CHAPTER 4 GOLDFARB

Goldfarb family since 1650

Goldfarb Additional Records

Goldfarbs from Zwolen

Zwolen

The town is located on the banks of Zwolanka River, 30 km from Radom at the crossroads of two communicational route: Radom – Puławy - Lublin and Sandomierz – Lipsko – Warka - Warsaw. Several kilometers from the town centre were large timberlands, connected with Kozienicka Primeval Forest. Zwoleń was established on the area of Gotardowa Wola (a village) and obtained civic rights in 1425. In the 16thcentury the town had an elaborate local government with Town Council. The centre of the town consisted of built-up Main Square and several streets: Kościelna, Szewska, Krakowska, Tylna, Bartodziejska and Radomska. The borders of the town were marked with cairns.
Two Jews were registered in the town in 1554 and 3 in 1567, but the number permanently increased. The privilege for the town (December 1591) limited the tenure to 10 houses but also allowed to trade freely and to use a synagogue. “On markets and fairs in Zwoleń came numerous market traders and craftsmen from nearby villages, who could conduct transactions after paying the fee called ‘targowe’”.Craft played one of the leading roles. In 1567 there were 22 butchers (3 of them were Jews), 7 wheelwrights, 3 weavers, 2 bladesmiths, a cooper, a barber surgeon, a public bath worker, a saddler, a birch-tar seller, tailors and weavers. King Zygmunt III allowed Jews to possess 20 houses by the privilege on August 22, 1615. In 1661 in the town were 8 Jewish houses, 20 Jews without houses on their own, Jewish bakers, strong drinks producers and barterers. Jews, who lived there in 1671 complained that the town was permanently robbed by walking-by armies.
The Jewish community in Zwoleń was one of the oldest communities between Wisła River and Pilica River. Kings Stefan Batory, Zygmunt III, Michał Korybut Wiśniowiecki, August III and Stanisław August Poniatowski confirmed the privileges for Jewish population allowing them to live, trade and build a synagogue, mikvehs and cheders.
The synagogue built in 1834 was: „…a one-storey building in the part of prayer room and a multi-storey in the part of women gallery, with monumental - in scale of the object - corner buttresses, covered with Polish broken roof, roofed with shingle”. Famous rabbi Chaskiel Cukier stood at the forefront of the synagogue district in the 1860’s.
A modern mikveh was built in 1895 from his initiative, a kosher slaughterhouse was also built that year. A free-standing cheder was built in 1902 and a prayer house in 1913. Abram Chaim Fliderbaum was nominated by Tsarist authorities for the rabbi in 1905.

The Jewish community was established in the 1590’s. A wooden synagogue was built after year 1591, a cemetery was situated outside the hill with dense buildings, on the left riverbank. During the November Uprising the cemetery was seriously damaged. Russian army dismantled the wooden fence and used it as a fuel, the same with wooden funeral house and wooden ohels (graves). Zwoleń was completely destroyed by the fire in 1834. The synagogue was also burnt - but was rebuilt the same year.
325 houses (93% of them wooden) and 2894 residents were registered in the town in 1864. To the active population belonged 338 residents including: 88 craftsmen, 18 hucksters, 12 publicans, 220 farmers.
7266 people lived in Zwoleń in 1907. In the town were 545 houses, 505 of them were wooden. Shops accounted for 131 in 1915 – excluding stalls and stands. The independence of Poland favoured the town development. There were 3787 Jews in 1921 – 51.2% of all residents. The number of houses increase of 30% between 1918 and 1930, however Zwoleń didn’t have cobbled streets, pavements or lightning even in 1925. The image of the town was created by trade and small craft that produced goods for the nearby villages’ needs. Loans were given by People’s Bank, Cooperative-Credit Bank and Trade-Cooperative Cash.
In 1908 a huge fire destroyed most of Zwolin.
After 1815 accurate statistics about Jewish population in Zwolin:

1827 - 629 Jews - 33%
1856 - 1,350 Jews - 49%
1897 - 3,242 Jews - 55%
1921 - 3,787 Jews - 51%

There were an additional 96 Jews in the village of Zwolin–Wojtowsk.
In the ‘30’s there were 5,000 Jews in town – about 50% of the total population. This rose to 11,000 in 1942, after the Nazis herded into Zwolin Jews from other towns: Janovice, Polichne, Pionek, Gniwishow, Garbatke and others. Together with the Jews of Zwolin, they were all deported to the death camps at the end of October, 1942.

Trade
Jews dominated all the trades in the town. Wholesale food suppliers were Levi Boymlgreen and Zelik Schwartzberg.
There was widespread trade in grain and flour. Zwolin merchants bought grain from farmers throughout the territory, sent it to the mills in Radom and Lublin and brought back the flour. The largest flour merchant was Joseph Kirshenbaum, also Yankl Hoffman (died in 1979 in Haifa), and Meyer Birenbaum (Toronto).
Merchants of manufactured goods were Alter Flumenbaum, Henech Eichenbaum, Yankl Diment, Mendl Sharfhartz.
There was extensive trade in raw hides and cured leather. It was exclusively in Jewish hands: Lozer Flumen and his sons Motl and Betzalel, the Waserstrom family and others.
Zwolin supplied large quantities of fowl, eggs, and butter to Warsaw. Every day about 2 dozen trucks brought these products there.
Avromtche Engel, Shmuel-Elye Kaplan and others owned iron works.
Joshua Boymigrin had a salt concession; Anshl Boymlgrin and his son Yankl – gasoline and oil.
The lumber business was in Jewish hands: Jonah Rosenberg and his son Chaim, Lozer (Zeyentskiver) Sankiewicz, Pesach Koychen and others.
The workshops of the boot-makers, who supplied both Jewish and gentile shoemakers, were in their homes. The largest was the workshop of Moshe Mandelbaum and his sons Shloyme & Mendel; Sholem Weintraub and his sons
Mendl, Chaim and Meyer; Toyvyeh Rosenblatt, Fishele Stern, etc.
There were several blacksmiths; Isser Koval and Motl Minski and their sons; one of whom was called Simche, the other slips my memory.
Leather goods manufacturing of harnesses laid in Jewish hands – the Zweigenberg (Flarkis) family and for a time Tovtche Diamant and his children, who emigrated to Porto Allegro, brazil, in the early 30's.
Many Zwolin Jews earned their living as bakers, butchers and tinsmiths, hard workers for many generations.
Jewish clock-makers were: Simche Wolman and his sons Elyahu and Zelig; Mendl Dzezbicki and his 2 sons and Chaim Yechezkel's Weinberg.
Until about 1935 there were 3 hairdressers in Zwolin – all Jews: Gimpl and Moshe Shlaferman, and Itche Tanachovitch. Later a Polish barber opened a shop.
Water-carrying was a purely Jewish profession. They were wonderful types: “poor as mice, but honest”. Who can forget Motl Eisenberg (“Skap”), Moshele the Water Carrier, Velvl the Water Carrier, etc.
There were two mills in Zwolin. The largest belonged to Moshe Jacob Goldfarb.
There were two Jewish cereal mills that manufactured oil. One belonged to Laybele Flumen.
In the Thirties Leibush Peisach Eichenbaum set up a saw mill to cut trees into lumber.
Tanneries
Zwolin had several tanneries, run by the families: Eichenbaum, Goldfarb, Rotfarb, Cooperman, who were kinsmen. There were other tanneries besides, owned by Hanover and others.
Prior to World War I the tanneries were a major factor in the economic life of Zwolin Jews. Many Jews worked in the tanneries, or supplied them with raw hides and other material.
Between World War I and World War II this economic position was greatly weakened by the strong competition of the big tanneries in neighboring Radom. The few Jewish soakers who remained occupied themselves mainly with producing soft leather for local consumption. After World War I Samuel Eichenbaum, the noted Lublin philanthropist and native of Zwolin, hired a number of Zwolin workers for his Lublin tannery.

Synagogue in Zwolen

Interior of the Synagogue in Zwolen. c 1929

Synagogue in Zwolen. c 1929

Zwoleń was completely destroyed by the fire in 1834. The synagogue was also burnt - but was rebuilt the same year.
The synagogue built in 1834 was: „…a one-storey building in the part of prayer room and a multi-storey in the part of women gallery, with monumental - in scale of the object - corner buttresses, covered with Polish broken roof, roofed with shingle”. Famous rabbi Chaskiel Cukier stood at the forefront of the synagogue district in the 1860’s.
A modern mikveh was built in 1895 from his initiative, a kosher slaughterhouse was also built that year. A free-standing cheder was built in 1902 and a prayer house in 1913. Abram Chaim Fliderbaum was nominated by Tsarist authorities for the rabbi in 1905

The Jewish Cemetery.
http://cmentarze-zydowskie.pl/zwolen.htm

It is one of the oldest Jewish cemeteries in Poland. According to Adam Penkalla in his book Jewish traces in the Kielce and Radom voivodeships , a cemetery in this place probably existed as early as 1591, when Jews were granted the privilege to build a synagogue. The first known mention of the necropolis comes from 1661. In the voivodship inspection it was mentioned then "a hearth, from which [the Jews] do not pay any taxes". "Kierkow" in Zwoleń is also mentioned in the privilege issued by King Michał Korybut Wiśniowiecki in 1671.
It is known that in the 19th century the cemetery was fenced with a wooden fence, there was a wooden mortuary and several wooden ohels within it. The cemetery was devastated by Russian soldiers during the November Uprising.
During the Second World War, the cemetery became the place of execution and burial of the Holocaust victims. About 100 (according to other sources - about 200) bodies of people murdered during the deportation action on On September 29, 1942, the building was devastated - at the behest of the Germans, some tombstones were torn out and used to pave the road to Puławy.
After 1945, a number of matzevot remained at the cemetery. They were gradually stolen. On June 23, 1964, the Minister of Municipal Economy - following the resolution of the Presidium of the City National Council in Zvolen of October 19, 1962 - signed a decree on the closure and early liquidation of the cemetery. The reason given was the expansion of the city. In 1975 (according to other sources - in 1964) Zwoleń took part in the television program "Tournament of cities". The authorities, preparing the city for the arrival of the TV crew, decided to transform the abandoned cemetery into a park. Alleys were marked out, benches, concrete lawns and lanterns were set up. The last remaining matzevot were removed and buried. Years later the park fell into oblivion. Currently, the cemetery is overgrown with wild vegetation.
In 2005, the Regional Museum in Zwoleń had in its collection the tombstones of Sorka, the daughter of Icchak, d. in 5676 (1915) and Ester Malki, daughter of Calel, d. in 5656 (1895). Recently, one of the local social activists has secured two matzevot that used to stand on the graves of Liba Szejndel, Izrale's daughter, d. 7 elul 5675 (August 17, 1915) and Szmuel Dow, son of Josef, d. Nisan 2, 5683 (March 19, 1923). In July 2014, two other small pieces of matzevot found their way to the collections of the "From the Depths" organization .

Old Maps of Zwolen

Zwolen. Map 1800.

Zwolen. Map 1878.

Old photos of Zwolen

Market day.

A young Jewish couple walks along a street in Zwolen. c 1930.

Jewish Girl in Zwolen 1939.

Zwolen 1939.

Evacuation, Market square, 1939.

German soldier leads Jews for forced labour, photography of Haus der Wannsee-Konferenz.

Getto in Zwolen.

Zwolen marketplace.

Berko Branch (Goldfarb tree, descendants of Abraham)

Family of Berko Leizerovich Goldfarb (1764 - 1844) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archives in Siedlce.
In this document in 1833 a record was made of the death of Meer Berkovich Goldfarb, age 15 years old (born 1818), in the town of Wegrow, where his father Berko Goldfarb and mother Sheina Goldfarb are mentioned.

State Archives in Siedlce.
In this document in 1840 a record was made of the death of Sheina Moshkovna Goldfarb, age 60 years old (born 1780), in the town of Wegrow, where husband Berko Goldfarb is mentioned.

State Archives in Siedlce.
In this document in 1844 a record was made of the death of Berko Leizerovich Goldfarb, age 80 years old (born 1764), in the town of Wegrow, where his father Leizer Berkovich Goldfarb and mother Sura Goldfarb are mentioned.

Family of Leibus Goldfarb (~1755) (Goldfarb tree, descendants of Abraham, Berko branch)

More details on this thread can be found below in the Shulim branch. ( SHULIM BRANCH ( GOLDFARB TREE, DESCENDANTS OF ABRAHAM )

Family of Berek Leibusovich Goldfarb (1808) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1826, an entry was made about the marriage of Berek Goldfarb, age 19 years old (born 1807), with Yokhet-Khaia Veizberg, age 19 years old (born 1807), in the city of Radzyn Podlaski, where his father Leibus and mother Rukhla Goldfarb are mentioned.

Family of Abram Shlomovich Goldfarb (1765 - 1828) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document in 1828 a record was made of the death of Abram Shlomovich Goldfarb, age 63 years old (born 1765), in the town of Zwolen, where he is mentioned as to performed circumcisions, and where his father Shlomo Berkovich Goldfarb and mother Aina Goldfarb and his wife Mariam are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1845 a record was made of the death of Mariam Goldfarb, age 55 years old (born 1790), in the town of Zwolen, where her husband Abram and her sons Itsek, Yosek and her daughters Rukhla, Leia, Sura are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1827, a record was made of the birth of Sura Goldfarb, in the town of Zwolen, daughter of the Abram Shlomovich (54 years old, b.1773) and Mariam Goldfarb (38 years old, b.1789).

Family of El Abramovich Goldfarb (1808 - 1861) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document in 1861 a record was made of the death of El Goldfarb, age 54 years old (born 1807), in the town of Zwolen, where his father Abram Goldfarb and mother Ides Goldfarb and his wife Kaila and his children Rifka-Ides, Feiga, Shulim-Itsek, Khaim-Mordko are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1873 a record was made of the death of Kaila Goldfarb, age 65 years old (born 1808), in the town of Zwolen, where her sons Shulim-Itsek, Khaim-Mordko and her daughters Rifka-Ides, Feiga are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1867, a record was made of the death of Rukhla Goldfarb, age 7 years old (born 1860), in the town of Zwolen, where her father ? Goldfarb and mother Kaila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1848, a record was made of the birth of Shulim-Itsko Goldfarb, in the town of Zwolen, son of the El (40 years old, b.1808) and Kaila Goldfarb (36 years old, b.1812)

State Archive of the city of Radom.
Fund 194.
In this document, in 1850, a record was made of the birth of Khaim-Mordko Goldfarb, in the town of Zwolen, son of the El (43 years old, b.1807) and Kaila Goldfarb (40 years old, b.1810).

State Archive of the city of Radom.
Fund 194.
In this document, in 1852, a record was made of the birth of Feiga Goldfarb, in the town of Zwolen, daughter of the Hela/El (38 years old, b.1814) and Kaila Goldfarb (36 years old, b.1816).

Family of Rifka-Ides Elevna Goldfarb (1846) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1863, a record was made about the marriage of Israel Vaiberg, age 19 years (born 1844), with Rifka Ides Goldfarb, age 17 years (born 1846), in the town of Zwolen, where her father Hela/Ela and mother Kaila Goldfarb are mentioned.

Family of Feiga Elevna Goldfarb (1852) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1872, a record was made about the marriage of Khaim-Hil Mandelman, age 20 years (born 1852), with Feiga Goldfarb, age 19 years (born 1853), in the town of Zwolen, where her father Hela/Ela and mother Kaila Goldfarb are mentioned.

Family of Khaim-Mordko Goldfarb (1850) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1871, a record was made about the marriage of Khaim-Mordko Goldfarb, age 20 years (born 1851), with Malka Pius, age 21 years (born 1850), in the town of Zwolen, where his father Ela and mother Kaila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1873, a record was made of the birth of Rukhla-Leia Goldfarb, in the town of Zwolen, daughter of the Khaim-Mordko (23 years old, b.1850) and Malka Goldfarb (21 years old, b.1852).

State Archive of the city of Radom.
Fund 194.
In this document, in 1876, a record was made of the birth of Keila Goldfarb, in the town of Zwolen, daughter of the Khaim-Mordko (26 years old, b.1850) and Malka Goldfarb (27 years old, b.1849).

Family of Shulim-Itsko Goldfarb (1848) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1868, a record was made about the marriage of Shulim-Itsko Goldfarb, age 20 years (born 1848), with Hida Vaserman, age 18 years (born 1850), in the town of Zwolen, where his father Ela and mother Kaila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1873, a record was made of the birth of Gershek Goldfarb, in the town of Zwolen, son of the Shmul-Itek (25 years old, b.1848) and Gindl Goldfarb (20 years old, b.1853).

State Archive of the city of Radom.
Fund 194.
In this document, in 1876, a record was made of the birth of Kaila Goldfarb, in the town of Zwolen, daughter of the Shmul-Itek (28 years old, b.1848) and Hinda Goldfarb (23 years old, b.1853).

Family of Itsek Abramovich Goldfarb (1804 - 1859) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document in 1859 a record was made of the death of Itsek Goldfarb, age 55 years old (born 1804), in the town of Zwolen, where his father Abram Goldfarb and mother Ides Goldfarb and his wife Beila and his children Nukhim, Samson, Dvoira-Ides, Perla-Rifka, Feiga-Leia, Lesia, Dobra-Khana are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1844 a record was made of the death of Etlia Goldfarb, age 36 years old (born 1808), in the town of Zwolen, where her husband Itsek and her sons Nukhim, David are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1845, a record was made about the marriage of Itsek Abramovich Goldfarb, age 40 years (born 1805), with Beila Borenshtein, age 17 years (born 1828), in the town of Zwolen, where his father Abram and mother Hidla Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1828, a record was made of the birth of Nukhim Goldfarb, in the town of Zwolen son of the Itsek (24 years old, b.1804) and Ester/Etlia Goldfarb (20 years old, b.1808).

State Archive of the city of Radom.
Fund 194.
In this document, in 1831, a record was made of the birth of Abram Goldfarb, in the town of Zwolen son of the Itsek (28 years old, b.1803) and Ester/Etlia Goldfarb (23 years old, b.1808).

State Archive of the city of Radom.
Fund 194.
In this document in 1832 a record was made of the death of Abram Goldfarb, age 1.5 years old (born 1831), in the town of Zwolen, where his father Itsek Goldfarb and mother Ester Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1835, a record was made of the birth of Dvora-Ides Goldfarb, in the town of Zwolen, daughter of the Itsek (28 years old, b.1807) and Ester/Etlia Goldfarb (27 years old, b.1808).

State Archive of the city of Radom.
Fund 194.
In this document, in 1840, a record was made of the birth of Leibus Goldfarb, in the town of Zwolen son of the Itsek (30 years old, b.1810) and Ester/Etlia Goldfarb (27 years old, b.1813).

State Archive of the city of Radom.
Fund 194.
In this document, in 1847, a record was made of the birth of Feiga-Leia Goldfarb, in the town of Zwolen, daughter of the Itsek (42 years old, b.1805) and Beila Goldfarb (32 years old, b.1815).

State Archive of the city of Radom.
Fund 194.
In this document in 1852 a record was made of the death of Khaim-Zelman Goldfarb, age 3 years old (born 1849), in the town of Zwolen, where his father Itsek Goldfarb and mother Beila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1851, a record was made of the birth of Hela Goldfarb, in the town of Zwolen, daughter of the Itsek (35 years old, b.1816) and Rukhla Goldfarb (20 years old, b.1853).

State Archive of the city of Radom.
Fund 194.
In this document, in 1852, a record was made of the birth of Lusia Goldfarb, in the town of Zwolen, daughter of the Itsek (46 years old, b.1806) and Beila Goldfarb (32 years old, b.1820).

State Archive of the city of Radom.
Fund 194.
In this document, in 1855, a record was made of the birth of Samson Goldfarb, in the town of Zwolen son of the Itsek (55 years old, b.1800) and Beila Goldfarb (36 years old, b.1819).

State Archive of the city of Radom.
Fund 194.
In this document in 1863 a record was made of the death of Lisia Goldfarb, age 10 years old (born 1853), in the town of Zwolen, where her father Itsek Goldfarb and mother Beila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1857, a record was made of the birth of Dvoira-Khana Goldfarb, in the town of Zwolen, daughter of the Itsek (50 years old, b.1807) and Beila Goldfarb (37 years old, b.1820).

Family of Dvora-Ides Itskovna Goldfarb (1835) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1852, a record was made about the marriage of Khaskel Liberfeld, age 18 years (born 1833), with Dvoira-Ides Goldfarb, age 17 years (born 1834), in the town of Zwolen, where her father Itsek Goldfarb and mother Ester/Etlia Goldfarb are mentioned.

Family of Dobra-Khana Itskovna Goldfarb (1857) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1875, a record was made about the marriage of Sholem-Leib Vainberg, age 19 years (born 1856), with Dvoira-Khana Goldfarb, age 18 years (born 1857), in the town of Zwolen, where her father Itsek Goldfarb and mother Beila Goldfarb are mentioned.

Family of Perla-Rifka Itskovna Goldfarb (1843) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1861, a record was made about the marriage of Nusim Mendelbaum, age 18 years (born 1843), with Perla-Rifka Goldfarb, age 18 years (born 1843), in the town of Zwolen, where her father Itsek Goldfarb and mother Beila Goldfarb are mentioned.

Family of Feiga-Leia Itskovna Goldfarb (1847) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1864, a record was made about the marriage of Moshek Kholkman, age 19 years (born 1845), with Feiga-Leia Goldfarb, age 17 years (born 1847), in the town of Zwolen, where her father Itsek Goldfarb and mother Beila Goldfarb are mentioned.

Family of Samson Itskovich Goldfarb (1855) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1873, a record was made about the marriage of Salmon Goldfarb, age 18 years (born 1855), with Sura-Dvoira Goldman, age 18 years (born 1855), in the town of Zwolen, where his father Itsek Goldfarb and mother Beila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1876, a record was made of the birth of Itsek Goldfarb, in the town of Zwolen son of the Samson (21 years old, b.1855) and Sura-Dobra Goldfarb (20 years old, b.1856).

Family of Nukhim Itskovich Goldfarb (1828 - 1873) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1844, a record was made about the marriage of Nukhim Goldfarb, age 18 years (born 1826), with Rukhla Apelbaum, age 17 years (born 1827), in the town of Zwolen, where his father Itsek Goldfarb and mother Ester Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1873 a record was made of the death of Nukhim Goldfarb, age 47 years old (born 1826), in the town of Zwolen, where his father Itsek Goldfarb and mother Etla Goldfarb and his wife Zlota-Rukhla and his children Khaia-Perla, Sura-Etla, Rifka, Feiga, Itska are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1849, a record was made of the birth of Khaia-Perla Goldfarb, in the town of Zwolen, daughter of the Nukhim (23 years old, b.1826) and Zlota-Rukhla Goldfarb (20 years old, b.1829).

State Archive of the city of Radom.
Fund 194.
In this document, in 1851, a record was made of the birth of Sura-Etla Goldfarb, in the town of Zwolen, daughter of the Nukhim (24 years old, b.1827) and Zlota-Rukhla Goldfarb (22 years old, b.1829).

State Archive of the city of Radom.
Fund 194.
In this document, in 1853, a record was made of the birth of Khana Goldfarb, in the town of Zwolen, daughter of the Nukhim (29 years old, b.1824) and Zlota-Rukhla Goldfarb (27 years old, b.1826).

State Archive of the city of Radom.
Fund 194.
In this document, in 1859, a record was made of the birth of Feiga-Dvoira Goldfarb, in the town of Zwolen, daughter of the Nukhim (30 years old, b.1829) and Zlota-Rukhla Goldfarb (30 years old, b.1829).

State Archive of the city of Radom.
Fund 194.
In this document, in 1861, a record was made of the birth of Itsek Goldfarb, in the town of Zwolen son of the Nukhim (32 years old, b.1829) and Zlota-Rukhla Goldfarb (32 years old, b.1829).

Family of Sura-Etta Nukhimovna Goldfarb (1851) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1869, a record was made about the marriage of Benjamin-Khaim Urisovich Goldfarb, age 18 years (born 1851), with Sura-Etta Nukhimovna Goldfarb, age 18 years (born 1851), in the town of Zwolen, where his father Uris and mother Mindla Goldfarb and her father Nukhim and mother Zlota Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1870, a record was made of the birth of Itsek Goldfarb, in the town of Zwolen, son of the Khaim-Benjamin (20 years old, b.1850) and Sura-Ettla Goldfarb (18 years old, b.1852).

State Archive of the city of Radom.
Fund 194.
In this document, in 1874, a record was made of the birth of Nukhim Goldfarb, in the town of Zwolen, son of the Khaim-Benjamin (25 years old, b.1849) and Sura-Ettla Goldfarb (22 years old, b.1852).

Family of Rifka-Ides Nukhimovna Goldfarb (1856) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1874, a record was made about the marriage of Abram Laks, age 22 years (born 1852), with Rifka-Ides Goldfarb, age 18 years (born 1856, in the town of Zwolen, where her father Nukhim Goldfarb and mother Zlota Goldfarb are mentioned.

Family of Khaia-Perla Nukhimovna Goldfarb (1849) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1864, a record was made about the marriage of Khaim-Leib Maizel, age 19 years (born 1845), with Khaia-Perla Goldfarb, age 17 years (born 1847), in the town of Zwolen, where her father Nukhim Goldfarb and mother Zlota Goldfarb are mentioned.

Family of Yosek Abramovich Goldfarb (1821 - 1867) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1843, a record was made about the marriage of Yosek Goldfarb, age 22 years (born 1821), with Rukhla Cyon, age 20 years (born 1823), in the town of Zwolen, where his father Abram Shlomovich Goldfarb and mother Mariam Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1867 a record was made of the death of Yosek Goldfarb, age 45 years old (born 1822), in the town of Zwolen, where his father Abram Goldfarb and mother Maria Goldfarb and his wife Rukhla and his children Khaia, Etla, Samson, Khaim are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1843, a record was made of the birth of Eta Goldfarb, in the town of Zwolen, daughter of the Yosek Abramovich (23 years old, b.1820) and Rukhla Goldfarb (21 years old, b.1822).

State Archive of the city of Radom.
Fund 194.
In this document, in 1846, a record was made of the birth of Abram Goldfarb, in the town of Zwolen, son of the Yosek Abramovich (30 years old, b.1816) and Rukhla Goldfarb (28 years old, b.1818).

State Archive of the city of Radom.
Fund 194.
In this document, in 1859, a record was made of the death of Abram-Mordko Goldfarb, age 13 years old (born 1846), in the town of Zwolen, where his father Yoska Goldfarb and mother Rukhla Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1848, a record was made of the birth of Dvoira- Maria Goldfarb, in the town of Zwolen, daughter of the Yosek Abramovich (31 years old, b.1817) and Rukhla Goldfarb (27 years old, b.1821).

State Archive of the city of Radom.
Fund 194.
In this document, in 1853, a record was made of the birth of Benjamin-Volf Goldfarb, in the town of Zwolen, son of the Yosek Abramovich (37 years old, b.1816) and Rukhla Goldfarb (35 years old, b.1818).

State Archive of the city of Radom.
Fund 194.
In this document, in 1858, a record was made of the birth of Khana-Tauba Goldfarb, in the town of Zwolen, daughter of the Yosek Abramovich (38 years old, b.1820) and Rukhla Goldfarb (35 years old, b.1823).

State Archive of the city of Radom.
Fund 194.
In this document, in 1860, a record was made of the death of Khana-Tauba Goldfarb, age 2 years old (born 1858), in the town of Zwolen, where her father Yoska Goldfarb and mother Rukhla Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1862, a record was made of the death of Itsek Goldfarb, (stillborn ), in the town of Zwolen, where his father Yoska Goldfarb and mother Rukhla Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1864, a record was made of the birth of Khaim-Itsek Goldfarb, in the town of Zwolen, son of the Yosek Abramovich (40 years old, b.1824) and Rukhla Goldfarb (37 years old, b.1827).

Family of Etla Yoselevna Goldfarb (1844) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1865, a record was made about the marriage of Oron Futerman, age 19 years (born 1846), with Etla Goldfarb, age 22 years (born 1843, in the town of Zwolen, where her father Yoska Goldfarb and mother Rukhla Goldfarb are mentioned.

Family of Uris Abramovich Goldfarb (1815 - 1892) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document in 1873 a record was made of the death of Mindla Goldfarb, age 50 years old (born 1823), in the town of Zwolen, where her husband Uris and her children Shmul-Leib, Khaim-Benjamin, Samson, Tsal-Abram, Leibus, Peisakh, Kaila, Feiga are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1874, a record was made about the marriage of Uris Goldfarb, age 59 years (born 1815), with Reiza Filkenshtain, age 40 years (born 1834, in the town of Zwolen, where his father Abram Goldfarb and mother Maria Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1892 a record was made of the death of Uris Goldfarb, age 80 years old (born 1812), in the town of Zwolen, where his father Abram Goldfarb and mother Maria Goldfarb and his wife Reiza and his children Shmul-Leib, Khaim-Benjamin, Samson, Zelik, Abram, Peisakh, Kaila, Feiga and Shendl are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1842, a record was made of the birth of Abram Goldfarb, in the town of Zwolen, son of the Oron(?Uris) Abramovich (25 years old, b1817) and Mindla Yankelevna Goldfarb (23 years old, b.1819).

State Archive of the city of Radom.
Fund 194.
In this document, in 1843, a record was made of the birth of Eta Goldfarb, in the town of Zwolen, daughter of the Oron(?Uris) Abramovich (28 years old, b.1815) and Mindla Yankelevna Goldfarb (26 years old, b.1817).

State Archive of the city of Radom.
Fund 194.
In this document, in 1865, a record was made of the birth of Feiga-Maria Goldfarb, in the town of Zwolen, daughter of the Oron(?Uris) Abramovich (50 years old, b.1815) and Mindla Yankelevna Goldfarb (42 years old, b.1823).

State Archive of the city of Radom.
Fund 194.
In this document, in 1847, a record was made of the death of Gershek Goldfarb, (stillborn ), in the town of Zwolen, where his father Uris Goldfarb and mother Mindla Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1848, a record was made of the birth of Shmul-Leibus Goldfarb, in the town of Zwolen, son of the Uris Abramovich (36 years old, b.1812) and Mindla Yankelevna Goldfarb (31 years old, b.1817).

State Archive of the city of Radom.
Fund 194.
In this document, in 1859, a record was made of the birth of Abram(?Tsal-Abram) Goldfarb, in the town of Zwolen, son of the Uris (40 years old, b1819) and Mindla Yankelevna Goldfarb (36 years old, b.1823).

State Archive of the city of Radom.
Fund 194.
In this document, in 1866, a record was made of the birth of Leibus-Peysah Goldfarb, in the town of Zwolen, son of the Uris (51 years old, b.1815) and Mindla Yankelevna Goldfarb (45 years old, b.1821).

State Archive of the city of Radom.
Fund 194.
In this document, in 1877, a record was made of the birth of Sheidla Goldfarb, in the town of Zwolen, daughter of the Uris (62 years old, b.1815) and Reizla Goldfarb (42 years old, b.1835).

Family of Kaila Urisovna Goldfarb (1839) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1857, a record was made about the marriage of Jakob Zaide, age 18 years (born 1839), with Kaila Goldfarb, age 18 years (born 1839), in the town of Zwolen, where her father Uris Goldfarb and mother Mindla Goldfarb are mentioned.

Family of Ester Urisovna Goldfarb (1844 - 1864) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1863, a record was made of the death of Ester Veintrub (Goldfarb), age 20 years (born 1843), in the town of Zwolen, where her father Uris Goldfarb, mother Mindla Goldfarb, her husband Leizer and son Mendel are mentioned.

Family of Samson Urisovich Goldfarb (1854) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1872, a record was made about the marriage of Samson Goldfarb, age 18 years (born 1854), with Sura-Rifka Grishtan, age 17 years (born 1855), in the town of Zwolen, where his father Uris and mother Mindla Goldfarb are mentioned.

Family of Zelik Urisovich Goldfarb (1856) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1876, a record was made about the marriage of Zelik Goldfarb, age 19 years (born 1857), with Dina Maldelmin, age 16 years (born 1860), in the town of Zwolen, where his father Uris and mother Mindla Goldfarb are mentioned.

Family of Benjamin-Khaim Urisovich Goldfarb (1851) (Goldfarb tree, descendants of Abraham, Berko branch)

Family of Sura Abramovna Goldfarb (1827) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1844, a record was made about the marriage of Khaskel Kuperberg, age 20 years (born 1824), with Sura Goldfarb, age 18 years (born 1826), in the town of Zwolen, where her father Abram and mother Mariam Goldfarb are mentioned.

Family of Yaker/Yakov Goldfarb (~1750) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1860, a record was made of the death of Khaim Yakirovich Goldfarb, age 43 ? years (born 1817 ?), in the town of Zwolen, where his father Yakir Goldfarb, mother Minka Goldfarb, his son Leibus -Yakir and daughter Maila-Rukhla are mentioned.

