut.

Rabbi Elazar's custom was to do the Friday afternoon Mincha service and the welcoming of the Shabbat early. In 1838, he became the father of his son, Rabbi Shlomo who married the daughter of the Tzadik Rabbi Yekutiel Shmelke from Sassow (son of the famous Rabbi Moshe Leib). In 1841, his son Rabbi Tzvi Elimelech was born. He was named after his grandfather, Rabbi Tzvi Elimelech from Dynow who had just passed away. When he grew up, he became the Rabbi of Bircha. Rabbi Elazar often visited the courts of famous Tzadikim. He visited Rabbi Israel, the Tzadik from Ryzin, (Sadigora), Rabbi Meir'l from Premishlan, Rabbi Tzvi Hersh from Rymanow and Rabbi Shalom from Belz. They all welcome him with respect and great reverence and they all testified about him as being a sanctified holiness. He officiated at the second marriage of Rabbi Israel from Ryzin with Malka, the widow of Rabbi Tzvi Hersh from Rymanow, a relative of Rabbi Elazar. He used to boast about this weddinging that when he officiated at the wedding ceremony, his whole body trembled when he recited one of the seven blessings: “Aher asar lunu Haarusot”, and the rest of the blessings knowing what a Tzadik the bridegroom was.

Rabbi Elazar often visited Rabbi Chaim, the Tzadik from Sandz. However, after he became the Rabbi of Lancut, Rabbi Chaim stopped coming to the grave of Rabbi Naphtali from Ropczyce whose resting place was in Lancut. When Rabbi Elazar's son, Rabbi Shlomo, asked Rabbi Chaim why, Rabbi Chaim responded, with a hint, that he was afraid that his visits in Lancut might cause his father dejectedness. Rabbi Shlomo said: “On the contrary!” My father would be very happy with your visit. Rabbi Chaim promised that he would start again to visit the grave on the anniversary of Rabbi Naphtali's death, and he kept his promise. Rabbi Chaim came to Lancut and went to the cemetery which was located a little out of town, and Rabbi Elazar went to meet him.

After exchanging greetings, he invited Rabbi Chaim to stay for the Shabbat and would hand him the entire leadership of the Shabbat. Rabbi Chaim agreed. He led the table in great rabbinic style with the traditional distribution of the food leftovers (Shirayim) to the Hasidim which was followed by a Torah discourse. Rabbi Chaim conducted the Shabbat morning services, read the Torah chapter of the week. Just before the Musaf services, for some reason, they found out that the cantor from Przemysl with his choir would conduct the Musaf service.

At the Shabbat noon meal, Rabbi Chaim told his host that he was planning to lead the Musaf service in honour of Rabbi Naphtali's anniversary. Rabbi Elazar asked Rabbi Chaim: “Who stopped you? Haven't I told you that I was handing over the entire leadership in your hands?” Rabbi Chaim responded that he thought that letting the cantor conduct the Musaf services was done with your knowledge and approval, being the local Rabbi. Rabbi Elazar got up from his seat and began to investigate whose idea it was that the cantor should conduct the service. He then made the following remark: “If Rabbi Chaim would have conducted the Musaf services, he would would have caused great strength and gladness in the upper universes and thousands of Jewish souls would have repented. But now, it appeared that we were deprived of such privilege.

Rabbi Elazar demanded that the culprit who had caused the prevention of Rabbi Chaim to conduct the Musaf service should come forward and ask for forgiveness.

As I have mentioned before, Rabbi Shmelke, the Tzadik from Sassow, was the father-in-law of Rabbi Shlomo. Once, he visited Rabbi Elazar's father in Lancut where a lavish reception was prepared in his honour befitting such an important guest. They enjoyed the meal together and Rabbi Elazar asked the guest to say a few words that he had heard from his father, Rabbi Moshe Leib from Sassow. He responded that since his childhood, he saw and heard very little about his father's holy activities but that he did remember an episode when he was five years old, on Rosh Hashana, when his father conducted the Musaf services. He stood wrapped in his tallith and I heard him whispering during the silent prayer, poured his heart out for the Father in heaven in plain Yiddish: “Holy Creator of the World! Send us the Holy Messiah. How long are You intending to torture us in the bitter and dark Diaspora? We cannot stand it anymore”.

I, the little one, on hearing his pleading in plain Yiddish, could not understand how he could interrupt the silent prayer and speak in Yiddish? It was evident that he could not control himself during his excitement when fiery sparks of holiness were burning inside him.

Rabbi Elazar twice visited Rabbi Chaim from Sandz. He once went to visit him during a serious illness but did not stay for the Shabbat. On his second visit, he stayed for the Shabbat to enjoy his goodness. During his visits, the talked about all kinds of subjects. He once was asked if he knew the “Seer from Lublin?” He responded that his father, Rabbi Tzvi Elimelech, never took him there. However, on his visit to Rymanow, he went with him and that is how he got to know Rabbi Mendel'e the Tzadik well. Rabbi Chaim said: “I did not know Rabbi Mendel'e, but I was with my father in Lublin once”.

