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Rabbi Elazar Spira (the second),
the Rabbi of Lancut

Rabbi Elazar was born in Lancut to his father Rabbi Simchale'h and to his mother, the daughter of Reb Israel Leib, the Tzadik from Buchach, the son of the gifted Rabbi Abraham David from Buchach, the author of the books: “Daas keydoyshim” and “Eshel Abraham”, and more. For unknown reasons, Rabbi Elazar did not excel in studying to become a scholar like other outstanding Rabbis who used their knowledge as a profession, serving as Rabbi in many communities. However, he knew how to boast about his lineage, about being of noble birth. With his cleverness, he knew how to bring people to gather around him . . . He combined his wife's lineage and his to boast about it. His wife was the daughter of Reb Velvele'h, the Tzadik and scribe from Oziran, who was the son of Reb Shloymele'h Gotesman, the brother-in-law of Reb Aaron Leib Maleshkowich (the dybbuk), a branch of the Baal Shemtov dynasty on his mother Anahle'h side, the daughter of Reb Velvele'h from Zborizh, the son of Rabbi Yechiel Michal from Zlotchow and a grandson of Rabbi Baruch from Mzeilbuzh, claiming to be a descendant of the Baal Shemtov. Rabbi Elazar was a Hasid and a friend of Rabbi David Moshe Friedman, the Tzadik from Chortkow who was famous for his refusal to accept monetary rewards with notes like other famous Rabbis did. He preferred to make a living from his own toil by writing Torah scrolls and other ritual objects.

In Oziran, the Hasidic population split into two camps when one of the Rabbis, the Rabbi from Magrow died in 1903, and the sympathizers of Rev Velvele'h, brought in his grandson Rabbi Elazar to fill the vacant rabbinic chair. The rift sharpened again after the elections in 1906 and the sympathizers of Rabbi Elazar won. However, after the elections, Rabbi Elazar felt safe on his post as the Rabbi of Oziran.

Rabbi Elazar was the Rabbi of Oziran thanks to Rev Velvele'h and in the “Minyan” that he organized in his home, a group of Hasidim had concentrated. They were extreme observants personally and had the desire to impose the same on others. Part of the group travelled to the Chorkow Rabbi and some to Husatin. In time, Rabbi Elazar began behaving like a big Rabbi and managed to acquire many friends and Hasidim locally and from outside of Oziran. Like the big Rabbis, he held “tables” in the style of the Rabbis of Belz, Dynow and Ropczyce, but not in the style of Chortkow or Husatin, despite the fact that they were close to Oziran.

The Hasidim behaved with extra piety. They stuffed their pants into the shoes or boots all year round. No tie around their necks, heaven forbid. However, there were many visitors who came to Rabbi Elazar's house that did not wear such particular attire but, nonetheless, he accepted them with love and friendship. A spark of national pride existed in Rabbi Elazar's heart beat in spite of the fact that he was a pious Hasid. He was revered even by the “Mitnagdim” for his honesty and purity of his heart. On his visit to Chernovce, (capital of Bukovina), he received a tremendous welcome from hundreds of people from every segment of the Jewish population.

He was surrounded by a group of fiery Hasidim who never missed an occasion to celebrate, like an anniversary of the death of a Tzadik or other festivity, especially on Friday night, Shabbat and Holidays. Some of the Hasidim practiced pranks, for instance, stealing a “kugel” from an oven and bringing it to the Rabbi's table. Imbibed, on Simchat Torah, the Rabbi's assistant, Shayke Abraham, used to go out into the streets with a sack on is back accompanied by children and sing with them the song: “Zintche Kinderlach, Ashreynu Mah Tov Chelkeynu, Umah Nayim Goraleynu”.

Rabbi Elazar Spira, (second)

Reb Yoshe, Rabbi Elazar's son, told me that when his father and he visited the Tzadik Rabbi David from Chortkow, my father asked the Rabbi: It is was true that People who were planning to emigrate to “Eretz Israel” were boasting that the Rabbi was a Zionist and that he had promised them to send kosher slaughterers, if they were needed. The Rabbi said: “I am not a Zionist but when people come to say farewell before emigrating and they asked me if I would send them kosher slaughterers when needed and I tell them that if they will live in the traditional spirit, I would not see any reason why I should not send them religious clergy? As the conversation continued, the Rabbi told my father that Dr. Herzel had visited my brother and him and suggested that we should accept some position in the Zionist movement, and we immediately agreed.

The Rabbi from Wiznitz did not oppose the proposition either. However, as we were later informed, the famous Rabbis of Western Galicia, with the Rabbis of Belz and Sandz leading the opposition were against it and we learned a long time ago how disruptive a rift among us Jews could be. We declined to accept any position.

The Rabbi from Chortkow spoke a lot about the Holy Land even when he was on his death bed. After Rabbi David Moshe from Chortkow passed away, Rabbi Elazar frequently visited his son, Rabbi Israel, but he never stopped visiting Rabbi Tzvi Elimelech from Blazow who was his relative. Rabbi Elazar served as Rabbi of Oziran for about ten years and after his father, Rabbi Simcha, died, he returned to Lancut. In 1913, despite his weakened condition, Rabbi Simcha led the “Neyilah” service and soon after, asked people to summon his son from Oziran to come home. He passed away later that night.

After his death, the people in Lancut wanted to elect a better learned man. Rabbi Elazar sat “Shiva” in his father's house and thought about now to initiate his election in his father's place. After the “Shivah”, he remained in Lancut and joined the “Support the Indigent Society”. Through this organization, he acted to materialize his wish to become the Rabbi of Lancut in his father's place. The community leaders refused to accept him as Rabbi and refused to pay him a salary. He began attending the Bait Hamidrash where his father prayed and all the butchers in town sided with him. They put up collection boxes in their stores and asked the customers for donations. The donations covered not only Rabbi Elazar's wages, but there was still a sizeable leftover and the Rabbi did not need any salary from the Community Council. A short time later, World War I broke out and the Rabbi, with many people in the community, were forced to escape and find refuge fearing the Russian occupation.

The Rabbi with the members of the community, escaped by foot to Blazow and from there, they continued their wandering until they arrived in Vienna, the capital of the Austro-Hungarian Empire. The Rabbi lived in Vienna on Karl Meyzel Street in the 20^th district. The Austrian government gave him a furnished place to live, where he led “Tables” on Friday nights for friends and people from Lancut. The government made him a military Rabbi and his job was to swear in Jewish soldiers but he did not use a Torah scroll, but the bible. Before the war ended, he returned to Lancut. This happened in 1917. At that time, Hungarian cavalry were stationed in Lancut. When World War I ended, new geographic division of nations and countries had occurred. They tension in the city eased up and the refugees who returned home began adjusting their lives anew. The economic situation was very bad. Galicia became a part of independent Poland and all previous contacts with Vienna ended. Rabbi Elazar knew how to encourage people in troubled times and always acted for the good of the community. That is how he won the heart of the Lancut people.

Rabbi Elazar's first wife died in 1910. He remarried Reizel, a daughter from the Ashkenazy Rabbinical family who was divorced by her husband from the Laufer family in Nadworno after she could not bear children. She was a woman of valour, busy helping the poor. At the outbreak of World War I, she accompanied her husband during the evacuation until they reached Vienna. In Budapest, she organized a society to help the poor among the refugees and distributed clothing, food and also money. Upon her return to Lancut at the end of the war, she was again active in charity, helping the returnees from evacuation and always was on alert, helping the needy.

Besides his rabbinic duties, Rabbi Elazar became a hobbyist and collected noble antiquities. He owned a Torah Scroll that was scribed by the famous scribe: Reb Moshe from Przeworsk. In his archives, he had a manuscript of Rabbi Itcikel, the Tzadik from Drohobycz and Rabbi Pinchos from Koritz. He owned a wine cup supposedly belonging to the Baal Shemtov. Every Saturday, he drank a little wine from this cup. With all the above occupations, Rabbi Elazar was also busy with community problems and other public activities. He established a modern bathhouse, a shelter for poor way-farers, collected funds for the Passover Campaign and supervised the religious needs of the city for which he was beloved by everyone.

Rabbi Elazar prayed in Bait Hamidrash where the intelligentsia of Lancut worshipped. On the Shabbat of the blessing the new moon, he did the blessing and during the High Holidays, he was at the pulpit leading the Musafs services. He used the traditional melodies of Dynow; melodies of his Uncle Shlomo from Munkach. He led the Shabbat third meal tables and an echo of singing was always heard from his home. His acquaintance from the Holy Land annually sent him fruit for the “Shehechiyanu” blessing on Rosh Hashana and an “Etrog” for the Sukkoth Holiday. Even though the “Etrogim” from the Holy Land were not kosher because of the Shmitah problem, nevertheless, Rabbi Elazar showed them with pride to the Hasidim and his admirers as the product of the Holy Land. In order to fulfil the mitzvah of buying an “Etrog” on your own, he paid Seidman's parents a symbolic amount of money. Rabbi Elazar always was on guard where the upbringing of the young generation was concerned and threatened the parents who sent their children to a secular high school.

Between his non-Jewish best friends and admirers in the city was the district judge who, after a conversation he had with him, noticed the Rabbi's cleverness. Since then, he urged Jews that had appeared before him in disputes in civil matters, to go to the Rabbi. He told the Jewish people that as long as they had such a smart Rabbi, they should not come to him. “Go to your Rabbi. He will settle your problems better than I”, was his favourite saying.

The welcoming of King Ferdinand and from Romania by the elite of the city (from left to right) Yehudah Feilshus, Moshe Halperin, Joseph Pearlmutter, Fabian Avner, Rabbi Elazar Spira, Ephrayim Helzinger, Abba Zawar, Elazar Kezshtecher and Simcha Sapir

The before-mentioned friend, Chaim Seidman who corresponded with Rabbi Elazar, gave us his last letter that he had received from Rabbi Elazar five months before he died and it is incumbent for me to publish it here because of its text. The letter was written in Hebrew.

B”H, seventh day of Shvat, 1938.

Great peace and all the best to my warm-hearted, beloved, revered friend, highly inspirational, a man of wisdom, Reb Chaim Seidman, may his candle keep burning!

His letter I have received in time and I apologize for not responding until now because I have not been feeling well. And now, let me express my thanks for his letter in which he has let me know about his sons' wellbeing, after several years which have passed not hearing from him at all. In fact, I felt warm-hearted pleasure when I read his letter in which he wrote that my grandson, may he live, had paid him a visit. I would also like to ask you that if in future any of my grandsons would happen to be seen by you, to remember to welcome them pleasantly and wholeheartedly. I would also ask him to write to me from time-to-time a letter which would be a refresher to my soul for which I will bless him with a life of repose with his entire family and all his descendants. May they have a long life the way his hearty wishes are, for the best, for the blessing of his friend forever who expounds your well being for all the days. (I translated this letter verbatim without paying attention to grammar for the sake of accuracy. The translator).

And here is the generation of Rabbi Elazar from Lancut:

Joseph Spira (Gotesman), Israel Aryeh (residing in America), Chaim (all born in Bukowsk), Henia and Tzvi Melech (the two died in their youth), Alta Bat Sheva (the wife of Rabbi David Firer, the last Rabbi of Lancut), Tzpiora the wife of Ury Glukop, Rabbi of Lubrance near Piotrkow Trybunalski, (from the grandsons of Rabbi Ury, the Tzadik from Strelisk) and Velveleh Bachur. The latter had been murdered by the Nazi. Reizel, the widow of Rabbi Elazar also perished in the Holocaust.