Family of Khaim Yakerovich Goldfarb (1788 - 1860) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document in 1833 a record was made of the death of Khana-Beila Goldfarb, age 40 years old (born 1793), in the town of Zwolen, where her father Itsko Anklovich Goldfarb and mother Rifka Goldfarb and her husband Khaim Yakirovich Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1828 a record was made of the death of Ankel Goldfarb, age 9 years old (born 1819), in the town of Zwolen, where his father Khaim Goldfarb and mother Khana-Beila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1829, a record was made of the birth of Dvoira Goldfarb, in the town of Zwolen, daughter of the Khaim Yakirovich (41 years old, b.1788) and Khana-Beila Goldfarb (36 years old, b.1793).

Family of Leib-Yaker Khaimovich Goldfarb (1813) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1833, a record was made about the marriage of Leib-Yaker Goldfarb, age 20 years (born 1813), with Rifka Waycman, age 19 years (born 1814), in the town of Zwolen, where his father Khaim and mother Khana-Beila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document in 1850 a record was made of the death of Rifka Goldfarb, age 36 years old (born 1814), in the town of Zwolen, where her husband Leib-Yaker and her daughters Nukhim, Dvoira and Malka are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1851, a record was made about the marriage of Leib-Yaker Goldfarb, age 35 years (born 1816), with Nekha Kuperberg, age 33 years (born 1818), in the town of Zwolen, where his father Khaim and mother Khana-Beila Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1836, a record was made of the birth of Gershek Goldfarb, in the town of Zwolen son of the Leib-Yaker Khaimovich (24 years old, b.1812) and Rifka Goldfarb (23 years old, b.1813).

State Archive of the city of Radom.
Fund 194.
In this document, in 1838, a record was made of the birth of Itsek Goldfarb, in the town of Zwolen son of the Leibus Khaimovich (29 years old, b.1809) and Rifka Goldfarb (26 years old, b.1812).

State Archive of the city of Radom.
Fund 194.
In this document in 1839 a record was made of the death of Itsek Goldfarb, age 1.5 years old (born 1831), in the town of Zwolen, where his father Leibus Khaimovich Goldfarb and mother Rifka Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1840, a record was made of the birth of Khaia Goldfarb, in the town of Zwolen, daughter of the Leibus Khaimovich (29 years old, b.1811) and Rifka Goldfarb (26 years old, b.1814).

State Archive of the city of Radom.
Fund 194.
In this document, in 1853, a record was made of the birth of Abram-Itsek Goldfarb, in the town of Zwolen son of the Leib-Yaker Khaimovich (38 years old, b.1815) and Nekha Goldfarb (33 years old, b.1820).

State Archive of the city of Radom.
Fund 194.
In this document, in 1859, a record was made of the birth of Rifka Goldfarb, in the town of Zwolen, daughter of the Leibus-Yaker Khaimovich (45 years old, b.1814) and Nekha Goldfarb (38 years old, b.1821).

State Archive of the city of Radom.
Fund 194.
In this document, in 1862, a record was made of the birth of Maria Goldfarb, in the town of Zwolen, daughter of the Leibus-Yaker Khaimovich (45 years old, b.1817) and Nekha Goldfarb (40 years old, b.1822).

State Archive of the city of Radom.
Fund 194.
In this document, in 1852, a record was made of the birth of Rukhla Goldfarb, in the town of Zwolen, daughter of the Leibus-Yaker Khaimovich (35 years old, b.1817) and Nekha Goldfarb (33 years old, b.1819).

State Archive of the city of Radom.
Fund 194.
In this document, in 1856, a record was made of the birth of Perla Goldfarb, in the town of Zwolen, daughter of the Leibus-Yaker Khaimovich (41 years old, b.1815) and Nekha Goldfarb (35 years old, b.1821).

Family of Malka-Ester Leib-Yakerovna Goldfarb (1848) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1867, a record was made about the marriage of Mordko-Meer Krynchand, age 18 years (born 1849), with Ester-Malka Goldfarb, age 18 years (born 1849), in the town of Zwolen, where her father Leibus-Yaker Goldfarb and mother Rifka Goldfarb are mentioned.

Family of Perla Leib-Yakerovna Goldfarb (1856) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1876, a record was made about the marriage of Yosek Mendelbaum, age 20 years (born 1856), with Perla Goldfarb, age 19 years (born 1857), in the town of Zwolen, where her father Leibus-Yaker Goldfarb and mother Nekha Goldfarb are mentioned.

Family of Rukhla Leib-Yakerovna Goldfarb (1852) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1871, a record was made about the marriage of Yosek Krauz, age 18 years (born 1853), with Perla Goldfarb, age 18 years (born 1853), in the town of Zwolen, where her father Leibus-Yaker Goldfarb and mother Nekha Goldfarb are mentioned.

Family of Dvoira Leib-Yakerovna Goldfarb (~1844) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1862, a record was made about the marriage of Shmul Goldshtein, age 20 years (born 1842), with Dvoira Goldfarb, age ? years (born ~1844), in the town of Zwolen, where her father Leibus Goldfarb and mother Rifka Goldfarb are mentioned.

Family of Israel Khaimovich Goldfarb (1818) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1842, a record was made of the birth of Khaim Goldfarb, in the town of Zwolen son of the Israel Khaimovich (24 years old, b.1818) and Khana Goldfarb (23 years old, b.1819).

State Archive of the city of Radom.
Fund 194.
In this document, in 1844, a record was made of the birth of Shmul Goldfarb, in the town of Zwolen son of the Israel Khaimovich (28 years old, b.1816) and Khana Goldfarb (26 years old, b.1818).

State Archive of the city of Radom.
Fund 194.
In this document, in 1847, a record was made of the birth of Dvoira Goldfarb, in the town of Zwolen, daughter of the Israel Khaimovich (34 years old, b.1813) and Khana Goldfarb (30 years old, b.1817).

State Archive of the city of Radom.
Fund 194.
In this document, in 1851, a record was made of the birth of Leibus-Ayzik Goldfarb, in the town of Zwolen son of the Israel Khaimovich (37 years old, b.1814) and Khana Goldfarb (36 years old, b.1815).

Family of Itsek-Ayzik Abramovich Goldfarb (1835) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1858, a record was made about the marriage of Itsek-Ayzik Abramovich Goldfarb, age 23 years (born 1835), with Rifka Vaitsmen, age 16 years (born 1842), in the town of Zwolen, where his father Abram and mother Sheidla Goldfarb are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1868, a record was made of the death of Gdal Goldfarb, age 1 years (born 1867), in the town of Zwolen, where his father Ayzik Goldfarb, mother Rifka Goldfarb, are mentioned.

State Archive of the city of Radom.
Fund 194.
In this document, in 1860, a record was made of the birth of Zelda Goldfarb, in the town of Zwolen, daughter of the Ayzik (20 years old, b.1840) and Rifka Goldfarb (19 years old, b.1841).

Family of Yankel Israelevich Goldfarb (1828) (Goldfarb tree, descendants of Abraham, Berko branch)

State Archive of the city of Radom.
Fund 194.
In this document, in 1847, a record was made of the birth of Israel-Itsek Goldfarb, in the town of Zwolen, son of the Yankel Israelevich (19 years old, b.1828) and Khinda Goldfarb (18 years old, b.1829).

State Archive of the city of Radom.
Fund 194.
In this document, in 1864, a record was made of the birth of Khaim Goldfarb, in the town of Zwolen, son of the Itsko Goldfarb (22 years old, b.1842) and Feiga Goldfarb (20 years old, b.1844).

Goldfarbs from Lomazy

History

It is believed that Jews began to settle in Łomazy in the second half of the 16th century. The oldest preserved records confirming Jewish settlement in the township date back to 1589. According to some sources, there was an independent, well-organised community in Łomazy at the beginning of the 17th century. Thus, it can be assumed that at that time there was a synagogue or a house of prayer in the township, as well as Jewish cemetery and other facilities. According to Samuel ben Phoebus ("Ṭiṭ ha-Yawen") 200 Jews were killed in Lomazy during the Cossack uprising (1648-49). The community might have been destroyed in the mid-17th century and then reborn in the 18th century, but no source material has survived to confirm this hypothesis.
The community was rapidly growing during the 19th century. While 725 followers of Judaism lived in Łomazy in 1827, at the end of the century almost 1,800 Jews inhabited the town, constituting over 56% of its population. Most of them were engaged in trade and crafts, there were also several factories run by Jewish entrepreneurs, including a tannery, a soap and candle factory, and an oil mill.
The rabbis of Łomazy in the 19th and 20th centuries were: Szaul, known as the author of the religious work Giwat Szaul; Dawid Horowic, grandson of the Seer of Lublin, supporter of Menachem Mendel of Kock; Zeb Wolf Hachoen; Jakub Rabinowicz (1903–1909); Eliakim Gecel Samberg (1914), and Ischak Grynberg (1924-1942), author of the work Bet Ischak, published in Warsaw in 1928. Rabbi Grynberg and the entire community perished in the Holocaust. The Łomazy community was under the influence of Hasidism. This partially due to the fact that Rabbi Cwi Hersz Morgensztern, the grandson of Menachem Mendel from Kock, lived in the town in the first quarter of the 20th century. Later he moved to Warsaw, where he died in 1926.
In the interwar period, the community had a synagogue, a mikveh, a ritual slaughterhouse, and a cemetery. As a result of the devastation caused by World War I and the difficult living conditions, the town’s population, including the Jews, significantly decreased. The economic situation of the inhabitants was very difficult - according to data from 1933, more than half of the local Jewish families needed financial support from the community. There were no signs of modernisation of the economy, Jews of Łomazy supported themselves with traditional activities: trade and crafts. It was a unique situation in Poland of the interwar period - the community plunged into stagnation, not developing at all.
It is known that the traditional charitable societies operated in Łomazy: Linas Hacedek (shelter for the poor), Hachnasat Orchim (hospitality to those in need) and Gemilut Chesed (a relief fund). In the interwar period, there was also a cheder and a Bais Yaakov girls' school supported by Aguda. Some children attended a Polish elementary school. There was also a Jewish library with books in Yiddish, Hebrew and Polish.
The very bad economic situation of the township contributed to the emergence of Polish-Jewish tensions. An economic boycott was launched, and on the holiday of Shavuot in 5694, i.e. on May 20, 1934, there was a pogrom - Jewish-owned shops were vandalised and Jews were violently assaulted. The intervention of the police from Biała Podlaska put an end to the disturbance.
During World War II, in September 1939, Łomazy was occupied by the Soviet army. When, according to the German-Soviet agreements, the Soviet troops withdrew from the township on October 8, 1939, there was a pogrom perpetrated against the Jewish population. The motive was the revenge of Poles for the earlier desecration of the Roman Catholic Church by several Jews, probably young communists. One person perished in the pogrom and one house was burned down.
At the beginning of 1940, Germans set up a ghetto in Łomazy. In May 1942, about 1,700 people were imprisoned there, including - apart from the inhabitants of the settlement, also Jews from other centres, e.g. from Rossosz (about 400 people) as well as Międzyrzec Podlaski, Serock, Podedwórze, Sławatycze and Warsaw. On August 18 or 19, 1942, soldiers of the 101st battalion of the German military police, together with members of the Hilfswillige unit, murdered at homes and shot in the nearby forest called Hały - according to various sources - from one thousand to over two thousand Jews from the ghetto in Łomazy. In 1949, the remains of these victims were exhumed from mass graves and reburied in two collective graves in the devastated Jewish cemetery in Łomazy. A monument dedicated to the memory of the victims was erected in the place where the execution took place.

Synagogue in Lomazy

1631: Prof. Shimon Dubnov writes:
“…It was decided to help the Jews of Lomaz with 200 Zloty for the purpose of building a wooden synagogue in Lomaz, if they will make efforts to get permission”.
….”Regarding the building of a synagogue of stones, the Vaad Medinoth Lita will contribute an additional 200 Zloty”.

This is the first document which proves that the community of Lomaz has built a new synagogue in the first half of the 17th century.

In 1784 the Jews of Łomazy built a synagogue. In 1884 Jewish community built a new synagogue which was demolished by the Germans during WW II.

World War I was yet at its height. The Russian army was defeated at all fronts.
During the retreat of the Russian army from Lomaz in 1915, the Cossacks set the town on fire from all sides. The Great Synagogue of Lomaz went up in flames together with the houses. The foundation and part of the walls remained.
In 1925, the Jews of Lomaz initiated a plan to reconstruct the Great Synagogue and to restore it as it had been before the fire.
People who themselves needed help still made donations with their last financial means.
Lomazers by birth in the U.S.A. also demonstrated their devotion for their old home and their assistance was significant.
As a result of the collective efforts, the high and impressive masonry of the Synagogue was erected.
During the occupation, the Germans turned the Synagogue into a stable and soldiers turned the Synagogue's surroundings into a training place.
In 1943, the Great Synagogue was destroyed with the clear goal of destroying any signs of Jewish past in Lomaz.

The place where the synagogue once stood. Lomazy. 1921.

The Jewish Cemetery.

The Jewish cemetery in Łomazy was located in the north eastern part of the city, on Brzeska street. The necropolis was established in the 17th century, and was located at the rectangular plot of land.
Inside the cemetery now there is a mass grave, where the remains of executed by Germans in August 1942 were buried. The cemetery is fenced.

Old Maps of Lomazy

Map of Lomazy 1881-1883.

Map of Lomazy 1881-1884.

Old photos of Lomazy

This old photos from the delegation from Argentina, most probably showing their hometown, that is Łomazy, from the beginning of the 20th century. Photographs dated 1917 show the buildings and inhabitants of that time.

Lomazy during the World War I. ~1916.

Church of St. Kosma and Damiam. Before 1928.

Church of St. Apostles Peter and Paul in Łomazy. Before 1928.

Lomazy, Wisznicka Street. It was the fourth most populous Jewish street. It ran from the south from the east to the northwest from the bridge over the Zielawa river to the Market Square. It was 600 meters long

Below is a photos from the book:
"ZWYKLI ŻYDZI (ORDINARY JEWS - 2nd Polish Edition) by MEIR Halevi GARBARZ GOVER"
www.academia.edu/36741468/ZWYKLI_%C5%BBYDZI_ORDINARY_JEWS_2nd_Polish_Edition_by_MEIR_Halevi_GARBARZ_GOVER

Lomazy, 21 Małobrzeska Street. The house of the Srebrnik family in 1940.

Massacre at Lomazy

In the town of Lomazy (Lomza) in eastern Poland, the Reserve Police Battalion 101 from Hamburg, led by Major Wilhelm Trapp, started the round up of all Jewish inhabitants. About 1,650 persons were arrested and marched to the playing field of the local school. Made to squat under a scorching sun and without anything to drink many fainted from the heat. A group of men were then selected and taken to a wooded area to dig a trench 30 yards wide and 50 yards long.
While the trench was being dug, back in the playing fields the men of Battalion 101 were having a bit of ‘fun’. An empty bottle was thrown into the crowd of squatting victims and whoever was hit was then dragged out in front of the crowd and shot. When the digging was finished, the executions began. After shedding their clothes the naked victims were forced to run a gauntlet of policemen wielding clubs and rifle butts before reaching the trench, bloodied and half dead.
As the pit began to fill with water the victims were made to lie down in the water before receiving a bullet in the back of the head. The next victims had to lie on top of the corpses while their killers stood knee-deep in the bloodied water and fired the fatal shots. As the murderers (including many Ukrainian collaborators - Hiwis) got more and more drunk they were then relieved by another squad.
Finally, when most of the 1,650 Jews were executed the remainder were spared to fill in the trench after which they too were shot. The town of Lomazy was now declared ‘Jew-free’. Major Trapp survived the war but in July, 1948, he was arrested and extradited to Poland for trial. He was condemned to death and the sentence carried out at Siedlce on the 18th of December, 1948.

Lomazy, August 18, 1942. The Jews of Łomaży gathered in the school football field.

August 18, 1942 Lomaski forest.. A group of young, half-naked Jews in a sandbox. They are already knee-deep in the ground water. None of them survived.

August 18, 1942. Łomazy. A group of girls with armbands with the Star of David led to the extermination ditches in the Łomazy forest.

September 18, 2005. Commemorative plaque in the Holy Forest in Łomas ”at the ditch No. 1.
The Hebrew reads:
Earth,
do not cover my blood;
may my cry
never be laid to rest !
Job 16: 18

October 1942. The village of Szydłowiec in the General Government, 175 KM south-east of Łomazy.

A local Polish woman measures a dress that has just been stolen from the Jewish house. Jews from Szydłowiec were transported to the Treblinka death camp a few days before this photo was taken

German soldiers from Battalion 101 are guarding Polish robbers plundering Jewish property. Jews from Szydłowiec were transported to the Treblinka death camp a few days before this photo was taken

Lists of Jews executed in the Łomazy forest in 1942.

Shulim Branch (Goldfarb tree, descendants of Abraham)

Family of Khana Shulimovna Goldfarb (1782 - 1834) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archive of the city of Lublin.
Fund 1756.
In this document in 1834 a record was made of the death of Khana Shulimovna Goldfarb, age 52 years old (born 1782), in the town of Lomazy, where her father Shulima Goldfarb and mother Temi Goldfarb are mentioned.

Family of Leib Itskovicha Goldfarb (1802 - 1869) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1827, an entry was made about the marriage of Leibko Itskovich Goldfarb, age 25 years old (born 1802), with Golda Erlichman, age 18 years old (born 1809), in the city of Lomazy, where his father Itsko and mother Khana Goldfarb are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document in 1869 a record was made of the death of Leibko Itskovich Goldfarb, age 70 years old (born 1799), in the town of Lomazy, where his father Itsko Goldfarb and mother Khana Goldfarb, and his wife Yakhna are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document in 1851 a record was made of the death of Golda Goldfarb, age 55 years old (born 1796), in the town of Lomazy, where her husband Itsko is mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1833, a record was made of the birth of Shulim-Zelko Goldfarb, in the town of Lomazy, son of the Leib (29 years old, b.1804) and Khana-Golda Goldfarb (24 years old, b.1809).

State Archive of the city of Lublin.
Fund 1756.
In this document in 1833 a record was made of the death of Shulim-Zelko Leibovich Goldfarb, age 0 years old (born 1833), in the town of Lomazy, where his father Libko Goldfarb and mother Khana-Golda Goldfarb are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1835, a record was made of the birth of Khana-Ruhla Leibovna Goldfarb, in the town of Lomazy, daughter of the Leib (33 years old, b.1802) and Khana-Golda Goldfarb (27 years old, b.1808).

State Archive of the city of Lublin.
Fund 1756.
In this document in 1841 a record was made of the death of Khana-Ruhla Leibovna Goldfarb, age 6 years old (born 1835), in the town of Lomazy, where her father Libko Goldfarb and mother Golda Goldfarb are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1838, a record was made of the birth of Yosel-Volf Goldfarb, in the town of Lomazy, son of the Leib (36 years old, b.1802) and Khana-Golda Goldfarb (30 years old, b.1808).

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1842, a record was made of the birth of Sura Goldfarb, in the town of Lomazy, daughter of the Leib (38 years old, b.1804) and Khana-Golda Goldfarb (33 years old, b.1809).

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1844, a record was made of the birth of Khaim-Nutko Goldfarb, in the town of Lomazy, son of the Leib (38 years old, b.1806) and Khana-Golda Goldfarb (34 years old, b.1810).

Family of Mendel Leibovich Goldfarb (1861) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1880, an entry was made about the marriage of Mendel Leibovich Goldfarb, age 19 years old (born 1861), with Leia Rozembaum, age 18 years old (born 1862), in the city of Lomazy, where his father Leib and mother Yakhna Goldfarb are mentioned.

Family of Khaim-Nuta Leibovich Goldfarb (1844) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1862, an entry was made about the marriage of Khaim-Nuta Leibovich Goldfarb, age 18 years old (born 1844), with Reiza Modek, age 18 years old (born 1844), in the city of Lomazy, where his father Leib and mother Khana-Golda Goldfarb are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1871, a record was made of the birth of Khaia-Golda Goldfarb, in the town of Lomazy, daughter of the Khaim-Nuta (27 years old, b.1844) and Reiza Goldfarb (27 years old, b.1844).

Family of Kiwa-Itsko Leibovich Goldfarb (1822) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1840, an entry was made about the marriage of Kiwa-Itsko Leibovich Goldfarb, age 18 years old (born 1822), with Sura-Gitlia Sheranzein, age 18 years old (born 1822), in the city of Lomazy, where his father Leib and mother Golda Goldfarb are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1846, a record was made of the birth of Ester-Rifka Goldfarb, in the town of Lomazy, daughter of the Kiwa (23 years old, b.1823) and Sura-Gitla Goldfarb (21 years old, b.1825).

Family of Ides-Brukha Kiwa-Itskovna Goldfarb (1858) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1891, an entry was made about the marriage of Ides-Bruha Kiwa-Itskovna Goldfarb, age 33 years old (born 1858), with Abram-Sheiman Epelblat, age 25 years old (born 1866), in the city of Lomazy, where her father Itsko-Kiwa and mother Sura-Gitlia Goldfarb are mentioned.

Family of Sura Shulimovna Goldfarb (1778 - 1832) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archive of the city of Lublin.
Fund 1756.
In this document in 1832 a record was made of the death of Sura Shulimovna Goldfarb, age 54 years old (born 1778), in the town of Lomazy, where her father Shulima Goldfarb and mother Temi Goldfarb, and her husband Yankel are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document in 1826 a record was made of the death of Tsipa-Ruhla Yankelevna Goldfarb, age 2 years old (born 1824), in the town of Lomazy, where her father Yankel Goldfarb and mother Sura Goldfarb are mentioned.

Family of Temo Yankelevna Goldfarb (1821) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1839, an entry was made about the marriage of Shlomo Spokoiny age 20 years old (born 1819), with Temo Yankelevna Goldfarb, age 18 years old (born 1821), in the city of Lomazy, where her father Yankel and mother Sura Goldfarb are mentioned.

Family of Berko Yankelevich Goldfarb (~1810) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1842, an entry was made about the marriage of Berko Goldfarb age ? years old (born ?), with Ela Handelman, age 18 years old (born 1824), in the city of Lomazy, where his father Yankel is mentioned.

Family of Dina Berkovna Goldfarb (1828) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1845, an entry was made about the marriage of Dina Berkovna Goldfarb age 17 years old (born 1828), with Aron Elman, age 18 years old (born 1827), in the city of Lomazy, where her father Berko and mother Tsiva Goldfarb are mentioned.

Family of Shulim Yankelevich Goldfarb (1804 - 1869) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archive of the city of Lublin.
Fund 1756.
In this document in 1869 a record was made of the death of Shulim Yankelevich Goldfarb, age 65 years old (born 1804), in the town of Lomazy, where his father Yankel Goldfarb and mother Sura Goldfarb, and his wife Khana-Maria age 57 years old (born 1812) are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document in 1833 a record was made of the death of Ester-Ita Shulimovna Goldfarb, age 1 years old (born 1832), in the town of Lomazy, where her father Shulima Goldfarb and mother Hana-Maria Goldfarb are mentioned.

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1835, a record was made of the birth of Udko-Itsko Goldfarb, in the town of Lomazy, son of the Shulim (36 years old, b.1799) and Khana-Maria Goldfarb (30 years old, b.1805).

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1837, a record was made of the birth of Volf-Feivel Goldfarb, in the town of Lomazy, son of the Shulim (36 years old, b.1801) and Khana-Maria Goldfarb (28 years old, b.1809).

State Archive of the city of Lublin.
Fund 1756.
In this document, in 1842, a record was made of the birth of Shmul-Leib Goldfarb, in the town of Lomazy, son of the Shulim (40 years old, b.1802) and Khana-Maria Goldfarb (36 years old, b.1806).

Family of Volf-Feivel Shulimovich Goldfarb (1837) (Goldfarb tree, descendants of Abraham, Shulim branch)

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1875, an entry was made about the marriage of Shimon Volf-Feivelevich Goldfarb, age 20 years old (born 1855), with Lana-Golda Fishlaider, age 16 years old (born 1859), in the city of Lomazy, where his father Volf-Feivel and mother Ester Goldfarb are mentioned.

State Archives of the City of Lublin.
Fund 1768.
In this document, in 1895, an entry was made about the marriage of David-Yankel Volf-Feivelevich Goldfarb, age 30 years old (born 1865), with Feiga-Liba Elbarg, age 21 years old (born 1874), in the city of Lomazy, where his father Volf-Feivel and mother Ester-Dvoira Goldfarb are mentioned.

Goldfarbs from Opatow

History
The settlement of Jews in Opatów was connected to a bigger wave of migration of the Jewish population to Poland in the 16th century. Its characteristic feature was the transfer of Jews from large centres to smaller ones and from royal cities to noble cities. It is worth noting that Opatów was the first noble city in the province of Sandomierz where Jews settled down.
The oldest register of Jewish housings from 1507 does not mention Opatów. In 1518, however, the town already had some Jewish inhabitants. In 1538, four Jewish families were registered in Opatów. It is important to note that Jews were very unlikely to have lived in Opatów before 1514, seeing that the town had been a property of the bishops of the Lubusz Province and Jewish people hardly ever settled in church-owned localities. It is most likely, therefore, that Jews began to arrive to the town when Great Chancellor of the Crown Krzysztof Szydłowiecki became the town's owner (1514–1532). Szydłowiecki's rule was a period of glory for Opatów, which encouraged people to settle in the town.
Władysław Fudalewski, a priest and the author of the monograph of Opatów, indicates that the first mention of Jews in the church register book dates back to 1612. In 1634, the town was divided into two parts – one for Jews and one for Christians. Later on, the Jewish part came to be known as the “Jewish Street.”
The Jews of Opatów were granted their first privilege in 1545 by Jan Tarnowski, the then owner of the town. At the turn of the 16th century, a Jewish kehilla was formed in Opatów. It was also most likely the time when a brick synagogue was built. In the 18th century, the community also had a wooden synagogue and a kloyz. The first Rabbi of Opatów was Izaak ben Eljakim Heilprin, who started to perform the function sometime before 1590. Still, it needs to be noted that over the 18th century, there were times when Opatów had three rabbis who worked simultaneously. Aside from the rabbi serving in the brick synagogue and the rabbi in kloyz, a separate rabbi was also selected by the Fraternal Society of Eternal Light (Hebr. Chevra Ner Tamid)[.
The Jewish kehilla of Opatów had jurisdiction over numerous smaller communities. In the first half of the 17th century, the Community Board controlled the communities of Sandomierz, Tarnów, Kolbuszowa, Ćmielów, Ostrowiec, Ożarów, Baranów, Klimontów, Iwaniska, Mielec, Dzików, Sokołów, Rudnik.
In the second half of the 18th century the Jewish kehilla of Opatów grew in size and encompassed six towns: Opatów, Ćmielów, Denków, Koprzywnica, Nowa Słupia and Łagów, as well as 87 villages located in the County of Sandomierz: Beszyce, Bodzechów, Bogusławice, Brzezie, Brzustów, Bukowiany, Buskowice, Chmielów, Chrzanowice, Czerników, Czerwona Góra, Dworowice, Gierczyce, Glinka, Gojców, Gołębiów, Gozdzielin, Grocholice Małe, Grocholice Wielkie, Grójec, Jaglin (Jagnin), Jałowęsy, Jasków, Jeżów, Jurkowice (Jurków), Kaliszany, Karwów (Karbów, Kargów), Kornacice, Kraszków, Krzczonowice, Kurów, Leszków (Leszczków, Lesków), Lipnik, Lipowa, Lisów, Łapigóz (Strupice), Łężyce, Łukawka, Malice, Małoszyce, Międzygórz, Milowice (Milejowice), Niemienice, Nieskórzów (Nekrzuska), Nikisiałka Księża, Nowy Staw, Obręczna, Okalina, Piliszów (Pielaszów), Piotrów, Piórków, Pipała, Piwków, Podgrodzie, Podole, Paprocice, Przepaść, Przeuszyn, Rosochy, Rudy, Ruszkowiec, Ruszków, Sadowie, Słaboszowice, Sosnówka, Sośniczany, Stara Słupia, Szachów (Stachów), Tarnobłot, Trębanów, Truskolasy, Tudorów, Wąworków, Wesołówka, Wilka, Włostów, Wojnowice, Wola Grójecka, Wola Łagowska, Worowice, Wólka Bodzechowska, Wszechświęte, Zakrzówka (może Zakrzów lub Zakrzówek), Zochcin, Zwola Sniadkowska (Zwola), Żerniki (Żyrowniki), Żółczyce (Żółcice).
In 1765, the entire Jewish kehilla of Opatów had 2,034 members, 1,675 out of which lived in Opatów itself. At the time, it was one of the largest and the most populated Jewish communities in the country. It was the most populated community in the Sandomierski County, the fifth most populated in the Małopolska Province and the 15th-18th most populated in the entire pre-partition Poland.
Before the Partitions of Poland, the Jewish kehilla of Opatów played a big role as a centre of the Jewish Autonomy. Opatów was the seat of one of six districts of Jewish Lands of Sandomierz and Kraków. In 1754, the district consisted of 13 other communities: Baranów, Dzików, Iwańsk, Klimontów, Kolbuszew, Mielec, Ostrów, Ożarów, Rudnik, Rzuchów, Sandomierz, Sokół and Tarłowo. The Jewish kehilla in Opatów had the right to be represented at the Regional Assembly. In 1753, one of such assemblies took place in Opatów.
Seeing that rabbis and preachers working in Opatów were very well known, the town became an important religious centre. In the 1750s, the Jews of Opatów had ties with numerous followers of Frankism. In the second half of the 18th century, the town became one of the most important centres of Hasidism. Among the tzadikim working in Opatów were Izrael Hepstein called the Magid of Kozienice, Abraham Jozue Heschl (Herschl) called the Rabi of Opatów, and Meir Rothenberg. Opatów gained most influence as a centre of Hasidism in 1825, when Rothenberg was the local tzadik. At that time, ca. 200 Jews visited Opatów during every Sabbath, and 500–600 people arrived to the town during important holidays.
Opatów was also an important trade centre, with trade being a domain largely dominated by Jews. Jewish trade activities were most developed in the 17th and the 18th century, when Jewish merchants from Opatów traded with all significant centres in the Crown, such as Gdańsk, Kraków or Warsaw, and with Ruthenia, Lithuania and other countries. Their influence reached Wrocław (at the time located in the Habsburg Monarchy and then the Kingdom of Prussia, Leipzig, Frankfurt, and even Amsterdam. Apart from being merchants, some Jews from Opatów also made their living out of various professions (e.g. goldsmiths), rents, and usury.
Throughout centuries, Opatów was a scene of a number of unfortunate events and conflicts involving Jews. In 1693, riots between Catholics and Jews took place in the town. Some of the Catholics (headed by Szymon Zelowski, a local priest) and scholars destroyed matzevot on the Jewish cemetery. The events were incited by the fact that Jews had organised a fair on Good Friday and had opened slaughterhouses on Easter. The riots ended when Zelowski was punished by the Bishop of Kraków, who had received a complaint from the Jewish people from Opatów.
In 1649 (and probably also in 1655), the Jews from Opatów were accused of assault and murder of a Catholic girl. Eventually, the case was closed as the Jewish kehilla struck an agreement with the Church – they agreed to pay 1,000 zł to the Collegiate Church each year until 1695. In 1695, the Church treated the amount as a loan and asked the kehilla to repay it in installments.
In 1656, during the so-called Swedish Deluge, 200 wealthy Jewish families from Opatów were murdered. In 1689, the Jewish kehilla rescued two Jews from Opatów (who were accused of profanation of sacramental bread and the crucifix) by offering the collegiate chapter a sum of 1,000 zł. In 1706, a body of a dead child was found in Opatów; one of the local Catholic priests accused a Jewish woman of drowning the baby. The investigation was suspended after the Jews bribed city officials. In 1710, Catholics accused the Jews from Opatów of witchcraft and in 1713, a priest accused them of robbery of churches in four parishes.
In 1715, Andrzej Thompson, a Scottish merchant from Opatów, accused the local Jews of intending to poison him. It is possible that the event lead to a number of official decrees issued in the second half of the 18th century, banning Jews from keeping arsenic in their households.
There were also some instances of physical assaults between Jews and Catholics. In 1720, a Jew called Manas beat up and injured a Catholic woman. In 1758, a Catholic man called Ortowski hit a Jewish woman and was then attacked by her husband Dawid, a local butcher. Jews from Opatów also committed adultery; all adulterers were cast out of the community.
In 1759, an inquisitorial commission was established in Opatów. Its task was to investigate the case of a Jewish woman accused of infanticide. The character of the case, however, was moral rather than criminal, since the father was probably a converted Jew who wanted to take the child away from his Jewish wife once they split up. When he came home with a few priests, the wife mauled the child while trying to escape through the window. This incident may also serve as a confirmation of the fact that some Jews from Opatów converted to other faiths.
Frequent disputes between Catholics and Jews, at times leading to anti-Jewish riots, often occurred during the regional assemblies held in Opatów. In 1713, for example, the servants of the nobility deliberating in Opatów plundered Jewish market stalls and houses. Riots broke out and ended up in death of a nobleman. Similar events took place in 1733, when servants and several noblemen who had arrived to Opatów for the assembly incited riots and robberies in the Jewish part of the town. The riots lasted one day and one night; Jerzy Lubomirski, the Provincial Governor of Sandomierz, tried to subjugate them by force. As a result, a number of Catholics were killed, including at least one nobleman. Similar riots took place in the following years between the 17th and 18th century. Trying to prevent anti-Jewish riots and actions, the Jewish kehilla of Opatów offered different gifts to many Catholics, including priests, the Governor of Opatów, the nobility arriving for regional assemblies, students, poor people, and even travellers passing through Opatów. It is necessary to mention, however, that despite numerous violent incidents between Catholics and Jews, both communities were ready to help each other. In 1759, for example, a group of local Catholics rescued a Jew drowning in the Opatówka River.
Until the 19th century, Opatów was often destroyed by fires. It was usually the Jewish part of town that suffered the biggest losses, since most of the buildings located in the district were made of wood and built close to one another, making it easy for the fire to spread. The Jewish quarter was often the place where fires broke out. In 1714, for example, the entire Jewish part of Opatów was destroyed.
In the 19th century and during the interwar period, Opatów was one of the biggest and most influential Jewish communities in the region. It is worth noting that local Jews took part in patriotic manifestations which took place in Opatów before the outbreak of the January Uprising. In 1925, the Jewish kehilla of Opatów had 6,441 members. There were two synagogues located in the entire area of the kehilla – one in Opatów and one in Ćmielów. There were also 19 other houses of prayer. According to a register drawn up in 1939, the movable property of the Jewish kehilla was worth 1,186 zł and the immovable property – 50,700 zł. The income and expenditure of the Community amounted to, respectively, 50,679 zł and 50,379 zł.
At the beginning of WWII, many Jews from Opatów escaped to the territories taken by the USSR. Once they seized Opatów, Germans set fire to the market and deported more than 200 Poles and Jews. Jews were forced to pay high contributions to the occupant. Germans also seized all Jewish enterprises, factories, and valuables and organised frequent mass executions of Jewish people. In 1940, all Jewish schools and organisations in Opatów were closed. In the spring of 1941, a ghetto was created in the town. It housed 10,000 Jews, including several hundred people displaced from Vienna. Jews from Opatów were deported to forced labour camps in Skarżysko, Starachowice, Radom, Pionki, Kielce, Bliżyn, Częstochowa, and Ostrowiec. On 22 October 1942, the ghetto in Opatów was liquidated and about 6,500 Jews were sent to the extermination camp in Treblinka. Several hundred Jews were killed on the spot, and 800 Jews were transported to the labour camp in Ostrowiec Świętokrzyski. On 1 December 1942, all Jews still living in Opatów were sent to the Zoismer ghetto.
Only 300 Jews from Opatów survived the war. They moved to countries located all around the world, such as the USA, Canada, Brazil, Argentina, and Palestine. After the war, most Jewish people left Opatów and moved to bigger towns, for example to Kielce.
After the war, the Jewish community of Opatów ceased to exist.