In 1865, Rabbi Elazar became ill and after the Shavuot Holiday, he travelled to Vienna to the resort place of Carlsbad. During his travel he met Rabbi Chaim from Sandz who was making the same journey. On the way from Ospicine (Auschwitz) until the Frirau station, they spoke about fixing the world. Rabbi Elazar did not find any cure in Carlsbad and went back to Vienna to seek help from specialists. On Sunday the 12^th month Elul, he got up early, put on the Tefilin and prayed until “Gual Israel” when he needed to go to the lavatory. He took off the Tefilin and said: “I fulfilled the mitzvazh of putting on Tefilin”. Soon after, he prayed the Mincha, recited “Ashrey” and the silent prayer. He skipped “Kriyat Shema” saying that he had said it earlier. He continued to recite “Ve 'Emunah, Mi Kamoycha” and concluded with “Gual Israel”. He asked his son, Rabbi Shlomo to come closer, saying that he wasn't feeling well. He lost his speech and departed from this world.

Rabbi Shlomo telegraphed the Tzadik from Sandz and asked if he should transfer his father's body to Lancut for burial. Baron Rothschild, in Vienna, told him that it would be very difficult to transfer the body for such a long distance and as far as Lancut and suggested that in view of the greatness of the deceased, and out of respect to his revered great ancestry, he would build a small mausoleum with a decorative iron fence around it which would add reverence and splendour to the place. But Rabbi Shlomo waited for a response from Rabbi Chaim. When the response failed to come, preparations were made to bury the deceased in Vienna. A telegram arrived from Sandz which said that he would agree to transfer the body to Lancut. After the intervention of Rabbi Shlomo and Baron Rothschild with the authorities in Vienna, the body was brought to its eternal rest in Lancut where another mass funeral took place. Thousands of people from near and far came to pay their respect to the deceased.

Here is the outside text of the monument:

Here is buried
in this parcel is enacted (unclear the meaning)
His soul is in paradise.
Woe, the crown and garland of fines has fallen off.
Love of Israel was his eternal desire.
Did kindness with all his might and prayers.
We remember his teachings and devotion.
Our bones tremble remembering his love.
May his soul be bound with the bond of the living.

The following was inscribed on the side of the casket:

Woe the earth swallowed excellence. This is the dwelling of a mighty shepherd of Zion. Holy of holiness the great gifted Rabbi, our strength, the holy Rabbi, a kind and godly man, a lover of Israel. A famous man, a Hasid, the holy revered name, Elazar, head of the local rabbinic court, the son of a great tamarisk, the gifted Rabbi, the holy and pure, the famous Tzvi Elimlech of blessed memory, when his life was interrupted it was sunset in the middle of the day and the casket was taken in God's heaven.

Sunday, the twelfth day of Elul 5625.
May his soul be bound with the bonds of the living.

Rabbi Elazar's son, Rabbi Shlomo, sat “shiva” in Lancut. On the eighth day after the “shiva”, he had the intuition that many of revered and wise members of the community wanted to nominate him to take his father's place, but he refused and returned to Strzyzow. The people of Lancut made an effort to ask Rabbi Chaim from Sandz to use his influence in this matter but Rabbi Chaim responded: “The place does not give reverence to the man, but man gives reverence to the place”. And that is where the problem ended. Rabbi Shlomo's brother, Rabbi Simcha and his brother, Rabbi Menachem Pinchos, who was called endearingly: “Mendele'h”, became the Rabbis of Lancut.

Rabbi Elazar's widow, Tova Chava, had a long life. She lived with her son Rabbi Shlomo in Strzyzow for twenty years after her husband's departure. She lived a long life and in 1885, she became ill with cancer and passed away one day after the Shavuot Holiday. She was about 80 years old and brought to rest in the Strzyzow cemetery. On her monument it was mentioned that she was the “Rebetzin of Lancut”.

[Pages 57-58]

The Sons and Offspring of the Rav R'Elazar Spira of Lancut

We previously mentioned that Rabbi Elazar was the father of a great son. This was Rabbi Shlomo Spira from Munkach who was born in 1832 in Ryboticze, near Przemysl. As a little boy, he was already a diligent student and his father, the author of “Bnai Ysoshor” predicted that he would become a great Jew. He studied with his grandfather in Dynow and at Rabbi Nechemiah from Sassow. In 1846, on the ninth day of the month “Tamuz”, he married the daughter of Rabbi Yekutiel Shmelke, the Tzadik from Sassow, (the son of the well-known Tzadi, Rabbi Moshe Leib). Still being a young man (18 years old) while living with his in-laws, he already became known as a giant in Torah studies and a Godfearing man. Great personalities in his generation such as Rabbi Shlomo Kluger from Brody, Rabbi Mordechai Zeev Etting, Rabbi Joseph Saul Nathanson and Rabbi Abraham Teumim, had praised him and considered him to be an embodiment of purposeful completion.