When Rabbi Elazar was still alive, he urged his son Chaim to take his place as the Rabbi of Lancut. But Chaim, who by nature, was a humble person, could not get used to the idea and kept postponing the decision for later when the day would come. Chaim was born in Bukowsk in 1891 and his Torah upbringing took place in Oziran. A special teacher was engaged who lived in their house and taught Joseph, Israel Leib and him. The names of their teachers have remained in their memory forever. Moshe Aaron Bernstein, Naftali Fish, the assistant Rabbi of Dynov, Shmuel Sharf and Moshe Gester. Chaim was the most outstanding student. He excelled in his studies and reached the level of a highly educated Talmudic scholar, thanks to his perseverance and diligence. He later studied in his father's “Kloiz” and in the Bait Hamidrash in Oziran with a special Torah studying group. He soon wound up as a qualified candidate for the rabbinic post in Lancut after his father was called back to Lancut to become Rabbi in his father's place.

Rabbi Elazar's daughters From left: Rebetzin Bat-Sheva and Rebetzin Tzipora Glukop

Yosi, Rabbi Elazar's firstborn, left Lancut in 1914 and lived in Vienna for many years. At first, he opposed Zionism and fiercely defended the sacredness of extreme religiousness.

Rabbi Elazar's sons from right: Reb Joseph and Reb Aryeh Leib Spira		Rabbi Chaim Spira

As was mentioned before, after Rabbi Mendele'h died, Rabbi Chaim Reuven Wagshal, the son-in-law of Rabbi Mendele'h became Assistant Rabbi in Lancut. After he died, his son, Reb Alter, became first Assistant Rabbi and later, Rabbi of Lancut. When Rabbi Elazar passed away, and his son refused to take his father's place, his son-in-law, Rabbi David Firer, the son of the gifted Rabbi who was a great Talmudic scholar, became Rabbi of Lancut and he was the last Rabbi. There is a special article about Rabbi Firer in this book written by his nephew, Rabbi Ben-Zion Firer, the Rabbi of Nir Galim, Israel.

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The latest Rabbis of the Spira Family

Rabbi Joseph Rokach, Rabbi Joseph, the son of Reb Todros Rokach, a descendant of Rabbi Shalom Rokach, the founder of Belz Dynasty. Rabbi Joseph was the son-in-law of Rabbi Mendele'h Spira from Lancut who settled in Lancut after marriage. He behaved like a Rabbi but, nonetheless, he was considered to be only a small calibre Rabbi. He was nicknamed “The Soldier's Rabbi” because the Jewish soldiers who were stationed in Lancut came to him asking for a blessing. Many of the local intelligentsia, like doctors and officials also came to him. But in general, he was considered like a Rabbi for everything; for the sake of his great ancestry of Belz and for his own sake. He used to travel to his Hasidim and admirers asking for support, and that is how he made a living. His residence was in the market place and he lived in great misery and pain. He was a pauper and was considered also to be an idler. He sat daily in the home of Rabbi Elazar and discussed spiritual matters.

In the synagogue, he was the traditional shofar blower on Rosh Hashana and an outstanding blower who became known everywhere as such. They said about him that he would blow the shofar when the Messiah would arrive. For his outstanding shofar blowing, women used to send him donations. During the shofar blowing, he wore a “Kittel” and a special tall “Yarmulke” which made him resemble the High Priest in the Holy Temple. The crowd who listened to the variation of the “Tekiyot” tunes and the naming of the angels, according to the “Nusach” of the Ari'zl, became highly emotional and it seemed as though they heard the struggle of the angels in heaven with Satan who tried to distract the shofar blower from his devotional shofar blowing.

His son, Reb Hersh Melech Rokach was a great Torah scholar, a diligent student who studied 17-18 hours a day. Thanks to his diligence, he achieved a high grade of knowledge and was well grounded in Biblical, Talmudic and rabbinic texts. He was ordained by the Rabbi of Belz and later became the assistant Rabbi of Bergsaz, Hungary. He managed to escape from the Nazi paws during the Holocaust and reached the United States. But Rabbi Joseph Rokach suffered terribly during the war and share the fate with the rest of the Lancut Jews. During the occupation, the Nazi shaved off half of his beard and one side-lock and threw away his head cover. Rabbi Joseph searched for another cover because he could not stand being seen in public bare-headed. He found himself in a despairing situation and that is exactly what the Nazi wanted to do – to humiliate human beings and subdue them to the “Higher German Race”.

Rabbi Meir Meshulam Spira was the son of the Rabbi and the famous Hasid”, Reb Shmuel, the son of the Tzadik and gifted Rabbi Tzvi Elimelech Spira from Dynow. Rabbi Elazar (first), the Rabbi of Lancut was his uncle and, apparently, because of him, he settled in Lancut without having a stable status in his life. He was not involved in public matters and was considered by everyone a pure and humble Tzadi, who distanced himself from the people around him. He was a tall, handsome man, which added a lot to his general good looks. His wife, the Rebetzin Esther, made a name for herself as a righteous woman and all the city wives had a mouthful of praise for her. It was told that Rabbi Yechezkiel Halberstam from Sieniawa, stood up from his chair in her honour. She came from a noble lineage and was related to many famous Tzadikim of her generation. They had an only daughter, Mindel who was married to the son of Rabbi Tzvi Elimelech, the Tzadik from Blazow, who was paralyzed on half of his body and all his life suffered from bad health until his death. The couple had a daughter who married Reb Meirch'e Spira, the son of the Rabbi from Blazow. Mindel, the daughter of Reb Meir Meshulam was a widow for twenty years and later married the Rabbi of Rudnik, the son of Rabbi Baruch from Gorlice, (the son of Rabbi Chaim from Sandz) and bore Rabbi Yekutiel Yehuda from Klauzenburg who left the United States where he lived after World War II. He established a Hasidic city near Netanyah, Israel, and many Hasidim with their families joined him. With this deed, he became famous in the entire Jewish World.

Rabbi Meir Meshulam's permanent residence was in Lancut and his livelihood he derived from the court of the Rabbi from Blazow, who was his relative and his in-law at the same time. He partially occupied himself with publishing his grandfather's, the Tzadik from Dynow, books. He invested a lot of effort by travelling in different cities to obtain recommendations for his grandfather's books from famous Rabbis and recruited subscribers to buy the published books. It was a tiring task which he lovingly took upon himself, deriving great satisfaction from the publication of his grandfather's books. He realized that he had done a great job bringing into print the manuscripts that were lying around uselessly, in spite of the fact that many of his grandfather's books which were published during his lifetime, were very popular among the Hasidim. Secondly, he also derived some profits by selling the published books.

His grandfather's first book, “Veheyay Bracha”, (part one on the “Mishnayot, Brachot, with an appendix”) was published by Reb Meir Meshulam in Przemysl in 1875. In the book there were several recommendations included. Rabbi Chaim from Sandz had titled the publisher of the book with the title: “the distinguished Rabbi Hasid” and with warm words, praised him for publishing this work and for giving a monetary advance to the publisher. The Tzadik from Sandz, who was a genius in the Torah studies, was not in the habit of giving recommendations to authors of books and, if he did praise the person who printed this book (because the author, Rabbi Tzvi Elimelech from Dynow who normally did not need recommendations) but the Rabbi of Sandz' intention was to help financially Rabbi Meir Meshulam. The title the Tzadik from Sandz bestowed upon the publisher, he also gave to those Rabbis who endorsed the book. Rabbi Joseph Saul Halevi Nathanson, the Rabbi

Forced labour (from left): Rabbi Benjamin Zeev, the son of Rabbi Elazar Spira, and Reb Moshe Kampf

After the printing of Part 1 came the announcement from his relative, Reb Yeshayau David, son of Rabbi Meshulam Zusha Spira, with a signature of two arbitrators: Israel Nisan Feld and Naftali Yehuda Leibush Segal from Lancut (dated fifteen days of the month Elul 1874) that the manuscript that was left in the legacy of Rabbi Tzvi Elimelech, the Tzadik from Dynow, which he authored on the “Mishnayot” tractate “Berachot” that was in his possession, was sold legally and the sale was permanent including all if ramifications. The book was printed with Rashi letters which contained eighty pages in a large form, two columns on each page.

The second book, “Magid Taaluma” was published one year later in 1876 in Przemysl. There are only two endorsements in the book from the Tzadik of Sands and the Rabbi of Lwow. Because of the high cost of printing, the rest of endorsements that the publisher so tirelessly collected, were not included. In the end of that book, there is an eleven-page list of subscribers. By browsing through the pages and reading the list of names and cities, it was evident as to how much trouble and toil Rabbi Meir Meshulam invested in printing and distributing the book. It is unknown if he succeeded in publishing the third book: “Reyach Dudaim”, a commentary on the tractate: “Megilah”, Hanukkah and Purim.

Rabbi Meir Meshulam reached an old age. He was never sick and at the age of eighty, he passed away in Lancut during the twenties of twentieth century. He had very devoted friends in Lancut, like Reb Simcha Melamed (who was considered to be one of the thirty-six hidden righteous), and Rabbi Elazar Spira, the Rabbi of Lancut. When he felt that his end was near, he asked the members of the Burial Society to fulfil his last wish. His brother, Moshe, sat the Shiva in Przemysl. Rabbi Meir Meshulam had a son in America, Rabbi Elazar Spira and when he reached an old age, he moved to the Holy Land.

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Rabbi Israel Leib Rabin, the so-called, Rabbi from Baligrod, was born in Lancut in 1884 to his father, Rabbi Eliezer Rabin, a grandson of Rabbi Menachem Mendel from Linsk, of blessed memory. His mother, the Rebetzin, was the granddaughter of the author of the books “Bnai Yisoschor” and Daat Kedoshim”. He grew up and was educated at his grandfather, the Rabbi Simcha Spira, Rabbi of Lancut and at Rabbi Abraham Mordechai from Moshcisk. At the outbreak of World War I in 1914, he escaped to Vienna and there he established a Bait Hamidrash, a place of prayer and study. During the Nazi that had erased many of their names, he escaped to the United States where he occupied himself, night and day, studying the Torah. His place of prayer was in the synagogue: “Shacharit Israel” of the Dynow Hasidim. He died fifteen days in the month of Teves 1962 in Brooklyn.

Rabbi Abraham David Rabin, called the Rabbi of Lancut, was born in 1887 to his father Rabbi Eliezer Rabin, grandson of Rabbi Menachem Mendel from Linsk. His mother was the granddaughter of the “Bnai Yisoschor” from Dynow. He grew up and was educated in the house of his grandfather, Rabbi Simcha, the Rabbi of Lancut (his father died prematurely), and at the house of Rabbi Abraham from Moshcisk.

Rabbi Shalom Rabin was the grandson of the Rabbis from Ropczyce, Kozhenice and Lizhensk. His mother, Hanna Mindel, was the daughter of Rabbi Simchale'h Spira from Lancut. He served as a Rabbi of Rzeszow until 1924. In 1929, he arrived in the United States where his Hasidim and admirers established a Bait Hamidrash for prayers and Torah studying in Brooklyn, which was named: “The Bait Hamidrash of Lancut”. He was an activist in the Rabbinic Organization of the United States and a member of the action committee, one of the revered Rabbis of New York.

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In 1912, before World War I, Rabbi Aaron Moshe Laufer came to Lancut from Zilin where he lived several years and established his residence in the house of Abba Sauer, (Pilsudski-Krakowska Street), which specially prepared for the Rabbi. It was an ordinary wooden structure. People were saying that since the Rabbi had settled in this house, not a day went by that the owner would

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not be lucky in his business. He noticed a blessing in everything that he was doing, thanks to the new Rabbi. Simple folks soon clung to the new Rabbi. The visitor crowd grew rapidly, the “Kloiz” and his house had turned into a central address in the town.

Rabbi Aaron Moshe was the son of the Rabbi Mordechai from Nadworno, who lived in Zilyn before World War I, and in 1912 left the place and moved to Lancut. People were telling that his father delayed the son's wedding to a young girl, Peril Rosa Reich, who was the daughter of Reb Elijah Reich from Rzeszow, protesting the father's opposition, the couple fasted daily. The reason the father gave for the delay was that they were too young to get married.