Synagogue in Opatow

The synagogue in Opatów was located nearby Main Square, between streets Szeroka and Starowałowa .
It is not known when exactly the building was erected, but it is likely that it was built in mid 17th century. The synagogue was burnt during World War II. After war it was going to ruin and finally was deconstructed in fifties. Later there was an storehouse.
Our knowledge about the synagogue’s appearance comes from pre-war pictures, photographical documentation from 1950 and the description from the Catalog of the Monuments of Art in Poland, published in fifties. Precious source of information are also memories of the habitants of Opatów. Mayer Kirshenblatt, a painter who lived there till 1934 eternized the building on the few of his paintings.
Main hall was erected on a rectangular plan (with the proportion of axes 2:3). From the north there was a low annex with the vestibule, on the West – women’s prayer room.
The walls of synagogue were thick and made of broken stone, without any articulation. Entrance was situated on the North. There were high, splay, round arched windows. On the eastern and western wall there were also small circular windows.
The main hall was covered by cross-barrel vault with lunettes. It was supported by stone corbels.
According to Maria and Kazimierz Piechotka, proportions of the buildings indicate that it was a synagogue with single-spaced hall. It is confirmed also by the form of the vault, which excludes the possibility of use a bimah-support with the columns. Instead, there must have been a free-standing bimah.
The interior of the synagogue was decorated with a polychrome. It is confirmed by the pictures and accounts of Mayer Kirshenblatt:

Kirshenblatt, Mayer (1916-2009)
Synagogue interior, April 1991
Acrylic on canvas
24 x 36 in.
Collection of Michael Mandel, Toronto.
Artist's narrative:
"The synagogue--it was called di hoykhe shil--was never used through the week, but only Saturdays, Friday evenings, and holidays. It was huge and unheated. In the winter, it was bitterly cold inside and there were barely enough people to make a minyen. Most of the time services took place in the besmedresh (house of study), shtibl (Hasidic house of prayer), or lokal (meeting room), in the case of some of the political organizations. That's where everyone went for morning and evening prayers during the week. They only came to the synagogue on the Sabbath and holidays. In better weather on a Saturday morning, there was a crowd in the synagogue, many more people than I show in this painting.
The synagogue, to my eyes as a youngster, was a very imposing edifice. When the synagogue was built, about five hundred years ago, Jews were not permitted to build the synagogue higher than the church, so they lowered the floor inside the synagogue to give the synagogue interior extra height. To enter the men's section, the main sanctuary, one had to descend about four steps down. This was a masonry building. The floor was made of large stone slabs and the ceiling inside was domed. A distinctive feature of this type of synagogue was the central platform holding the reader's desk (bime). This is where the public reading from the Torah scroll took place. All the ceiling vaults converged at the four points of an impressive architectural canopy covering the bime.
In the middle of the eastern wall, facing Jerusalem, was the holy ark (ornkoydesh) containing the sacred Torah scrolls. In front of the ark was the ner tamid, the eternal light. Two eagles, one on each side of the ark, made a very big impression on me as a child. They were so huge, with their long talons and their wings outspread, as if they were about to land. The eagles and the rampant lions facing each other on top of the ark are symbols. As it is said in Pirke Avot, "Be bold as a leopard, light as an eagle, swift as a deer, and strong as a lion to carry out the will of your Father in Heaven." To the left of the Holy Ark was a painting of Rachel's tomb. To the right was a picture of the Western Wall. That is where the rabbi sat. Prominent citizens sat along the eastern wall. The decorations were beautiful.
About ten steps lead up to the ark. The choir stood on the steps. I am among them. The choir was made up almost entirely of boys who sang soprano and alto, plus one or two adults in the bass section. The man in white is the khazn, the cantor. He stood below. He would lead the service and conduct the choir at the same time. Every month before the holidays, the khazn would go around the Jewish schools to find boys for the choir. He would make them sing a scale to determine if they had a good voice and an ear for music. I was picked. I sang in the choir from the age of nine or ten until I finished kheyder at the age of fourteen. We would go to the cantor's house for rehearsals twice a week. Just before the High Holidays, the only time of the year that we performed, there could be rehearsals every day. The cantor gave us about a zloty, a silver zloty, like a silver dollar, for our efforts. That's what all the meshoyrerim, the choirboys, got. He didn’t have very much money. They didn’t pay him very much. For us it was very nice to get a zloty. The khazn had not been blessed with sons, only daughters. They lived in one big room on Tsozmirer veyg.
The two rows of barred windows on the north wall were part of the women's section. Women sat separately so as not to distract the men from prayer. The door to the women's section on the ground floor was to the left of the door to the main sanctuary, which you entered from the southeast corner of the building. An outdoor staircase lead to the second floor of the women's section, which had a dirt floor. I believe that the floor of the women's section was made by pounding earth in between the thick beams. In other places of prayer, women were separated from men by a mekhitse, a division, which might just be a curtain.
On the north wall were the coats of arms of the twelve tribes as well as the two spies that Joshua sent out to spy the land. They are bringing back a big bunch of grapes to show how fertile the land was. On the opposite wall, the south wall, were stained glass windows and signs of the zodiac. There were also stained glass windows on the western Wall.
Just as we were leaving for Canada in 1934, the community imported a painter, Professor Wilenberg, from Czestochowa, to redecorate the synagogue interior. During the 1980s in Israel , I met his son, Sam, the only Apter Jew to survive Treblinka. I was told that the war broke out before Professor Wilenberg had a chance to finish painting the interior. Sam also told me that his father saved himself and made a living during the war by painting the Holy Mother and Jesus Christ and selling the pictures in front of churches. He pretended to be deaf so he would not have to speak. If he spoke people could tell from his accent he was Jewish. He would follow pilgrimages to holy sites in Poland like Czestochowa and paint holy pictures for the local population. His son told me that after the war he went back to Warsaw and saw on the back of the stairway down to a basement a picture of the Virgin Mary that his father had painted--his father had signed it.
When I first visited Apt a few years ago, I was dismayed to learn that the synagogue had survived the war only to be dismantled several years later by local residents who wanted to reuse the building materials. The Germans had used the synagogue as a stable. After their retreat, some of the people living in Apt used it as a woodworking shop. It is hard to fathom how a masonry building like that could be destroyed. There is now a little park there and a few small trees. However, the eastern wall of the synagogue was not completely destroyed because it was attached to another building. You can still see Star of David on the outer wall of the adjoining building. The Star of David used to be above the ark on the east wall of the synagogue."

The place where the synagogue once stood. Opatov. 2018.

Mikveh in Opatow

Former Mikveh

Kirshenblatt, Mayer (1916-2009)
Mikve: Women Thursday, Women's Day, December 2000
Acrylic on canvas
36 x 48 in.

Artist's narrative:
"They built a new mikve on Ivansker veyg in the twenties. In the back of the mikve was a well. This well had a wheel pump rather than a handle pump. I once helped pump water into the mikve and got in for free. It was fun to pump the water. The women went to the mikve on Thursdays and the men on Fridays. I think women could also go to the mikve on other weekdays to purify themselves after their menstrual cycle. Once a woman was purified, she could have sex with her husband. I was told that a religious man would sit outside the entrance to the mikve, holding out his hand. When a woman had purified herself and was leaving the mikve, she would gently touch his finger. Maybe this would help her conceive. They used tell a joke about this custom. The rebitsn went to the woman at the head of the line to touch the man and said, "Please let me go ahead of you. The rebe is waiting." The woman at the head of the line, answered, "Oh, yea! The whole city is waiting for me." She was a prostitute.
You brought your own soap and towel. The mikve provided a bucket. The mikve proper was a small square pool about four feet deep, with steps leading down into it. A wood burning oven, right in the mikve, heated the water. This tall barrel oven extended from the bottom of the pool to about two feet or more above the water. The shames added fuel to the oven through a little door above water level. A chimney led from the oven to the outdoors. When you soaked in the mikve, you had to be careful not to go too near the hot oven. The oven was next to the steps.
Before soaking in the mikve, you washed yourself. You filled a bucket with hot water from the mikve and dowsed yourself while sitting on the white tile floor, a little stool, or a bench. You took another bucket of hot water and soaped yourself. Then you filled your bucket with hot water again and rinsed yourself. Once you were clean, you stepped down into the mikve for a hot soak. I went to the mikve a few times, but I didn’t like what I saw. I saw a lot of deformities. One man had a hernia the size of a watermelon. He couldn't wear trousers. He had to wear a skirt. There were men with scabs. These people often had nicknames based on their deformities. Simkhe Parakh (Simkhe the Scab) was so named because his head was covered with a huge solid scab. Avrom biye, Avrom the Lump [Harshl: Duvid Lip--check], had an enormous purple growth, the size of an egg, bulging from the side of his head. He sat opposite my grandfather in the besmedresh during prayers. He was an egg wholesaler. He lived on the Shmule gas, a few doors east of my father's store. I knew his son, who was called Khaml piter (Khaml Butter), for no apparent reason. Seeing men with such deformities wasn’t a pleasant thing. So Maylekh and I would pay the shames to bring buckets of hot water from the mikve to fill a bathtub with water. The mikve had bathtubs in a separate section, but no running water. There was a drain for getting rid of the dirty water. It ran into the yard. That was our weekly wash.
Sometimes I went with my grandfather to the steam bath, rather than to the mikve. The steam bath was on Lagover veyg on the other side of the river from the mill. They had wood benches and buckets and a hot oven with red-hot stones. You opened the door of the oven and threw a bucket of water on the hot stones. You had to step away very quickly before the hot steam rushed out. We would pour a cold bucket of water over ourselves when we felt too hot. This was a Jewish enterprise. We would take short-handled broom made from oak branches with the leaves still attached, work up a soapy lather, and scrub ourselves with them. There was a shmayser there, a man who would beat you with the oak leave brush for a few pennies."

The Jewish Cemetery.

The Jewish cemetery.

The gate of the Jewish cemetery in Opatow.

Kirshenblatt, Mayer (1916-2009)
The Black Wedding in the Cemetery, ca. 1892, April 1996
Acrylic on canvas
36 x 48 in.
Collection of Barbara Kirshenblatt-Gimblett and Max Gimblett, New York.
Photographed by Tom Warren, with the assistance of Anthony Fodero.
Artist's narrative:
"The memorial book for Apt recounts how another holy rabbi helped the town during a cholera epidemic in 1892. Everyone few days someone died. In a community of about six thousand, that was a calamity. Prominent citizens went to the holy rabbi, imploring him to say a few prayers to the Almighty. Maybe the epidemic would subside. The rabbi thoughtfully replied, 'Let's try a wedding in the Jewish cemetery. Perhaps the dearly departed will intervene with the Holy One to help.' It is considered a great mitsve, or good deed, to help the poor to marry. All that was needed was a bride and groom.
The matchmakers got busy. In town there was a young bachelor who was supported by the community. His job was to clean the communal bath. Each week he drained the water and replaced it with a fresh supply. He also kept the fire going in the mikve so that the water would always be hot. He lived in the hegdesh, a room where the burial society kept the implements for cleaning the dead. On being approached, the young man gladly accepted.
Now a bride was needed. There was in town a young lady, an orphan (...) She was what is called a kalekhdike yesoyme, a round orphan, because she had absolutely no relatives. In exchange for place to sleep on top of the oven, her daily bread, and a few cast-off clothes, she did the housework for a well-to-do family. She received no wages. On being approached, she also gladly agreed.
A proclamation was issued in the synagogue, the houses of study, and the Jewish schools that a black wedding, a shvartse khasene, would be held in the cemetery at a designated time. Everyone was to attend."

Old Maps of Opatow

Map of Opatow 1802-1804.

Map of Opatow 1914.

Map of Opatow 1936.

Old photos of Opatow

General view 1930's. Panorama of Opatów.

Views of Opatów. 1930's

Market in Opatów, 19th-century painting by Jan Feliks Piwarski

Rynek (market) in Opatow.

The yeshiva of Opatow.

View of Opatów. 1930's

Jewish houses. Early 1900's.

Jewish family. Early 1900's.

Jewish children selling pottery on the market. Early 1900's.

Portrait of three Jewish girls.

Opatów before 1918.

The former Jewish ghetto in Opatów, Poland

Michel sub branch (Goldfarb tree, descendants of Abraham, Yohil branch)

Family of Abram-Leib Michelevich Goldfarb (1796) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1846, an entry was made about the marriage of Abram-Leib Goldfarb, age 50 years old (born 1796), with Malka Chernikovska, age 30 years old (born 1816), in the city of Opatow, where his father Michel and mother Gitlia Goldfarb are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1844, an entry was made about the marriage of Moshek Kapler, age 19 years old (born 1825), with Sura Goldfarb, age 18 years old (born 1826), in the city of Opatow, where her father Abram-Leib and mother Reiza Goldfarb are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1850, an entry was made about the marriage of Moshek-David Hochmitz, age 18 years old (born 1832), with Maria Goldfarb, age 19 years old (born 1831), in the city of Opatow, where her father Abram-Leib and mother Reiza Goldfarb are mentioned.

Family of Gitlia Abram-Leibovna Goldfarb (1835) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1855, an entry was made about the marriage of Maer Lutsman, age 20 years old (born 1835), with Gitlia Goldfarb, age 20 years old (born 1835), in the city of Opatow, where her father Abram and mother Reiza Goldfarb are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1883, an entry was made about the marriage of Leibus-Peisah Lutsman, age 18 years old (born 1865), with Malka Miller, age 18 years old (born 1865), in the city of Opatow, where his father Maer and mother Gitlia Lutsman (Goldfarb) are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1874, a record was made of the birth of Reiza Lutsman, in the town of Opatow, daughter of the Maer Lutsman (38 years old, b.1836) and Gitlia Goldfarb (34 years old, b.1840).

Family of Dawid Abram-Leibovich Goldfarb (1845) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1863, an entry was made about the marriage of Dawid Goldfarb, age 18 years old (born 1845), with Itta Erlichman, age 17 years old (born 1846), in the city of Opatow, where his father Abram and mother Malka Goldfarb are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1871, a record was made of the birth of Abram-Leib Goldfarb, in the town of Opatow, son of the Dawid Goldfarb (28 years old, b.1843) and Tsipa-Itta Goldfarb (Erlichman) (26 years old, b.1845).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1873, a record was made of the birth of Maria-Riwka Goldfarb, in the town of Opatow, daughter of the Dawid Goldfarb (29 years old, b.1844) and Tsipa-Itta Goldfarb (Erlichman) (27 years old, b.1846).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1875, a record was made of the birth of Sura Goldfarb, in the town of Opatow, daughter of the Dawid Goldfarb (39 years old, b.1836) and Tsipa-Itta Goldfarb (Erlichman) (26 years old, b.1849).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1876, a record was made of the birth of Khana-Jochwet Goldfarb, in the town of Opatow, daughter of the Dawid Goldfarb (30 years old, b.1846) and Tsipa-Itta Goldfarb (Erlichman) (30 years old, b.1846).

Family of Sura Abram-Leibovna Goldfarb (1852) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1869, an entry was made about the marriage of Sura Goldfarb, age 17 years old (born 1852), with Shmul-Israel Shmukler, age 19 years old (born 1850), in the city of Opatow, where her father  Abram-Leib and mother Malka Goldfarb are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1874, an entry was made about the marriage of Froim Goldfarb, age 18 years old (born 1856), with Czarka-Dreizla Blachman, age 22 years old (born 1852), in the city of Opatow, where his father Abram  and mother Malka Goldfarb are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1881, an entry was made about the marriage of Rukhlia Goldfarb, age 17 years old (born 1864), with Mordko Lerner, age 20 years old (born 1861), in the city of Opatow, where her father  Abram and mother Malka Goldfarb are mentioned.

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1873, a record was made of the birth of Abram-Leib Shmukler, in the town of Opatow, son of the Shmul-Israel Shmukler (24 years old, b.1849) and Sura Shmukler (Goldfarb) (24 years old, b.1849).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1876, a record was made of the birth of Wulf Shmukler, in the town of Opatow, son of the Shmul-Israel Shmukler (26 years old, b.1850) and Sura Shmukler (Goldfarb) (24 years old, b.1852).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1880, a record was made of the birth of Yosek Shmukler, in the town of Opatow, son of the Shmul-Israel Shmukler (31 years old, b.1849) and Sura Shmukler (Goldfarb) (24 years old, b.1856).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1882, a record was made of the birth of Khaim-Itsek Shmukler, in the town of Opatow, son of the Shmul-Israel Shmukler (32 years old, b.1850) and Sura Shmukler (Goldfarb) (30 years old, b.1852).

Family of Froim Abram-Leibovich Goldfarb (1856) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1876, a record was made of the birth of Abram-Leib Goldfarb, in the town of Opatow, son of the Froim Goldfarb (20 years old, b.1856) and Czarka-Dreizla Blachman (22 years old, b.1854).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1877, a record was made of the birth of Hil-Michel Goldfarb, in the town of Opatow, son of the Froim Goldfarb (20 years old, b.1857) and Czarka-Dreizla Blachman (20 years old, b.1857).

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1879, a record was made of the birth of Israel-Aria Goldfarb, in the town of Opatow, son of the Froim Goldfarb (24 years old, b.1855) and Czarka-Dreizla Blachman (24 years old, b.1855).

Family of Hil-Michel Froimovich Goldfarb (1877) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Kielce (Sandomierz Branch).
Fund 44.
In this document, in 1897, an entry was made about the marriage of Hil-Michel Goldfarb, age ? years old (born ?), with Shmul-Beila-Rechlia Landau, age ? years old (born ?), in the city of Opatow.

Family of Ruchlia Abram-Leibovna Goldfarb (1864) (Goldfarb tree, descendants of Abraham, Yohil branch)

Goldfarbs from Kock (Kotsk, Kotzk)

Information from:
https://www.jewishgen.org/yizkor/Kock/koc011.html
https://shtetlroutes.eu/en/kock-przewodnik/

History of Kotzk
Transliterated by Sara Mages
(According to the monograph “Historjz miasta Koca” by Jan Majewski and other sources)

Kock (Kotzk), which lies in the district of Lukow (Lublin Voivodeship), is one of the ancient cities in Poland - more ancient from the capital city of Warsaw. From ancient days, Kotzk served as a fortress for the semi-savage Yotvingian tribes and a sanctuary to the Gods, Kotzko or Cozko, hence the source of the name of the city. In this place the tribes, who lived in the area, buried their warriors who fell in battle. Today, the pagans' cemetery is situated on a sand hill in the village of Ruska Wieś near Kotzk.With the joint military campaign of King Kazimierz II and the Bishop of Plotzk to the Podlaskie Voivodeship, which was populated by Yotvingians, Kotzk fell as a spoil of war in the hands of the Mazovians as the property of the Bishop of Plotzk. In 1417, King Wladyslaw of Poland granted municipal rights to Kotzk according to the Magdeburg Law, and in this way the settlement in Kotzk became a city. In 1517 the lands and assets in Kotzk and the surrounding estates and farms, were transferred to the hands of King Zygmunt I (in exchange for assets in Raciąż), and since then they have become the property of the king. Then, King Zygmunt gave Kotzk as a gift to Mikołaj Firlej the castellan [governor] of Krakow. At that time, this matter caused dissatisfaction among the representatives who claimed that the king isn't authorized to give land as a gift to individuals. In this manner Kotzk rolled from authority to authority: at first as the property of the church, then - the monarchy, and finally - privately owned. Kotzk become state property only after Poland lost its independence.
The wooden Christian church already existed in Kotzk in the 15th century. When Kotzk was given to Mikołaj Firlej he handed the church to the Calvinism and his son established a school next to it. The school existed until 1648, the year in which it was destroyed by Khmelnytsky's troops who plundered the city and set it on fire (including a rich collection of books that belonged to the Firlej family). According to the inscription, which is engraved on the church's bell, the church was returned to the ownership of the Catholics 1649. In 1779, after the destruction of the church, it was rebuilt by Anna Jabłonowska of the Sapieha family. In 1831 it was restored in a luxurious Italian style.
The assets of Kotzk were transferred from the Firlej family to the hands of Stanislaw Jabonski, and later to Liaon Wielopolski, who was married to King Sobieski's sister-in-law. King Augustus used to visit Kotzk, and in 1782 Prince Pavel also spent a few days there.

In 1869, Kotzk was sold to the aristocrat Adam Zoltowski. His son, Édouard, moved from Poznañ to Kotzk and made it his residence. Kotzk belonged to his grandson, Joseph Zoltowski, until the Second World War.
The magnificent palace, which was built by the Firlej family, is still standing in Kotzk. Princess Anna Jablonowska planted a beautiful ornamental garden, which is famous for its collection of trees and shrubs, next to the palace. The palace library contains a collection of letters and documents that refer to the actions of Princess Jablonowska. These letters relate to the history of the economy and the administration of the State of Poland in those days.
Zoltowski's beautiful palace served as a background for the filming of the famous story “Before spring,” which was written by the author Zaromski.
Kotzk, as a city which sat on the main road to Warsaw (134km to Warsaw, 50km to Lubling and 20km to Radzin), was once a major city. “In the town of Kotzk, which is situated on the Wieprz River that is suitable for the sailing of ships, “fairs” are held from time immemorial. It was built in an orderly fashion, and therefore, it's worthy the attention of the authorities” - so expressed his opinion the supervisor of the cities in 1820. From the same year remains a survey about the economic enterprises in the city, and according to it there were: 3 tanneries, 7 pottery workshops, 3 smithies, 10 tailors, 19 milliners, 2 leather workers, 3 carpenters, 3 locksmiths, 14 shoemakers, 14 weavers, 2 engravers and one watchmaker (the Polish source doesn't give the nationality of the factory owners, but, there's no doubt that they were Jews).
According to the limited information that we have, the first Jews arrived to Kotzk at the 17th century. One source testifies, that in 1639 the Jews received the right of permanent residency in the city, and enjoyed the rights and duties of the rest of the residents. In the 18th century, the Jewish community of the village of Lysobyki was annexed to Kotzk. In the period between 1718- 1739 the tax rate, which was imposed on the Jews of Kotzk reached 80 Golden. In 1765, the community numbered 793 people (including Lysobyki) from which 62 families lived in their own houses. According to the same sources, half of the Jewish residents engaged in craft (tailors, milliners, shoemakers, etc.) - and half in small trade.
Starting from the 19th century we already have numbers about the Jewish and Christian population in Kotzk, and also about the scope of the construction in the city.

The Jews in Kotzk's population

Year Number of Christian residents Number of Jews
1765 -- 793
1827 1788 --
1856 2882 1612
1861 2870 1653
1883 3788 1694
1897 4724 3014
1921 3903 2092
1927 3738 2529
1939 -- 3000
1941 -- 3200

As clearly reflected in the above table, there was a weakening in the development of the city or as Pasalski, the mayor of the city expressed in 1820 “The city isn't going up and isn't going down.” The reason lies in its distance from the train station* and from large urban centers. This fact set the delay in the development of the city, in the number of its inhabitants and its buildings. Here we find, for example, that in 1861 there were 273 houses in Kotzk (of which only 17 stone building); in 1883 - 327 houses (only the market's buildings were made of stone); in 1927 - 542 buildings.
This slow development further weakened after the main road was moved far away from the city, and the urban transportation (at first by wagons and later by buses) totally bypassed it. The trade movement was reduced and the city's growth almost came to a halt. This is the reason why the Jewish population in Kotzk, which constituted close to 58% of the city's population in 1883 and about 50% in 1921, declined in 1927 to about 41%.
A partial revival of the city's life began after the First World War when a bus line opened between Kotzk and the big cities. However, the great fire, which broke out a short time later, put an end to the buds of this short recovery. Most of the houses in the city, which were built of wood (and covered with thatched roofs), went up in flames and their inhabitants were left homeless.
In the 1930s - after the fire - Kotzk was rebuilt. Two-story stone buildings were built in place of the wooden buildings. The market square and the streets around it (there were 25 streets in Kotzk), were built according to a special plan, a spectacle that wasn't common in towns of this type in Poland. Electric lighting was also installed, roads were paved to the immediate environment (to Serokomla and Talsin), and a bridge was built over the Tysmienica (a tributary of the Wieprz River). During those years, Kotzk served as the center for the local, provincial and governmental institutions.
The sources of income of Kotzk's Jews were the usual - commerce, small craft and buds of industry (brick factory, sawmill, flour mill and more). In 1928 there were in Kotzk - 13 bakeries, 9 smithies, 10 butcher shops, about 70 cobblers, 42 tailors (for men), 4 milliners, 5 tinsmiths, 2 loaders, 91 carpenters, etc. There were also about 124 shops, and there were also those who engaged in exporting the local products (timber, grain).
It's obvious that all the public institutions, which were customary in the Jewry of Poland, also found a place in the community of Kotzk. From among the economic institutions of the Jews of Kotzk we'll mention the “The Craftsmen Cooperative” which was established in 1920, the “The Credit Cooperative” (1922) and also the “Merchants Bank” (1925).

*

As stated, Kotzk was granted the status of a city already in the 15th century according to the Magdeburg Law. In 1871, Kotzk was lowered by the Russians from a status of a city to a rank of a village (“Osada”). In 1915, when Kotzk was conquered by the Germans, its status and rights were returned to her. During that period, the occupying power appointed a local council (which included three Jews: Noah Greinheim, Yoel Kraitzman and David Weinberg). Later, this council has become a charitable institution and its value was cancelled. After that, the Germans appointed a temporary local council, but in 1918, after the departure of the Germans and the establishment independent Poland, all these institutions were closed and a city council was established by the order of the Polish authorities. Five Jews were appointed to the first council (Motel Friendlich, Yoel Kraitzman, Leizer Smeiatitzky, Shlomo Topel and Moshe David Weiberg) by party lists (Zionists, Mizrachi, merchants, craftsmen, etc.), and four non-Jews. In 1919, additional members were added to this council (among them: Yosef Szczecinarz and Baruch Tzubak). In 1919, a new city council, which included 12 Jews (Gershon Bornstein, Avraham Tasharni, Shaul Hendlsman, Yakov Hertz, Yitzchak Kraitzman, Leizer Smeiatitzky, Moshe Weiberg, Meir Warum, Avraham Zeklik, Haim Yehusua Zaltzman and Yona Zigelman), was elected.

In 1926, there were eight Jews (Aba Tzovik, Michael Goldfinger, Shaul Hendlsman, Mordechai Shlefichovski, Yisrael Baruch Shulstein, Moshe David Weiberg and Yona Zigelman) in the city council.

*

Kotzk developed a reputation in the Jewish world (and to some extent also in the Polish public) for two things: for R' Menachem Mendel Morgenstern from Tomashov, the founder of the “Kotzk Hassidic Dynasty” who established his home there. Thanks to him, masses of Jews streamed to Kotzk from all corners of Poland, and even beyond its borders. The image of R' Mendele (whose descendants, members of the Morgenstern family, lived near Kotzk, Sokolow, Puławy and more) was described in detail by the author Joseph Opatoshu in his book “In the forests of Poland.” A chapter of this book is called “Kotzk.” His original personally and doctrine kept many poets, writers and researchers busy.
Kotzk also became famous because of the grave of Berek Joselewicz, the commander of the Jewish Cavalry Regiment. A monument in the form of a lump of rock was erected on his grave, and the place is called by the locals “Berek's hill.” The heroism of the Jewish Polkóvnik [colonel] has won numerous enthusiastic descriptions from the pens of writers and historians (mainly Poles), and many painters depicted his image. This event, which was unique in the Polish Jewry of those generations, hasn't lost its actuality even before the outbreak of the Second World War. There was also an attempt to film various episodes of his life, especially about the battle in which he heroically fell within Kotzk (according to the legend).
In fact, Berek Joselewicz's name was mostly widespread among the Poles**. The Jews of Kotzk, like all the Jews of Poland, whose civil status hasn't changed after his heroic deeds, showed apathy mixed with suspicion towards the extraordinary hero who was buried in the center of their city. Only in recent years there was a turn in the appreciation of Berek Joselewicz by the Jewish youth and the Jewish public. In the memorial processions to his grave, which were organized by the Jewish federations, the heroism of the Jewish hero was also mentioned. There was an indirect answer in it to the anti-Semites's claim that the Jews have no part in Poland's war for its wholeness and independence. In 1927, a “civic committee for the establishment of schools (vocational and elementry) in the name of Berek Joselewicz” was established in Kotzk. The committee, which was composed of senators and high ranking officers, was under the patronage of Piłsudski. Jewish members of the city council and other public activists also joined this committee (the Jewish members from Kotzk, besides Maximilian Meir Apolinary Hartglas the representative to the Polish Sejm, were: Moshe Goldbend, R' Yosef Morgenstern - the city's rabbi, Moshe David Weiberg and Yona Zigelman).

The committee published a comprehensive monograph about Berek Joselewicz (in Polish), and the construction of the school began. The construction was halted with the outbreak of the Second World War, and was only completed at the end of the war when there wasn't a single Jew in Kotzk. The knowledge, that in today's Poland the name of Berek Joselewicz isn't posted on the school building for fear of anti-Semitic outburst is ringing as a bitter irony…

* For many years the transportation was conducted from Kotzk to other cities through nearby Radin (20km) by carts and horses, and from there it was additional 7km to the train station.
** In 1920, during the Russian-Polish war, “fortune tellers” from the villages around Kotzk predicted that the Bolsheviks, which took over Poland, will be defeated next to Berek Joselewicz's grave and the war will end. In fact, the war didn't end, but it's strange that the Poles opened their counterattack from this place and from here began the withdrawal of the Bolsheviks…

The Jewish community
The first Jews arrived in Kock in the late 16th and early 17th century. Many residents of the town were killed during the 1648 Cossack Revolution. After the wars of the mid-17th century, the town slowly regenerated, and Jews began to return as well. Towards the end of the 17th century, Maria Wielopolska, the owner of the town and niece to Queen Maria Kazimiera (King John III Sobieski’s wife) issued a document in which she obliged local Jews to perform duties to the town the same way Christians did: to provided organized help in case of fires, to keep night watch, and to repair roads, bridges, and dams.
A hundred years later, Duchess Jabłonowska designated the northern quarter of the town to be a Jewish district. It was there that the most important buildings of the kahal were located – the synagogue and the mikveh. In a special “Proclamation” published in 1773, the duchess also regulated matters for the Jews regarding judiciary matters and kahal elections, and also the rules for resettling elsewhere and trading in certain types of commodities. The earliest known statistics for the Jewish population of the kahal and town of Kock date from around that time, the second half of the 18th century. They prove that the kahal consisted of the town of Kock, plus three other small towns (Serokomla, Wojciechów, and Adamów), and 40 nearby villages; the number of its members was estimated at about 800, and they all reported to the Kock kahal.