After his mentor, Rabbi Nechemiah died, he became Rabbi of Sassow and in 1857, he was nominated as Rabbi of Strzyzow where he served for 25 years. In Strzyzow, he took his father Rabbi Elazar's place. Thousands of people came to listen to his teachings. In 1865 after his father's death, he was nominated to take his father's rabbinic chair in Lancut, but he refused. In 1870, he became the Rabbi of Tarnogrod and in 1881, he was elected as Rabbi of the big city, Munkach where his grandfather, Rabbi Tzvi Elimelech from Dynow served and all the great personalities of Hungary accepted his authority. People came from everywhere to indulge in the beauty of his teachings. He established useful rules, good for the city and state and fiercely fought against those who raised a hand to hurt the Torah of Moses. He served on his grandfather's rabbinic chair for eleven years. He often visited Lancut while his father, Rabbi Elazar was alive and also after his departure.

Rabbi Shlomo was well versed in all venues of the Torah teachings and Scriptures, revealed and unrevealed Torah secrets. He was a Tzadik, a wondrous man that served God devoutly. His activities in the cause of spreading the teachings of the Torah among Hungarian Jewry became engraved in the hearts of that country and was admired in the community and in many other places. He had two sons: Tzadim Rabbi Tzvi Hersh, the Rabbi of Munkach (author of “Darkey Tshuvah” on religious rules and restrictions and authored many more important books) and Rabbi Moshe Yehuda Leib, the Rabbi of Strzyzow, (the son-in-law of Rabbi Baruch from Gorlice). One night, Rabbi Shlomo was up until midnight proof-reading his manuscript about priests' blessings. Afterward, he laid down on the floor and with a strong voice, recited the Psalm: “Ranneau Tzadikim”. After he finished, he washed his hands, dropped some coins into Rabbi Baal Haness' Charity box, kissed the mezuzah and went outside to catch a breath of fresh air. He suddenly fainted. They put him on his bed and one hour later, his purified soul left his body.

Rabbi Tzvi Elimelech was born to his father Rabbi Elazar on the 14^th day of the month Teves in 1841. He rushed to inform his father of the birth of his son and invited him to be the “Sandak”, (the person holding the baby during circumcision) and at the same time, consulted him about a name for the baby. His father told him not to rush with the name because there was still time to decide. When the day of the covenant arrived (“Brit Milah”), Rabbi Tzvi Elimelech passed away and everyone understood why he requested to wait before picking a name. The baby was promptly named, Tzvi Elimelech, the son of Rabbi Elazar. And this was later, the Tzadi, Rabbi Tzvi Elimelech, the Rabbi of Bircha.

After Rabbi Elazar's departure, his two sons, Rabbi Simcha and Rabbi Pinchos Menachem took his rabbinic place. Rabbi Simcha worshipped in Bait Hamidrash and Rabbi Menachem in the synagogue, where he also preached to the worshippers. Rabbi Simcha had his private home in the market place and Rabbi Mendele lived nearby. In the book “Bait Shlomo”, a letter is quoted which Rabbi Elazar sent to his two sons from Carlsbad before he died and they later replaced him as Rabbis of Lancut.

Here is the text of the letter:

“Life, blessing and peace to my beloved sons, my friends, the delights of my heart, the Godfearing distinguished Rabbis, intellectuals and whose names are Rabbi Simcha and Rabbi Menachem Pinchos!

My friends, my sons! I did not want to write until this day, after midday, when the strengthening of the good kindness has sparkled redemption and salvation. And yet, my sons, I want to inform you that the Vienna doctors and also the local doctors have ordered me to stay another two weeks and I should then leave only after completing the cure, and I decided to do so. God willing, in the week of “Pardhat Reeh”, I intend to come home. May it be His will that I should arrive home relaxed and with strengthened body parts to serve the Almighty. Not to waste time for preparing for the redemption and the building of the third house of God, which will be built soon during our time. Amen. And this will be the house of Yaacov, the house of truth, according to the verse: “Titen Emes Le'Yaacov'. This, my dear sons, was a novelty for me today in Bait Hamidrash that the people caused me to dwell about a certain verse on buying and selling, never to make a sale that lacks the truth because the entire sale, whether it is financial or it is honour, there is no truth in both. Everyone should give to his colleague or to a teacher or to his pupil, a gift of the truth as it is said: “Titen Emes to Yaacov”, as a gift. Think about it, that our father's words are an entreaty for you every moment.

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