He was one of the many Rabbis who lived solely on the Baal Shemtov's great spiritual inheritance. He chose the withdrawal from the worldly way of life. He avoided from the reverence that many wanted to bestow upon him. He devoted himself to studying the revealed teachings of the Torah and dwelled over the unrevealed dept of scriptural mysteries. He studied the teachings of the Holy Ari”Zal and his pupils, in purity and withdrawal that was familiar only to few. His path was paved by the ancestors, waking up at midnight to pray and supplicate, sitting wrapped in prayer shawls and tefillin until the late hours in the afternoons and studied the Torah and the “Zohar”. These people have allowed a little freedom and repose to their weakened bodies by little nourishment and short sleep. All week long he prayed in seclusion, wrapped in his prayer shawl and tefillin. The Rabbi fasted from one Shabbat to another and was very lean – a bundle of bones only. He led Friday nights, on the Shabbat Day tables and on holidays. He personally conducted the prayers, read in the Torah the chapter of the week and blew the shofar in the great synagogue on High Holidays. He blew the shofar with such perfection to the satisfaction, that people sent him donations for holidays. People were talking about him that he would blow the shofar upon the arriving of the Messiah.

Many Hasidim came to visit him from distant places and even simple folks loved to sit around his table on Friday nights, Shabbat Days and holidays to converse with him about holy events of the day. He needed very little for his sustenance and there were always individuals who would provide him with his needs. The Rabbi's assistant was Reb Eliyahu Shternlicht from Brigl who previously was a peddler until he met the Rabbi from Zilyn and became his assistant, and his right hand. Rabbi Yitzhak Hurwitz, the Rabbi from Stutchin, when he visited Lancut, spent with him one-on-one and when they separated, the Rabbi of Stutchin planted a kiss on his forehead when he visited him in Lancut. He personally cleaned the house for the Shabbat and on Rosh Hashana, before blowing the shofar, he used to say the he prayed for three things: A good wife, gold and silver and a longevity.

The Rabbi used to say that people should live as long as Isaak our patriarch, then the Messiah would come. He showed wonders in healing the sick. Abraham Sheinman, a native of Lancut who, at present lives in Jerusalem, told me that one of his sister's children was very sick. The doctors who took care of the child had given up and the situation became desperate. It seemed that there were only a few hours left before the child would die. They went to the Rabbi from Lancut and he lifted his eyes heavenward and said: “For the sake of my father, Rabbi Mordechai, let the child merit complete recovery. Within a few hours, the child completely recovered. When the doctor who attended the child heard about it, he said: “There is a possibility that heaven sometimes can do what no human can do, even the best doctor”. Since that episode, the Rabbi became known as the big

healer and even non-believers were forced to admit certain undeniable wonders. The recovered child now lives in Israel. Since the episode of the child's healing, people from near and far came to ask for the Rabbi for help. Reb Shimon Rozenblit, the president of the “Tomchey Aniyim” (Help for the poor) organization in Lancut, was one of the Rabbi's vivid admirers. He had a daughter in her marriage age but his financial situation was such that he did not have a dowry for her nor the money for a wedding. The Rabbi promised him that soon help would be on its way and he would soon find a proper match for his daughter. Shortly thereafter, Reb Shimon's brother, Kalman, came from America to visit his aging mother and under her influence, he gave his brother one thousand dollars to cover the dowry and the wedding expense. And since then, Reb Shimon became a fiery admirer of the Rabbi from Zilin.

The Rabbi played the violin and every Saturday night he was overtaken by a spark of Hasidic enthusiasm when he played “Zmirot” and other melodies on his violin, among them the son “Hot mir a gute woch”. During Hanukkah and at the night when Yom Kippur ended, the choir group from the Synagogue, together with the Rabbi, were singing. It was remarkable that when the Rabbi was asked to donate to the Jewish national Fund, and for the purchasing land fund, despite being poor, he never refused to donate.

The Rabbi from Zilin had a son and two daughters. Hersh Melech, his son, was a genius with a sharp brain, ever since he was still young and was called the “Life Talmud”. He became the Assistant Rabbi of Bergsas, Hungary. Unfortunately, he died in his prime in Kolomyya. Lancut remembered the wedding of the Rabbi's daughter, Gitele, to the son of the Rabbi from Siget, Hungary, for a long time. One week before the wedding, the city was in an uproar with wedding preparations. On the wedding day, the streets were flooded with people. Jews and none Jews. A group of Jews dressed like “Kozaks” rode on horses to the outskirts of the city to meet the bridegroom. The streets were crowded with people waiting for hours until the colourfully decorated coach appeared. In the coach drawn by four horses, sat the bridegroom and was escorted by many coaches and carts passing the applauding crowd. Policemen, that were already imbibed in advance, guarded the crowd to avoid any disturbance. The new son-in-law lived with his in-laws and spent his time studying the Torah. He later moved to Marmarosh-Siget. The Rabbi's second daughter, Leah married Reb Yaacov Laufer, the son of the Tzadik Rabbi Joseph Laufer from Patchinizon, a brother of the Rabbi from Zilin-Lancut who settled in Debrecen, Hungary.

The Rabbi from Zilin kept a watchful eye to what was happening around him and his heartbeat was eternally devoted to the love of God and fellow Jews until his last breath. He passed away in 1926 and was buried in the new cemetery near the entrance on the left side of the fence. An “Ohel” was built on his resting place. Zisli Sofer, the Rabbi's assistant, Reb Eliyahu who died later at the ae of ninety, was buried nearby. When the Rabbi was still alive, he requested to be buried in the row of the simple people and not among the honourable people. The first victim of the Holocaust, Reb Eliyahu Reich, was also buried not far from the Rabbi's grave. After the Rabbi's death, his widow moved to Marmarosh-Siget and lived with her daughter, Gitele, the Rebetzin of Siget.

The daughter of Leah, the Rebetzin from Debrecen, married the son of the Rabbi Hurwitz from Melitz. He lived in the house that belonged to the Both family. He established a “Minyan” in his residence. He was a humble, learned man and had two children. His family and he perished in the Holocaust.

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Rabbi David Firer was born to his father, the genius Reb Shmuel Firer and to his mother, the Rebetzin Sarah, in 1895 and was named David. He was the third son to his parents. He showed greatness in his childhood. His actions as a child signalled that he was designated to greatness. His sharp mindedness and cleverness had attracted those near him. He was always the life of his small friends who anxiously waited to hear him say something and were not disappointed. He never ran out of inventions. He always surprised everyone with something new in what they were doing. He initiated and carried it out. He was fast in comprehension and swift in doing it. Children loved him for his goodness. Always ready to patronize those who needed patronizing and also humble about it. He knew that he was above them but did not boast about it. He was always one of the gangs and not someone special.

There are people that when they are small their talents are big and vice-versa. Sometimes they grow up faster than their talents. David wasn't that way. His talent grew faster than he did. When left the elementary religious school and went into the Bait Hamidrash to study, he had already a place reserved for him. The older dwellers rapidly accepted his leadership and he soon turned into an arbitrator between two adversaries involved in a complicated problem on which they could not agree.

David divided his days into three parts: One third studying, one third to teaching and one third for activity. It was customary in those days that the “Doing Kindness Society” was affiliated with Bait Hamidrash. When a needy wayfarer person of good lineage was embarrassed to go from door-to-door to ask for alms, the young Bait Hamidrash dwellers stepped in to help. They went around asking for donations for that person. But they did not let the man wait but gave him a cash allowance according to his status and later went around the city to collect donations. In the meantime, they always found someone who would give them a short- term loan in order to have cash on hand. David was an excellent supervisor of this institution. Everything that he took in his hands to run, he ran it in a very efficient way.

He also invested a lot of energy in teaching others. His lectures in the Bait Hamidrash were ideal and all participants in the lectures became very knowledgeable. Those who did not, envied the ones that did.

His teaching system was the same as it was customary among the Polish Jewries. He followed his father's footsteps, who was a master in perfect sophistry which was popular in the world of Torah scholars, it was like fertile soil in the field of Torah study.

When he reached his marriage age, David married Bat Sheva, the daughter of Rabbi Elazar Spira, the Rabbi of Lancut. Rabbi Spira was a descendant of Rabbi Tzvi Elimelech Spira, founder of the Dynow rabbinic dynasty and author of “Bnai Yisoschor”.

Being a newlywed and still rooming and boarding with his in-laws, he was hitched on into Rabbinic leadership. His father-in-law recruited him to help out in many public activities. He was his most qualified assistant in all venues of his leadership.

David's erudition and his sharp mindedness in the Torah teachings, his powerful preaching capability and the ability to put swiftly on paper what he heard helped him to become the Pilar of religious life in Lancut. He did not join any party but he comprehended the organizational secrets on how to unite the public. He developed in the city a public life oriented on a religious point of view and fought against foreign influence in Judaism, in visible and invisible ways. His sermons which were permeated with humour and sweet talk, excited the listeners and at the same time was careful not to offend his ideologic opponents.

While his father-in-law was still alive, he was nominated the Assistant Rabbi. Since then, he was in charge of all rabbinic problems. He was not only the right hand of his father-in-law but was also the man who carried the full responsibility for doing what was supposed to be done. His blessed initiative was felt in every area of the city community life. His effervescent temperament and the energy that he was blessed with produced fruitful results by establishing a religious education in the city of Lancut.

Two years before the outbreak of World War II, his father-in-law passed away and Rabbi David Firer filled his rabbinic post. His admirers and opponents saw in him a talented, outstanding great personality who was able to be the head of the great community and lead them through the storms of the time with courage and devotion, and that is why they elected him to be their Rabbi.

He was not famous only in Lancut. His name became known to all great Torah scholars in Poland before the war. He was beloved by everyone and appreciated his extraordinary character. When approached, the Torah scholars with a rabbinic problem would stop what they were doing and paid attention to this talented young man to hear what he had to say.

He received his ordainment as a Rabbi from a considerable genius and Torah giant, Rabbi Meir Yechiel Halevi from Ostrowce who sent most of his days in his sick bed. He was entertained and had enjoyed the gifted young man whom he crowned with the Torah crown, able to teach and judge.

Rabbi David and his wife Bat Sheva had two charming children. They were talented and gifted and were the pride of their parents.

A short period before the war, I visited Rabbi David and saw his greatness and splendour. He was the public nerve-centre of the city and his home was open to people that were coming and going. It was a bustling life.

Until the sword came down upon the Polish Jewry in every city and did not omit Lancut, Jewish Lancut was destroyed and annihilated. The Lancut Jews have added to the list of those who sanctified their lives during previous generations. Among them was Rabbi David Firer with his family. God should avenge their innocent blood.

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When the Rabbis from Apta,^[1] and the Rabbi from Rymanow^[2] were in the house of Rabbi Yaacov Yitzhak “The Seer” in the city of Lancut where he resided before he moved to Lublin, the “Mitnagdim” reported them to the authorities and they were arrested. The Rabbis agreed among themselves that Rabbi Mendel, who knew the language of the land, would be the speaker on their behalf during the interrogation in court.

The judge asked: “What is your occupation?” “We serve the king” the Rymanow Rabbi responded. “Which King?” “The king over all the kings”. “Why have these two strangers come to Lancut?” “To learn from the person who sits here with us, the uplifting to devotion”. “And why do you wear white clothes?” “This is the colour of priesthood”. The judge said: “With people of your kind, I don't want to bother”. And he sent them away^[3].

Original footnotes:

1. Rabbi Abraham Heshel Return
2. Rabbi Menachem Mendel. Return
3. See the book A. Shteinman, “The well of Hassidism”., pages 318-319 (from the book “Or Haganuz” Hasidic stories) published by Shoken. 1947, page 421. Return

After his ascension to the upper range of holiness, Rabbi Hersh did not adhere to the system concealment. He knew the fine sound of stillness and the sound of suffering as well as the sound of strength. He had not reached a weak sound of suffering and, therefore, he was scorned by the Tzadikim of his generation.