Timeline

1203 – the first records of Kock, a market settlement located on the road from Lesser Poland to Lithuania and belonging to Płock bishops
1239 – a Roman-Catholic parish is founded
1417 – location privilege
1443 – confirmation of the town rights by Włodzimierz III Warneńczyk
1515 – Kock becomes a private town, owned by the house of Firlej
half of the 16th century – the Firlejs become pious Calvinists
1648 – Kock is occupied by Khmelnytsky's Cossacs, who murdered many residents and burned the buildings, including the school and its library.
1655 – during the Deluge, Swedish army marched through Kock
1670 – a son of Mosze ben Isaak Jehuda Lima – a famous Lithuanian rabbi and the author of Helkat Mehokek – becomes Kock's rabbi
1753 – the town is bought by Kazimierz Karol Sapieha, after whose death (1756) the lands were received by his daughter – duchess Anna Paulina Jabłonowska of house Sapieha, the wife of Bracław's voivode, Kajetan Jabłonowski.
1795 – after the Third Partition of Poland, Kock becomes part of the Habsburg Empire
1807 – Kock is in the Duchy of Warsaw
1809 – the Battle of Kock and the death of Berek Joselewicz
1815 – Kock as a part of Congress Poland in the Russian partition.
1829 – Kock is chosen as the seat of tzadik Menachem Mendel Morgenstern
1831 – the November Uprising
1863 – the January Uprising
the 60s of the 19th century – the lands of Kock are purchased by Żółtowscy, who remained the owners until the land reform of 1944
the end of the 19th century – Kock is the seat of the gmina authorities, there is a Roman-Catholic parish, a post office, a school, a pharmacy, and two mills. Small factories producing oil, soap, and vinegar were also active. Christians dealt mostly with agriculture, while Jews with trade and crafts – especially tawing. Many out of the 324 houses were built of brick – mostly near the city square.
1919 – Kock regains town rights and is assigned to the ‎Łuków powiat in the Lublin voivodeship.
1927 – the town is largely destroyed in a fire – ca. 170 buildings burned down in the eastern and northern parts of town
2-5.10.1939 – the Battle of Kock The last battle of the September Campaign
1940 – the ghetto is created. Its residents were subjected to progressively harsher restrictions. Many Jews died in executions in the town and its vicinities
1942 – liquidation of the ghetto. Its residents were gradually deported to the extermination camp in Treblinka.
23.07.1944 – the 27th Home Army Infantry Division put Kock under occupation before reaching the Soviet front.
2015 – Kock is a town in the Lubartów powiat of Lublin voivodship and has ca. 3600 residents.

Demographics
Year Jewish Population

1786 800 (42%)
1820 549 (32%)
1860 1.480 (51.5%)
1897 3.014 (64%)
1907 3.268 (62.8%)
1921 1.529 (41%)
1931 2.372 (52.6%)
1937 2.213 (49.5%)
1939 ca. 2.500 (approx. 55%)

Maps of Kock

Map of Kock 1804. Map of Galicia - The First Military Survey.

Map of Kock 1878.

Map of Kock from "Memorial Book of Kotsk" https://www.jewishgen.org/yizkor/Kock/Kock.html

Synagogue in Kock

The Synagogue (at the crossing of Szkolna, Radzyńska, and Wesoła streets).

Before World War II, the synagogue stood in the northeastern part of the town, on the road leading north from the marketplace (now Piłsudskiego St.), at the place where the road leading to the Jewish cemetery branches off near the statue of Kościuszko. The synagogue was a large brick building that combined the functions of a prayer venue and Jewish communal authorities gathering. Referred to in 1933 as the Great Synagogue, the building was erected in the second half of the 19th century. It burnt down in 1899 but was soon rebuilt. The kahal budget for 1926–1927 included expenses for whitewashing and painting the synagogue, repairing its floors, and putting in glass windows. In 1930, a sum of money was allocated “to A. Cukier for the examination of the synagogue Torah scrolls and the synagogue itself,” and in 1931–1933, a sum of 140 złoty was allocated “for electrical wiring.”
The communal budgets from the interwar period mention two prayer houses in addition to the synagogue, one of which was located in the same building as the synagogue.
The mikveh stood opposite the synagogue, on the west side of Szkolna St. It was a brick building from the second half of the 19th century. It burnt down with the synagogue in 1899 but was rebuilt before World War I.

From the preserved archives we can learn that in 1818 the "szkolniks" or the beadles of the synagogue (hebr. shamash) were: Meier Zielkowicz (55), Fiszel Judkowicz (60), and Szloma Szmulowicz (35) – who was also a "town guard". The rabbi at the time was presumably Szloma Friedman, son of Zelman, who died as a rabbi in Kock in 1826 aged 52. During this same year Fiszel Rechtman (58) was also a "szkolnik", while the synagogue beadle and a "pergamnik" (a person preparing the Torah scrolls) was Boruch Mandelcwajg (54).

The tsaddik’s house

Rabbi Morgenstern's court, the last Kock rabbi's court and yeshiva.

At the intersection of Wojska Polskiego, Warszawska, and Polna Streets there is a wooden house with a distinctive polygonal turret that allows a view in all directions. However, this so-called “tsaddik’s house” was not where Menachem Mendel lived – it was built at the turn of the 20th century, presumably as a post office. From the beginning of the 1930s, however, it was home to the court of the last of Kotzker (Kock) tsaddikim – Izrael Lejba and Abraham Josek Morgenstern, Menachem Mendel’s great-grandsons.
The court of the first tsaddik of Kock was presumably located in Białobrzeska (today Joselewicza) St., near the residence of Duchess Anna Jabłonowska and Aleksandra d’Anstett, who presented Menachem Mendel with two building plots in 1837. To this day, there are wooden buildings there that might be old enough to remember Kock’s first tsaddik and the Hasidim making pilgrimages to see him.

Succession of Kotzk Rabbis

Grand Rabbi Menachem Mendel Morgenstern (1787–1859), First Kotzker Rabbi.
- Grand Rabbi Dovid Morgenstern (1809–1893), Second Kotzker Rabbi.
  - Grand Rabbi Chaim Yisrael Morgenstern (1840–1905), Third Kotzker Rabbi.
    - Grand Rabbi Yitzchak Zelig Morgenstern (1866–1940), Fourth Kotzker Rebbe.
      - Grand Rabbi Jacob Mendel Morgenstern (1887–1939), Fifth Kotzker Rebbe.
        Grand Rabbi David Solomon Morgenstern (1904–1962), Sixth Kotzker Rebbe.
      - Rabbi Moshe Dovid Morgenstern (1892–1937).
        Grand Rabbi Mendel Meir Morgenstern (1921–2013), Kotzker Rabbi of Bnei Brak.
        Rabbi Dovid Morgenstern
        Rabbi Yitzchak Zelig Morgenstern

Photo of Mendel Meir Morgenstern the Kotzker Rebbe of Bnei Brak

People have souls, not clockworks, Menachem Mendel Morgenstern (1787–1859), a Hasidic tsaddik from Kock (pronounced “Kotsk”), used to say. For many years, the town was one of the major centres of Hasidism in Poland and home to a Hasidic dynasty famous for its ardent and enthusiastic piety. Its founder, Menachem Mendel Morgenstern, was most likely born in Biłgoraj. He was tutored, among others, by the famous Hasidic master Simcha Bunem of Przysucha and Jacob Isaac Horowitz, called the Seer of Lublin. In 1829, he settled in Kock. During his teaching sessions, he strove for a synthesis of the rigorous rabbinic regulations and most poetic mystical visions, of the Talmud and Kabbalah, and also pursued secular learning and medieval natural philosophy. He taught that there is but one Divine revelation and but one God’s will, and that a Hasid’s duty is to do everything to learn their hidden meanings. In 1839, he experienced a revelation, after which he decided to burn all his manuscripts and spend the rest of his life in seclusion, isolated in a bricked-up chamber next to the prayer room in his house in Kock. Many of his followers left him at that time, although some of them stayed in town, acknowledging the leadership of the tsaddik’s descendants after his death. His son David (1812–1873), and grandson Izrael (1840–1905) succeeded him as the rabbis of Kock and the rebbes of the local Hasidic court.
The teachings of Menachem Mendel were popularized by the Vienna-born Jewish philosopher Martin Buber, in his Tales of the Hasidim (published in 1903–1904). The Kock tsaddik’s definition of idolatry, as written down by Buber, was cited in Pope Francis’ first papal encyclical, published in 2013 by the Vatican: Idolatry is ‘when a face addresses a face which is not a face’ (Lumen Fidei, 13).

“Where does God live?” – asked the Kotzker rebbe to the surprise of the several learned men staying as guests in his house. They laughed at these words: “What are you saying, rabbi? The world is full of His wonders!”
But he answered his own question: “God lives wherever you let Him in.”

Old photos of Kock

View of Kock from the side of the field road, watercolor by Sigmund Vogel, 1796, collection of the National Museum in Warsaw.

Panorama of the Kock market on a trading day, in the upper right corner you can see the synagogue, 1920s. 20th century, collection of Maria Kovalevskaya in the digital archives of the Grodskaya Gate - NN Theater Center

The electric station in Kock - the mill and electric power station in Kock

Delivery of wood in rafts. One of the livelihoods of the Jews of Kock (in the horizon - the bridge
over the Wiphs River). Holtz Transport on Tratves Doug Yiddish Merchants von Kock (in the Horizont
di Nerik Über'en Witpesch).

The building of the Jewish congregation in Kock.

Wing of the market. A corner of Kock Market.

The Cooperative Bank in Kock.

Row of shops in the market. A glance at Kock Rynok.

Rabbi Mendel's yard is covered. The rabbi's court.

The house of Rabbi Jonathan Ibschitz's (from the Kock clan).

The corner of Market that leads to the mill.

The public garden in Kock. The square in Kock.

Palatsova Street. Kock.

The rear wing of Anna Jablonski Palace in Kock. A look at the Crores' flat.

The road leading to Radzin at the exit from Kock.
The Rodziner Highway.

The entrance to the city of Kock from the Lubartow road.

The Beit Midrash and the Sukkah of the Rabbi of Kock, that have survived to this day in Kock.

The avenue leading to the grave of Barak Yuselevitch.

Anna Jablonski Palace in Kock. Mansion in Kock.

The death of Berek Yoselevich on the streets of Kock. Watercolor by Henrik Pilatti, collection of the National Museum in Krakow

The Legend of Berek Joselewicz
At the opposite side of the town from the cemetery, on the road to Białobrzegi, there is another important grave – that of Berek Joselewicz (1764–1809), a colonel of the Polish Army and the commander of an uhlan squadron. Berek was killed in Kock in 1809, during the battle fought by Polish forces led by Prince Józef Poniatowski against the Austrian army. Born in Kretinga in Lithuania, the son of a horse trader, Berek was described by the Governor of Eastern Galicia, Gausruck as a man of cheerful disposition and enterprising spirit. He travelled throughout Europe as the agent for Bishop Ignacy Jakub Massalski, a local landowner, and on his travels witnessed key historical events, including the French Revolution. During the 1794 Kościuszko Uprising, Berek proposed forming a Jewish Light Cavalry Regiment to help the insurgent leaders against Russian invasion which led eventually to the Third Partition of Poland. Berek was supposed to recruit about 500 men into it to defend the Warsaw district of Praga. At Joselewicz’s request, these Jewish soldiers were allowed to observe their religious laws and wear their traditional Jewish beards; they were granted access to kosher food and the right not to work – or fight – on the Sabbath (whenever possible).
After the failure of the uprising, Joselewicz was taken captive, found himself on the Polish territory in the Austrian Partition, served in the Polish Legions in Italy and in the army of the Principality of Hanover, and immediately returned to Poland after the Duchy of Warsaw was established.
A mound was erected over Berek Joselewicz’s grave. In 1909, Count Edward Żółkowski, the owner of the local estate – still under Russian rule at the time – erected a monument set on top of the mound to commemorate Berek as an outstanding Polish patriot. In the interwar period, Berek Joselewicz became a symbol of the active presence of Jews in Polish history and, at the same time, a hero for the Jewish scouting movement, such as the assimilation-oriented Berek Joselewicz Scout Troops and the Zionist scouting organisation Hashomer Hatzair.

Jewish Cemetery

The Jewish cemetery in Kock is located about 900 m north-east of the town center, at the current ul. st. John the Baptist.
Kock Jewish cemetery located outside the city some kilometers from its borders, only can reached via the field, a sandy path from the street called Hanka Sawicka. At the chapel, turn right. The land has a solid, metal fence with lockable gate. The keys are kept by Mr. Roman Stasiak, living in a nearby house (to the right of the cemetery), who also is caretaker of the cemetery. During WW II, the Nazis destroyed the cemetery. According to older Kock residents, the majority of the gravestones were taken to Radzyn Podlaski, where they were broken down and used for paving the streets. Some matzevot was taken by local residents and used for various purposes including as grinding wheels. In 1958, the town decided to restore the cemetery area with the help of children from local schools. Today in the cemetery are few matzevot. In the Jewish cemetery in Warsaw in cell No. 47 is the tomb of Abraham Joseph Kocka, grandson Menachem Mendel, rabbi, and since 1929 a Kock tzaddik. photos. [May 2009] For pilgrims, the most important place in the cemetery is the ohels of

About 40 matzevot have survived to this day in the cemetery. About 10 of them, mostly converted into grinding wheels, were recovered in 2007 by the students of the local junior high school on the initiative of teacher Paweł Szczotka and moved to the cemetery.
In the central part of the cemetery there is a rebuilt ohel, under which the following are buried:
- Menachem Mendel from Kock (1787 - 1859), founder of the Kock tzaddikim dynasty, teacher of, among others, Izaak Meir Rothenberg from Góra Kalwaria, -
Beniamin Morgenstern, son of Menachem Mendel, son-in-law of Abraham Mordechaj from Góra Kalwaria, died in 1866 at the age of 26,
- Dawid Morgenstern, son of Menachem Mendel, according to prof. Marcin Wodziński "one of the most brilliant minds of his generation", died in 1893,
- Jakow Jozue Morgenstern, son of Dawid, who died in 1907, tzaddik from 1906,
- Dow Zew Kohen Rapaport, son of Izrael Kohen from Pińczów, who died in 1901, son-in-law of Tzaddik Menachem Mendel.

A single tombstone that survived from the cemetery of the Kock community after the WWII.

Holocaust

On September 9, 1939, during the first bombing of the town, the last tsaddik of Kock, Israel Leib Morgenstern, was killed together with all his family in the orchard near their house.
The last battle of the September Campaign was fought near Kock during October 2 to 5, 1939, between the Independent Operational Group “Polesie” commanded by Gen. Franciszek Kleeberg and the victorious German 13th Motorised Infantry Division.
After entering the town, the Germans very quickly began implementing repressive measures aimed predominantly against the Jewish population. In November 1939, they rounded the Jews up in the synagogue and ordered them to pull it down. The prayer house and the mikveh were destroyed in the same way. Resettlements of Jews to Kock began from both nearby and more distant towns (Lubartów, Suwałki). Toward the end of 1940, a ghetto was established in the northern part of the town, where all Jews were confined. The liquidation of the ghetto began near the end of 1942. It was preceded by two mass executions in the summer that year – more than 200 people were shot dead in each of them. In the autumn, the Jews were marched to Łuków, from where they were transported to the Treblinka extermination camp and murdered there.

"...In November 1942 Jews were sent from Kock to Treblinka. By Lieutenant Brand's orders to the train station they were transported by peasant wagons.
They rode the entire day...
Hersz Buczko was on the wagons, one who ran a groats plant.
There was Szlomo Rot on the wagons, whose ice cream was the best in town.
There was Jakow Marchewka on the wagons, who sold lemonade.
There were – Cyrla Opelman, who imported fabrics most elegant, and her competitor, Abram Grzebień.
Cyrla Wiernik, the one from the city square, with a haberdashery store was there on the wagons, and Szlomo Rosenblat, her neighbour, with women's haberdashery was there too.
There was Hennoch Madane on the wagons, industrial hardware merchant.
...and Lejb Zakalik was there on the wagons, the mill owner, and his brother, children, and grandchildren. "
Hanna Krall,
"Tam już nie ma żadnej rzeki" [There is no river there anymore], p. 17-18

Jews in forced labor in draining swamps in the vicinity of Kock.

From Memorial Book of Kotsk (Kock, Poland)
https://www.jewishgen.org/yizkor/Kock/Kock.html
"In the Osowa Camp" Yisroel Roytapel p.273

"...After such a day's labor, returning again through the mud to the camp, everyone received up to (200 grams of bread with half a liter of juice in which there was rarely a potato swimming around. The hunger was so great that people licked the spilled on The earth. Day by day the number of people decreased. Not everyone could endure the terrible conditions. But the work continued - and at the end of 1942 they finished drying the fields. A calm, beautiful river flowed where there were Once there was a swamp - a river that swallowed a lot of Jewish blood in itself..."

From the "List of names of the Jews of Kock who were murdered by the Nazis" in 1939-1944.
www.jewishgen.org/yizkor/Kock/koc399.html

"...
List of saints of Kock
who perished at the hands of the Nazi oppressors from 1939 to 1944.
The names were given here according to records of the city's ravages, and the names of the people of our city who were killed.
..."

Abram sub branch (Goldfarb tree, descendants of Abraham, Yohil branch)

Family of El Abramovicha Goldfarb (1789) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1820, a record was made of the birth of Abraham Elevich Goldfarb, in the city of Kock, son of the El Abramovich Goldfarb (30 years old, b. 1790) and Leia-Frimet Goldfarb (27 years old, b.1793).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1834, a record was made of the birth of Itsek Elevich Goldfarb, in the city of Kock, son of the El Abramovich Goldfarb (45 years old, b. 1789) and Leia Goldfarb (36 years old, b. 1798).

State Archive of the city of Lublin.
Fond 1842.
In this document in 1869 a record was made of the death of Ester-Mindlia Goldfarb, age 30 years old (born 1839), in the city of Kock, where her father El Goldfarb and mother Leia Goldfarb, are mentioned.

Family of Gitlia-Freida Elevna Goldfarb (1828) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1843, an entry was made about the marriage of Gitlia-Freida Elevna Goldfarb age 15 years old (born 1828), with Gersh-Leib Rozenblat, age 19 years old (born 1824), in the city of Kock, where her father El and mother Lei-Frimet Goldfarb are mentioned.

Family of Dobra Elevna Goldfarb (1831) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1848, an entry was made about the marriage of Dobra Elevna Goldfarb age 17 years old (born 1831), with Shmul-Meer Terkieltop, age 19 years old (born 1829), in the city of Kock, where her father El and mother Lei-Frimet Goldfarb are mentioned.

Family of Abram-Leib Elevich Goldfarb (1820) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1839, a record was made of the birth of Srul-Peisah Elevich Goldfarb, in the city of Kock, son of Abram-Leib Goldfarb (20 years old, b. 1819) and Khana Goldfarb (18 years old, b. 1821).

Family of Sura Abram-Leibovna Goldfarb (1843) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1867, an entry was made about the marriage of Sura Abram-Leibovna Goldfarb age 24 years old (born 1843), with Khaim-Yoil Perlman, age 18 years old (born 1849), in the city of Kock, where her father Abram-Leib and mother Khana-Golda Goldfarb are mentioned.

Family of Srul-Peisah Abram-Leibovich Goldfarb (1839) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1860, an entry was made about the marriage of Srul-Peisah Goldfarb age 20 years old (born 1840), with Mina-Reiza Holhendler, age 16 years old (born 1844), in the city of Kock, where his father Abram-Leib and mother Khana Khaskelevna Goldfarb are mentioned.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1872, a record was made of the birth of Feivel Srul-Peisahovich Goldfarb, in the city of Kock, son of Srul-Peisah Goldfarb (32 years old, b. 1840) and Bina-Reiza Goldfarb (28 years old, b. 1844).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1873, a record was made of the birth of Khaskel Srul-Peisahovich Goldfarb, in the city of Kock, son of Srul-Peisah Goldfarb (34 years old, b. 1839) and Mina-Reiza Goldfarb (30 years old, b. 1843).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1875, a record was made of the birth of Sura-Perla Goldfarb, in the city of Kock, daughter of the Srul-Peisah Goldfarb (38 years old, b. 1837) and Bina-Reiza Goldfarb (35 years old, b. 1840).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1881, a record was made of the birth of Khaia Goldfarb, in the city of Kock, daughter of the Srul-Peisah Goldfarb (40 years old, b. 1841) and Masi-Reiza Goldfarb (36 years old, b. 1845).

State Archive of the city of Lublin.
Fond 1842.
In this document in 1896 a record was made of the death of Malka Goldfarb, age 1.5 years old (born 1894), in the city of Kock, where her father Srul-Peisah Goldfarb and mother Bina-Reiza Goldfarb, are mentioned.

Family of Sylka Srul-Peisahovna Goldfarb (1883) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1900, an entry was made about the marriage of Sylka Srul-Pesahovna Goldfarb age 17 years old (born 1883), with Abus Tsubek, age 18 years old (born 1882), in the city of Kock, where her father Srul-Peisah and mother Bina-Reiza Goldfarb are mentioned.

Family of Itsek-Gersh Srul-Peisahovich Goldfarb (1877) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1897, an entry was made about the marriage of Itsek Goldfarb age 20 years old (born 1877), with Shifra-Dvoira, age 19 years old (born 1878), in the city of Kock, where his father Srul-Peisah and mother Beila-Reiza Goldfarb are mentioned.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1898, a record was made of the birth of Mendel Goldfarb, in the city of Kock, son of Itsek Goldfarb (21 years old, b. 1877) and Shifra-Dvoira Goldfarb (20 years old, b. 1878).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1902, a record was made of the birth of Yankel-Wolf Goldfarb, in the city of Kock, son of Itsek Goldfarb (25 years old, b. 1877) and Shifra-Dvoira Goldfarb (24 years old, b. 1878).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1914, a record was made of the birth of Sura-Perla Goldfarb, in 1910 in the city of Kock, daughter of Itsek-Gersh Goldfarb (38 years old, b. 1876) and Shifra-Dvoira Goldfarb (37 years old, b. 1877).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1914, a record was made of the birth of Sura-Perla Goldfarb, in the city of Kock, daughter of Itsek-Gersh Goldfarb (38 years old, b. 1876) and Shifra-Dvoira Goldfarb (37 years old, b. 1877).

Family of Abram-Leib Srul-Peisahovich Goldfarb (? - 1942) (Goldfarb tree, descendants of Abraham, Yohil branch)

From the "List of names of the Jews of Kock who were murdered by the Nazis" in 1939-1944.
www.jewishgen.org/yizkor/Kock/koc399.html

Our research suggests that Abram-Leib Elevich Goldfarb, born in 1819, died around 1890. Therefore, if by the end of the 1900s when a son was born to Srul-Peisakh Abram-Leibovich Goldfarb, he was given the name Abram-Leib, and in Abram-Leib's family one of the boys could be given the name Feivel in honor of the deceased brother.

Family of Feivel Srul-Peisahovich Goldfarb (1872 - 1917) (Goldfarb tree, descendants of Abraham, Yohil branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1892, a record was made of the birth of Abram-Itsko Feivelevich Goldfarb, in the city of Kock, son of Feivel Srul-Peisahovicha Goldfarb (20 years old, b. 1872) and Khaia-Sura Goldfarb (20 years old, b. 1872), where Feivel's father Srul-Peisah (54 years old, b. 1838) is mentioned.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1900, a record was made of the birth of Yankel-Wolf Feivelevich Goldfarb, in the city of Kock, son of Feivel Goldfarb (27 years old, b. 1873) and Khaia-Sura Goldfarb (30 years old, b. 1870).

Family of Abram-Itsek Feivelevich Goldfarb (1892 - 1943) (Goldfarb tree, descendants of Abraham, Yohil branch)

In this document, in 1920, a record was made of "Address Card" for Goldfarb Abram-Itsko Feivelevich in Kock.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1919, a record was made of the birth of Srul-Towia Abram-Itskovich Goldfarb, in the city of Kock, son of Abram-Itsko Goldfarb (27 years old, b. 1892) and Tauba Goldfarb (25 years old, b. 1894).

From the "List of names of the Jews of Kock who were murdered by the Nazis" in 1939-1944.
www.jewishgen.org/yizkor/Kock/koc399.html

This record indicate that Abram-Itsko Goldfarb and his son Tuwia perished at the hands of the Nazi oppressors between 1939 to 1944.

Family of Yankel-Wolf Feivelevich Goldfarb (1900) (Goldfarb tree, descendants of Abraham, Yohil branch)

Our research suggests that Yankel-Wolf GOLDFARB fled from Poland in 1923 on advice of the Kock's rabbi. In Belgium he married Rukhla-Lea KUCHINSKY from Lodz, and they had a daughter Freida.

Goldfarbs from Lemberg (Lviv)

Information from:
lviv.travel/en/news/zasnuvannia-lvova
www.tureizahav.lviv.ua/en/the-jewish-community/jewish-community-in-the-past/the-early-history-of-jews-in-lemberg.html
http://wp.wiki-wiki.ru/wp/index.php/%D0%A1%D0%B8%D0%BD%D0%B0%D0%B3%D0%BE%D0%B3%D0%B8_%D0%9B%D1%8C%D0%B2%D0%BE%D0%B2%D0%B0
https://lia.lvivcenter.org/en/objects/golden-rose-synagogue/
https://en.wikipedia.org/wiki/Lviv_pogroms_(1941)
https://storymaps.arcgis.com/stories/1f81e3fd3cde448793f13e172455b043

Lemberg
Lviv was founded during the reign of Danylo Romanovych. It is named after his son - Prince Lev. The first mention of the city dates from 1256.
In the middle of the XIV century the city was conquered by Casimir III, thus Lviv became part of the Kingdom of Poland (later the Commonwealth) for more than 400 years. More and more people of different nationalities, including merchants and artisans arrived to Lviv.
In 1356 Casimir III granted to the city all privileges of Magdeburg law. Subsequently, Catholics (the privileged population of Germans and Poles), Ruthenians, Armenians and Jews formed their national communities and quarters.
The population of the multinational city was about 5000 people. There were more than 10 workshops operating and new trade agreements were concluded in the city.