It is unknown if it was organized or incidentally, when the Tzadikim of his contemporaries had gathered to deal about the matter of Hersh the servant, on the occasion of the Yahrzeit of Rabbi Naphtali from Ropczyce, of blessed memory, in Lancut, the Tzadik's resting place who greatness in Torah and God-fearing was equal to his lineage. In any case, most of the gathered and maybe all of them were inclined to degrade Reb Hersh's rank, which is called by the Hasidim: “To bring him down from his upward position”. However, if they had decided to take a position in that matter, they would not have acted in secret but would have announced publicly shaming Rabbi Hersh.

But Rabbi Hersh's known for his diligence, whatever he did, he did fast. With everything that he ever occupied himself with, he had done it with diligence. The same was happening when he was a tailor apprentice and was loved by his employee and his customers. While starting the fires in the ovens (in the home of Rabbi Mendele'h from Rymanow) he handled it very well. The same was happening when he made the bed for that untainted Tzadi. Rabbi Hersh was a “Cohen”. His opponent did not presume that he was holy in his mother's womb. Nonetheless, he was a priest already in the womb. He was a multiple priest, hence, is there a higher grade of priesthood than solitude? That is why his feet had carried him to Lancut where he went into the assembly of the Tzadikim, uninvited.

We have no documentation about the debate that took place at the Tzadikim assembly between Rabbi Hersh and the head speakers. Nothing is known to us but we allow ourselves to presume, deducting from flimsy hints which were preserved by individuals, that three points were discussed in the dispute. Number one, the inner dishonesty. Number two, the demand of Monetary Redemptions award, and number three – being enough versed in Torah teachings to serve as a base of piousness, being able to lead a community. Considering the accepted principle: “No illiterate can be a Hasid and more so, a great Rabbi”.

Suddenly, Reb Nathan Yehudah appeared at the assembly? When the Tzadikim saw the son of the untainted Tzadik (Rabbi Mendele'h) they all stood up in his honour. But Reb Nathan Yehudah, without any ado or preparations, began talking about the even to f the day and Reb Nathan Yehudah declared: “Gentlemen! This is Rabbi Hersh. This is the Tzadik Rabbi Hersh”.

We could not find out from those who wrote this tory if all the rabbinic judges had fully agreed with Reb Nathan Yehudah, but the reaction was, that Rabbi Hersh, the servant, had not become an outcast.

Original footnote:

1. According to the book of Eliezer Shteinman, the well of Hassidism, 256-263 pages. Return

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Rabbi Yaacov Yitzhak from Lancut

In front of the Pulpit

Betzalel from Odessa, the famous cantor, had in his youth studied to be a “Shochet”, (ritual slaughterer).

Once, on a visit to the Rabbi Yaacov Yitzhak, “The Seer” from Lublin who lived in Lancut, the Rabbi looked at him and said:

“I see that in your future you will become a cantor for the Jewish People. Your throat is sharp and smooth, better than your knives that you intend to use, and your lungs will be in good health all your life, without the slightest damage”.

Rabbi Yaacov Yitzhak from Lancut used to say:

“I hate a fool. Even if I will see in the other world the arrival of a fool who is being carried on a sedan chair and is followed by thirteen carts of award winners, I will still run in streets and scream: A fool is forever a fool and I am not envious. A fool is a fool forever, and I am not envious”.

Rabbi Yaacov Yitzhak from Lancut told a simple Godfearing man:

“I envy you because your Godfearing strength is stronger than mine. Unconsciously, I behave normally, but all eyes are upon me. Heaven forbid, if I do something which I don't suppose to do, immediately a storm will raise saying: “The man from Lancut did this and this”, but you are invisible and you can behave as your heart desires, but you still remain Godfearing and righteous. A complete righteous man.

Occupying the Rabbinic Chair

A man came to Rabbi Elimelech, the Tzadik from Rudnik, and complained: “Rabbi, I am in trouble. My debtor came and closed my store”.

“What can I do my son?” Rabbi Elimelech said, smiling.

There is an old Jewish custom, before reciting “Melech Evion Sogrim et Haaron”. (It is a verse in a High Holiday prayer book).

A Hasid came to the Rabbi Elimelech from Rudnik, handed him redemption money and a note in which he asked for a blessing to help him get rid of mice that had multiplied in his storage room and doing a lot of damage. The Rabbi looked into the note and smiling told the Hasid: “I still think that in your case, a cat has more power than a Rabbi”.

1. Mirish, Rabbi Elimelech's daughter from Lizhensk was the wife of Reb Eliyahu from Whitefield, the son of Reb Yekile'h from Lancut.
2. Rabbi Moshe from Lancut, the so-called “Great Genius in his generation”, was the son of Reb Shmuel Shmelke who was a great and famous genius in the communities of Dembitz, Przemysl, and other communities. (From “great personalities report”)
3. Rabbi Moshe from Lancut, the son of Reb Yitzhak Eyzik, the assistant Rabbi of Przemysl, who was the son-in-law of Reb Yitzhak Segal, was the Rabbi of Lancut in the seventies of the eighteenth century.
4. Reb Yechiel Michal, the son of Reb Abraham, was the Rabbi of Lancut in 1777. He was followed by Rabbi Aryeh Leibush in the years 1777-1816.
5. Rabbi Dov Berish Halbertal was the Rabbi of Lancut. He was a descendant from Rabbi Tzvi Hersh Halbershtad and Rabbi Yitzhak Landau from Krakow, a Tzadik and genius. He died on the thirteenth day of the month Elul, 1849 and his son, Rabbi Moshe took his place in Lancut.

6. Rabbi Moshe Halbertal, the son of Reb Dov Berish, the Rabbi of Lancut, the genius and Tzadik who took his father's place in 1849 but died prematurely on the twentieth day of the month Sivan in 1857.
7. In 1750, Reb Yehudah Yerucham was sent as an emissary of the Ashkenazic congregation in Jerusalem to Poland. He acted in Poland and in Germany and participated in the convention of the committee of four countries in Constantin, Wolyn in 1750 which took place at summer's end. In Lancut, he nominated a local man as the Holy Land representative. (According to the book: “Holy Land emissaries” by Abraham Yaari, Jerusalem 1951, page 526).

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About the Hasidic Lancut can be said that they were “A charming crowd”. It was a Hasidic city since the founding of Hassidism by the Baal Shemtov and since they were influenced by a mixture of different Tzadikim. There were periodical changes and changes with each generation. There wasn't a Tzadik in Galicia that had not visited Lancut for different reasons or just for the sake of a simple visit, to “such a known city” by the Galician Jewry. Whether it was on the death anniversary of Rabbi Naftali from Rpczyce, or some other reason. They came from across the border of Poland and even from districts of great Russia. There were visitors that had aroused curiosity with their attire that they were wearing and the look of their noble faces.

With the establishing of the righteous dynasty in Lizhensk which was the oldest dynasty in Galicia, many people in Lancut became Rabbi Elimelech's Hasidim and there was a big Lizhensk Kloiz established in Lancut. The Tzadik himself often visited Lancut to enhance the Hassidism's Shabbats. Rabbi Elemelech's pupils had often visited Lancut, for instance, Rabbi Mendele'h from Rymanow, Rabbi Shimon from Jaroslaw, Rabbi Tzvi Hersh from Rymanow and many others. It appeared that there was quite a sizeable group that admired the Rymanow Tzadikim where “historic” Lizhensk and Rymanow songs were sang and customs and versions of prayers were observed.

Rabbi Itchele's (The Seer from Lublin) influence, who at a time was a Lancut resident, was felt in the city whereas it remained in Lancut even after the Rabbi moved to Lublin. There was a prayer house named after him which was used by the Hasidim. With the change of guards and generations, the Tzadik from Sandz put in some roots in Lancut. The great Tzadik, Rabbi Chaim, often visited Lancut, especially when Rabbi Naphtali's from Ropczyce death anniversaries were celebrated. Rabbi Chaim's oldest son, Rabbi Yechezkiel from Sieniawa had many Hasidim in Lancut which organized a Kloiz on their own. Like the rainbow colours in the skies, so were many colours of Hasidim in Lancut with their own customs and versions. There were also in Lancut Sadigora and Boyan Hasidim that had their own melodies.

With the changing of guard in Hassidism, the so-called “Kloizn” of the “Original Hasidim of Lizhensk, Rymanow and Ropczyce” had also changed. The old Hasidim had passed on and only on rare occasions did the teachings of their teachers pass on from father to son, and that is how only a few “Guards of the Walls” were left. One in a family or two to a Kloiz. The old Kloizn had fallen apart and the few survivors were forced to join other Kloizn nearby, more or less befitting their spirit and outlook. Such individuals could have been found in every prayer house, synagogue and Bait Hamidrash. Indeed, all these institutions had one thing in common: that the sound of Torah and prayer was never interrupted, day or night. They were always full of life, joy and soul elevation. The Kloizn in Lancut was the fortress of the religious Jewry, the elite of the city. The revered citizenship of the town was studying and praying in the Kloizn that was always open for Torah studying and prayer.

In the long winter nights when outdoors snow storms ran wildly, people came in in the Kloizn in the early hours of the day. At two after midnight, there were already young men studying and average people sat and diligently studied the holy books. Those who came late and came at five o'clock could not find a seat. During the entire day, all Kloizn were filled with young men and newlyweds who were still rooming and boarding with their in-laws and younger students from the religious schools all headed to the Kloizn and Baid Hamidrashim. In the evenings, these houses were boiling like in a boiler room. En mass, they prayed, studied and simple people came in just to warm up at the ovens and at the same absorb the words of Torah or recite a chapter of Psalms.

In many cities of central Galicia, there were many admirers of Tzadikim that branched out to have a Kloiz on their own such as the Kloizen of Tyczyn, Dzikow, Planch, Pokshewich, Belz, Bobow, Grodzisk, Sanz Zhabno, Zieniawa, Zilyn, Sadigora, Boyan, Chortkow and many more, not counting the ones that existed in Bukovina and nearby Hungary. However, in Lancut, there were not too many Kloizn with the specific names of the Tzadikim. But the centre role of Hassidim in the last ear in Lancut was the Hasidic court of the Rabbi of Dzikow and Belz. However, the strongest group was the Kloiz of the Dzikow Hasidim which, in reality, was the metamorphosis of Ropczyce. It seemed that the power of Rabbi Naphtali's from Ropczyce, whose resting place was in the old cemetery of Lancut, was the same as when he was alive and his influence upon the Hasidic movement in Galicia was recognizable until the last day of the Galician Jewry. Lancut was grateful to this Tzadik because of the fact that his resting place was in Lancut. During the annual observance of his death anniversary, many faces of importance and famous Rabbis and Tzadikim showed up in the city and the Lancut Jews had enjoyed seeing them.

Dzikow was the name's sake of Ropczyce that only changed its name but the Hasidic teachings of Rabbi Naphtali had passed from mouth-to-mouth from generation-to-generation, filled heartfelt emotions. His sharp-witted and clever expressions were a complex of soul and divine inspiration. His principles and straightforwardness did not accept any deviation, right or left. He bequeathed the foundation to the Galician Hassidism to preserve their outer way of life, their rabbinic attire, customs and traditions. His spirit was fearless and he was not afraid of failure. He loved the truth attached to strong love and firmness. He hated with all his might lies, deceit and hypocrisy. He rebelled against complacency and routine and disliked the excessive search and philosophical sophistry. He was against the approach that several great personalities in Hassidism established that there was a need to put the emphasis on the emotion of the heart, and inwardly, devotion of the soul. “Do not ignore your body”, he claimed, which meant: simple devotion that included the participation of the physical body parts as commanded by the giver of the eternal Torah to fulfil many mitzvot.

When Rabbi Naphtali from Ropczyce passed away, his sons and pupils established many dynasties in Galician cities. His son-in-law, Rabbi Asher Yeshayahu continued to be the Rabbi of Ropczyce. His pupils, Rabbi Tzvi Elimelech from Dynow, Rabbi Chaim from Sanz and Rabbi Hersh from Rymanow, became leaders of Hasidic communities wherever they resided. His son, Rabbi Eliezer was the only one that did not deviate from his father's Hasidic way and made an extra effort not to change one iota from the customs established by his father in Ropczyce, who was the founder of the Dynasty.

The above-mentioned Ropczyce Hasidic traditions became permanent and were passed from Rabbi Eliezer, the found of the Dzikow Dynasty, to his son Rabbi Meir, the author of the book: “Imrey Noam”, a great commentary of Torah and Halacha, which was very impressive in the Hasidic circles. During his lifetime, the Dzikow Hassidism which he inherited from his father, strengthened. He passed away in 1877, and his young son, Reb Joshua, took upon himself to carry on the burden of the Dzikow rabbinic court. He was known as a great genius. His talents and acuteness were bigger than an average Torah scholar of his generation. As a Rabbi, his name was credited with many wonderful stories. He became famous by authoring the book: “Ateret Yeshuah”. Throngs of Hasidim streamed to his residence just to hear his teachings that emanated from his mouth. Rabbis and the greatest learned personalities, turned to him with questions and responses. He also knew melody that fascinated people with heartfelt sweetness and always awoke excited admiration in the heart of the listeners.

Rabbi Joshua was proficient in worldly matters and was interested in political as well as international problems. He loved to be read to him newspapers and in contrast to other Rabbis, advised Jews to emigrate to the United States and the Holy Land, not foreseeing any future for Jews in Europe. Rabbinic courts of Sanz and Sieniawa were dissatisfied with the “ways” of Rabbi Joshua, like reading newspapers and involvement in politics. To this dissatisfaction, Rabbi Joshua responded:

“I wish they would also read newspapers that would cause them to change their minds and their outlook on life by knowing what was going on in this world and what we should pray for”.

With his political instinct, he foresaw World War I, two years before it happened. He said that he had already visualized that they were shooting at him through the window. Once, someone read to him an article from the widespread newspaper in Vienna, the “New Free Press” in which a journalist was boasting about the strength of the Austro-Hungarian Empire which included the countries of Czechoslovakia, Hungary, Galicia, Bukovina and Serbia. The Rabbi laughed about the foolish article of the journalist and said: “The face of Austria is similar to Reb Zanvel's tefillin cover in Ropczyce”.

And then he told the story about a Hasid of Rabbi Naphtali from Ropczyce who lost his talith and tefillin, and when he began looking for them, the Rabbi asked him: “What are you looking for?” The Hasid responded with sadness: “I am looking for my tallith and tefillin”. The Rabbi told him that actually, he had only lost the cover of the tefillin for which it was not worth getting upset because the tallith was from Turkey (Turkish wool) and the tefillin was one pair Rashi's and the second pair Rabeynu Taam's, and only the cover belonged to him. The Rabbi concluded his story by saying: “I predict that the Austro-Hungarian Empire will be left with the cover only, i.e., Vienna and its surroundings. That is exactly what happened.

Many Hasidim of other Rabbis have slandered Rabbi Joshua that he was not praying because they could not understand why, during the prayers, the Rabbi sat with crossed legs, his shoulders and head wrapped with his tallith with silver adornment and was immersed in his thoughts at a time when the entire congregation enthusiastically prayed. Such behaviour aroused peculiarity in the eyes of many Hasidim. However, one known Hasid, Reb Motish Ekstein from Rzeszow, explained with a perpetual answer. He told that on one Friday, Reb Motish was on his way early to the mikvah and when he passed by the Rabbi's court, he heard the Rabbi crying soundly. Recognizing the Rabbi's voice, he stopped and went inside the Rabbi's personal room and found him covered with the Tallith. Alarmed, he asked: “Rabbi, what happened?” The Rabbi uncovered his face and looked at the questioner with teary eyes and said: “If you don't pray late, you have to pray early”. His modest way of life had strengthened the devotion in the heart of the Hasidim.

Rabbi Joshua said to one of a close Hasid: “You have watched my grandfather, Rabbi Eliezer, the author of the book: “Imrey Noam” and saw his behaviour and his way of life, but what can you see from me?” And the Hasid, innocently responded: “For me, the Rabbi has everything”.

The same Hasid, Reb Simcha Tuviah, chanted the prayers in the Rabbi's court. He did it on the High Holidays since he was eighteen years old, at the first Tzadik from Dzikow, Rabbi Eliezer. Once Rabbi Eliezer asked one of the closest Hasidim: “What do you think about chanting of mine, Reb Tuviah, isn't he spreading a little?” And I keep telling myself: “God listens to this boy”.

Rabbi Joshua led the Hasidic community for forty years and was one of the older Tzadikim in his generation. He had a wonderful system in leading the community. At the verge of the outbreak of World War I, his health deteriorated from his troubled heart and on the eleventh day of the month of Teves in 1913, he passed away. He named his son, Reb Alter, as the heir who was destined to lead in a splendid and glorious way, the Dynasty to which thousands of Hasidim attached themselves, joined him and admired. Rabbi Alter was born as the only son to Rabbi Joshua in 1879. He married in his young age his cousin, the daughter of the Rabbi from Vizhnitz, Rabbi Israel Hager. After staying a short period in his in-law's domain, he returned to Dzikow and officially became the Rabbi of that city. His father, Rabbi Joshua, invested a lot of energy to bring him up and guide him in preparation of his future. He always considered him to be his heir and to take his place. He taught him the revealed and unrevealed teachings of the Torah. He brought him in, into the salon of Hassidism and taught him how to lead the antiquary Hasidic community rooted in the Ropczyce-Dzikow Dynasty.

Rabbi Alter never left outside the range of Torah studying and serving God but kept absorbing holiness, purity and had turned into God's servant, armed with strength and holy enthusiasm. He absorbed all the traditions and customs of the Ropczyce-Dzikow Hasidic way and, with time, he became the natural heir to continue the Dynasty. He was a quiet and moderate man in his daily life. Whatever he did, he did it with measured calmness in contrast to his flaming fire during his prayers. For many years, he led that Hasidic community in Dzikow, the residence of his ancestors. During World War I, when the pestering of his opponents increased, he moved to Tarnow.

One generation has passed and a new generation has arrived. The world has moved forwards toward the “European Culture”. The veteran Hasidim who witnessed the rise of the Hasidic enthusiasm and its prosperity were the only ones who tasted the real taste of Hassidism during its ascent and bloom, and disappeared. Instead, a new generation arrived which was different from its forerunners, but they could not reach the same height. The faces of the masses had changed. However, in the court of the Rabbi from Dzikow, which moved to Tarnow, nothing had changed. Reb Alter stood guard at the gate like a lion and fought against any changes or deviations from the path paved by his ancestors. He did not allow to blur the Hassidic character and the special customs, not a dot or even a small apostrophe. The Hasidim had proclaimed that: “Hassidism of Ropczyce was alive and existed without changes in the court of the Rabbi from Dzikow, his descendant. Rabbi Alter led “Tables”, organized discourses with the Hasidim and his custom reminded everyone of the past. He behaved exactly like the Tzadikin from earlier days, from the generations that went away and were no longer here. The magnificent traditions of Dzikow had continued until the outbreak of World War II. After the Nazi subdued Poland and occupied Tarnow, the place where the Rabbi of Dzikow resided, the Nazi maltreated him a lot and shore off his beard and side-locks. He was pursued in every step he made and turned his life into Hell on earth. Rabbi Alter accepted his suffering in solicitude but continued his devotional way of life. He led discreetly his Hasidic flock, who clung to him with more strength during the tragic days, and clandestinely guided his Hasidim, led “Tables” and Torah discourses. He encouraged the heart of many who turned to him in the tragic times. However, his residing in Tarnow had become unbearable. The nasty murderers kept an eye on him and harassed him continuously. With the help of his Hasidims and admirers, Rabbi Alter was secretly moved from the Tarnow Ghetto to the Krakow Ghetto, which became the residence of many famous Rabbis at that time. It was hoped that they would succeed in hiding the famous Rabbi Alter out of sight and reach of the murderers and, maybe, they would be able to save him altogether.

However, Reb Alter had only a short period of relative respite in the Krakow Ghetto. On a spring day on the fifth day of the month Adar, 1943, the Nazi soldiers surrounded the ghetto, took the young and husky men to Plaszow, the slave labour and torture camp, and the sick, the old age, women and children were taken to the new Jewish cemetery, surrounded them from all sides and the next day, slaughtered them all and left no one alive. Between the many Rabbis and Tzadikim that had gathered in Krakow, Rabbi Alter from Dzikow personality outstood them all. He fell from a murderous bullet on the sixth day of the month Adar. He was sixty years old. Next day, the Rabbi was buried in a brotherly mass grave that was dug by Jewish slave labourers. They Rabbi found his lasting resting place among thousands of martyrs.

Rabbi Mendele'h, Rabbi Alter's son who replaced his father in Dzikow, was beloved by everyone in the city. He was twenty-one years old when he occupied the rabbinic chair of his ancestors, Rabbi Eliezer and Rabbi Meir, the author of the books: “Imrey Noam” and Rabbi Joshua, the author of “Ateret Yeshua”. He preached to the public in the Bait Hamidrash which was very impressive. He became famous all over Western Galicia and abroad for his sharp mindedness and cleverness. The town was proud of their Rabbi who was a great scholar and was greatly influential in all city problems. No one ever dared to oppose him. Nevertheless, there were some people in the community who were stunned by his eccentricity and forceful positions in community matters, who opposed him. In reality, in those days, it was hard to find any community that did not experience disagreements on different problems, and there was always a division on one side or the other. It was not easy to have everybody agree to what was taking place in the community. But in Dzikow, the Rabbi's personality and influence always prevailed and solved favourably the arguments. He was a tall handsome man, round-faced which was engulfed with a black beard and curled side-locks. He wore a wide-brimmed black hat that aroused attention and respect. His polite manners and cleverness awarded him the respect of the entire city. Once, the District Governor had expressed his satisfaction that the city of Dzikow had merited to have such a young and clever Rabbi.

After the Nazi onslaught and the occupation of Poland, Rabbi Mendele'h was imprisoned for a short period in the Plaszow slave labour camp where he consoled and encouraged many. In daytime, he went to work and, in the evenings, he studied the Torah. He was later transferred to the Mathausen camp. As a result of the tortured life, he weakened and died of starvation and pain. He died on Simchat Torah, 1944. The Rebetzin, his young wife, was taken by the Nazi to Danzig and there was drowned in a river together with hundreds of other Jewish women. Their son and daughter, however, miraculously survived the murderers' hands and at present, live in “Eretz Israel”. Also, one of Rabbi Alter's sons from Dzikow, Reb Yehudah, survived the Holocaust and lives in Israel.

It was always clear that the Dzikow Hasidim were not the first Hasidim in Lancut. There were other Tzadikim, descendants of the great Tzadik from Ropczyce. Among the Tzadikim that came to Lancut to observe the Yahrzeit of the Rabbi from Ropczyce were Rabbi Moshele'h from Rozvadow and his son, Rabbi Hersh. They came every year and stayed for eight days. They came on the ninth day of the month Iyar and remained for the Shabbat. Rabbi Hersh was the guest of a Rozwadow Hasid, Reb Elazar Trumpeter, a simple man with a large house. Ninety percent of the Hasidim that used to travel to Sieniawa to the Tzadik Rabbi Yechezkiel and to Rabbi Tzvi Elimeleh from Blazow, began travelling to Rabbi Moshe from Rozwadow while he was alive. But, when they became Hasidim of Dzikow, they travelled to Rabbi Elazar for the Shabbats. Many came by foot. The Kloiz of the Dzikow Hasidim in Lancut occupied a respected place in the city.