The early history of Jews in Lemberg
The history of the Jewish community of Lviv has more than 700 years and starts since the founding of the city. Thus, the oldest city acts book has records from 1383 and 1384 which are about the Jewish community residing within the city fortifications. Some historians suggest that some Jews moved to the city in princely times from Kyiv destroyed by the Mongols. Some historians share the point of view about the Jews of the ancient city, as they came with the Karaites from Byzantium or even could be regarded as the descendants of the Khazar Khaganate. The first Jewish settlements established at the foot of the mountain High Castle in the time of the founding of the city in a suburb, which was later called Krakowske. However, it is possible that Jews inhabited even the settlement that was here prior to Lviv. The earliest information about the Jews of the Galician-Volynian Rus is known since the 11th century, there are the mentions about Jews from Przemysl in 1085. Although according to the Jewish sources, as early as in the 9th century the Jewish merchants brought caravans with goods from the Pyrenees to Rus, including probably the northern Galicia. When Prince Lev moved the capital from Galich to Lviv, the Armenians, Tatars, Saracens, Karaites and Jews settled near the Rusiches. The princely city was between the western slopes of Castle Hill and the channel of Poltva river. Already in that ancient Lviv the Jewish community was the most numerous in Rus. This is confirmed by the chronicler of Lviv Józef Bartłomiej Zimorowic, who in 1270 wrote that in Lviv among the "clever merchants who came running to Russia even from overseas there were a lot of Jews who sold clothes, dishes and changed money ..." and marked that "the fruitful Jewish tribe grew to infinite". The second part of the Jews moved to the city from Germany and Bohemia in the XIV century thanks to the Polish king Casimir III, who in 1349 conquered the city of Lviv. Casimir III was the only European monarch who received the privilege of granting of Magdeburg Rights and issued a decree to adopt in their state of Jewish exiles from many European countries. In 1367 Casimir the Great gave separate privilege to the Jews in Lviv that likewise to the privilege of Boleslav Pious from 1264 to Jews of the Polish kingdom, confirmed the rights of the local Jews to autonomy, free trades and lending, as well as safety from persecution. The Polish historian Jan Dlugosz explains this decree as a result of the passion of the king to his beloved beautiful Jewish woman Esther. A further global consequence of such a policy of Casimir was that in the late XIX - early XX centuries on the lands of the former Polish–Lithuanian Commonwealth (it is mostly Russian Poland, Austro - Hungarian empire and Russian Podillya) there were 70% of the world Jewry.
Fast enough, with the influx of Jews from the West, the everyday language of the Jews of Lviv became an early version of the Yiddish language and those "German" Jews were called Ashkenazi - from the Jewish name of Germany - Ashkenaz. Lviv was the only European city where there was not one Jewish community, but two communities - the urban community and the suburban one. The more ancient and larger community was in the Krakow suburb on the castle lands on the right bank of Poltva (now Chornovil Avenue) to the southwest from the Old Market (existing since 1352), and the other community located in the city (existing since 1387) on the Jewish street. Probably some of the wealthy Jews moved from Pidzamche on the Poltva to the new center of the city. In addition, the fair is the idea that many Jews of the city center were new immigrants from Germany, Czechia, and Southern Poland. As professor Meir Balaban wrote the different origin explains the large differences that were visible to the beginning of the XX century in everyday life and mentality of the Jews from the city of Lviv and from the suburbs. According to the thoughts of the famous historian Jacob Shal, the Jews of the princely city had much in common with the local people of the city and it was reflected in their language, dress, and customs. Each community in Lviv has its separate life, had separate rights and privileges and only in extreme cases the both communities were joined each other. In 1356 Lviv got the Magdeburg Rights from King Casimir III, and the council was the body of bourgeois governments, so the Jews of the city obeyed to the governments, and another suburban community obeyed to the royal warden. Before the 18th century the communities, in fact, feuded: the marriages between their representatives have been practically impossible, and the Jew from the suburbs would never move to downtown and vice versa.
The economic situation of the suburban Jewish community was somewhat better than for urban one: the wardens were interested in the increase of the profits of the king, and therefore of their own profits. That's why they strongly cared for the Jews and gave them privileges. Quite a different situation was in the center of the city. The Jews were considered as the competitors of local merchants and artisans. Hence, the restrictions in trade and craft were established. However, the suburban community was not protected so well from enemy attacks as the downtown community.
In the medieval period the Jews in Lviv was the fourth nation and created a separate religious and political community with its own autonomy that was independent of local authorities. In 1550 in the communities there were 559 and 352 Jews respectively, the both communities had the separate life, with their individual rights and with separate institutions, with their synagogues and ritual baths - mikveh, their qahals, courts and the governments, their schools, hospitals and shops. Common for them there was only the graveyard - cemetery, which was located at the Krakow suburb on the slopes of the hills on the left bank of Poltva and occupied the territory in the area of the modern Shpytalna, Kleparivska and Rappoporta streets (now the area of Krakowsky market). This cemetery is mentioned for the first time in documents from 1414. The oldest tombstone, which was at the cemetery up to its destruction by the Nazis, was a matzeva from 1348 at the grave of a boy named Yaakov. In this cemetery the Karaite were also buried (they had in the 15th century their own community with the temple - kenesa in the Krakow suburb, and in the 16th century the Karaites moved to Davidov.
The urban Jews were allowed to live only within their quarter. First, in the 14th century the Jewish community owned only a few houses, which apparently were wooden, but later the Jewish ghetto spreaded, it covered two main streets: the part of the modern Ivana Fedorova and Staroyevreyska streets. From the east side its boundary was the wall of urban arsenal, on the south side it was separated by the city wall. The western boundary was formed by a wall that protected the quarter and began from the Skotska (now - Serbska) street. From the north the Jewish houses were adjacent to the rear part of the houses on the Ruska street. For the night the Jewish gates were locked from the side of the city and within. The lands that stretched along the city walls belonged to territories of the low prestige because they were most vulnerable during attacks in Lviv. Due to the compact construction in the Jewish quarter and negligence to the safety rules the Jewish quarters often suffered from fires (1494, 1527, 1571, 1616), which often happened in Lviv. Specifically, on the 5th of August 1494, as Zymorovych writes, "Jews, who were the fire danger of the Christian world, turned a quarter of the city in ashes. The fire destroyed their homes, spread to the surrounding neighborhood, that was the Market Place... and nearby buildings of Rusyches... ". Due to the fires confrontation between Jews and consuls, who were responsible for the security of the whole city, occurred. In order to compensate for damages after a fire in 1616, through which the Jewish quarter was completely burned, Jews were allowed to build new wooden houses, as long as they became funds to build the houses made of stone. The height of the wooden houses should not exceed 2 floors, and for fire preventing fires they should have the stone basements and furnaces. After these houses became extremely old the construction of stone houses could be allowed.
In the center of the city there was the Great City Synagogue, which maintains the privilege of Casimir the Great about the oath of the urban Jews on the door of shul (synagogue). In 1387 the city books mention the Jewish street, and in 1407 they mention the Jewish Tower. Around the synagogue the life of the Jewish community was seething. In those days in the synagogues the courts, elections and qahal meetings were carried out. The first official meeting of the Lviv qahal was with all members took part in in 1497. Qahals were organized on the same basis as in other cities, but still had three judges. Each qahals consists of 40 men and two elders were representatives of the qahal. In 1634 the permission for the construction of a separate building for qahal meetings kahal opposite to the old city synagogue was granted. Later this building became Beit HaMidrash (House of Teaching), which was destroyed by the Nazis. The main person in the cultural and social life of each community was Rabbi. Since the late 17th century Lviv had two rabbis: "City Rabbi" and "suburban Rabbi" (of Rus province). Rabbis often were appointed and very seldom they were chosen. They were directly subordinated to the so-called Dayanim - Jewish court, consisting of 12 "urban" and 12 "suburban" judges. Socially Jews were structured on the top elite, the middle class and the poor and were guided by elders.
The both communities have been increased and become richer, their rich members helped to develop the Jewish culture. Since the second half of the 16th century in Ukraine the Talmudic science began to develop. At the "urban" and "suburban" synagogues there were yeshivas where taught the well-known sages and rabbis.
The quarter of the Jewish community in Lviv formed gradually. The consuls rented and gave for term of life to the rich Jews the empty areas on the allocated to them Jewish street, which was settled before by Rusyches. About this M. Balaban wrote: "Although the quarter is called the Jewish quarter, but in the second half of the 16th century there were the Russian buildings here, including the bourgeois houses under the city wall on the Boim street (now - Staroevreyska street) 30, 32, 34". The Staroevreyska Street was previously divided into 3 parts, in 1871 the street was called Vekslyarska, and in 1888 it was renamed to the Boim street. At the corner of the present Ivana Fedorova street the remnants of the well from which the whole Jewish community took water remained. The construction of the Jewish quarter was held in accordance to the local building standards with the inherent density, boundary walls, water supply and drain. Since the ancient times, the downtown had the extensive plumbing system that covered the Jewish quarter too. In particular, in 1407 the money was allocated for sewage water pipes and for cylindrical tubes for the shul (synagogue) and for tubes for the Jewish Tower. In 1556 the local authorities made an agreement with the Jews in Lviv, in accordance to which they were allowed to build the well in the middle of their street and put the drinking water in this well, and they pledged to pay to the city cash annually 20 gold and 4 hryvnias for use of the city roads and bridges.
In general, due to the prejudice of the townsmen and anti-Jewish policy of the City Council and the Church the Jewish quarter station was isolated from the rest of the city for centuries.
The Jewish street (Blyakharska, and later in Austrian times Judengasse, now Ivana Fedorova street) was the main street in the narrow Jewish quarter close. It could be reached via the stone Jewish Gate (Porta Judaeorum), in Yiddish "das toyr". These gates were hung on two buttresses on the crossing of the Jewish and Ruska streets and protected the ghetto from various pogroms. The Jewish Gate was lower than both of the city gates - and Galician gate and Cracow gate, and also lower than the small city wickets - Bosiatzky wicket and Jesuit wicket, that's why they were known also as a wicket. Also their common name was "Jewish Gate". The gate existed up to the 18th century. At night the gate was locked from the both sides. The Jews were not allowed to settle outside the quarter. This led to their mass migration to small towns (shtetles) around the city.
In 1628 the Jews already possessed the 11 parcels in the downtown, where there were 35 houses. They also had an old (built in 1555) and new (built in 1582) synagogues, a house in which the rabbi and his students lived, as well as 5 tiny sculpted houses leaned to the city wall, generally 38 Jewish properties (according to data of Roman Zubyk there were 41 properties). About this there is written in the description of the city of Lviv by the merchant and traveler Martin Gruneveg, who lived there in 1582-1601: "In Lviv there are two streets inhabited by Jews. They live in the beautiful stone houses and have their stone synagogue". He recalled about the suburban community: "Many of them, Jews, live in the Krakow suburbs".
At the turn of the 16th and the 17th centuries the Jewish ghetto was mostly built by the ground and bunk houses and had plenty of free space, and there were also the old buildings. The rapid grow of the Jewish population has led to the rise in prices for land. After a fire in 1571 the magistrate forbade Jews to build wooden houses, but their request resulted in that the king overturned this prohibition. And after the fire in 1616 the look of the Jewish quarter was changed beyond recognition. On the place of the small wooden houses the four- and five-tier homes were built there, the yards and streets were under construction, and even the Jewish houses nearby the city wall appeared.
The basis of the economy of the Jewish Quarter was the brisk trade; the Jews were allowed to engage in craft and also moneylending. Because the Jews were the competitors of the merchants and craftsmen competitors the hate of citizens to the Jews appeared. Many Jews also rented the estates from the feudalists and the right to trade with alcohol in their properties.
The Jews of Lviv played an important role in the economic life of the city that was then an important center of transit trade with Poland, Turkey and its European and Asia Minor properties. They also engaged in domestic wholesale trade, rented estates, owned the distilleries and breweries, acting as customs and tax agents, lenders of the Polish kings and Galician nobles and tax farmers. In the second half of the 16th century in Lviv acted the banking house of Don Yosef Nasi worked. However, the most of Jews were still shopkeepers, peddlers and artisans.
The trading rights of the Jews in Lviv were based on Polish kings granted charters, abolishing or limiting them, especially in the areas of retail and crafts, all of them appeared on the constant demand of the local merchants of the Christian faith. Fortunately, the royal decrees, due to the requirements of the local merchants rarely had the absolute character, and they were always managed to make corrections.
In 1493 King Jan Albert restricted the Jewish wholesale of livestock and textiles, but King Alexander Yagellon in 1503 and 1506 regained their former rights. Sigismund I Old one time expanded them (in 1515), but other time he restricted these rights, in 1527 he overturned all restrictions, but the same year he renewed them, and the situation all the time was uncertain. In 1581, 1592 and 1662 between the city community and city government an agreement governing the commercial rights of Jews and advocated a temporary compromise between local authorities and Jews was concluded. The restoring of these agreements and determination of their exact content in the 17-18 centuries was accompanied by the protests of the Christian merchants and artisans. Only in the early 17th century the Jewish craftsmen managed to create their own shops.
Many Jews came to the city after 1569 from the west, when according to the Union of Lublin the Poles and the Jews got the right to move to the east, to the lands of the Grand Duchy of Lithuania. In the 15-16 centuries the center of cultural and economic life of the European Jews moved over from the countries on Rhine to the East - to Poland and Lithuania. That's when there was a mass resettlement of Jews in the lands of Western Ukraine. The Ashkenazi Jews expelled from Germany and persecuted in Hungary and Czechia were migrating here as well as the Sephardim Jews from the Iberian Peninsula - from Portugal and Spain that were different from the first in the culture, traditions, and way of life and were closer to the Spanish Jews from the period of Caliphate of Córdoba. Many of them settled in the cities and suburbs of the city, Przemysl, Drohobych... The Jewish community of Lviv together with the communities of Krakow, Poznan and Lublin were considered to be the largest in Europe after Venice. Ashkenazim and Sephardim precisely defined the nature and culture of the Jews of the Eastern Europe.
In 1656 King Jan II Casimir issued a prohibition to give to Jews the houses and shops outside the Jewish quarter for rent. In 1709 the prohibition was confirmed by the city government of Lviv, and in 1710 King August II also confirmed it. However, the Jews managed to bypass the ban: in 1738 in Ukraine there were 70 stores belonging to Jews and trading without the trading rights.
In the Jewish quarter of Lviv the number of the population gradually increased, and prices for land on the territory of the ghetto increased hundred times in the 15th-16th centuries. Therefore, in the ghetto the highest in the city houses with five floors appeared. The stone construction on the Jewish street was created by the rich Jews of Lviv. Some of them are marked by their activities: in 1590 Reb Yisrael Yuzefovych bought the stone house from Zholkevsky on the Bliakharska street, 28 and adapted this building for yeshiva (Talmudic school), and his son-in-law Yehoshua Falk ben Alexander Cohen became the first rector of this yeshiva and a famous sage and the head of the Jewish Sejm in 1607; Menachem Simkha Emmanuel de Jona built the Renaissance stone house, called the Doctor house (on the Bliakharska street, 19).

Maps of Lemberg

Lemberg 1526.

Map of Lemberg 1779-1783.

Map of Lemberg 1861-1863.

Detailed map of Lviv city center.

Synagogues in Lviv

GOLDEN ROSE SYNAGOGUE (1582-1595)

History

1582 – Synagogue’s main section, with men’s prayer-hall was constructed.
1595 – prayer hall extended by adding a porch. Three arched apertures hewn through the prayer-hall’s western wall, divided by two strong angular columns. Galleries added above the new western part of the synagogue joined with the prayer hall by means of three hewn-through windows. Floor of the prayer-hall laid with stone. Walls covered with wall-paintings.
1601 – southern galleries added
Late 18th century – small porch added to synagogue from the side of the courtyard with a Hebrew inscription above the entrance: “Our teacher and Rabbi David Ha-Levi prayed here”.
1603 – Kahal moves its insignia and the courhouse to the synagogue. The Nachmanowicz synagogue becomes “Great City Synagogue”.
1606 – after extensive court proceedings the synagogue was transferred to the Jesuits, while the community moved to their old synagogue.
1664 рік – many valuable reliquaries stolen from the synagogue.
Eighteenth century – attic dismounted
1801 – the synagogue diminishes in significance.
By 1863 – the synagogue’s condition unsatisfactory
1914 – stairs, threatening to collapse, taken apart. The original arch-roof over the porch, dating from 1595, as well as the arch-roofs of the side galleries, were removed. New arch-roofs constructed, not appropriate for the building.
1915 – reconstruction of two stone columns and heads, clearing of arcades and stone columns above the capitols of first-floor pillars by mason Wojciech Jabłoński; photofixation by Wlodzimierz Podhorodecki (Volodymyr Pidhorodetsky).
1917 – reconstruction of two columns (foundation widened and crumbled stones replaced under one) by master mason (carver) Aloiz Traversa.
1918 – the Conservation Society joins the renovation effort, proposing to restore the synagogue in its original appearance.
1921 – the once-dismounted vaults reconstructed and walls repaired; the strengthening of columns concluded in changing their hexagonal section to a rectangular one with concrete bases. Renovation work proceded according to a project by Reis. All of the wall-paintings were plastered over, the whitestone borders of the windows were destroyed, etc.
1934 (June 26) – synagogue proclaimed a national monument of architecture.
1941 – the synagogue is robbed of all its reliquaries.
1943 – the synagogue is demolished by the Nazis. Janusz Witwicki takes measurements of the remaining ruins and performs reconstruction project.
2007 – archaeological excavations held on the site of the Golden Rose.

The “Golden Rose” synagogue was one of the most spectacular late-sixteenth-century Renaissance architectural landmarks of the city. Constructed in 1582 (as evidenced by a Hebrew inscription on the keystone in the center of the ceiling, bearing the date כשם ויקדא, or the year 5342). Initially, it was constructed as a private synagogue for Yitzhak ben Nachman (Nachmanowicz), a senior of the Jewish Assembly in Lviv, President of the Lublin Jewish Diet in 1589, a chief financier of the Polish King Stefan Batory, and one of the richest city residents. In 1580, Nachmanowicz acquired a parcel of land from the city authorities, known as the Olesko Lot. It owed its name to Jan z Sienna, a Polish landowner of Olesko town, who had received this parcel of land as a gift from the Polish king in the middle of the fifteenth century. The Olesko parcel stretcged from former Żydowska Street (also known as Blacharska Street, Fedorova Street) to the city walls, while the so-called Olesko House stood in place of today's building No. 27 on Fedorova Street. The house later deteriorated, and the vacated area was filled with new buildings. A brothel was built in the backyard, while closer to the street, and occupying the breadth of the parcel, a treadmill (kerat) was constructed, leaving only a narrow lane leading to the brothel. In front of the treadmill was an empty space left from a building lost to fire, which was separated from the street by a fence. The brothel stood close to the city walls, on a spot where later the house of the Suskint (Suskintowicz) family was constructed (today Arsenalna Street, Nos. 3 and 5), with its windows facing the square and the treadmill.

In 1571 a devastating fire occurred, destroying the entire southeastern part of the city. All of Ruska Street with the Assumption Church, the entire Jewish district, the city armory and the fortification towers, as well as the treadmill and the brothel went up in flames. It was after the fire that the fire-devastated Olesko Lot was bought by an elder of the city's Jewish community Yitzhak ben Nachman (Nachmanowicz). The building of the synagogue arose in place of the treadmill that had been devoured by flames in 1571. The laws of the day required the Polish king’s permission for construction of the synagogue. Nachmanowicz received the permission on 24 March 24 1581. Wishing to impress the city community, Nachmanowicz invited one of the most renowned city architects, Paweł Szczęśliwy (Pavlo Shchaslyvyi), who came from Northern Italy and designed many representative buildings in the city. Szczęśliwy’s authorship is confirmed by papers, dating from 1604 and 1606 in connection with court proceedings between the Jesuits, who had recently arrived in the city, and the Jewish community, for the synagogue's land, where the Jesuits wanted to build their residence. The testimony from Szczęśliwy, whom the papers mention as a mason, confirms the auhorship of the synagogue: “I was building the new school…”.

Additionally, Szczęśliwy testified in court to having constructed all the buildings in Oleska Square – a blacksmith’s forge, followed by the house of Mordechay ben Yitzhak (Mark Isakowicz, today Fedorova Street, No. 27), the house of Yitzhak ben Suskint (Isaac Suskintowicz, today on Zaarsenalna Street), and the synagogue. Constructed in 1582, the building was small, and almost a perfect square in plan. It consisted only of a men's prayer hall, with a small adjacent building from the West side, with a porch and a counsel-parlor. This fact is mentioned by Szczęśliwy: “The school was 18 elbows in length, and [had] two additional vaults.”

Nachmanowicz started the construction of the synagogue without prior permission from the Roman Catholic clergy, which later caused him problems. As early as in 1583 Archbishop Jan Solikowski complained to Rome about construction of the synagogue, and the subsequent construction was halted for twelve years. Initially the synagogue remained private, as confirmed by papers retrieved from the Lviv City Archive. For example, on February 13, 1587, local honorable Stanisław Scholz Wolfowicz, whom Nachmanowicz owed money, was granted the right of “intromission,” meaning seizure of Nachmanowicz's house and the new building, referred to as the Jewish School. However, the scope of further construction revealed Nachmanowicz's real intentions, to give the community a new, public prayer house.

In 1594, construction resumed again when Nachmanowicz was granted the permission to construct a women's gallery above the western porch. However, Nachmanowicz’s early death put the plans on halt, and subsequent construction was carried out by his sons Mordechay and Nachman ben Yitzhak. (Marko and Nachman Isakowicz). The women's gallery and porch were added in 1595 under supervision of Szczęśliwy with participation from master masons Ambroży Przychylny (real name Ambrosio Nutclauss), Adam Pokora (de Larto) and Zaccary Sprawny (de Lugano). The 1595 reconstruction is mentioned in a document from the above-mentioned court proceedings, where Szczęśliwy testified that “they [sklepy, the two vaults] were later taken down, after which the [new] vaults made the school circa 30 elbows high. Additionally, above where those vaults [which had been taken down] had been, is a vault, on which the Jewish women hold their prayers.”

In the course of the reconstruction, the prayer hall was widened by cutting three arched openings in the western wall, divided by two strong angular pillars, and adding a porch. The galleries added above the synagogue's new western wing were joined with the [men’s] prayer hall by means of three windows. All of the new apertures had pointed arched endings. The walls of the synagogue were covered with murals, possibly by a certain Isaac, a local Jewish artist, whose name is mentioned in the municipal records from 1597. Finally, the floor was laid and thus the construction finished.

In 1601 Mordechai Isakowicz bought the neighboring Sokolowska parcel (to the south from the synagogue), where he built a scholars’ house in the courtyard, and the women’s galleries of the synagogue. At the same time and at his own expense, Nachman Isakowicz built a hospital on another plot of land (to the northeast from the synagogue), which he had bought for this purpose. Until September 25, 1603, the Nachmanowicz synagogue was a family prayer house, though even in their father Isaac's days visitors were welcome at the services, and allowed to remain at the synagogue for half an hour after. On September 25, 1603 the kahal moved its insignia and the courthouse to the synagogue, which was subsequently known as the Great City Synagogue. Initially the porch of the synagogue also served as a court and place of detention (both institutions were later moved to the neighboring house). However, the very same year, the Jesuit Order was granted lands by the city wall (the eastern part of former Żydowska Street) by the Polish king Zygmunt III based on the assumption that the city council had acted illegally in selling these parcels to the Jews. The king's idea was that the Jesuits should build their monastery here. In 1606, after extensive court proceedings the building of the synagogue was transferred to the property of the Jesuits, whereas the Jews were forced to move to the old synagogue. According to Zimorowicz, “[in] 1608. … the Jews [were] shedding golden tears over the fall of their synagogue, and furthermore their expulsion beyond the city walls.”

However, as the synagogue was in private property and its entrance lay through the house of Mordechai ben Yitzhak (Isakowicz), who did not grant the Jesuits the right to pass there, the prolonged litigation with the Jewish kahal left the Jesuits with nothing. There is a legend connected to these events, according to which the synagogue was saved from claims of the Gentiles by Isaac Nachmanowicz's daughter-in-law, Rosa, who sacrificed herself to the Roman Catholic Bishop of the time, Rev. Zamojski, in his residence. This legend was retold by Majer Bałaban:

«This happened in the days of the Polish kings. The old synagogue was destroyed by fire, and donations were being gathered for the construction of the new one, in stone. Gold was flowing in from different countries that Lwów traded with, and the city itself was rich and pious. The roof of the new synagogue was to be beautiful and high – to be seen from all around, proclaiming far beyond the walls the greatness of the King of Israel. And a bride, pious and kind, lived in the capital of the crownland at the time, named Rose – for even as a rose sends out her aroma, she gave alms to the poor, and her home was ever a refuge for the destitute, the unfortunate, the hungry. Even in her father's home she had been called die guldene Rojze, the Golden Rose, for her kindness. This maiden, who saw and felt her people's pain, sacrificed her entire fortune as ransom for the synagogue. However, the [Roman Catholic] Church authorities would not hear of it. – Let her bring the money herself, – was the Bishop's final word. Rose doubted, for she was a maiden of great and enchanting beauty. However she went to the Bishop and remained [at his residence], in return for which he returned the synagogue to her brothers. Great joy came to the community, and light went out from the windows of the synagogue, which was seen all the way to the Bishop's residence. Rose saw it as well. Having fulfilled her mission, she committed suicide. The Jewish bride is mourned to this day.” (Bałaban M. Dzielnica żydowska: jej dzieje i zabytki // Biblioteka Lwowska. – Warszawa, 1990. – T. III).

The Jesuits harassed the Jewish quarter many more times, robbing the synagogue. Many reliquaries were stolen from the synagogue in the course of the great pogrom of 1664.

For many years the Nachmanowicz synagogue remained a center of culture and learning for the local Jews. The name of the famous Jewish scholar David Ha-Levi Segal, one of the most prominent commentators of ritual code of Yozef Caro, and author of the famous work “Ture Zahav,” as well as the names of prominent rabbis, including Zwi Aschkenazy, Haim Rappoport, Leib Bernstein and Yakob Ornstein are associated with the synagogue. In the late eighteenth century a small porch was added to the synagogue from the side of the courtyard, with a Hebrew inscription over the entrance: “Our teacher and rabbi David Ha-Levi prayed here.” The synagogue eventually came to be known as Turei Zahav (The Golden Lines), after the name of Ha-Levi's work. Later Turei Zahav became Rejza Zahav – the Golden Rose. This name went rather well with the legend about Yitzhak ben Nachman's daughter-in-law.

Until 1801, the Nachmanowicz synagogue functioned as the main synagogue of the city. After construction of a new Great synagogue, the «Golden Rose» diminished in importance, never regaining its former significance, until it was destroyed.

In august 1941 the synagogue was completely robbed of its reliquaries, and in 1943 it was demolished by the Nazis. The explosion brought down the ceiling of the prayer-hall, as well as the southern wall and galleries adjacent to it.

Architecture
The Golden Rose synagogue was constructed as a fortified building, as it stood next to the city walls. The synagogue's thick walls were built of brick and stone, and the building topped by a high Renaissance attic. The attic was decorated with “blind” arcs with bay-windows and concluded in a crown of props and volutes. The floor of a synagogue was customarily positioned several steps below ground level. The women's galleries were on the second level of the porch and southern wing. The stairway into the galleries was on the outside, by the western façade. All the walls of the buiding displayed high prolonged bay-windows trimmed with whitestone borders. The entrance into the synagogue lay “through a low door to the low-ceilinged part. Three arcs between the pillars which supported the women's gallery and the western wall, created a frame that served as the background for the synagogue proper.” (Schall J. Przewodnik po zabytkach żydowskich Lwowa. – Lwów, 1935).

The prayer hall was covered with two sections of a gothic ceiling on stone ribs with five headstones.

The square beam with rounded corners stood in the middle of the prayer hall and was disproportionally large. Stairs led to it from the north and south sides. The arrangement of the interior was centered around Aron haKodesh (altar closet), situated in the middle of the eastern wall. The closet had the appearance of a Renaissance portal with a triangular fronton, richly decorated with whitestone carvings with stylized plant and ornamental motifs. Stone sacrifice postaments with sand for the candles stood on either side of the Aron haKodesh, while the walls were decorated with flower pots in Classicist style. A pulpit for the cantor stood next to the altar. The beam and the Aron haKodesh were richly decorated with forged metallic elements. The walls were covered with traditional paintings with Hebrew inscriptions and a plant ornament. The synagogue was rich in its interior splendor, which included silver chandeliers, caporets, menoras, etc. The southern corner of the porch, adjacent to the prayer hall, held the eternal flame, the Ner Tomid. The left side of the remaining whitestone portal of the main entrance has a marble donation-box (significantly damaged) with a Hebrew inscription, consisting of the acronym MARI. Today the synagogue is in ruins – only parts of the northern, western and eastern walls, as well as the foundations of the beam and the portal of the main entrance remain.

The synagogue ruins. Photos by Ilia Levin.

GREAT SUBURBAN SYNAGOGUE

VUL. SIANSKA, 16 – FORMER GREAT SUBURBAN SYNAGOGUE.
The suburban synagogue in the former Krakivske suburb was a defensive structure. During all its existence, its appearance changed several times. In autumn of 1941 the synagogue was blown up by the Nazis, and its ruins were dismantled in the late 1940s.

History

10 July 1624 — king Zygmunt III (Sigismund III) granted permission for the construction of a synagogue in the Krakivske suburb.
1632 — the synagogue's basic block with the men's prayer hall was constructed.
1635 — south women's galleries, or ezrat nashim, were added by permission of king Władysław IV.
Late 17th–early 18th c. — a women's gallery over the pulish (vestibule) was built
Mid-18th c. — the synagogue was covered with a high Baroque-style mansard roof.
1864-1865 — the entrance and small windows to the prayer hall from the south women's gallery were bricked up (architect Józef Engel).
1871 — the synagogue was reconstructed under a project designed by architect Michael Gerl: a tier with round windows was added and a low roof was arranged.
1912 — the wooden ceilings in the west women's galleries were replaced with concrete ones.
1914 — the vestibules in the side galleries were reconstructed (architects Włodzimierz Podhorodecki and Henryk Salver), beams were restored, electric lighting was installed in the women's part (engineer O. Piotrowski), sixteen windows were installed, etc.
1919 — the façades were repaired; the authentic vault of the ground floor women's galleries was replaced without permission; painting works were carried out by the "Bracia Fleck" company.
1920 — the works, managed by Leopold Reiss, were finished: the wooden ceiling of the pulish was replaced with a reinforced concrete one. Under his project, the main entrance in the main façade was arranged. The synagogue's walls were covered with paintings designed by brothers Fleck.
Autumn of 1941 — the synagogue was blown up by the Nazis.
Late 1940s — the ruins of the synagogue were dismantled.

Ancient synagogues of the Krakivske suburb were wooden. Because of frequent fires their age was short-lived. They were located very close to the city walls, near the Krakivska gate, in the midst of the Jewish district's rather dense housing. One of these wooden synagogues was depicted by Martin Gruneweg, a traveler and chronicler, who attached the drawing to his description of Lviv. Gruneweg, who lived in Lviv from 1582 to 1601, in his late 16th century diary observed: "In my days, a new synagogue was built on the site of the old one. While building it, the roof was made too high... because of it, they had to pay a fine and to lower the roof by half, so now it seems broken" (Gruneweg, 1980).
This synagogue can be seen in the oldest drawing of Lviv, made by Aurelio Passaroti in 1607-1608, and in an engraving by Frans Hogenberg, based on the drawing of Passaroti and published in 1618 (Kostyuk, 1989).
In front of the synagogue, there was an area with Jewish kiosks where trade was carried on. In 1619 the Jesuit school students devastated the Jewish district, destroying the synagogue almost completely. It was rebuilt, but already in 1623 it was burned down in a great fire, along with the rest of the Krakivske suburb's buildings. After the fire the Magistrate prohibited erecting any buildings at a distance shorter than 400 cubits from the city walls. A contract, granted by king Zygmunt III on 10 July 1624, provided for a number of permissions for the suburban Jews: they were allowed to build up a new street (i.e. a district) stretching from the Poltva river eastward to the Benedictine nuns' convent; to build a synagogue in another place: in the lowland of the so-called Poznański yard, which stretched from the old synagogue northward up to the square of St. Theodore; to buy plots for the construction of their own homes at the city wall. From 1462 the yard was owned by a Jewish family; in particular, in the early 17th century it belonged to Abraham Moszkowycz, a landowner and a possessor (Bałaban, 1990, 21; Bałaban, 1906, 214).
For the construction of a new synagogue permission was needed from the Catholic authorities. Granting it, the then Archbishop of Lviv Andrzej Pruchnicki warned: "... the infidel Jews should not build a magnificent and costly synagogue, but just a large and average one". In particular, it was noted in the resolution that "...the dome should be modest, lowered by three parts, in the Italian way" (Bałaban, 1990, 21; Bałaban, 1924).
The stone synagogue was constructed in 1632. Originally it consisted only of a large square prayer hall (20.10 x 19.28 x 11 m), indicating a numerous community. In 1635 king Władysław IV gave his consent to the construction of a women's prayer room (ezrat nashim) (Kapral, 2001).
After the completion of the latter, the synagogue size was approximately 24 x 35 m. It looked like a large cubic structure, dominating in the middle of the densely built-up Jewish district, and had a high pyramidal mansard roof. The women's galleries were covered with a folded-plate roof. Lest the synagogue should rise above residential buildings, as was required by the contemporary law or devotional duties, the high prayer hall was recessed by nine steps. According to the then requirements, in case of an attack the synagogue should serve as a defensive structure. Although it is not recorded in the documents, but we know that the Great Suburban Synagogue withstood more than one siege, especially in the second half of the 17th century. Since to successfully stand a siege it was necessary to be able to shot from the top, initially the synagogue walls must have had a loopholed defensive attic hidding a folded-plate roof, typical of ancient stone synagogues. In Lviv of that time, Renaissance-style attics decorated patrician townhouses in the Rynok (Market) square and the town hall, as well as some sacred buildings, including the tower of the Benedictine monastery (1627) and the Nachmanowicz synagogue (1582). The synagogue's Renaissance-style attic was probably destroyed during the pogroms of the Jewish district. Around the mid-18th century the synagogue was covered with a high fractured Baroque-style roof, as seen in a 1772 engraving by Perner.
Unfortunately, the name of the author of the Great Suburban Synagogue has not been discovered. According to Sergey Kravtsov's hypothesis, it could be a guild master Jakub Medlana (Giacomo Madlena) who came from the Swiss canton of Graubünden. However, he could not complete the synagogue as he died in 1630, while the building was finished only in 1632. Ambroży Przychylny, the chief assistant of Paweł Szczęśliwy during the construction of the "Golden Rose" synagogue, and his constant partner Adam Pokora (de Larto) were probably involved in its construction. Przychylny and Pokora established good relations with Lviv Jews; in particular, they built a townhouse for Solomon Friedmann, a wealthy citizen, on what is now Staroyevreiska street 34. Ambroży Przychylny (d. 1641) arrived in Lviv in the late 16th century from the town of Engadin in the canton of Graubünden, Switzerland, and in 1591 was accepted as a master to the Lviv guild of stonemasons; he was several times elected the junior guild master, and in 1613 and 1630 he was elected the senior guild master. After the death of Paolo Romano, a famous Lviv builder, Przychylny married his widow, a daughter of Wojciech Kapinos, who accompanied him in completing the Assumption Church.
It was due to the Great Suburban Synagogue huge size that a new constructive solution was invented: four columns carried a system of ceilings consisting of nine equal vaults. An important factor was also new canons established by Mosche Isserles, a Krakow rabbi (1530-1572); according to them, the Bimah should be located in the middle of the prayer hall. The Lviv Great Suburban Synagogue became the prototype of many Jewish shrines built according to a nine-field planning and spatial pattern. European scientists, including Georges Lukomsky, called the nine-field synagogue "the Lviv type". The fact of its appearance in Lviv was obviously influenced by the then local sacral architecture, whose most famous examples included cross-in-square churches of the Byzantine type: the old church of St. George (1363) and the Armenian Church (1363), erected by builder Dork, as well as the Ruthenian (Assumption) church (1629), which was built by Paolo Romano and Ambroży Przychylny.
The gloomy appearance of the Great Suburban Synagogue plain façade was similar to the Lviv churches of that time, including the church of St. Lazarus, built by Przychylny, or the architectural complex of the Benedictine nuns' convent. The attic over the profiled stringcourse could be similar to the attics of Lviv patrician townhouses (e.g. the Lorentsovychivska-Anchevska townhouse), the town hall or the castle in the village of Stare Selo, built under the management of Przychylny.
In old times in the Great Suburban Synagogue vestibule the pillar of shame was established, and those condemned by the court of the community were tied to it.
The names of some prominent figures of Jewish culture are connected with the synagogue located in Lviv's Krakivske suburb. In particular, in 1652-1667 years its Rabbi was Dawid Ha-Lewi Segal, one of the most famous commentators of the ritual code of Yozef Caro, the author of a well-known work entitled "Ture Zahav".
Even in the mid-19th century the Great Suburban Synagogue looked like a Renaissance building covered with a Baroque-style roof. From archival materials the synagogue's later construction history is known. Throughout its existence, it was expanded and various extentions were added spoiling its appearance and causing destruction. In particular, a second tier added to the south women's gallery, whose wall was laid directly on a vault, caused cracks in the latter. In 1864-1865 at the suggestion of architect Józef Engel, the entrance and a small window to the prayer room were bricked up (DALO 2/1/731: 4-5, 39).
The general condition and appearance of the synagogue required a renovation. In 1870 the community leaders Chaim Birnbaum and Schmelke Sokal commissioned architect Michael Gerl to design a project for its reconstruction. After the reconstruction under this project in 1871 the synagogue became a Neoclassicist-style building. To the Great Suburban Synagogue, small sanctuaries were attached in the mode of separate chapels, including those belonging to the guilds of tailors and butchers, prayer rooms of brotherhoods, Talmudic schools and others.
In 1926, it housed small synagogues of different societies — "Hayutim Gedolim", "Menakrem", "Melamdim". "Nosey Katov", "Sovhe Tzedek". All seats in the synagogue were secured for their owners, they were sold or inherited, the situation evidenced by a lawsuit for a place.
Even before the First World War, in 1912, a reconstruction of the Great Suburban Synagogue started under projects designed by two architects, Włodzimierz Podhorodecki and Henryk Salver. Under the project of Podhorodecki, the replacement of wooden ceilings with concrete ones was started in the west women's galleries. However, the work was more than once interrupted because of warfare. In 1914 the side galleries' vestibules, damaged during the war, were reconstructed. The beams were restored and electric light was installed in the women's part (engineer Oskar Piotrowski), sixteen windows were arranged, etc. During the war rafters over the exterior galleries were partially burned down (DALO 2/1/731: 12; CDIAL 701/3/217).
The synagogue suffered damage in the time of the November 1918 pogrom, committed by Polish lumpenproles. The interior was partially damaged at that time. In memory of these events, a plaque reading "In memory of the fire, which occurred in the days of the pogrom on 19 Kislev 5579" was installed over a column capital, intentionally left unrestored.
The postwar reconstruction works were carried out under a project designed by Leopold Reiss and approved by the Grono konserwatorskie. In 1919 the plastering of the façade, begun in 1914, was finally finished. The distinctive vaults in the ground floor women's galleries were replaced without permission. The painting works were done by the "Bracia Fleck" company. In 1920, under the management of Reiss, the wooden ceiling in the pulish was completely replaced with a reinforced concrete one and the floors were relaid. It was under the same architect's project that the main entrance was arranged in the main façade. Under a project designed by Gerl, the west façade had entrances on the extreme axes of its seven-axis main part. Reiss suggested that a central entrance with three doors should be arranged. On the inside, this entrance looked quite presentable, with stairs leading to the recessed pulish. Between the doors, there were two aspersoria on pedestals. The Grono konserwatorskie had several comments on the project designed by Reiss: the modest rails should be installed at the wall and not separately on balusters; the place at the aspersorium should be paved with stone plates and not with chamotte ones; given the fact that this is a monument, any changes must be coordinated with the Magistrate, and especially the reconstruction of the two side vestibules for women; the ancient art baldachino should be fixed and cleaned. All steps must be made of Ternopil or Terebovlia stone. The works were carried out by Andrzey Jaworski, a stonemason who was commissioned by Reiss to make the stairs; L. E. Schrage who was responsible for woodwork; N. Belicki and Bautmusereich who were responsible for metalwork and metal products. In 1919-1926 the Great Suburban Synagogue's community leaders were Chaim Wolf Taube, Dawid Reicher, Hersch Karl, Eizig Rappaport, Mojszesz Horowitz, Mojszesz Zic, Chaim Israel Friedmann (DALO 2/1/731: 2-3, 33, 35-38; CDIAL 701/3/553).
The synagogue's walls were covered with paintings under a project designed in 1918 by brothers Eryk and Maurycy Fleck. The Suburban Synagogue was a rich shrine, as evidenced by its inventory, compiled in 1920. Among the synagogue items the following ones were notable: a very large silver and gilded crown of the Torah, one large and two small crowns, a lot of silver utensils like trays, boxes, cups (one dating back to 1662), six chandeliers, lanterns, twelve kaporets, thirty-seven Torahs, of which twenty-one not used, one horn shofar, two Megillah scrolls, candlesticks (CDIAL 701/3/1101 б).
The Great Suburban Synagogue was blown up by the Nazis in autumn of 1941; its ruins were dismantled during the Soviet occupation of Lviv in the late 1940s. Today there are kiosks of the Dobrobut market in its place. The remains of the synagogue are covered with a layer of soil, raised above the day surface. It is probable that in the course of archaeological excavations it would be possible to discover the foundations and fragments of buildings.