Many more Tzadikim used to visit Lancut besides the Rabbis from Rozwadow, Dzikow, Sieniawa, Belz and Blazow who later moved to Yawornik. In the earlier times, the Lancut Hasidim found shelter in the shadows of Belz and Sieniawa. The Dzikow Tzadikim, when they came to Lancut, used to be the guest of Reb Melech Milrod. The founder of the Dzikow Hasidim Kloiz was Reb David Kraut, who previously was a Hasid of Sieniawa. He died untimely and the Sieniawa Hasidim believed that his death was a punishment for establishing the Dzikow Kloiz.

Before World War I, the officers of the Kloiz were Leib Krantzler, Aaron Milrod, Moshe Shapiro, Berish Weinbach, Melech Perlmutter and Moshe Wolkenfield. When the Russian army occupied Lancut, they destroyed the Kloiz. After they used it for a horse stable. The services in the Kloiz were conducted free by Pinchos (the red faced), Getzil Druker, David Just, Feivel Adolph and Anshel Katz. Torah readers were: Getzil Druker and his brother-in-law, Wurm. The shofar blower was Reb Joseph Rokach.

All Yahrzeit of Tzadikim were observed in Lancut, especially in the Dzikow Kloiz, as a special celebration day. On the twenty-second day of Cheshvan was the Yahrzeit (anniversary of the departure) of Rabbi Yisachar Ber Rokach from Belz; the twenty-fifth day of the month Nisan of Rabbi Chaim's of Sanz; on the eleventh day of the month Iyar, the Rabbi Naphtali's of Ropczyce; the fifth day of Nisan, Rabbi Tzvi Elimelech's from Blazow; on the twenty-first day of the month Adar, Rabbi Elimelech's from Lizhensk. They also observed the Yahrzeit of Rabbi Yechezkiel from Sieniawa, Rabbi Johusa f rom Dzikow and the Tzadikim's from Rozwadow. Besides the above observances, they also celebrated with festive meals on the conclusion of studying the Talmud, which was on the fifteenth day of the month Av; the conclusion of studying the “Mishnayot”, which was on the fifteenth day of the month Shvat, they celebrated Simchat Roah and during intermediate days of Passover and Sukkoth, during the election of officers to “Tomchey Aniyim” and “Kinyan Vetikun Sfarim” Societies. After World War I ended, the Kloiz was repaired. Since the Dzikow Hasidim joined the religious Zionists, the Kloiz became the prayer house of the “Mizrachi”, after which they openly became supporters of the religious Zionists whose goal was emigration to the Holy Land and helping build the land in the spirit of Torah and tradition.

The Rozwadow Hasidim was left without a Kloiz and had concentrated in the Bait Hamidrash, which was built by the effort of Rabbi Yechezkiel from Sieniawa, who said that it was not proper for a city of so many learned people and Rabbis like Lancut not to have a Bait Hamidrash.

In the Dzikow Kloiz which became the prayer house of the “Mizrachi”, Torah lectures were given on behalf of the “Learners society” by Reb Anshel Katz. In Bait Hamidrash, such lectures were given by Reb David Firer, Rab Alter Wagshal, (they were the last Rabbis of Lancut), Naphtali Troyring, Leib Tzvibel, Yaacov Chaim Rozmarin and Benjamin Brand. Each lecturer had between twelve to fifteen pupils. Lectures were also given by Abraham Wiener, (he was later Rabbi of Yazlowich and Chortkow), Pesach Langzam, Wolf Kneller and Chaim David Knobloch. The worshipers and lecturers in the Kloiz were all prosperous people and from good families. One of them was Reb Joseph, the son of Reb Melech Perlmutter who was a military supplier of straw and oats.

The Belz Hasidic movements had also put down deep roots in Lancut and their gathering place was the Kloiz of Belz. The officers were: Leizer Peltz, Aaron Klarman and Abish Weiss. Torah readers were: Pesach Greenberg and Benjamin Brand. Chanters of the prayers were: Bentzion Katzbach, Pesach Langzam (son-in-law of Shalom Estlain, head of the Burial Society), Abish Weiss and Reb Joseph Rokach (who also chanted the Musafim). There is a special article devoted to Reb Joseph Rokach in this book. The Tzadikim of Belz often visited Lancut and they had a great influence in the many activities of the Galician Jewry. The Hasidim of Belz were all learned people that excelled themselves in studying the Torah. During the life of Rabbi Shalom, the founder of the Belz Dynasty, Belz created a special attire and established a special way of life. Many Torah scholars, Rabbis, Hasidic veterans, activists, young newlyweds and Hasidic juniors had concentrated in Belz. The city of Belz became a central Hasidic place and the Hasidic court had hundreds and thousands of Hasidim under their wings all over Galicia and nearby countries. However, Rabbi Shalom was not in the habit of visiting his Hasidim.

His son, Rabbi Joshua (1825-1894) managed the Belz domain with a strong hand and during his time, the Belz Hasidic movement had overtaken most Hasidic movements in Galicia. Belz became the source of Torah and Hassidism, spreading an abundance of shining love, brotherhood and providing fatherly protection to every Hasid. For forty years, he tirelessly guarded the Hassidic way of life and made others do the same to strengthen the Torah and belief among Galician Jewry. Belz was the first to organize the Hasidic Jewry and took a strong position to defend itself against assimilation that the Haskalah brought into the Galician Jewry. Rabbi Joshua did not isolate himself in the rabbinic domain of Belz and its surroundings, but harnessed himself to serve the public and became the spiritual leader of the Galician Jewry. He initiated, for this purpose, the organization of a religious party called “Machzikey Dat” in Lwow, with its own religious newspaper which was founded in 1878. Later, this organization had branches in every city in Galicia. Rabbi Joshuale'h from Belz refused to be the official head of that organization. Therefore, he elected Reb Shimon, the scribe, the Rabbi of Krakow. In 1879, the organization began publishing the weekly “Machzikey Dat”. Lancut had a branch of the organization and also received the weekly newspaper. From time-to-time, the party convened in Lancut where the faces of Rabbi Joshua and Reb Shimon, the scribe and other great rabbinic personalities were present. They often came to consult about many important worldly problems, especially in the Jewish world. They sought advice and means has to how to strengthen the base of faith when cracks had appeared among the younger generation that was influenced by the Haskalah and Assimilatory movements. The Lancut Jews were proud to have merited to see in their city so many Hasidim and Torah personalities. The name Lancut was known all over Galicia and nearby countries as a city of a rich historic past, a healthy environment and chances of a great future.

The organization “Machzikey Dat” and its newspaper, with the same name which was founded by Rabbi Joshual'e from Belz, had opened a new page in the history of the Galician Jewry. For the first time, Hasidic Jewry appeared in public and became a pioneer in representing the camp of the religious Jewry to fight her war. From a defensive war, they switched to an offensive attack against the destructors of Judaism. Why did the leaders of that organization select Lancut as the place of their conventions? Because Lancut was a place where they were not afraid to be disturbed by opponents.

The big Bait Hamidrash that was built near the city's synagogue, had also served as a place of prayer and the study of the Torah for different Hasidim. As it was mentioned before, Rabbi Yechezkiel from Sieniawa had contributed toward building the Bait Hamidrash and its sustenance. He often visited his Hasidim in Lancut and because of these visits, he became involved in the needs of the community and extended a helping hand by solving different problems. He came every year to observe Rabbi Naphtali's Yahrzeit and it appeared that he too had smelt the special aroma of Lancut, the same as Rabbi Naphtali from Ropczyce during his visits in that city. Because of the many disputes that had taken place among the Galician Rabbinic Dynasties, the number of Sieniawa Hasidim in Lancut had decreased, therefore, the reminder of the Sieniawa Hasidim and the Hasidim of Sanz, had found shelter in the Kloiz of the Hasidim of Belz. Nevertheless, the Sieniawa Hasidim kept visiting the rabbinic court of Sieniawa because the Rabbi's fame wasn't only for being a genius and a Tzadi, but he was also known for his cleverness and knowledge in worldly matters. From all around the country, Hasidim had come to seek his advice concerning their business and about many other venues in their private lives in general. His Hasidim in Lancut had always encountered community problems, which was the Rabbi's concern, and sought his advice.

Rabbi Yechezkiel from Sieniawa was younger than his father, Rabbi Chaim the Tzadi, by twenty years only. He was born in Rudnik, Galicia in 1813 and since his childhood was considered a child prodigy. During his youthful years he received a Hasidic upbringing. In 1856, after the Tzadik from Belz, Rabbi Shalom, passed away, Rabbi Yechezkiel was nominated to be Rabbi of Sieniawa. Many Hasidim followed him and crowned him to be their big Rabbi. Among the great Rabbinic personalities, he appeared to be a very charming Rabbi. In spite of his medium height, he still aroused respect by his appearance because of his politeness, good manners and face, expressing cleverness and humility. He did not talk too much. His solid personality was hewn with Hassidism and erudition and strongly excelled in decisiveness. The Hasidim used to say about him: “The Rabbi from Sieniawa knows by heart the book of rituals and restrictions”. Indeed, his strict adherence to strictures and rules were uncompromising. He never stepped over a threshold without checking if the mezuzah was properly attached. Except this habit, he was known to be a man who loved the truth. The real truth was his main spiritual attribute which became known all around the world.

He was an important rabbinic arbiter and had exchanged responses with great scholars of his generation. These exchanges helped us to have a clear image about his spiritual character and his position in relation to different problems in Jewish life of that period. There was never a big or small problem in the life of Galician Jews which the Rabbi of Sieniawa was not consulted about. Non-believers also turned to him with their problems. He was active for a long time, more than his brothers, even from the literary aspect. He authored a commentary on the Torah and about questions and answers concerning strictures and rituals. He occupied a central position in the Hasidic and rabbinic world and was also active in general public affairs, particularly for the benefit of the people in the Holy Land. Between the questions and answers, which are printed at the end of his book: “Divrey Yechezkiel”, there is a response dated 1897 about settling in the Holy Land. He never stopped worrying about the poor in the Holy Land and he waited all his life for the coming of the Messiah. Rabbi Yechezkiel visited “Eretz Israel” and there were many stories circling around about his trip which fitted his personality. He came back from the land filled with love for the land and thought about returning to settle in the Holy Land. However, there were many reasons which prevented him from realizing his dream. After his return, he declared to his Hasidim at one of his traditional “Tables” that: “whoever loves 'Eretz Israel', will become his lover and his best friend”.

Rabbi Yechezkiel had a big part in building the Great Bait Hamidrash in Lancut. Moshe Chaya, Eidel's Bogen, Berish Hirshman, Ephraim Helzinger, Moshe Flashen and Aaron Mushel were nominated to be the officers. Torah readers were: Berish Hirshman, Chaim Reisner (brother-in-law of Reb Simcha Sapir), and Israel Drilman. A shofar blower was Rabbi Elazar Spira and the called of the “Tekiyot” was Reb Yaacov Peterzeil.

Rabbi Yechezkiel's sons often visited Lancut, especially his son Rabbi Moishele'h from Sieniawa who served as the Rabbi of Cieszanow. Both were Torah greats and when in Lancut, they were the guests of Reb Moshe Reif, Reb Elimelch Milrod, Reb Aaron (Artchi) Milrod and Reb Elazar Milrod, all of them were well-to-do people, owning spacious houses. Rabbi Elazar from Rzeszow came every year on the Yahrzeit of Rabbi Naphtali from Ropczyce and stayed with Reb Elimelch Tzvibel, a fiery Hasid of Sandz. The Rabbi was very welcome in Lancut and helped many of the towns' people emigrate to the United States.

Many families that lived in Lancut came from the Smolarzin village near Lancut. They all belonged to the Langzam families that were related to the Rabbis of the Spiro family, the descendants of the Patriarch of the family, Rabbi Tzvi Elimelech Spiro the first. It was told that the Rabbi's parents, Reb Pesach Langzam and his wife, lived in the village of Yawornik near Dynow. Reb Pesach was a simple village man and when his wife had trouble while in labour, Reb Pesach travelled to Rabbi Elimelch, the Tzadik from Lizhensk, who was his wife's uncle, and asked for a blessing for his wife. The Tzadik blessed him that his wife would have a son that would illuminate the world and would bring complete redemption to the world, however, on one condition: To name the boy Elimelech. Soon, a weak baby son was born and they named him: “Tzvi Elimelech”. They did not want to call him “Elimelech” because Rabbi Elimelech was still alive. When the Tzadik

From Lizhensk heard about it, he said: “It is a pity that they did not obey my request and spoilt my intentions”, adding:

“Tzvi” is not a “Melech”. And this was Rabbi Tzvi Elimelech Spira from Dynow whose son was crowned as the Rabbi of Lancut. The above-mentioned Reb Pesach, later bore two strong sons who worked with their father on the farm in the village. (Yawornik was considered to be a village and a little town at the same time). When they reached military age to serve in the Austrian army, the two young men hid to evade the induction. Rabbi Tzvi Elimelech told his father: “I am not a healthy man and I am not fit to be a soldier. They will send me home anyway”. And that is what happened. (According to another version of the story, he was inducted into the army but because of a drowning incident, he managed to escape by naming himself Spira. Translator). The Langzam family had branched out and as was mentioned before, many of them lived in Lancut.

Why did the Rabbi Tzvi Elimelech's last name become Spira and not the original name “Langzam”? It happened at a time when many Jews did not have last names to which they paid no heed. It just happened that the authorities had decreed that every head of the family had to select a last name. Government functionaries went from house-to-house, and those that did not have a last name were compelled to pick one, to which a written attestation was issued immediately. A functionary came into Rabbi Tzvi Elimelech's house and asked if they had a last name. This happened to be a few days before the Shavuot Holiday when Rabbi Tzvi Elimelech was memorizing the “Akdamut” (a poem recited on Shavuot Holiday). It is a poem where God's attributes are listed in a poetic form. When the clerk entered the Rabbi's house, the Rabbi was reciting the verse “Shapira Bereyvata” which he repeated in a loud voice: “Shapira Bereyvata”. The clerk thought that “Shapira” was the name that the Rabbi selected. He was registered as Rabbi Tzvi Elimelech Shpiro, which for some reason had later become Spira in the United States. (According to the Langsam-Spira Family Tree Book in the United States, published in 1977).

As I have mentioned before, after Rabbi Elazar the first passed away, the rabbinic post in Lancut was split between his two sons: Rabbi Mendele'h and Rabbi Simchale'h. It is proper to mention here the remark that Rabbi Baruch Halberstam from Gorlitz (son of Rabbi Chaim from Sanz) had made about the rabbinic division between Rabbi Mendele'h and Rabbi Simchale'h. “Both represent one learned, wise person”. Rabbi Mendele'h was a simple man filled with knowledge, and his brother was the wise and clever person. Together they were one entity, a “Talmid Chacham”.

There is a historic Bait Hamidrash in Lancut that won the admiration in everyone's heart. It was a small synagogue adjacent to the big synagogue which was named after the Seer from Lublin, Rabbi Yaacov Yitzhak, who lived in Lancut before he moved to Lublin. This was the place where he prayed. The officers of this small synagogue were: Reb Michael Fas, Reb Baruch Einhorn, Yaacov Milrod (the red), Reb Yaacov from Sonino (Shimer) and Zisman. There was always a solemn atmosphere in that place.

Lancut was not lacking disputes and arguments about the rabbinic assistant Rabbi's posts, the same as in any other communities. And maybe there was a few more in Lan cut than elsewhere because of circumstances and conditions that existed in the city. After Rabbi Elazar the great passed away, his two sons, Rabbi Mengele's and Rabbi Secale's had served the community as Rabbis. They lived peacefully and divided between them, the different rabbinic functions and there never was any rift between them. The rabbinic dispute began after the two brothers passed away and problems arose as to who was the legitimate heir to the rabbinic post.

Rabbi Mengele's son-in-law, Reb Chaim Reuven Wagtail, who served as an assistant Rabbi, claimed the rabbinic chair (or at least half of it). However, Rabbi McHale's also left heirs and after his departure, his firstborn son, Rabbi Elazar (second) who was the Rabbi of Zoran in Eastern Galicia, came home for his father's funeral and remained in lancets after the Shiva. He prolonged his stay and replaced his father. Then the dispute had really begun between his brother Reb Elimelech and him. The second dispute started between Rabbi Elazar and Reb Chaim Reuven wags Hal, and since then, the disputes never ceased. People from both sides argued constantly which increased tension, extremism and hypocritical animosity. Some time later, another dispute began between the heirs of the Assistant Rabbi wagtail and Rabbi Elazar the second. wags Hal bequeathed his post to two of his heirs: to his son Reb Alter and to his son-in-law, Reb Mordechai Elazar, but Rabbi Elazar left his post to his son-in-law, Rabbi Firer, and the friction had inflamed even more until the Nazi came and annihilated everyone. At present, silence reigns everywhere.

One of the veteran Assistant Rabbis in Lan cut was Reb Leibush Hurwitz, the father of Rabbi Yaacov Hurwitz who later became the Assistant Rabbi of Dusseldorf in Germany. He managed to emigrate to the Holy Land where he soon passed away. After the above-mentioned Reb Leibush passed away, Reb Baruch Fas, Reb Chaim Reuven Wagshal and his son, Rabbi Firer, son-in-law of Rabbi Elazar the second, served as Assistant Rabbis in Lancut.

We are unable to list the names of all “Shochtim” (ritual slaughterers) during the years that they served the Lancut Community, first because the angel of forgetfulness is a lot to blame, secondly, even the older natives of Lancut that reside in Israel do not remember them either. If anyone is really interested in knowing, the only way to find out would be by doing some research in old community ledgers or read names on grave stones in the Lancut cemetery. About the few that we do know, we are grateful to the memory of Moshe Flashen from Haifa who made an effort to put on paper as many names as he could remember. Reb Aaron Weber was one of the veteran ritual slaughterers in Lancut, (later the veteran of slaughterers in Tarnow. Reb Yitzhak Shochet was his son-in-law. He was the father of Reb Hillel Brand, the Shochet who was the in-law of Reb Anshel Katz who resides in Jerusalem and works for the “Rabbi Kuk Institution” as a proof-reader and editor. Reb Hillel arrived in the Holy Land on the Eve of Rosh Hashana 1936, and stayed with his in-law, Reb Anshel in Jerusalem where he passed away. The Shochet Reb Yehudah Yaacov was a first-class Chanter of prayers and Reb David Wolfman (called David Chayces) was his outstanding pupil.

The profession of (“Melamdim”) teachers has prospered in Lancut no less than in other Jewish communities and occupied a respectful place in the life of the Lancut jews. Thanks to them, there were no illiterates among the Jews. Even listing the names of the teachers of the last generation, depends a lot on how lucky these teachers were.

According to Reb Moshe Flashen from Haifa, the teachers were divided in different categories. Reb Berele”h Goldblat belonged to the first category about whom we will write separately. The teacher Reb Berish Einhorn belonged to the second category. The names of two teachers in the third category have been forgotten but we do remember Reb Zelig Teitelbaum (brother-in-law of Reb David Buch and his uncle, Reb Kalman Buch in the United States), and Reb David Jonah belonged to the third category. The teacher Reb Joseph Gershon's who was an incomparable scholar and was considered by the towns people to have “An Eizernem Kopf”, belonged to the fourth category and so did Reb Joseph Mushel. We could have added to the third category another teacher with the name of Reb Moshe Sheva's (his wife's name was Sheva), who was a fiery Hasid of Rabbi Elazar, the Tzadik from Rzeszow. The chief teacher for infants was Reb Welvish, the “Melamed” (Fridrich).

The sexton profession completed the known acronym: “Rechash” which consisted of three words: “Rabanim, Chazanim, Shamashim”, meaning: Rabbis, Cantors and Sextons. Lancut was no different from other Jewish communities by having plenty of sextons. Actually, the didn't just call themselves “Sextons” (“Shamashim”) but sanctified servants (“Meshamshey Kodesh”) and they were proud of their titles. Here again, many of their names are not remembered. They were all called by their first names. One of the oldest sextons in the generation, was Reb Yeshayahu. In his time there was also the sexton, Reb Sloihmele'h (Goldblat). After Reb Yeshayahu passed away, Reb Shmeril Friling was nominated to take his place. He was a noble Jew who was also a little bit of a jester at weddings of poor people who could not afford to hire a real jester. On such occasions, Reb Shmeril served as a sexton and as a jester. With acting as a jester, he fulfilled the “Mitzvah” of entertaining the bride and groom, regardless of whether he was paid or not. His main goal was to entertain at Jewish weddings which he did wholeheartedly.

There were in Lancut, “Klezmorim” who played different instruments that attracted many men, women and children to come to the weddings and fulfil the command which requires to gladden the bride and groom, and at the same time, have satisfied their longing for nice and emotional music. There was no need in Lancut to import musicians from another city. This trade was concentrated in the hands of one family, and this was the Shtitzel family. Reb Yidel was the head of the family and he had two sons who helped him. The firstborn, Moshe, and the second son, who was a master in the trade, he in fact later went to the Berlin Conservatory to study music and remained there. Reb Yidel's brother, Reb Chaim Shtitzel, who repented when he matured, left the music trade and went into business. Still, on Yom Kippur evenings, after the fast had ended, he used to come with a group of musicians to Rabbi Simchale'h Spiro's home to entertain and play in honour of the event.

There were many “Baaley Tefilah” (prayer chanters) in Lancut, and I would like to point out here the best among them. Reb Mordechai Flashin served as a chanter in the big Synagogue. Rabbi Mendele'h Spira chanted the Musafim in the High Holidays and Reb Mordechai the Shacharit. After Rabbi Mendele'h passed away, Reb Mordechai had no choice but had to lead the Musafim and Neilah services also. Reb Naphtali Lipshitz was also an outstanding chanter of prayers. He is now in the United States. The pulpit in the big synagogue to lead services, was also occupied by Reb Itche Shaye's (Wiener), Reb Shalom Estlain, Reb Yoel Lipshitz, Rabbi Alter Wagshal, Reb Israel Shusheim and Zelig Teitelbaum.

In the big Bait Hamidrash, the services were alternated between Reb David Chaytche's Wolfman and Rabbi Elazar Spira, conducted the Musafim. Reb Aaron (Weber) the Shochet, Moshe Wert (son-in-law of Reb David Goldman), Moshe Kraut, Reb Yehudah Yaacov Blaz, Reb Naphtali Lipshitz, Reb Chaim Reisner, Rabbi Simchale'h Spira and Reb Yitzhak Shochet chanted the rest of the services. Shofar blowing was done by Rabbi Elazar Spira. Reb Yaacov Peterzeil was the caller of the “Tekiyot”. Reb Berish Hirshman, Reb Chaim Reisner, (brother-in-law of Reb Simcha Sapir) and Reb Israel Drilman were the Torah readers.

Pinchos Wolfman, Pinchos Karfiol, Abraham Karfiol, Moshe and Joseph Langzam, Baruch Reif, Pinchos Sapir, Abraham Sheinman were the people that knew how to chant. Moshe Ward from Przemysl, son-in-law of David Goldman should especially be mentioned and who, in the later years, served in Lancut as a cantor and Shochet. He tried his hands by writing lyrics and compositions. He composed a special melody for “Sisu Vesimchu”, song for Simchat Torah. He had a choir that consisted of twelve people.