Architecture
Originally, the Great Suburban Synagogue of Lviv was a typical defensive structure, which looked like a cubic block covered with a folded-plate roof and topped with an attic. In the 18th century it had a high Baroque-style mansard roof, which was replaced with a low one in 1871, with the raising of walls having round windows which illuminated the attic. The east wall was accentuated by two paired windows resembling the tablets of the covenant. The block of the main prayer hall was on three sides (south, north, and west) encircled by lower synagogue extentions. The cubic main prayer hall was lighted through elongated semicircular windows, three in each of the north and south walls; in the east wall, two arched windows with a round window between them were arranged. The west façade could be arranged along the same compositional pattern. The pattern with a round window on the axis of the east and west façades was used in the ancient synagogues of Sataniv (1630), Husiatyn (17th century), Medzhybizh and other towns. Later, when a women's gallery was built over the Suburban Synagogue's pulish, three large three-centered openings were arranged in the west wall of the prayer hall to connect it with the matroneum; after the second tier of the women's galleries was constructed, the elongated windows on the axes were replaced with round ones. The main block's north and south façades were adjoined by the ground floor women's galleries, covered with cross vaults and connected with the prayer hall by distinctive small window openings, six in each of the north and south walls.
A spacious prayer hall, whose area was almost 400 square meters, was covered with a system of cross vaults supported by four octagonal columns (1.23 m thick) with Corinthian capitals. Thus the planning structure of the men's prayer hall became a three-nave and hall-type one. Columns and arch walls divided the prayer hall ceiling into nine almost equal fields (the central one was the smallest). The position of columns, distanced from the Bimah, made it possible to avoid a shortcoming, characteristic of those synagogues, where the Bimah in the form of four pillars was, due to its massiveness, too isolated from the community. A new monumental design significantly increased the interior space, drawing attention to the Bimah.
The centricity of the men's prayer hall in "Lviv-type" synagogues was emphasized by the identical layout of the walls. The peculiarity of the vault in nine-field synagogues led to their three-part structure. Each wall was divided by a rhythm of pilasters into three parts with a window in each. The east wall was somewhat different as the Aron Hakodesh was placed on its axis. The light fell into the room from three sides through large window openings. Apart from a vertical division by pilasters, the prayer hall walls were divided horizontally. A decorative belt with a motif of the blind arcade in the form of triforia ran below the windows. In the blind arcade fields, the signs of the zodiac were located: a decorative motif associated with the twelve tribes of Israel. The magnificently decorated Torah niche had an original marble framing with a perfect combination of arabesques and letters, with the words "God helped on that day" entwined with them. On the east wall, on both sides of the Aron Hakodesh, there were oil paintings with verses from the Psalms and the Pentateuch. In other oil paintings, the landscapes of the Mount of Olives, Jerusalem, Bethlehem, the Temple Mount and some others were depicted. At the altar, a brass Menorah was located, cast by K. Frank, a foundryman from Wroclaw, in 1775.
The Great Suburban Synagogue's peculiar feature was a gallery for students (3.38 x 0.79 m), arranged at the prayer hall west wall at a height of 4.15 meters, which could be accessed via fifteen steps with a forged metal handrail. This gallery was unique, as no other synagogue had anything like that in Poland of that time. In the southwest corner of the main prayer hall, at the door, an oil lamp with eternal flame (Ner Tamid) was arranged.
In 1918 the synagogue walls were covered with unique paintings designed by brothers Eryk and Maurycy Fleck. On a piece of cardboard, which has been preserved, some fragments of these murals are shown in saturated colors. Traditional symbolic images were depicted in the midst of magnificent plant decoration. In particular, the Torah was depicted to the left of the window with the shield of David, the Menorah with the Star of David – to the right of that window. In a belt under the blind arcade, filled with inscriptions, two framed paintings from the Promised Land were placed: the Wailing Wall and Rachel's Tomb. In the corners of the sailing vault, four symbolic animals were depicted: a lion, an eagle, a deer and a bull.

Memorial plaque on the site of the Great Suburban Synagogue in Lviv. The remains of the synagogue are covered with a layer of soil.Today there are kiosks of the Dobrobut market in its place

TEMPEL SYNAGOGUE

VUL. STAROYEVREISKA, 54 – FORMER GREAT CITY SYNAGOGUE
The synagogue was built in 1801 in Neo-Classicist style on the site of a Gothic synagogue which dated back to 1555. Two semicircular arches through which one can today access the square from Staroyevreiska and Brativ Rohatyntsiv Streets are the remaining entrances to the synagogue. The city synagogue had a compositional-space structure similar to the one of the synagogue in the Cracow outer distric (pl. Przedmiejscie Krakowskie). The Great City Synagogue was destroyed in 1943. Today (2008) an empty square is on it's place.

History

1320: The wooden synagogue was constructed
1407: The roof of the old synagogue was repaired
1527: The old city synagogue burnt in the great city fire
1530-1555: Gothic synagogue was constructed
1797: Gothic synagogue was disassembled
1797-1801: New, Classicist synagogue was constructed
1878: Renovation works (the roof reconstruction) according to the project by Michael Gerl
1910: Reconstruction of the staircase to the women’s galleries according to the project by architects Jozef Sosnowski and Alfred Zachariewicz
1943: Nazis destrpyed the synagogue
1970’s: Archeological excavations on the site of the synagogue and marking its foundations

The oldest city synagogue was wooden. It was located on the site of the stone building No. 29 on Fedorova Street; this is evidenced by the discovery of tie-beams with Jewish signs on them and the date of its construction – 1320. According to a privilege granted by Polish king Kazimierz III in 1367, the city Jews took an oath in the doorway of the synagogue. In the records of the “Book of Expenses” it is noted in the section of the year 1407 that 15 Groszes were granted to the synagogue for the roof and the wood for heating. It is clear from these records that the synagogue roof was repaired, while the wood for heating was meant for the heated synagogue located in a separate premise of the main synagogue. It was located on a vacant parcel, and needed to be fenced off. On 5 July 1456 certain Aaron, a local Jew, gave a promise to personally construct a fence on two sides of the building. The wooden city synagogue burned down on 3 June 1527 in a catastrophic Lviv fire which is recorded in “The Fire Description” in city books.

In 1555, a stone synagogue was constructed in the center of the city. It was built in another location, since the land plot where the wooden synagogue used to stand was by then crowded with residential buildings. Therefore the stone synagogue was constructed on the square right next to the fortification wall near the Armoury and the Tailors’ Tower. Until 1606 this synagogue served as the Great City Synagogue. We do not know how it looked, but the stone fragments found during the excavation works witness to the fact that it was a Gothic building. In his sculpted model of the city, local architect Janusz Witwicki recreated the City Synagogue as a typical Gothic building – with a high roof and a steeple.

Because the synagogue was small, in the early seventeenth century the role of the Great City Synagogue shifted to the “Golden Rose” Synagogue, in the private ownership of Yitzhak ben of Nachman (Isaak Nachmanowicz). The Gothic synagogue was in function for almost 250 years. In 1797 it was disassembled by decree of the Governor of Galicia. The reasoning was that is was old, dilapidated, and very small. Because the “Golden Rose” Synagogue, which was then called the “Great Synagogue” was also becoming small, the Jewish community began to construct a new, considerably bigger, synagogue on the site of the disassembled old synagogue, between 1799 and 1801. In addition to various valuable reliquaries (silver candle holders, Torah crowns, shields, lamps, etc.), diverse works of art (carved reflectors, lanterns, spiders, cloths, etc.) were installed in the synagogue.

The new city synagogue occupied a large parcel between the modern Brativ Rohatyntsiv and Starojevrejska Streets, and its eastern façade finished off the eastern part of the block overlooking Zaarsenalna (today Arsenalska) Street. For some time there were two wooden buildings between the synagogue and the armoury, one of which housed a hospital.

After the Community transferred the reliquaries from the Nachmanowicz Synagogue to the newly constructed synagogue in 1801, the latter became the main city synagogue.

In the early 1860’s, the building already required repairs. The Jewish community under the leadership of Jozef Mehrer and Hersz Ettinger was obliged to develop a project for the repair works including a change of the roof constructions and shingles to a fireproof tin covering. In 1872 the project was realized by the architect Michael Gerl. The municipal authorities also required that the Community improve the cobblestone pavement near the City Synagogue which, according to the document, were not only an obstruction to pedestrians, but even threatened people’s lives. And because the drainage system did not work properly, huge puddles were emerging when it rained. The reconstruction of the Synagogue was resumed only in 1878.

In 1910, according to the project by architects Jozef Sosnowski and Alfred Zachariewicz, reconstruction of the staircase was conducted. A new, higher roof was constructed over it and stairways added to the women’s gallery.
The City Synagogue was blown up by the Nazis in the fall of 1943. During the re-planning of the territory in the 1970’s, architectural excavations were conducted on the site of the demolished synagogue. During the course of these excavations part of the former synagogue’s basement premises, as well as fragments of stone elements, in particular the late Gothic portal with preserved traces of polychromy, were discovered. The excavations were completed with the marking of the foundations of the 1801 synagogue.

Architecture
The City Synagogue occupied a complete parcel between the contemporary Starojevrejska and Brativ Rohatyntsiv Streets, and therefore had the shape of an irregular rectangle. The main part of the building consisted of a prayer room, in a shape of an irregular square, and two-florr galleries along the western wall. Three stairways leading to the women’s galleries and other synodal premises were constructed in a narrow section between the western wall and the border wall of the neighboring building. The entrances to this part were organized from today’s Staroevreiska and Brativ Rohatyntsiv Streets. The entrance to the prayer room led from Starojevrejska through the entrance hall (pulisz). In special composition of the synagogue, two traditional architectural volumes united into one large building which was girded with wreath cornice and freeze and was covered by a common three-sloped roof. The façade emphasized the architectural peculiarities of the construction. The walls of the prayer room were segmented with pilasters into three sections each of which had an elongated semi circular window arranged high above the floor with a round window above it. The window slits were decorated with pilasters and archivolts. The western section, where women’s prayer rooms were located was distinguished by two levels of windows. Two galleries over the entrance hall were designated for women. Men’s prayer room had the same planning as the Cracow outer district synagogue: four faceted columns divided the vaulted ceiling into nine equal fields. The central ceiling was sail-shaped. Architectural design of the synagogue corresponded to the prevailing style of that time, Classicism. The interior was filled with carving, and there were traditional murals on the wall. Richly decorated Aaron haKodesh was lit though a round window. Ner Tomid, the niche with eternal fire, was located near the western wall of the prayer room, to the north from the main entrance.

The Great City Synagogue was destroyed in 1943. Today (2008) an empty square is on it's place. Photos by Ilia Levin.

Notable synagogues in Lviv

In the Jewish community of Lviv itself, numerous synagogues were divided into large synagogues - shul - in Yiddish (or beit ha-kneset ha-gadol - in Hebrew), small synagogues - shilekhl , Hasidic synagogues - kloiz and houses of study - beit midrash [3] .
Each synagogue in Lviv, in addition to its generally accepted name, had another proper name in Hebrew, taken mainly from a suitable verse of Holy Scripture, except for the Great City and Great Suburb Synagogues [4] .

Wooden synagogue , built in the second half of the XIV century (near Blyakharskaya street, 29). Not preserved. Thanks to archaeological excavations, some objects and structural elements of this synagogue have been found, in particular, luxuriously decorated beams with Jewish inscriptions.
The first stone synagogue in the Gothic style, built in the Krakow suburb in 1555. Not presee Krakow suburb, on the street. Bozhnichey, 16 (modern name - Syanskaya). After the destruction, the synagogue was not restored, a square was arranged in its place, later on a part of which the Dobrobut market was built. In the outbuildings and on the top floor of the Great Local Synagogue there was a number of small synagogues:
- synagogue "Zovhei tsedek" ("slaughterers"),
- synagogue "Melamdim shul" ("teachers"),
- synagogue "Hayutim gdolim" ("great tailors"),
- synagogue "Hayutim ktanim" ("small tailors", another synagogue "Hayutim ktanim" was also at the City Beit Midrash),
- synagogue "Menacrim"
- synagogue "Nose katof" (loaders),
- synagogue "Markiy pahim" (tinsmiths),
- synagogue "Tsayarim" ("painters").
The Great City Synagogue was built in 1801 in the style of classicism on the site of a Gothic synagogue from 1555. Destroyed by the Nazis in 1941.
Synagogue "Golden Rose" ("Synagogue of Nakhmanovich", synagogue "Tourei Zahav") - was an architectural monument of the Renaissance, a shrine of the Lviv Jewish city community, destroyed by the Nazis in July 1941. It was located on the territory of the medieval Lviv Jewish quarter, in the house number 27 on the street. Ivan Fedorov .
City Beit Midrash - "Beit Midrash de Toch Ha-ir" - on the street. Boimov, 41 (Old Jewish), erected in 1797, destroyed in 1941. On the second floor there was also a number of small synagogues:
- "Klois Lublin" (since 1811),
- synagogue "Khnion Dalim Hayutim ktanim" ,
- Synagogue "Shmuklerov "
- Synagogue "Tinsmiths"
- Synagogue "Upholsterers "
- the synagogue "Siftey Renanim" ("Mouths of singing") of the society "Chevra Teilim" ("reading the Psalms"),
- the synagogue "Asiri" ("Tenth"), in which a limited minyan of ten learned and God-fearing Jews prayed, who also fasted every tenth day.
Synagogue "Beis-almin yushon" (Old cemetery synagogue) or "Beis-oilom shul" on the street. Rapaport No. 2, one of the oldest in Lviv, has been known since the 2nd half of the 17th century. [5] , destroyed by the Nazis.
The large synagogue "Asei Tov" ("Do good"), also known as the Sixtuskaya synagogue , as well as "Shainokha shul" - was in the Jewish quarter on the left bank of the Poltva River, on the street. Shainokhi, No. 6 (formerly Zaytengasse; now Bankovskaya st.). Representatives of wealthy and aristocratic families prayed in it. The first record about it in the documents of the Lviv magistrate dates from August 5, 1828. In 1857, it was rebuilt in conjunction with the building
- Beit Midrash , known as "Shainokha Beit Midrash" [6] , designed by the architect Schmidt.
- "Sixtusky Kloiz" or "Vovches Kloiz" (or the synagogue "Wolfze Sheinblums shilekhl") is a kloiz built by Mordechai Rappoport and Wolf (Vovche) Sheinblum in the courtyard of the Sixtus Synagogue in 1843, Hasidim prayed and studied here. The synagogue, the Beit Midrash and the kloiz were burnt down by the Germans in August 1941.
Synagogue "Tempel" - Lviv progressive synagogue "Heykhal ha-neorim" , called Tempel (temple), became the first synagogue of the reformed type in Galicia. Existed from 1843-1846 until the destruction during the Nazi occupation. It was located on the Old Market Square.
Synagogue "Kovea Itim la Torah" or "Kovea Itim Shul" [7] on the street. Shpitalnaya, 4 on the corner from the street. Kazimierz (Gorodotskaya). A two-story building, on the 1st floor was the actual synagogue, and on the 2nd was the Beit Midrash . Destroyed by the Nazis.
Synagogue "Ahavas Hesed Shel Emes" on the street. Shpitalnaya [8] , founded in 1913
Synagogue Likerman or the synagogue "Lev Israel" ("Heart of Israel") - a very beautiful synagogue, was built at the personal expense of Shabse Likerman - the owner of the estate on the street. Lychakovskaya, 165. The ceremony of laying the first stone with the participation of the Chief Rabbi of Lviv Arie Leib Broida took place on August 18, 1910, on the day of the celebration of the 80th anniversary of Emperor Franz Joseph , about which a festive telegram was sent to the emperor. Destroyed.
Synagogue "Netzach Yisrael" ("Eternity of Israel") - on the street. Lychakovskaya, 225. The building has been preserved and now houses a shop.
Synagogue "Zikhron Yosef" or "Barakhs Shul" [9] - built by Yosef Barakh in 1897 in the courtyard on the street. Factory 3. Destroyed by the Nazis, there are inscriptions on the destroyed walls.
Synagogue "Zikhron Reb Chaim Shloyme Ferkoif" - on the street. Under the Oak No. 7 [10] .
Synagogue "Or Ha-Yushor" - "Meforshey Ha-Yam" ("Direct Light" or another name "Swimming the Sea" in honor of the Talmudic work of one of the great Lviv rabbis Mordechai-Zeev Ettinger, 1804-1863) - since 1842, on st. Mukachevskaya, 2-st. Leo, 3. Destroyed by the Nazis and demolished by the incoming Soviet authorities.
Synagogue "Kloyz Rebbe Yosele" - one of the students of the "Seer from Lublin", on the street. Leo. It was a place of prayer for the Hasidim and the study of the Torah.
Synagogue "Kloyz Rebbe Bezalel Magid" ("preacher") on the street. Bypass (Dolinsky) [11] . Hasidim prayed in it from Zamarstynovskaya and Zholkovskaya streets. It was also a center for Torah study.
Synagogue "Shevet Ahim" - on the street. Bayzer No. 1 [12] (Mosyazhnoy). Destroyed by the Nazis.
Synagogue "Chevra Kadisha" ("Holy Brotherhood" - the so-called Jewish funeral brotherhood) - on the street. Shenyavskaya No. 5 (Uzhgorodskaya), at the synagogue there was also a yeshiva "Etz Chaim" ("Tree of Life"). Shmuel Kalish donated his house for the synagogue and yeshiva. After the burial brotherhood moved to a new location, the synagogue continued to be active for all residents of the quarter. The building was demolished in the 1960s during the completion of the building of the 1st City Clinical Hospital.
Synagogue of Sprecher in the courtyard of the street. Kazimierz (now Gorodotska) No. 45. Destroyed by the Nazis.
Beit Takhara (cemetery chapel) - a synagogue at the New Jewish Cemetery (Pilikhovskaya / Eroshenko St.), built in 1912-1913. Destroyed by the Nazis.
Novokladbischenskaya Synagogue - "Beis Oilom Shilekhl" [13] - a synagogue at the New Jewish Cemetery (Pilikhovskaya (Eroshenko) Street), built in 1856. Destroyed by the Nazis.
The Beit Hasidim synagogue is the first known Hasidic synagogue in Lviv, which existed from 1791 until it was destroyed during the Nazi occupation. Was on st. Bozhnichey, 4 - at the intersection of the current Lazennaya and Syanskaya streets.
Synagogue "Hadashim" or "Yankele Glanzer Shul" [14] (Old Hasidic synagogue, synagogue on Ugolnaya) - built in 1844, now inactive synagogue in Lviv. The building of the synagogue is located at the crossroads of St. Coal and St. Theodore Square (postal address Coal St., 3). She was a kloiz of the Belz Hasidim.
Big Beit Midrash Suburb - built in 1793 (destroyed in 1941) on the street. Bozhnichey (Syanskaya) No. 5. A three-story building: on the 1st floor there was a Beit Midrash, on the 2nd - our ezrat (department for women), on the 3rd floor there were two more small synagogues.
- Synagogue "Or Hadash" ("New World") - Hasidic kloiz , which was located on the top floor of the Big Beit Midrash of the Suburb.
Synagogue "Matan be-seter" - since 1907, on the street. Bozhnichey No. 7. Destroyed by the Nazis.
Synagogue "Oskim bimlehes ha-koydesh" ("Engaged in holy work") on the street. Bozhnichey No. 12 - a synagogue of publishers and printers of religious books.
Synagogue "Beit Lechem" - a synagogue of bakers, since 1912, on the street. Starozakonnaya (M. Udaly) No. 10. Destroyed by the Nazis.
Synagogue "Shovsei Shabos" ("Resting on Saturday") - on the street. Bozhnichey (Syanskaya) No. 15 [15] opposite the Great Local Synagogue (it was also possible to pass from Teodor Square). Founded in the 1880s. The synagogue had a kitchen where Shabbat meals were prepared free of charge for all those in need [16] .
Synagogue "Shomrei Shabbat" ("Observing the Sabbath") - in the courtyard of the street. Old Jewish, 19 or pl. Market, 12. The synagogue was destroyed during the German occupation, after the war the building was not demolished, but rebuilt into a residential building.
Synagogue "Lomdei Shas umishnayot" - on the street. Boimov No. 35 (Staroevreyskaya St.), founded by the Lvov rabbi I. Sh. Natanzon (1810-1875) [17] .
Synagogue "Peer Migvaot" - a small synagogue on the square. Snezhnoy (pl. Zvenigorodskaya) manufacturers of hats, founded in 1862 [18] .
Synagogue "Metsapim lishua" ("Waiting for salvation") - a synagogue of butchers on the street. Solar.
Synagogue "Melekhes Genokh" - a synagogue of shoemakers, in the courtyard on the street. Mayer Balaban, 8. Rebuilt.
Synagogue "Khoresh Eytsim" - a synagogue of carpenters, in the courtyard on the street. Dzherelnoy, 55. Built at the expense of the Leibman family. Not preserved.
The large synagogue of Tsori Gilod of today's religious community of Beis Aaron ve Israel ("the house of Aaron and Israel") is a functioning synagogue (survived to this day along with wall paintings in the interior) of the Lviv Jewish community. Built in 1924 on the street. King Leshchinsky (now on Brothers Mikhnovsky Street), No. 4 at the expense of the Tsori Gilod Charitable Society, designed by architect Albert Kornblut. Painted in the winter of 1935-1936 by the artist Maximilian Kugel [19] . In 2007, the renovation of the synagogue was completed, designed by Israeli architect Aharon Oestreicher.
The Great Synagogue "Gal Eid" ("Monument") - was built in 1901 on the street. Queen Jadwiga (now Marko Vovchok), No. 14 funded by Yakov Gal in honor of Emmanuil Gal. The synagogue also had a hall for weddings. The synagogue survived 1941-1944, but in 1972 it was rebuilt into a garment factory club, and later into a residential building.
Synagogue "Kol Rina vishua" ("House of singing / prayers / and help", 1905) on the street. Dzherelnaya No. 49. Also known as the synagogue "Express" [20] of the society of loaders "Express". At the synagogue there was a hall where weddings were held free of charge for poor brides and orphans. In the synagogue of "express workers" there was also a yeshiva "Mahazike Lomdei Torah". In 1955, the ruins of the synagogue were used as a foundation for the construction of a new residential building.
The synagogue "Ohel Yesharim" ("Tent of the Honest") was built in 1901 according to the design of the architect Jan Erdeli in the neoclassical style at the railway station, in the Bogdanovka area, at the intersection of Gorodetskaya and now defunct Factory Streets. Burnt down by the Germans in August 1941.
Synagogue "Beit Yosef" or "Philip shilekhl" [21] - a large building on the territory of the buildings of the steam mill Joseph Philip on the street. Yakub Herman No. 9 (now Lemkivska St.). Destroyed by the Nazis.
Synagogue "Beit Yehuda" or "Rebbe Leibele Kilokovers kloiz" - was in a small house on the left bank of the Poltva River in the place where subsequently, during the construction of Peltevnaya Street (now Vyacheslav Chernovol Avenue ), house number 1 was erected [22] .
Synagogue "Kushevich Shul" - on the street. Kushevich [23] .
Synagogue "Ishrey Lev" - on the street. Reznitskaya (Nalivaiko) No. 13 on the ground floor [24] .
Synagogue "Olesker kloiz" - on the street. Reznitskaya (now Nalivaiko) No. 11, established in 1913.
Synagogue "Kloyz Eliezer Lubacher" - on the street. Reznitskaya No. 14, founded by E. Lyubacher, the grandson of the Bez tzaddiks, existed until 1915.
Synagogue "Agudas Yeshurim - on Stanislav street No. 6 (Tiktora street), businessmen from the Lviv trading bursa, which was nearby, also prayed in it.
The synagogue "Chortkover kloiz" in the house on Leontovich street No. 19 was arranged in an apartment of four huge rooms, like halls.
Synagogue "Strelisker Cloyz" in the old building on the street. Starozakonnaya (M. Udatny), founded in 1825-1826. Hasidic Rebbe from Strelisk (New Strelishchi). When the Hasidim built a new kloiz for themselves, the old synagogue became a place of prayer for the inhabitants of the area. Subsequently, the dilapidated building collapsed.
Synagogue "Strelian kloiz" - "Beit Yosef" a new synagogue of Strelian Hasidim on the street. Ovotsova No. 14. A large new building with electric lighting, with galleries for women on the 2nd floor. The grand opening took place on November 6, 1932 [25] .
Synagogue "Stretiner kloiz" [26] .
Synagogue "Beit Zvi Zeev Rapp" or "Rapp Shul" [27] on the street. Mayer Balaban, 5 on the 1st floor. Converted to a shop.
Synagogue "Agudas Zvi Zeev Keller" or "Kellers shul" [7] - on the street. Geninga No. 2 [28] (Kharkovskaya st.) on the corner from st. Lychakovskaya.
Synagogue "Kerem Hemed" ("Desired vineyard") - a synagogue of vegetable merchants [29] on the street. Merry, 4.
Synagogue "Linas Hatzedek" - on the street. Veteranov, 2.
Synagogue "Yad Harutsim" - since 1896, a very beautiful synagogue in the building of the Lviv branch of the Society of Jewish Craftsmen "Yad Harutsim" ("Hand of the Agile") on the street. Bernstein No. 11 (Sholom Aleichem) on the ground floor with a separate entrance. The synagogue did not belong to the Yad Harutzim society itself, wealthy Jews prayed in it all year round, it is also known as the Immerdoer Shul synagogue [27] in honor of the merchant Immerdoer, who donated a large sum to its construction. In addition to this synagogue, on major holidays, prayers were also held in the halls of the Yad Harutsim society itself, where a huge number of worshipers gathered.
Synagogue "Tikvat Zion" - on the street. Bernstein No. 14 (Sholom Aleichem), since 1906, the synagogue of the Tikvat Zion (Hope of Zion) society for the spread of Zionism among Orthodox Jews [30] .
Synagogue "Agudat Shlomo" - since 1900, on the street. Bema (now Yaroslav the Wise Street). Was in a residential building. Destroyed by the Nazis in 1941.
Synagogue "Or Shemesh" or "Chopp-shul" - built with donations from Choppa on the street. Honey, 3. Previously located in the courtyard of the street. Solnechnaya (now Kulisha) No. 26, its name "Or Shemesh" ("Light of the Sun") gave the name to Solnechnaya Street. Destroyed, in its place a playground.
Synagogue "Shomeret Hatfila" - on the square. Streletskaya No. 3 (pl. D. Galitsky) [31] .
Synagogue "Sheerit Yisrael" ("The Remnant of Israel") [32] or "Kulikover Kloiz" - since 1910, in the courtyard of house number 25 on the street. Zholkovskaya (B. Khmelnitsky). Here, the future Israeli poet Uri Zvi Grinberg once studied in the beit midrash at the synagogue. The synagogue was destroyed by the Nazis.
Synagogue "Yagel Yaakov Ismah Yisrael" ("Jacob shall rejoice, Israel shall rejoice") on the street. B. Khmelnitsky on the 1st floor of the house number 32 [33] .
Synagogue "Korte Shul" or also "Koryte Shul" [34] of the society "Gomel Khesed" - on the street. Zholkovskaya No. 111 (B. Khmelnitsky St.) near the Zhovkovsky slingshot, named so because of the branch of the Poltva River - Koryto. One of the oldest synagogues in Lvov, mentioned in 1857. The territory for its construction, bequeathed by a childless Jew, began to be disputed by the Jesuits, and was finally redeemed during the time of the Lvov rabbi Jacob-Meshulem Ornstein (1775-1839). Destroyed by the Nazis.
Synagogue "Hesed ve-emet le-Avraham" - on the street. Michala (Craft) on Zamarstynov, founded in 1901 [35] .
Synagogue "Akhiezer" in Gausman passage No. 7 (now Krivaya Lipa passage) on the 3rd floor - the synagogue of the association of Russian Jews "Akhiezer", founded by refugees of the 1st World War from Proskurov (Ivano-Frankivsk) in 1920.
The Halvuot Hein Synagogue of the Khalvuot Hein (Gift Loans) Charitable Society for the Support of Small Traders [36] .
Synagogue "Tomhei Anim" of the society for helping the poor "Tomhei Anim nisturim" [26] .
Synagogue "Tomkhey Tmimim" [37] .
Synagogue "Bikur Holim" of the society for the care of the sick.
Synagogue "Hevrat Bnei Levae" of the society for the organization of the funeral.
Synagogue "Tov Umeytiv" [38] .
Synagogue "Malbish Arumim" [26] .
Synagogue "Neuse Kholov" [26] .
Synagogue "Beis Esoyim" - on the first floor in the Jewish Orphanage on the street. Yanovskaya No. 34 (now Secondary School No. 33 on Shevchenko St.). The synagogue was founded by the philanthropist and social activist Shimon Shaf at the behest of Count Casimir Badeni . It was arranged in the form of a small Temple with paintings and inscriptions from the Holy Scriptures on the walls. The Jewish Orphanage and the synagogue were solemnly opened on September 11, 1894 by Emperor Franz Joseph himself [39] .
Cloiz "Chabad-Breslav" - on the street. Peltevnaya No. 4 (Chernovola Ave.), arranged in his house by Itzikl Zholkever (1814, Zhovkva - 1926, Lviv) - Breslav Hasidim stopped here, pilgrimages to the grave of Rabbi Nachman from Bratslav and passing through Lviv. The building was destroyed during the war, now a shopping center has been built on this site [40] .

On st. Kazimirovskaya No. 5 ( Gorodotska ) - another address pl. Golukhovskih No. 11-12, in a large house owned by a wealthy merchant Moshe Rais, and which was like a passage, the other side overlooking the street. Furmanskaya No. 6, three synagogues were built:

- Synagogue "Spodkes" , from the first half of the XIX century. Synagogue for masters of making spodiks and shtrimels (Hasidic fur hats). The grandfather and father of the Lviv historian Professor Mayer Balaban [41] prayed here .
- Synagogue "Zikhron Yitzhak" - "Kloyz Zhidachov" - "Memory of Yitzhak" - named after the rabbi from Zhydachev, it had a kloiz of Zhydachev Hasidim - one of the first Hasidic kloiz in Lviv, founded in the 1880s.
- Synagogue "Hein Vehesed Agudas Yeshurim" ("Benevolence and Mercy") - on the street. Furmanskaya No. 6 [42] from the mid-1920s [43] .
Synagogue "Hameltzar ha-Israeli" - a synagogue for waiters, on the street. Furmanskaya No. 1.
Synagogue "Likutey Shemot" - on the street. Furmanskaya number 5 in the yard.
Synagogue "Stepiner kloiz" - one of the oldest kloiz in Lviv, built in the courtyard on the street. Furmanskaya No. 5.
Synagogue "Orhei shulkhan umanimei zimra" - on the square. Theodora No. 1, the synagogue of the society of waiters and musicians who earned money at weddings and other solemn events of Jewish traditional life.
Synagogue "Kitsru Lefi Hesed" - on the square. Theodora, a synagogue of small merchants, owners of stalls and small shops.
Synagogue "Likutey Shemot - Haverim Kol Yisrael" - on the street. Alenbekov (Tamanskaya) No. 3 [44] .
Kloyz "Gusyatin" - Gusyatin Hasidim, founded in 1910 on the street. Peltevnoy No. 11.
Kloyz "Gusyatin" - 2 - at the beginning of the 1st World War, when the Gusyatinsky Rebbe moved to Vienna, many of his Hasidim - refugees settled in Lvov. Cloiz on st. Peltevnoy could no longer accommodate everyone, then a new closet was founded on the street. Kotlyarskaya No. 3.
Cloiz "Komarno" - founded in 1913 on the street. Alembekov (Tamanskaya), in 1914, during a visit to Lvov, the rebbe from Komarno was transferred to the street. Solnechnaya, 28 (Kulisha). With the beginning of the 1st World War, it was moved again to the street. Kazimierzskaya, 37 (Gorodotskaya), where it remained active until the German occupation.
Cloiz "Komarno" - 2 - was founded around 1935-1936 on the street. Grodetskaya No. 19 or 21 (now Gorodotska St. No. 71 or 73). A small yeshiva operated under the kloiz.
Kloyz "Boyan" - in the house of the Boyan Rebbe on the street. Legionov, 29 apt. No. 1 [45] (Svoboda Ave.) since 1917, when the Boyansky Rebbe Avrum-Yakov Friedman settled in Lvov.
Synagogue "Boiberke" - - on the street. Legionov, 37 at the society "Khavur Anshey Bobrka" [46] .
Kloyz “Sasov” was founded in 1914, when, at the beginning of the 1st World War, the admor of the Sasov Hasidim Rabbi Shlomo moved to Lviv and settled on the street. Kotlyarskaya No. 1. In the same house, the “Sasov” kloyz was opened, in which the Sasov Hasidim who lived in Lvov prayed.
Kloyz “Sasov-Pomorin” was founded by Rabbi Shalom Toib from Pomorians next to his apartment on the street. Legions (Svoboda Ave.).
The synagogue "Holover Cloyz" or the synagogue "Nahalas Mordechai" - was founded by the Hasidim of the rabbi from Holoyev in March 1936 on the street. Honey No. 1 [47] .
Synagogue "Hovvei Hadat" - in the building on the street. Ziblikevich No. 43 [48] (now I. Franko St. No. 71). In 2012, during repairs, a painting was found in the basement, which belonged to the synagogue [49] [50] .
Nussdorf Synagogue - on Zelenaya street No. 53 [51] .
Synagogue of M. Freilich [52] .
The synagogue "Tfise shilekhl" is a prison synagogue in Brigidki . Jewish prisoners had to pray in different prison cells, until in December 1934 a synagogue was opened for them as well [53] . Through thick walls and bars, the sounds and melodies of prayers were well heard by passers-by on Kazimierzhovskaya (Gorodotskaya) Street [54] .
Synagogue on Kollontai street No. 5 (Mentsinskogo street) - in the premises of the charitable society for helping students of yeshivas "Aishel Torah". When the society moved to a new address, the owner of the house, Mekhel Mas, set up a synagogue in it. In March 1936, a new Torah scroll [55] was ceremonially brought into the synagogue .
Synagogue "Havaat Shalom" - a new synagogue on the street. Vybranovsky (Teslenko) [56] .
Synagogue "Shalom veemet" ("Peace and Truth") [57] - a large synagogue on Buynaya St. (side Varshavskaya St.) in Kleparov , was burned by the Germans in August 1941 [58] .
Synagogue "Ezras Israel" ("Help of Israel") - in Zamarstynov [59] .
Synagogue "Kodesh Heililim" - on the street. Lvovskaya (now Zamarstynovskaya street ) in Zamarstynov [60] .

Synagogues on Znesenye[ edit ]There were three synagogues and two beit midrash on Znesenye :

The large synagogue on Znesenye "Ose Tov" ("Doing good") [61] , built in 1871, on the street. Reicha [62] (now defunct), next to him was
kloyz "Znesenye" , in which Hasidim of different directions prayed together,
synagogue "Beit Yisrael" ("House of Israel") [63] ,
"Great Beit Midrash on Ascension" , built by Hugo Ulrich in 1913
"New Beit Midrash on Ascension" .

Synagogue in Vinniki[ edit ]Jews - residents of Vinnik had their own synagogue "Vinnik Shul" [64] .
Synagogue in Bryukhovychi[ edit ]In August 1935, a solemn ceremony of laying the foundation stone for a synagogue in Bryukhovychi near the railway station took place [65] [66] .
Prayer houses - shtiblach[ edit ]In addition to synagogues and beit midrashim, there were numerous prayer houses (shtiblah) in Lvov of various rabbis and Hasidic admors or their descendants. Almost every Hasidic rebbe founded a shtibl or even a beit midrash in his private apartment , which were centers of prayer and Torah study for both the Hasidim and the common clergy who lived nearby. The most famous were:

beit midrash of Rabbi Berl Stretiner on the street. Zholkiewska No. 29 (B. Khmelnitsky)
beit midrash of Rabbi Zundl Nikhoyz from Sambir on the street. Elephant No. 4 (P. Kulish)
Shtibl Rabbi Michl Rubin from Sasov on the square. Krakow (Osmomysl)
Shtibl of Rabbi Hanoch Taitelboim on the street. Kazimirovskaya (Gorodotskaya)
Beit Midrash Rebbe Leybush Broder from the city of Brody on the street. Kotlyarskaya
beit midrash of rabbi Pinchas Rokah from Navaria on the street. Berk Yoselevich No. 29 (M. Balaban)
Shtibl of Rabbi Leibush Strelisker
beit midrash of Rabbi Shalom Las from Zbarazh on the 1st floor on the street. Vagovoy No. 1
Shtibl of Rabbi Israel Nykhoyz from Bobrka on the street. Berk Yoselevich No. 2 (M. Balaban)
shtibl rabbi from Lizhaysk on the street. Gas
shtibl rabbi from Glinyan (father of the Israeli poet Uri-Zvi Greenberg) - on the square. Theodora
shtibl rebbe from Koroshin in the district of the Hadashim synagogue
Shtibl of Rabbi David Rokah from Belz on the street. Kleparovskaya
shtibl rabbi from Kamenka on the street. Zholkovskaya (Khmelnitsky)
beit midrash of rabbi Hirschl from Pomerania on the street. Blyakharskaya (I. Fedorova)
Beit Midrash Rebbe Uri from Strelisk (New Shooting Ranges) on the street. Kostelnaya
beit midrash of the rabbi on the street. Shinyavskaya (Uzhgorod)
Beit Midrash of Rabbi Jekusiel Efrati on the street. Zamarstynovskaya
beit midrash of Rabbi Shmuel Halevi Modlinger on the street. Divine (Xiang)
beit midrash of the rabbi from Velka Ocha on the street. Serbian
beit midrash of the widow of the rabbi from Navaria on the street. Shpitalny No. 11
Synagogue Ornstein - a private synagogue of Rabbi Hirsch Ornstein on the street. Kazimirovskaya No. 16 (Rappaport's house)
Buber synagogue - a private synagogue, was arranged in the attic in a house on the street. Kazimirovskaya No. 22 on the corner from the street. Karnoy (now Gorodotska St. No. 18)

Rabbi David ben Shmuel Segal Halevi – the Taz
(5346-5427; 1586-1667)
https://www.chabad.org/library/article_cdo/aid/111909/jewish/Rabbi-David-Halevi-Taz.htm

Rabbi David ben Shmuel Segal Halevi – the Taz(5346-5427; 1586-1667)

Rabbi David Halevi, better known as the TaZ, after the initials of his main work Turei Zahav ("Rows of Gold"), was born in Vladomir, in the Province of Volhynia. His family was famed for scholarship. His father Samuel was the son of a famous scholar Rabbi Isaac Betzalels. In addition to his scholarship, David's father was well to do, so that the young prodigy David, who had shown unusual talent for study, was fortunate enough to grow up in an atmosphere of both wealth and learning. His early, happy youth was in marked contrast to his later years, when he suffered great hardships and poverty, as we shall see later.
The young David was fortunate also in another way. He had an older half-brother called Rabbi Isaac Halevi (Charif), a great Talmud scholar who founded Yeshivoth in Vladomir, Chelm and Lvow Poland, and was the author of two books on Hebrew grammar, called "Siach Yitzchak," and "Brith Halevi." This great man dearly loved his younger brother, and became his first teacher and counsellor for many years. The affection between the two brothers never diminished in later years, and they continued to correspond with each other in writing after they had been separated. A part of this correspondence has been preserved. These letters are of great interest not only because they testify to the deep friendship and love that existed between the two brothers, but also because they contain an exchange of scholarly opinions on many problems of Jewish law.
Rabbi Isaac Halevi did not fail to recognize his younger brother's mental abilities, and did his best to encourage his literary work, which became indeed a masterpiece in the world of Halachah (Jewish law).
The young scholar married the daughter of no less famous a man than he himself later became. Rabbi David Halevi's father-in-law was Rabbi Joel Sirkes, known as the BaCH, after the initials of his commentary on the Turint entitled "Bayith Chadash" (New House). As was customary in those days, Rabbi David stayed in his father-in-law's house for several years, during which be applied himself fully to the study of the Talmud and Posekim (codifiers). This period served him as a good preparation for the great contribution which he himself was to make to this immense literature.

ii.
After Rabbi David Halevi left his father-in-law's house to make a home of his own, he accepted the position of rabbi in a small town, a position he changed several times for other small towns. During this time he suffered poverty and want, and was stricken by other misfortunes also. Several of his children died in infancy. (Many years later, towards the end of his life, two more sons of Rabbi David Halevi, who were famous scholars, were killed in a massacre in Lemberg in 1664). However, in due course Rabbi David had made a name for himself, and he was invited to become the Rabbi of the famed city of scholars-Ostrog. This was in the year 1641, and since then his poverty gave way to a life of comfort, as he had earned the recognition and respect due him. Here Rabbi David Halevi founded his own Yeshivah, but he found time also for his literary work. The leaders of this great Jewish community, many of whom were scholars of high standing, did everything in their power to help their great rabbi in his gigantic work. It was due to their influence and active cooperation that Rabbi David Halevi, by nature a shy and modest man, wrote his commentary on the first two volumes of the Shulchan Aruch, the Yoreh Deah and Orach Chaim. "Turei Zahav" was the name given to this important work, or TaZ for short.
Rabbi David Halevi's work soon won world-wide recognition and established his name among the greatest Talmudists of his day. It so happened that in the same year (5406-1646) when Rabbi David Halevi published his work, another scholarly giant, Rabbi Shabbatai Cohen of Vilna, published a similar commentary on the Yoreh Deah, entitled "Sifesei Cohen," (Lips of a Cohen), and soon became equally famous by the name "ShaCh." However, neither detracted from the fame of the other, and far from there arising any jealousy between them, they became the best of friends, although they often had conflicting opinions as to interpreting the decisions of their master, Rabbi Joseph Caro. Several years after their commentaries had first been printed, they cooperated in the publication of an edition of the Yoreh Deah, in which the text of the author Rabbi Joseph Caro was printed in the center of the page, flanked on one side by the "TaZ" and on the other by the "ShaCH." (This edition of Yoreh Deah was called "Ashrei Ravrevi.") This edition was later enlarged by the addition of other commentaries, but the form given to the Yoreh Deah by the two great commentators became the standard type for further reprintings of this book of laws over and over again, to this day.
The TaZ's commentary on the Orach Chaim was acclaimed with equal enthusiasm. It was later published in a special edition of this part of the Shulhban Aruch, similar to the above, except that here his companion-commentator was Rabbi Abraham Avlei Gumbiner, Dayan of the city of Kalish. The commentary by the latter was called "Magen Avraham," while his own was entitled "Magen David." The edition of this volume was therefore called "Maginei Eretz," (Shields of the Land). It was published by the son of Rabbi Abraham Gumbiner. This edition became the most popular book of Jewish law, inasmuch as it deals with the general aspects of Jewish daily life, while the other parts of the Shulchan Aruch deal with special subjects, such as laws of Shechitah and Kashruth, claims and damages, marriage and divorce, etc. The popularity of this volume has not diminished during the years; its influence on the preservation of Jewish traditional life has been immense. It is now as widely used and studied as ever, thus bringing immortality to three men who were responsible for it.

iii.
Rabbi David Halevi's happy period of teaching and writing in Ostrog was rudely interrupted by the cruel massacre by the inhuman Cossacks under the leadership of Chmielnicki, who led his revolt against the Polish nobility and at the same time massacred and pillaged all Jewish communities that fell into his hands. Rabbi David Halevi was fortunate enough to flee from Ostrog before it was captured by the Cossacks. He succeeded in saving also his priceless manuscripts. He was then invited to become rabbi of Lvov (Lemberg), where he continued his work to spread the knowledge of the Torah. A cruel blow was struck at the aged Rabbi David Halevi when three years before his death he lost his two older sons, Rabbi Mordecai and Rabbi Solomon Halevi, who were murdered in a pogrom in Lemberg.
Rabbi David Halevi died at the age of 81.
The lifework of this modest man and the influence of his masterpieces can hardly be appraised properly. His contribution to the tradition of the world of Halachah puts him among the greatest of our illustrious Talmudists. The TaZ is also the author of a commentary on Rashi, entitled Divre David-the Words of David-and of other works. As commentator and teacher, he accomplished great feats for the education of the Jewish people in the spirit and the knowledge of the Torah and its literature. As community leader he founded Yeshivoth, gave counsel and advice, and did his share in the violent fight against the dangerous movement of Shabbathai Tzvi's followers who threatened to undermine the basis of the Jewish law and belief. Both in his literary work and in his activities he created a strong fortress against attacks from within and without. There is no greater praise for Rabbi David Halevi, than the tribute given to him by his beloved brother and teacher, Rabbi Yitzchok Halevi who said of the TaZ: "Rabbi David Halevi's name spread over all countries and G‑d helped his work to worldwide recognition and acceptance... His heart was pure and candid as the heavens; his words were divine in their clarity and lucidity, despite their modest and pious presentation." No greater tribute could have been given to a great man.

SEGAL, DAVID HALEVI
Turei Zahav [an indispensable commentary to Shulchan Aruch - Even Ha’Ezer].

FIRST EDITION. With approbation by the Noda BeYehudah.
ff. 15, (110) mispaginated. Ex-library, few marginal repairs, browned and stained in places. Modern calf-backed boards. Foloo. Vinograd, Zolkiew 195.
Zolkiew: Gershon ben Chaim David Segal et al 1754

Although Turei Zahav on Orach Chaim is the author’s most celebrated work, he was one of very few to write a thorough commentary on all four sections of the Shulchan Aruch. This portion on Even Ha’Ezer was the last to be brought to the press. David HaLevi Segal (1586-1667), known as the Turei Zahav (also abbreviated to TaZ) after the title of this significant halachic commentary, came to be recognized as one of the great rabbinic authorities of his time.

Photos of Lemberg (Lviv)

Lwow (Lviv). Aerial photo- 1921-10-07, Jewish quarter.

Lwow (Lviv). Aerial photo, Jewish quarter.

Lwów-Lemberg Pl.Stary Rynek. Synagoga Tempel.

Lemberg, near synagoge, 1915.

Lemberg pogrom n 1914. Tempel Synagogue. Depiction of the anti-Jewish pogrom carried out by soldiers of the Imperial Russian Army , on September 29, 1914 after the capture of Lviv.

Lwow-Lviv. Jewish 1900.

Hasidic Synagogue after the 1918 pogrom.

Jewish hospital on a postcard from the early 20th century lviv.

Jews of Lviv, Great Suburb Synagogue.

Jewish Cemetery

Old Jewish cemetery in Lviv. 1910-12. Urban Media Archive kirkut.

VUL. RAPPAPORTA – THE OLD JEWISH CEMETERY

The old Jewish cemetery was located within the limits circumscribed by contemporary Rappaporta, Kleparivska, Brovarna and Bazarna streets, in the place of the contemporary Krakivsky market. It was one of the oldest Jewish cemeteries in Europe mentioned for the first time in 1414. The cemetery has not been preserved.

Inscription on the ohel's wall. Old Jewish cemetery in Lviv.

History

The first mention of the old Jewish cemetery in the town records dates back to 27 May 1414. A record in the town account book of 1480 also indicates that there was a Jewish cemetery in Lviv at that time. A plot for the cemetery was allotted to the Jews for use over a long period of time on the so-called obshary (the grounds surrounding the town and owned by it) which were granted to the town by the king Władysław Jagiełło’s privilege of 18 September 1415.
In the seventeenth century, after private plots were repeatedly bought, the cemetery territory reached the size circumscribed by contemporary Rappaporta, Kleparivska, Brovarna and Bazarna streets. Its boundaries coincide with the territory of the cemetery that can be seen in an old plan of the town of Lviv drawn by Jean du Desfilles in 1766. From that time and till the Second World War the boundaries remained almost invariable. An outline of the old cemetery synagogue known as Beth Almin Jaschan can also be seen in the cemetery territory in the 1766 plan. For many years the old cemetery was used by the both Jewish communities of Lviv, the suburban one, which was founded as early as before the Polish conquest of Galicia in 1349, and the town one, which was founded after the town was built in accordance with the Magdeburg Rights.
The cemetery was closed officially on 22 August 1855. According to archives, a lot of Jews were buried there in the same year because of a cholera epidemic. The closed cemetery began to fall into decay. In his work dedicated to the cemetery, Majer Bałaban describes its deplorable condition in the following way: “… time has done its work; the monuments which have not been restored are about to go to wreck and ruin. The paths are so narrow that it is almost impossible to make one’s way along them, and trees and bushes are closely interwoven with one another below creating a real thick, impenetrable forest…” In the eighteenth century, the dense crowns of trees in the Jewish cemetery created a large baldachino in summer. In the winter of 1914-1915 during the Russian occupation the several century-old trees were cut down to heat the houses.
In the 1920s dr. Lewi Freund, a Lviv rabbi, and Józef Awin, an architect, founded the so-called Curatory for the Jewish Monuments Care under the Jewish community of Lviv. The Jewish cemetery was again given the status of monument which it received from the Austrian authorities in the early twentieth century. In 1928 and 1931 a renovation was being carried out; in particular, the Beth Tahara preburial house, the Beth Almin Jaschan cemetery synagogue and many grave monuments were restored. After clearing and conservation of stones 532 grave monuments on concrete foundations were placed there.
Today the old Jewish cemetery does not exist anymore. By experts’ estimate, 25-30 thousand persons were buried in its territory, which occupies about 3 hectares, over a period of more than 500 years.
The cemetery was destroyed first by German occupants and then by the Soviet authorities. As a historic and cultural monument, the cemetery existed under the care of the Jewish community till 1942. During the German occupation, persons who died from infectious deseases were again illegally buried there. These remains were not cremated and the exact place of burial was not recorded; that is why the German occupation authorities not only suppressed functioning of the cemetery, but also started to systematically destroy it. In the Soviet times a grocery market named “Central” and known in Lviv as Krakivsky was arranged in the place of the cemetery in 1947; the market was transferred there from the place where it had been since the medieval times. The old gravestones were used for paving streets and constructing retaining walls. The yard of the prison on Lontskoho street (now Bandery street 1) was also paved with the gravestones from the old Jewish cemetery.

Architecture

As for today, the former Jewish hospital of Maurycy Lazarus’ foundation (now the 3rd city clinical hospital on Rappaporta street 8), the outpatient clinic and a beggars’ hospital (now the clinical laboratory of the same hospital in Rappaporta 4 and 6) built for the needs of the Jewish community are located on a part of the old Jewish cemetery territory.
The entrance to the cemetery was from Shpytalna street through the yard of the Funeral Society, near the cart shed and the mortuary (do not exist anymore).
Before the Second World War the administration of the old Jewish cemetery made a supposition that the oldest gravestones were on the graves of baby Jakub (1348) and Mirjam, Seul’s daughter (1378). However, it is difficult to agree with this supposition because it was very hard to read inscriptions on the old gravestones.
Prominent persons were buried by the Jews in the very center of the cemetery; as Majer Bałaban wrote, it was a “Jewish pantheon.” The gravestones of Nachman and Mordechaj Izakowich (d. 1618), Izak Nachmanowicz (d. 1637), Izuje Falk (d. 1614), David Halevy (d. 1667), Roza “The Golden Rose” Nachmanowicz (Gildene Rojze; d. 1637), Adel Kikines of Drohobych (d. 1710), rabbi brothers Chajm and Jona Reises (d. 1728) were located there.
Rabbis Lewi ben Jakob Kikines (d. 1503), Chacham Zwi Ashkenazy (d. 1718), Chajm Rappaport (d. 1771), Jakob Ornstein (d. 1839), Abraham Kohn (d. 1848) were buried on the outskirts of the cemetery.
Not far from that place there was a row of 129 gravestones dated 1664, the fact indicating a considerable number of casualties of a massacre done by the Jesuit college students. In the spring of 1914 a committee was created in Lviv under the leadership of Samuel Horowitz that was engaged in restoring the gravestones of the Jewish cemetery, carrying out excavations in its territory and studying epitaphs. The committee charged historian Majer Bałaban with this work; the historian had also to publish a description of all the monuments of the cemetery. A considerable part of the cemetery was put in order at that time; many gravestones were unearthed and numbered, and about 1400 epitaphs were deciphered, including those of prominent persons. The oldest of the preserved monuments was dated 1530.

Tombstone of David Son of Shmuel ha-Levi (Taz). 1667

Tombstone of Nahman Son of Yitzhak. 1616

Tombstone of Rose Daughter of Yaakov. 1637

Old Jewish Cemetery in Lviv. Fragment of the town plan. 1844.

Old Jewish Cemetery in Lviv. Fragment of the town plan. 1943.

Today (2008) photos. Soviet times a grocery market named “Central” and known in Lviv as Krakivsky was arranged in the place of the cemetery in 1947. Partially an empty square is on it's place.

VUL. YEROSHENKA – THE NEW JEWISH CEMETERY

The cemetery was established in 1855. In 1930, its boundaries were extended. First, it appears on Polish topographic maps of the 1930s. The cemetery is still operational, and the oldest preserved gravestone relates to the first half oh the 21st century.

The cemetery address is 15, Yeroshenka Street. Enter the site through the gate at the crossroads of Yeroshenka and Zolota streets. The cemetery is well-maintained. The fence is in good condition. Number of existing gravestones about 8,000.

Holocaust

Jews from Lviv in 1941 in the ghetto.

The cityscape of Lviv taken from the High Castle hill in the days of the pogrom. Picture is from the collection of dr Tomasz Butkiewicz - Museum of Jews of Białystok and the Region.

The Lviv pogroms were the consecutive pogroms and massacres of Jews in June and July 1941 in the city of Lwów in German-occupied Eastern Poland/Western Ukraine (now Lviv, Ukraine). The massacres were perpetrated by Ukrainian nationalists (specifically, the OUN), German death squads (Einsatzgruppen), and urban population from 30 June to 2 July, and from 25 to 29 July, during the German invasion of the Soviet Union. Thousands of Jews were killed both in the pogroms and in the Einsatzgruppen killings.
Ukrainian nationalists targeted Jews in the first pogrom on the pretext of their purported responsibility for the NKVD prisoner massacre in Lviv, which left behind thousands of corpses in three Lviv prisons. The subsequent massacres were directed by the Germans in the context of the Holocaust in Eastern Europe. The pogroms were ignored or obfuscated in Ukrainian historical memory, starting with OUN's actions to purge or whitewash its own record of anti-Jewish violence.

Jewish woman and girl are abused by Ukrainian pogromists.

Local Ukrainians abuse a Jew, probably during the pogrom in July 1941. Photo was taken by a Wehrmacht propaganda company.

A Jewish woman, stripped to her underwear, runs away from her pursuers: a guy in uniform and a teenager with a stick. The action takes place near the prison on the street. Zamarstynovskaya.

At the time of the German attack on the Soviet Union, about 160,000 Jews lived in the city;  the number had swelled by tens of thousands due to the arrival of Jewish refugees from German-occupied Poland in late 1939.  OUN's preparations for the anticipated German invasion included May 1941 instructions for ethnic cleansing to its planned militia units; the instructions specified that "Russians, Poles, Jews" were hostile to the Ukrainian nation and were to be "destroyed in battle".  Flyers distributed by OUN in the first days of the German invasion instructed the population: "Don't throw away your weapons yet. Take them up. Destroy the enemy. ... Moscow, the Hungarians, the Jews—these are your enemies. Destroy them."
Lviv was occupied by the Wehrmacht in the early hours of 30 June 1941; German forces consisted of the 1st Mountain Division and the Abwehr-subordinated Nachtigall Battalion staffed by ethnic Ukrainians. That day, Jews were press-ganged by the Germans to remove bodies of NKVD's victims from the prisons and to perform other tasks, such as clearing bomb damage and cleaning buildings. Some Jews were abused by the Germans and even murdered, according to survivors. During the afternoon of the same day, the German military reported that the Lviv population was taking out its anger about the prison murders "on the Jews ... who had always collaborated with the Bolsheviks".  During the morning of 30 June, an ad hoc Ukrainian People's Militia was being formed in the city.  It included OUN activists who had moved in from Krakow with the Germans, OUN members who lived in Lviv, and former Soviet policemen—who had either decided to switch sides or who were OUN members that had infiltrated the Soviet police. The OUN encouraged violence against Jews, which began in the afternoon of 30 June, with active participation from the Ukrainian militia who could be identified by armbands in national colours: yellow and blue. Former Soviet policemen wore their blue Soviet uniforms, but with a Ukrainian trident instead of a red star on their hats.
During the evening of 30 June, Ukrainian nationalists proclaimed an independent Ukrainian state. Signed by Stetsko, the proclamation ("Act of restoration of the Ukrainian state") declared OUN's affinity and future collaboration with Nazi Germany which, according to OUN, was "helping the Ukrainian people liberate themselves from Muscovite occupation".  At the same time, the news was spreading around the city about the discovery of thousands of corpses in three city prisons in the aftermath of the NKVD massacres.
A full-blown pogrom began on the next day, 1 July. Jews were taken from their apartments, made to clean streets on their hands and knees, or perform rituals that identified them with Communism. Gentile residents assembled in the streets to watch.  Jewish women were singled out for humiliation: they were stripped naked, beaten, and abused. On one such occasion, a German military propaganda company filmed the scene. Rapes were also reported.  Jews continued to be brought to the three prisons, first to exhume the bodies and then to be killed.  At least two members of the OUN-B, Ivan Kovalyshyn and Mykhaylo Pecharsʹkyy, have been identified by the historian John Paul Himka from photographs of the pogrom.
Although Jews were not considered by the OUN to be their primary enemies (this role was reserved for Poles and Russians), they likely targeted Lviv Jews in an attempt to curry favour with the Germans, in the hopes of being allowed to establish a puppet Ukrainian state. The antisemitism of OUN's leaders, especially Stetsko's, was also a contributory factor.

A second pogrom took place in the last days of July 1941 and was called "Petliura Days" (Aktion Petliura) after the assassinated Ukrainian leader Symon Petliura. The killings were organized with German encouragement, while Ukrainian militants from outside the city joined the fray with farm tools. In the morning of 25 July, militants began to assemble at the city's police stations. Accompanied by the Ukrainian auxiliary police, they assaulted Jews on the streets with clubs, axes and knives. In the afternoon, arrests and looting began. Consulting prepared lists, policemen arrested Jews in their homes, while civilians participated in acts of violence against Jews in the streets. Many were killed out of sight. According to Yad Vashem, about 2,000 people were murdered in approximately three days.

In the photo: Jewish men and women clean the courtyard of Zamarstynowska prison with their bare hands.

In the photo: Victims of the pogrom in the courtyard of Zamarstynowska prison.

Sexual violence is an integral part of the Holocaust.

During the Lviv pogrom and other similar acts of violence in the area between the Black and Baltic Seas in the summer of 1941, women also acted as instigators and robbers and even physically abused their Jewish neighbors.

Lviv Ghetto

Lviv Ghetto Memorial, photo by Y. Morykvas.

In November 1941 the ghetto was established. Within a month all Jews had to move there. On the way to this “Jewish residential district”, thousands of old and sick people were already selected and murdered. A curfew was imposed and Jews were allowed to leave the ghetto only with a pass for forced labor. Access for non-Jews was prohibited. The conditions in the ghetto were inhumane. There was constant hunger and epidemics were rampant. 160,000 people were housed in what was considered the poorest part of the city and previously had only a fraction of its population. The SS patrolled and sometimes shot passersby indiscriminately.
After the registration of the Jews in the ghetto, the systematic exploitation and extermination of the Jewish citizens of the city intensifies. Selections take place regularly. Jews who were able to work were sometimes taken to the Janowska concentration camp. During selections, Jews are chosen for transport to extermination camps. On certain days, freight trains carrying tens of thousands of people are sent to Belzec, less than 100 kilometers away. Belzec is also little known because, unlike Auschwitz, there are only THREE known survivors at all. The number of victims is estimated at around 500,000 – among them a large part of the 160,000 Jews of Lviv.

The Spielberg Jewish Film Archive - Jewish Life in Lviv.

Volf Branch (Goldfarb tree, descendants of El)

Family of Volf Elevich Goldfarb (1809) (Goldfarb tree, descendants of El, Volf branch)

State Archives of the city of Lublin.
In this document, dated July 23, 1835, the birth of Israel-Moshko Goldfarb, son of Volf Elevich Goldfarb 26 years old (born in 1809) and Perley 24 years old (born in 1811), was made in the town of Gorzkov, Lublin province.

Family of Samson Wolfovich Goldfarb (1826 - 1901) (Goldfarb tree, descendants of El, Volf branch)

Central Archives of Historical Records. Poland.
Fund 300.
In this document, in 1876, an entry was made about the marriage of Samson Wolfovich Goldfarb, age 50 years old (born 1826), with Ester Isaakovoj, age 44 years old (born 1832), in the city of Lviv, where his father Wolf and mother Perl are mentioned.

Central Archives of Historical Records. Poland.
Fund 300.
This document dated May 7, 1901 records the death of our relative Samson Goldfarb age 75(born in 1826), where his father Wolf Goldfarb and his mother Perl are mentioned, was made in the city of Lviv.

Central Archives of Historical Records. Poland.
Fund 300.
In this document, dated March, 1867, the birth of our relative Moshe-Mordko Goldfarb, son of Samson Goldfarb and Ester, was recorded in the city of Lviv.

Central Archives of Historical Records. Poland.
Fund 300.
In this document, dated April, 1870, the birth of our relative David Goldfarb, son of Samson Goldfarb and Ester Goldfarb, was recorded in the city of Lviv.

Central Archives of Historical Records. Poland.
Fund 300.
In this document, dated May, 1876, the birth of our relative Emil Goldfarb, son of Samson Goldfarb and Ester Goldfarb, was recorded in the city of Lviv.

Central Archives of Historical Records. Poland.
Fund 300.
In this document, dated November, 1864, the birth of our relative Mariam-Rifka Goldfarb, daughter of Samson Goldfarb and Ester Goldfarb, was recorded in the city of Lviv.

Family of Benjamin-Wolf Samsonovich Goldfarb (1859) (Goldfarb tree, descendants of El, Volf branch)

Central Archives of Historical Records. Poland.
Fund 300.
In this document, in 1891, an entry was made about the marriage of Benjamin-Wolf Goldfarb, age 32 years old (born 1859), with Regina Leiger, age 20 years old (born 1871), in the city of Lviv, where his father Samson and mother Ester are mentioned.

Family of Mariam-Rifka Samsonovich Goldfarb (1864) (Goldfarb tree, descendants of El, Volf branch)

Central Archives of Historical Records. Poland.
Fund 300.
In this document, in 1885, an entry was made about the marriage of Izak Bonhard, age 26 years old (born 1859), with Marim-Rifka Goldfarb, age 21 years old (born 1864), in the city of Lviv, where her father Samson and mother Ester are mentioned.