[Pages 75-77]

Like in many other cities, the synagogue in Lancut was the permanent place for the local cantor to conduct the services on Shabbats and holidays. It was the custom that the cantors with his choir conducted the services on Shabbat “Nachamu”, Shabbat Hanukkah and on the Shabbat of the blessing of the new moon was recited. They also conducted the services during the High Holidays, Pesach, Shavuot and Sukkot. Customarily, most cantors left their communities after the Shavuot Holiday and returned for “ Shabbat Nachamu”. Of course, they needed the permission of the officers of the synagogue which were given willingly so that they were able to enhance their income. The cantors performed in the nearby cities where they presented their talents in order to entertain the people who were anxious to hear their chanting for which they were generously awarded. There were incidents when two or three cantors were and had to divide the prayers among the visiting cantors. Obviously, in such cases, each cantor had made an effort to give his best performance for the benefit of the audience.

Lancut being an old Jewish community, had hosted many cantors during its existence. It is not known if the cantors' names were ever listed in the pages of the community ledgers. Indeed, there is no doubt that cantors of early generations had not possessed the same qualifications as the cantors of the later generations. Hundreds of years ago, Chazanim were a part of the clergy but were never paid enough to be able to make a living and, therefore, they had to do other services for the community. Rabbi Eliezer from Bohemia, a pupil of Rabeynu Tam, one of the authors of the appendix to the Talmud, wrote in a response to Rabbi Yehuda, the Hasid, as follows: “In most places in the countries of Poland, Russia and Hungary where there were not too many Torah Scholars with cantorial qualifications, out of necessity, they had to hire a cantor from wherever they could find him in order to lead the services and also become teachers.

Since the community could not afford to pay these people a decent salary, they established a custom in which these people had the privilege to collect donations on Purim, Simchat Torah and ask for contributions from bridegrooms and also enjoy food and drinks during festive family celebrations. And, as it is known in Jewish tradition that one good deed follows another. If for any reason the above-mentioned customs would not be observed, the community would be left without services. (This response was printed in the questions and answers from Reb Meir, son of Baruch, which was published in Lwow. Part three, paragraph twelve).

From the earliest times, there were talented cantors Chazanim with wonderful voices without ever having studied professionally music, or wrote or were able to read musical notes. If they had studied cantillation and Jewish music like the cantors of our times, they would have been considered the greatest geniuses in the field of songs and music in Europe. There were cantors that excelled with their talents and were nicknamed with names such as “nightingale”, “violin” and “organ”. Many of the cantors were God-fearing people as well as Torah scholars. But who can research to find out about the lives of the early cantors in Lancut? From this point of view, there is no difference between Lancut and other cities where history of cantors is concerned. On the other hand, a cantor was not considered to be a high-class profession nor being a choir boy for that matter. Only boys half orphans became choir boys. These boys had very little religious education and did not know how to read music like the cantor that they served. Most choir boys grew up without parental supervision and behaved rowdily and impolite to other boys of their age. If a choir boy excelled and developed a nice voice, became familiar with all the customs and versions of conducting services, he became an independent cantor. After he got married, he assembled a choir and travelled from city-to-city to perform and entertain worshippers in synagogues until he found a permanent place and became a local cantor in one of the cities.

In almost every city, Rabbis and Chazanim had some quarrels. Many Rabbis expressed some criticism about the Chazanim in the books that they authored. But they never dared to come out into the open with a dispute because they were needed in the community. They were an important part in the public life of the community. Jews did not seek entertainment and pleasure out of their domains. They never stepped over the threshold of theatres and circuses. They did not listen to male or female singers but strove to derive pleasure from studying the Torah and doing mitzvot in the synagogue where they spilled their hearts in prayers and supplications to the One above us so that is why they loved to hear a good cantor. The worshipers pampered their emotions by listening to traditional melodies that were sung with a pleasant voice by the cantor and his choir. The cantor's and the choir's singing were the dew of Jewish life. It made no difference whether the cantor's traditional sounds emanating from his guts with a sad and sorrow tune, the way Jewish Assembly converses with their Father in heaven, or when they switched from sighing and sorrow tunes to a tune filled with gladness and joy, because that is how Jewish prayers and popular songs are, always ending with songs of gratitude to the Almighty for being the redeemer from all the troubles.

The city of Lancut was famous with her chanters and cantors. Some of them possessed sweet voices and many of them outstood with a capability of “Reciting” prayers, popular poetry, compositions with a special rhythm. It seemed as if they were singing from notes and did it simply without complication. Not like the crowing of some cantors – it was simply folksy.

What the “Mitnagdim” Rabbis did not do, in spite of their negative attitude and apathy toward cantors about their chanting, was because they feared a public outcry. The Hasidic Tzadikim have done it for them by having introduced changes in fundamental ways of praying. They did not put a cantor at the pulpit whose specialty was only a “sweet voice” but they put a “Baal Tefilah” who conducted the services with a broken heart and feeble knees. That is how they created people who were able to deliver pleasantries for the Hasidic movement. The Hasidim left the synagogues with their cantors and established their own “Shtiblach” or Kloizen. Thanks to this initiative, a new class of “Baaley Tefilot” came into existence who knew how to pray nicely and satiate the listeners from many points of views.

The Lancut Rabbis also had a disdainful attitude toward the cantors and their chanting and tried to push them out of the way. Only names of cantors from the last two generations have been preserved. Their place was only in the synagogue. Whoever had a desire to hear and enjoy pleasant chanting went to the synagogue where the cantors and well-known choir members had conducted the services. People leaving the services were ecstatic from what had taken place in the synagogue. They expressed their expertise, boasting abut the services in the synagogue and departed home while separating from the other worshipers with the traditional “Shabbat Shalom” greeting. They went home to sanctify the Sabbath day over wine which was the most revered day of the week.

On Hanukkah, the synagogue was filled with glory because it was customary to do the blessing of the first candle lighting and celebrate with music and songs. Masses of people streamed to hear the chanting and singing of the cantor and his choir who were singing the songs “Haneirot Hallalu” and “Maoz Tzu”. Most impressive chanting took place on the High Holidays. “Kol Nidrei Night” especially stood out with its holiness. The faces of the worshipers were expressing the solemnity of the hour. At that time, Jewish soldiers and government officials were present. They came to listen to the ancient, traditional melody of “Kol Nidrei” and an ambience of sanctity and awe reigned in the synagogue on this holy night.

The Lancut Jews were known as song lovers and were always eager to have a good cantor with a famous name and who knew how to preserve old Jewish melodies according to the best of traditions. If the names of cantors that served the community would have been registered in the city ledger, we would have had more information about them. In any case, the ledgers were lost anyway, therefore, we do not know the names, nature, qualification and influence which the cantors had on the community. However, we were able to name a few cantors and “Baaley Tefilah” from the last few periods who added glory to the synagogue.

Chaim Shiro, son of Reb Zisl the scribe, was a known personality in town. He was a cantor in the synagogue with a choir. His voice was not one of the best but he knew how to entertain and also knew to compose tunes for “Habein Yakir Li Ephraim”. He knew notes and thanks to this knowledge, he composed melodies that were adopted well everywhere. As a devoted Hasid of the Rabbi of Rozwadow, he sang in the Rabbi's house. He was generally respected for his cantillation and his knowledge of music, and also for his lineage on his paternal side. On the other hand, he was also known as a great idler which was domineered by his wife. It happened many times that he did

Not show up in the synagogue for the Friday night services and the choir had to wait for him half an hour or more because his wife did not let him out of the house for many reasons. The main reason, every month, was because he demanded a raise in his salary until the officers and the community gave him a firing slip instead of a raise. He later became the cantor in the Dvora Menkes synagogue in Tarnow. He was the cantor of Lancut until 1902.

Bertche's Shpiro was a scholar and a cantor from the old stock without knowing the notes, but he knew to “Daven” with emotion and to excite the audience. His chanting was special because he was blessed with many good habits and attributes and his chanting was smooth and clear, according to the old customs and traditions. His audience derived satisfaction from his chanting. He was called by everyone: “Reb Bertche the cantor”.

Meir Kerner from Zolkow, after Chaim Shapiro, was hired as a cantor. He was one of the famous cantors who, during his chanting, wore a top hat. He had a voice that split the heavens and was well versed in the musical culture. He played the Cello from notes and the town people respected him. In 1907, he became the cantor of Hungarish-Brod and took with him the choir boy, Naphtali, son of Reb Gershon Pesach Knispel. From there, he emigrated to the United States where he acquired an important position among the cantors. He passed away two years ago.

Yidel Bakun was a religious man, a Hasid from Kolbuszow, who wore a “Shtreimel” (Shabbat fur hat). He was a good cantor who knew music and read notes. He excelled in composition and composed melodies for prayers and lyrics for songs that were popular in town. He was a “magnificent dish” and performed while accompanied by a choir which he taught to sing from notes. In 1911, he left Lancut and became the cantor of the great synagogue in Kloizenburg, Transylvania. From there he moved to Hungary.

In 1912, Leib Kirshner, a cantor from Kishinev. He knew music, chanting and played the piano. He was well-versed in cantillation and was a first- class conductor. He was one of the Kishinev Jews that organized the self-defense against the rioters who paid them back double. The rioters had plotted to kill him and he was wounded by them. Kishinev was known to be the center of cantors in Russia. Many cantors came from that city became famous around the world. Lancut natives were members in his choir.

Saul, Feivel and Joshua Kasten, Abraham Sheinman, Moshe Shtitzel, Lipa and Chaim Leib Cornblau and Hersh Trumpeter (soprano). Music lovers were attracted to become choir members which he trained with diligence. Under his magic baton, he delivered the best and most tasteful singing. Nevertheless, he was not liked by the community. A native of Lancut, M. Flashen, who resides in Haifa, has told us about a sharp discussion that once took place between him and Reb Chaim Hertzberg. The latter was a Hasid of Belz and was not happy with the behavior of the Kishinev cantor. Reb Chaim had said to the cantor in the form of a question: “What can I tell you? You are a cantor”. And the cantor responded: “What is a cantor? A thief? A murderer? Heaven forbid”. Reb Chaim answered: “It is hard to have a conversation with a cantor because cantors and fools are alike”. “How do you know”? The cantor asked. Reb Chaim responded: “The acronym of “Chazan” is “Chazonim, Zenen Naronim”. The Kishinev cantor responded: “It is the other way around – backwards: “Nein, Zenen Chachomim”.

And that is how they argued, back and forth. Finally, the cantor got tired of the city and left to become a cantor in the city of Rzeszow. An American tourist heard him singing and convinced him to emigrate to the United States where he became a cantor in Detroit.

Since that time, Lancut had no cantor for a certain period. The Rabbi from Rozwadow intervened with the Rabbi from Lancut and recommended hiring as cantor his Hasid, Rabbi Joshua Blum from Rozwadow. From time-to-time, cantors were invited to be tested but were not hired for different reasons.

Beside the cantor Joshua Blum that was recommended by the Rabbi from Rozwadow, many have occupied the pulpit in the Lancut synagogue such as: Reb Itche Shaye's (Wiener), Reb David Wolfman, Reb Yehudah Yaacov Belz, a Hasid of Belz, Reb Shalom Estlain, Reb Mordechai Flashin and Reb Yoel Lipshitz. Beside Rabbi Mendele'h who used to chant the Musafim, were Rabbi Alter Wagshal, Reb Israel Shusheim, Reb Zelig Teitelbaum and others. Among the “Baaley Tefilot” who outstood with their original, traditional prayer versions, spiced with accepted cantillation and many among them were song lovers who reached maturity and preserved their pleasant voices and successfully entertained which resulted in deriving a goodwill and satisfaction from their audiences.

A Group of Slave Labor

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