Goldfarbs from Zhytomyr

Information from:
www.jewage.org/wiki/ru/Article:%D0%98%D1%81%D1%82%D0%BE%D1%80%D0%B8%D1%8F_%D0%B5%D0%B2%D1%80%D0%B5%D0%B9%D1%81%D0%BA%D0%BE%D0%B9_%D0%BE%D0%B1%D1%89%D0%B8%D0%BD%D1%8B_%D0%96%D0%B8%D1%82%D0%BE%D0%BC%D0%B8%D1%80%D0%B0

https://sztetl.org.pl/en/node/182227

Zhytomyr is one of the oldest cities in Ukraine. Its foundation dates back to the 9th century, but in the annals it was first mentioned in 1392 (in connection with the capture of the Zhytomyr castle by the Lithuanian prince Vitovt). Since then, Zhytomyr has been under the rule of Lithuanian princes and Polish kings for a long time. From one of the latter, Casimir Jagielonchik, in 1444 he received the Magdeburg Right.

Although Jews are mentioned in the town’s records as early as 1486, they appear regularly in judicial records after 1580. In 1648, Cossack and Tatar forces ravaged the town, but the community reestablished itself thereafter. A century later, in 1753, 14 Jews from nearby towns were executed in Zhitomir after being tried for ritual murder; this event was accompanied by anti-Jewish actions. In 1765, some 460 Jews, including 114 living in neighboring villages, were registered as members of the Jewish community. In 1787 more than 70 of 175 Jewish dwellings were located near the market square, where the synagogue was constructed.

There is no exact data on when Jewish residents appeared in Zhytomyr. Although under Polish rule they were forbidden to settle here, it is possible that some, with the patronage of local officials, succeeded. So, there is evidence that in 1622 part of the Zhytomyr eldership was leased to a certain Shlema Moiseevich. As for the actual Jewish community, it began to take shape only a century later.

In 1789, Jews already owned 253 houses in Zhytomyr (out of 758) and made up almost a third of the total population of the city - 882 people, including 30 innkeepers, 42 tavern makers, 26 merchants, 48 artisans, 40 servants and 15 beggars.

By the same time, a complaint against them by the Zhytomyr magistrate, addressed to the lustrators, dates back. “The Jews did not have and do not have any rights to reside in the city,” it says, “not a single audit and not a single one of the private salary inventories even remembers them ... Only at the beginning of the present XVIII century, the Jewish people, under the patronage of the elders, began to settle in the city. The lustration of 1773, having found the Jews in the city for the first time, determined that they should pay a thousand zloty "posidelytsina" or chinsha ... Between the cathedral church and the Jesuit church, they began to build their stone synagogue and, moreover, of such size that on the site occupied by it, could several houses could fit in... Chinsha pay a thousand zlotys from a hundred and several dozen houses, so that one house does not even have ten zlotys, while the townspeople are forced to pay twenty-four zlotys annually from each house ... "

Collisions of this kind have probably happened before. Thus, the anti-Jewish riots of 1753 are known, which arose in connection with the ritual process taking place at that time in Zhytomyr. The blood libel - an accusation of kidnapping and "torturing" a Christian child - then touched more than 30 people (mainly from the village of Pavolochi - that's why the case was called "Zhytomyr" or "Pavolotsky"), brought to the investigation. 14 of them were executed by the verdict of the General City Court of the Kyiv Voivodeship. A special Jewish funeral prayer is dedicated to the "Pavolotsk martyrs", and on their mass grave in Zhytomyr (obviously, at the first Jewish cemetery that has not come down to us, which, as is clear from the city plans of the late 18th - early 19th centuries, was located in the area of \u200b\u200bthe modern streets of Parkhomenko and Mayakovsky ) a monument was erected. Judging by the descriptions of old Zhytomyr, of the buildings belonging to Jews, the most striking were "travel houses" with high roofs, with porches painted in several colors, with walls now sunken, now bulging, black, terrible, beautiful in their pissed off look."

Jews lived primarily in the area of Chudnovskaya Street with adjoining Malo-Chudnovskaya, Cathedral, Rybnaya, Ostrozhskaya (the last two no longer exist) and some others.

“This part of the city,” wrote the local police chief T.I. Verzhbitsky, “is the Jewish ghetto. At every step, dirt, stink, sewage. The buildings are solid, crowded, clumsy. Benches, shops, cupboards, chests and people huddle at every step. <…> It is not uncommon to find here, along with a dress shop, a resin warehouse, a grocery and gastronomic trade, watchmakers’ workshops, etc.…”
In March 1854, Jews were forbidden to settle in Zhitomir "in the quarters between Bolshaya Berdichevskaya Street and the Teterev River, as constituting the best and main part of the city" (here they could only buy land and build houses for rent). This decree, however, was already canceled three years later; and it was in the central part of the city - on Kievskaya, Mikhailovskaya and B. Berdichevskaya streets mentioned above - that later many Jewish commercial and industrial firms, shops, banking and money changers settled. According to statistics, in the second half of the 19th century, the "share" of Jews in the commercial life of Zhytomyr reached 90%. The majority in their workshops (about 60%) were also Jewish artisans, among whom tailors and cabinet makers predominated. Already at the end of the 18th century, Hasidism became very widespread in Zhytomyr. The then leader of the local community, Wolf from Zhitomir (? - 1800), was an ardent follower of Dov Ber from Mezhirich (successor of the legendary founder of Hasidism, Bal Shem Tov).

By the end of the 19th century, in addition to two large synagogues, there were at least fifty prayer schools (houses), many of which (Balagulskaya, Vodovoznaya, Prikazchitskaya, Merchants, Myasnitsko-Reznitskaya, etc.) united their parishioners on a guild basis. The first printing press, which printed Hasidic literature in Hebrew, was launched in Zhitomir as early as 1804. And in 1847, the famous “theological” printing house of the merchants Shapiro, transferred a decade earlier from Slavuta, resumed its activities here, which for 15 years was one of the two (the second remained in Vilna) allowed Jewish printing houses in Russia. It was farmed out by the grandchildren of its founder, the Slavutian tzadik Moses Shapiro, brothers L.-G n A-G. Shapiro, she printed exclusively religious literature of the Hasidic persuasion.

At the same time, in the second half of the 19th century, Zhitomir was known as "the cradle of enlightenment for the Jews of Volyn." Here, according to a contemporary, “everyone gathered, as if in focus. who bore the stamp of education, all who thirsted for knowledge - Jewish and European. ”

First of all, they gathered in the Rabbinical School opened in 1847 (one of the two in Russia; in 1873 it was transformed into the Jewish Teachers' Institute), where such prominent figures of the Haskalah as J.M. Eichenbaum, A.B. Gotlober, L. .D. Zweifel, H.Z. Slonimsky, M.M. Sukhostaver and H.G. Lerner. In addition to him, one of the first state Jewish schools functioned in Zhytomyr (from 1850 to 1872). The Zhytomyr Jewish vocational school founded in 1862 was also the first in Russia. However, later, with the liquidation of the main Jewish educational institutions (the Teachers' Institute, which earned a very unenviable reputation in Jewish circles, was closed by the authorities in 1885 "as unnecessary", and a year earlier, so that the Jews would not acquire economic advantages over Christians, the Trade School was also abolished) Zhytomyr gradually began to lose its role as a mental center for the Jews. In the 1890-1900s, only secondary educational institutions functioned here: the Talmud Torah, a two-year elementary school, a number of private schools, a women's vocational school and about fifty heders.

At the beginning of this century, the local Jewish population was drawn into the sphere of socio-political movements of the era. In 1901-1902, the first organizations of the Bund launched agitation activities in Zhytomyr, and later - the Social Democratic and Zionist parties and unions: Paolei Zion, Ahdut Israel, Al Gamishmer, Yiddish Volkspartey, and others.

In 1904, Jewish workers managed to prevent a pogrom that threatened to break out in the city. In April of the following 1905, pogroms provoked by the authorities engulfed the Jewish quarters (according to various estimates, from 35 to 50 people were killed and from 100 to 200 injured). By the way, among those killed was a Russian student N. Blinov, who joined the Jewish fighters, who in real life played the role of Boris from the play by E.N. Chirikov “The Jews”, which he often performed on stage in amateur performances.

During Word War I, refugees crowded into Zhitomir, and Rabbi Yosef Hurvich of Novogrudok established a Musar yeshiva there.
Тhe population also suffered during the civil war, and the bloodiest of them were arranged by the Petliurists in January and March 1919, when a total of about 400 people died. After the establishment of Soviet power in Zhitomir, the pogroms ceased, but the Jewish community as such actually ceased to exist. Synagogues and prayer houses, along with other places of worship, were placed under strict administrative control and gradually closed. True, a number of national Jewish institutions were opened in the 1920s: schools, pedagogical courses (later transformed into a technical school), the Jewish chamber of the city people's court, but by the mid-1930s, almost all of them were liquidated.

In 1929, 30,690 Jews lived here (more than 30% of the population)

On the eve of World War II, about 30,000 Jews lived in Zhitomir. The Nazi occupation lasted from July 1941 until December 1943. About 400 Jews were shot soon after the Germans’ arrival; in August more than 1,000 Jews were murdered; and in September all remaining Jews were forced into a ghetto isolated from the town. Many died of starvation and disease. All the others, about 6,000 persons, were shot in September–October 1941 outside the town.

After the war, several thousand Jews settled in Zhitomir. In 1945, a local synagogue was officially registered, headed by Rabbi Motel Voshilo, and in 1955 the baking of matzo was organized. Some 14,800 Jews lived in Zhitomir by 1959. After the authorities closed the synagogue in 1963 the Jews held illegal prayer services in private dwellings; in 1975, with opening of the common city cemetery, burials in the Jewish cemetery were suspended. The synagogue was reopened in 1981.

A Jewish cultural and educational society was organized in Zhitomir in 1989, and at the beginning of the 1990s a Jewish Sunday school and an evening school were opened. In 1992, a Lubavitch community was officially registered. It united more than 100 faithful, obtained the return of the synagogue building, and organized a yeshiva, a school, a kindergarten, a library, and a dining hall. In the early 1990s, an information center was available for persons contemplating moving to Israel, a Shaḥar young persons’ club was established, and a local office of the Jewish Agency was opened. In 1996, the Joint Distribution Committee sponsored the establishment of the Ḥesed-Shelomoh welfare center. By 1997, about 5,500 Jews lived in Zhytomyr, including more than 2,300 pensioners.

Maps of Zhytomyr

Map of Zhytomyr 1887.

Map of Zhytomyr 1909.

Zhytomyr - city map 1827.

Zhytomyr - the town plan, 1913.

Zhytomyr business directory 1913.

Zhytomyr business directory. 1913.

Synagogues in Zhytomyr

Synagogue on Malaya Berdichevskaya.

Synagogue in Żytomyr (ukr. Синагога, Synahoha ), located at ul. Mała Berdyczowska 7 (ukr. Мала Бердичівська 7, Mała Berdycziwśka 7 ) was erected in 1913 thanks to the foundation of M. Gitman, in the place where the house of prayer of the Peddlers' Association had already existed (hence its sometimes historical name Synagogue Peddlers).
It was confiscated by the Bolshevik authorities in the 1920s. For nearly 70 years, it housed various associations; as the last one – a municipal vocational training club. In August 1992, it was returned to the Jewish community. In 2007, a general renovation was undertaken. However, during the work, it turned out that the old synagogue was in danger of a construction disaster. In 2009, the work was stopped.
Eventually, the old Peddlers' Synagogue was completely demolished, leaving only the front wall. It was integrated into a completely new, modern rectangular building, much larger than its predecessor. The work was financed by the American philanthropist George Rohr and local sponsors.
At the end of 2018, the synagogue was reopened, but work on its surroundings was still in progress. In its current form, it is one of the most modern synagogues in Ukraine, with a capacity of 5,000. faithful, also housing social rooms, the seat of the commune, school classrooms, a library and a mikveh.

Zhitomir: Last standing Synagogue nearly rebuilt.

https://fjc-fsu.org/zhitomir-last-standing-synagogue-nearly-rebuilt/

More than 40 synagogues served the 30,000 Jewish population in the famous “Shtetl” of Zhitomir, West Ukraine, before the days of the horrific holocaust. Only one of them survived, located in the center of town. A glorious building that wasn’t destroyed, but was closed and shut down.
Throughout the age of Communism the historic synagogue, now dating 120 years old, was inactive. Prayers and gatherings were declared illegal, and the few Jews left behind after the holocaust – most of the community fled into the depths of Russia and the remaining 10,000 were executed – had no place to call home.
Only after the fall of the Iron Curtain, in 1990, was the building returned to the revving community. At first, the building was slightly renovated, enabling it to be used, but within several years the old structure started collapsing. The building was declared dangerous, and the community moved to a rented apartment on the opposite side of the same road.
A few years ago, thanks to intense efforts by the heads and rabbis of the community, rebuilding of the historical Synagogue began. The renewed place of worship, planned to serve the estimated 5,000 members of the region’s community, now under intensive building will include a modern JCC, a soup kitchen and ‘Simcha’ home, communal offices, classrooms, a library and a state of the art Mikvah (ritual bath).
The rebuilding of the building’s foundations, has been made possible thanks to the generosity of philanthropist Mr. George Rohr and his family, and donors from the Zhitomir: Mr. Boris Rosenblatt, Mr. Sasha Rabinovitz, Mr. Moshe Zaslevski, Mr. Gandi Breski and Mr. Zhenya Gorodeski.

Choral merchant synagogue on Zamkova Hill.

Where is this street, where is this house?
Boris Dubman
https://proza.ru/2015/02/21/2233

In 1999, the book "Zhytomyr in the life of H.N. Bialik" was published. Authors E. Nikolaeva, I. Shestopalova, R. Kondratyuk. There is a photograph of the synagogue in the book. Under it is the signature: "Zhytomyr. Choral Synagogue. The beginning of the 20th century. Photo from the funds of the Zhytomyr Oblast Archives. Published for the first time". And in the text it is explained that the synagogue was located in the heart of the quarter opposite the Bialykov house on Moskovskaya Street.

       The future classic of Jewish literature, Chaim Nahman Bialik (1873–1934), after the death of his father, lived in Zhytomyr from 1880 to 1890, in the house of his grandfather Yakov-Moishe Bialik on Moskovskaya Street (now Nebesnaya Sotna), in house No. 80 (now No. 61) , at that time on the outskirts of the city. This section of the street began to be built up in the second half of the 19th century. There and now, all the houses are single-story. And in the photo we can see a large two-story building of the synagogue with architecture no later than the 18th century with three windows typical for the times of the Magdeburg law on its end main facade. In accordance with the current Magdeburg law in Zhytomyr, the owners of houses paid a tax from every window facing the street. To pay less, houses were built facing the street. Opposite Bialik's house, yes, there was a small synagogue (or rather - a prayer house), but not this one.

       There were about fifty prayer houses like the one on Moskovskaya Street in Zhytomyr at that time, almost on every street. And there were only two choral synagogues: one on Zamkova Hill and one on Starovilskaya Street. In choral synagogues every Saturday and on holidays, the reading of prayers was sung by cantors. These were singers with professional vocal training. To enhance the effect, the cantor sang accompanied by a small ensemble of singers. Such an ensemble was also called a "choir". Hence the "choral" synagogues. These were peculiar concerts. And people often came to the synagogue not so much for the sake of prayer as for the sake of listening to the singing of the cantor.

So which of these two synagogues is captured in the old photo? In 2012, a new book by Georgy Mokrytskyi appeared, "Zhytomyr: Nostalgia for ... the future", where on page 46, among the photos of the destroyed and not restored after the war, there is a photo of the same synagogue, almost from the same angle, with the caption below it: "Choral Synagogue . Starovylska Street, 6-8". It seemed that it would be possible to put an end to this and end the search, but ... one more photo was found. In 1948, the book "Zhytomyr region during the period of temporary occupation by the German-fascist invaders, 1941-1944, a collection of documents, Soviet Zhytomyr region" publishing house, was published, and in it there is a picture of the post-war ruins of Zamkova Gora. In the center of it is the surviving wall of the main facade of the Choral Synagogue. The coincidence of the facade to the smallest detail with the previous two pictures is absolutely complete! Now you can put an end to it.

       But what is known about this first Choral Synagogue in Zhytomyr, which was also called "merchant"? And why "merchant"? When and on which street of Zamkova Gory was it built? The answer to these questions can be partially found in the mourning of the Zhytomyr magistrate during the lustration of the city in 1789. The text of the mourning was preserved by the Polish encyclopedist Józef Krzywicki (1838 – after 1908) on page 910 in the XIV volume of his "Geographic Dictionary of the Kingdom of Poland and Other Slavic Countries" (Polish: Slownik geograficzny Krolestwa Polskiego i innych krajow slowianschich), published in Warsaw in 1895 , we read: "Jews did not have and do not have any rights to live in the city, not even a single audit or private inventory describes the presence of Jews; it is known only at the beginning of this century that the Jewish people began to settle under the protection of elders. Lustratsiya of 1765 mentions Jews for the first time, noting the allocation of 1,000 zlotys to the settlement or rent (tax) from them. A synagogue (in the original Polish - Boznice) between the cathedral (here - the Church of the Ascension, consecrated in 1805 as the Cathedral Church of Saint Sophia) and the Jesuit church began to be built near the market itself, where several houses could fit, and the townspeople were forced to do so to watch with bitterness. The rent is only 1,000 zlotys for more than a hundred houses, which is only 10 zlotys per house, and the townspeople have to pay 24 zlotys each, they created their own workshops, etc.

       The authors of this lament did not know that Jews began to settle in Zhytomyr much earlier than the 18th century, and that "part of the the old manor house was leased to a certain Jew Shlyome Foiseevich back in 1622." This is about Zhytomyr from the Brockhaus-Efron Jewish Encyclopedia, published in 1908–1913. And even earlier, in the materials of the audit of the Zhytomyr castle in 1545, the Jewish merchant Moshko, who traded with the prince, is mentioned. The income from this trade went to the maintenance of the castle. Only a very rich person will pay 1000 zlotys for the right to settle in Zhytomyr. At that time, a Polish zloty coin with a total weight of 6.726 grams contained 3.36 grams of pure silver. Such money was available only to Jewish merchants. They were the first settlers of the Jewish community of Zhytomyr. They began the construction of their "merchant" synagogue "near the market itself", judging by the text of the mourning, in 1789. The "Market" square was in the center of Zamkova Gora, where now there is a memorial boulder in the square behind the House of Justice (the former Regional Committee of the Communist Party). According to the Brockhaus-Efron Jewish Encyclopedia, there were 34 Jewish merchants in Zhytomyr in 1797, and 39 in 1802.

The question is asked, why the Zhytomyr magistrate could not simply prohibit the construction of a synagogue, but was forced to write a lament? Probably, the building of the synagogue under construction was located on the territory of the Jesuit Jurisdiction, which was not then subject to the magistrate and had the privilege of not paying taxes to the city treasury. Perhaps, for the same reason, Jews did not pay tax to the magistrate from all their houses, since most of them could be located in the territory of the Jesuit Jurisprudence. Almost everything is clear. It remains to determine the name of the street where the synagogue was located and where the merchants lived.

       Leonid Kogan, a native of Zhytomyr, helped to answer this question, who published two more photographs of this synagogue from 1934, found in the funds of the Central State Archive of Cinema and Photographic Documents of Ukraine, and wrote: "On the plan of Zhytomyr in 1898, one of the objects is marked No. 49, and in the appendix it is written : "49 – Jewish Synagogue – Gostinnaya". ... In the first half of the 1990s, I talked with elderly Jews in the Zhytomyr synagogue, and they recognized this synagogue, which stood on Gostinnaya near the pre-war bazaar. ... To get there, you had to enter the courtyard from the side of the street. Hospitality. This is clearly visible in one of the pictures I sent."

       I open the Encyclopedia "Streets of Zhytomyr" on page 434: "Hospitable street." It started from the city rampart (approximately at the place where the monument to V.I. Lenin stands today) and ended at Rynok Square. It ran parallel to the former Kyivska Street (now Cathedral Street). It was located approximately on the site of the current central avenue of the square behind the House of Justice (between the modern streets of Cathedral and Rylskogo). Known since the 18th century. as one of the main streets of medieval Zhytomyr. The toponym "Hostynny" is explained by the meaning of this word (see "Interpretive Dictionary of the Great Russian Living Language" by V.I. Dal) as a place for guests ("guest" - merchant) - primarily trade people, merchants, which corresponds to the location of the street that led to the shopping (hospitality) rows on Rynok square."

       Here it should be clarified, firstly, that only the pedestal remains of the monument to Lenin today. And secondly, the word "guest" came from the Old Russian word "gostba" - trade. Hence the "pogost" - a trading place where merchants came. Translated into the modern language, Gostinnaya Street would be called "Torgovoy" or "Kupecheska". On the oldest plan of Zhytomyr in 1781, there is this street leading to Rynok square. Gostinnaya Street was completely destroyed during the Second World War and disappeared from the map of Zhytomyr. Judging by the post-war photo, the building of the Choral Synagogue could be restored as a monument of history and architecture. After all, the walls almost survived. But under Soviet power, religious buildings were not restored, but were most often demolished. It's good that at least the photos were saved in the archives.

Boris Dubman
February 2015

Illustrations of the first row:
The first one on the left is the Choral Synagogue in Zhytomyr (shown on the left). Photo from the beginning of the 20th century, the author is unknown. Photo from the funds of the State Archive of the Zhytomyr region.
The second is the Choral Synagogue in Zhytomyr. Photo of 1934, author unknown. Scanned from Georgy Mokrytskyi's book "Zhytomyr: Nostalgia for ... future".

Illustrations of the second row:
The first left is Gostinnaya Street. In the background is the Choral Synagogue. Photo of 1934, author unknown. Photo from the funds of the Central State Archive of Cinema and Photographic Documents of Ukraine.
The second is the Choral Synagogue. Photo of 1934, author unknown. Photo from the funds of the Central State Archive of Cinema and Photographic Documents of Ukraine.
The third is the post-war ruins of Zamkova Gora. In the center of the picture are the ruins of the Choral Synagogue. The photograph is scanned from the book "Zhytomyr region during the period of temporary occupation by the German-fascist invaders 1941-1944, a collection of documents" of the "Soviet Zhytomyr region" publishing house, 1948.

Photos of Zhytomyr

Zhytomyr castle (reconstruction B. Kapitanuka).

Zhytomyr old lithograph.

Zhytomyr from the height of 400 meters.

Castle Hill from the airplane window. Photo July 1941.

View from the bell tower of the Holy Transfiguration Cathedral on the square, 1941.

Mikhailovskaya street, beg. 20th century.

Kyivska street looking West toward St. Michael's Cathedral. Photo early 1900s.

Berdichevskaya Streets.

Publik Library.

Intersection-Bulivar and Berdichevskaya Streets.

District Court.

River Teterev Ukraine, Zhytomyr, 1897.

Castle Hill, Chudnovskaya street.

Zhytomyr. Cathedral Square (Spaso-Preobrazhensky Cathedral) 1918.

At the beginning of Bolshaya Vilskaya street. Zhytomyr, 1900-1910.

River Teterev. Baths. Zhytomyr. 1903.

Zhytomyr panorama of the city. 1918

Suburb Podil. Zhytomyr. 1907-1908.

Cathedral Maidan. 1900-1910.

Victims of the Zhytomyr pogrom.

The first in a row is N.I. Blinov. Photo by P.A. Kornelevsky. 1905. Self-defense participants fought selflessly and heroically. However, the Jewish population of the city was left to its fate - the city authorities and the local community did not lift a finger to stop the pogrom.

Railway station.
The official history of the Zhytomyr railway station begins on December 28, 1895 (or January 9, 1896, according to the new style), when the first freight train set off on the Zhytomyr-Berdichev route.

Zhytomyr rabbinical school.
The second male gymnasium was opened on August 31, 1897 in the building of the former Jewish teacher's institute on Starozhandarskaya (Pushkinskaya, 38). The well-known researcher of Volyn, collector and philanthropist Baron И.Шодуар.Это здание,в котором сейчас размещается природоведческий факультет университета им.И.Франка.

Zhytomyr rabbinical school.
https://zu.edu.ua/chem?id=2

The massive three-story building, which now houses the Faculty of Natural Sciences of Zhytomyr Ivan Franko State University, is, in its own way, a unique building in the city. This is the first three-story building in Zhytomyr, built in 1882 in the neoclassical style for the first higher educational institution in the history of the city, the Jewish Teachers' Institute. Since then, education and science have settled here forever. It is also a monument of architecture and urban planning (protection certificate No. 174).

The history of this building is connected with the Zhytomyr Rabbinical School, which was opened in Zhytomyr in 1846 in connection with the "signing of the supreme decree on November 13, 1844, it was ordered to establish rabbinic schools for the preparation of teachers of Jewish law and rabbis, compared them in relation to common subjects with gymnasiums". The schools were to provide Talmud teachers to all Jewish communities of the vast empire. "In rabbinical schools, Jews are taught subjects in the teacher's department to such an extent that its students can teach these subjects in schools of the 1st and 2nd categories, and in rabbinical schools - as much as is necessary for the education of a rabbi, rejecting, if not at the very beginning, then, at least at the first possible opportunity, all unnecessary philosophical speculations of Talmud commentators." The secret note stated: "After the opening of both rabbinical schools (Zhytomyr and Vilno), it will be publicly announced that after 20 years, no one can be appointed as a teacher of Jewish subjects, who has not been elected as a rabbi, unless he studied at such a school."
Not having its own building, the school was located in unsuitable premises. In particular, in building No. 23 on Malya Berdychivska Street (now the dormitory of the Zhytomyr Regional Institute of Postgraduate Pedagogical Education), as well as at the corner of Malya Berdychivska, Chudnivska, and Teatralna Streets, as well as in other places.
Since there were only two Jewish schools in the entire Russian Empire, the best, most progressive intellectual forces of Jews, as well as Ukrainians, Russians, and Czechs gathered in them.

Therefore, the cities where they operated — Vilna and Zhytomyr — were a kind of Jewish university centers. Thanks to this educational institution, the Jews of our region joined the world culture, enriched it with the achievements of their co-religionists.
Since the number of students at the school was constantly growing, in 1848–1850 it was about 70 people, in 1851–1852 about 200 people, and the largest number of students was recorded in 1864 — 284 students, so in 1851 the question arose about building a new building for Zhytomyr Rabbinical School on the corner of Novozhandarmska Street and the designed boulevard. In the act of September 30, 1851, the site for the building is described as follows: "This place is located on a plain near the inhabited part of the city, has sandy and clay soil, suitable for the construction of a large building and, moreover, is adjacent to the block for the building of the provincial gymnasium...".
On March 16, 1973, on the initiative of the Minister of Public Education, Count D. Tolstoy, public Jewish schools were reformed, so in July 1873, on the basis of the former Zhytomyr Rabbinical School, the Zhytomyr Jewish Teachers' Institute was opened, which until 1882 (when the construction of the new premises on Novozhandarmska Street) was completed was located in a two-story brick building built by Countess Evelina Hanska on Mala Berdychivska Street, current address (12 Mala Berdychivska Street). Among the institute's teachers were such well-known intellectuals of the time as A. B. Gottlober, H. Z. Slonimskyi, L. D. Zweifel, H. G. Lerner, M. M. Sukhostaver, and the talented mechanical scientist Haim Gohman. The great-grandfather (father of the grandmother) of Volodymyr Semenovych Vysotsky — Ovsiy-Heschel Haim-Mordkovich Bronshtein (Mordko Bronshtein) also worked at the institute.
In the year the institute was founded, there were only 20 students, and in 1874 - already 37. In 1877, among other applicants, Sholom Rabynovych, a Jewish boy from Pereyaslav, applied for admission to the institute. But later, the director of the institute, Josyp Gurlyand, received a rejection letter motivated by the applicant's inappropriate age: "In view of the fact that the course of study at the institute is four years, and from the papers and metrics it is clear that the owner was born on February 18, 1859, therefore, he was born in 1880 - in just three years, in October, he will have to appear for conscription, that is, an hour before he finishes the course at the teachers' institute." With this, Mr. Yosyp Gurlyand himself deleted from the list of possible students of the Zhytomyr Institute a person who later became an outstanding master of words, a classic of Jewish literature, whose name is Sholom Aleichem.

It was at the beginning of the 80s of the 19th century that the issue of building the institute's own educational building was finally decided. It was not necessary to search for a plot for a new building for a long time. After all, the plot on Novozhandarmska Street, allocated by the City Duma to the former rabbinical school back in the 60s, remained untouched. Here they decided to build a Jewish teacher's institute.
In the Zhytomyr regional state archive there are documents related to the construction of the main educational building of the institute - "The book of protocols and acts of the supervisory committee for the construction of the premises of the teacher's institute in Zhytomyr". The construction was carried out according to the project of architects Parkhomenko and Bobryk, the contractor on this object was the Zhytomyr merchant of the First Guild - Musii Kholodenko.
On April 9, 1880, trenches were dug for the foundations of the future building of the Zhytomyr Jewish Teachers' Institute on Novozhandarmska Street, while, unlike the initial project, it was decided not to build the building at the corner of Novozhandarmska Street and the boulevard, but to move it significantly to the east, deep into the purchased estate.

On April 12, 1880, the ceremonial laying of the first stone in the foundation of the building and its consecration took place. Judging by the entries in the book, the initial project had significant flaws and did not take into account many specific features of Zhytomyr. Since the project was drawn up in St. Petersburg as typical for classical gymnasiums of the empire, it could not take into account, on the one hand, Volyn's wealth of granite deposits, and on the other, the weakness of Zhytomyr bricks (which was repeatedly noted by the members of the observation committee while the walls were being laid).
Ruban, the architect of the Kyiv educational district, often came to the site of the institute's construction in Zhytomyr, and together with his authorized Zhytomyr builder, corporal Parkhomenk, with the consent of the contractor and the customer, Ruban began to make significant changes to the project.
Thus, in April–May 1880, it was decided to deepen the foundation of the main building, and to raise the plinth. They decided to replace the designed wooden stairs and brick plinth with granite ones. In addition, the construction monitoring committee, knowing the properties of local bricks, proposed to make a metal cladding of the main building not only around the perimeter of the third floor, but also of the second and first. Special metal belts were made for such a strapping at the Denisov Metallurgical Plant.
During May–June 1880, the laying of the foundation and plinth continued. On July 4, 1880, these works were largely completed. At the same time, the engineer-colonel Chekmaryov was appointed the construction supervisor instead of the architect Ruban. In parallel, construction of a hospital building, a barn, a woodshed, and a farm yard was underway. At the initiative of the new architect, it was proposed to use old railway rails instead of iron brackets to support the furnaces, and to install supply ventilation along with exhaust ventilation. Due to the fact that the contractor significantly corrected the project documentation, the estimate of the completed works as of July 14, 1881 exceeded the planned amount by 3.3 thousand rubles.

In August 1882, 62 granite steps of the grand staircase and 88 side steps were installed, and in September, the main works on the construction of the institute were completed. It was put into operation on September 27, and on September 29, 1882, the institute celebrated its housewarming in a beautiful three-story building on Novozhandarmska Street, thus the construction lasted almost two and a half years.
The main facade, facing the street, is oriented in the north direction, so in part of the classrooms (gymnasium, office, prayer hall and other auxiliary premises) sufficient insolation was not provided. The developed side facade is oriented to the east. In this part of the building were the main auditoriums, the windows of which face east and south.
According to archival documents, two years after the housewarming, the premises of the institute had to be repaired, which was carried out by the Zhytomyr contractor Magner. In particular, he redid the floor in many rooms, replaced the plaster in some places, and repaired the stoves. In 1885, under the leadership of civil engineer O.I. Remer, a three-story extension was built to the western facade of the main building, which housed toilets.
From the day of the opening of the Zhytomyr Jewish Teachers' Institute, its director was V. Andruzky, and on July 15, 1877, he was replaced in this position by the inspector of the Zhytomyr Gymnasium, M. G. Barsky, a graduate of the University of St. Volodymyr, of the Orthodox faith. In the State Archives of the Zhytomyr region, personnel files, lists of students and teachers of the institute, class journals and programs, minutes of the meetings of the pedagogical council and other documents of the institute for the years 1873–1885 have been partially preserved.

During this period, the inspectors' reports contained positive assessments of the state of moral education of students, in particular, it was noted that "the majority of students are imbued with an understanding of the duty for which they are preparing", and a decrease in student offenses and sanctions applied to them was recorded.
The teaching staff of the Zhytomyr Jewish Teacher's Institute considered the qualified organization of the educational process to be its main task, that is, in fact, the teacher's institute did not fully fulfill the task assigned to it by the authorities — to educate Jewish youth in the imperial spirit. This, in particular, is indicated by the results of numerous inspection inspections, it is known, for example, that in 1881 the trustee of the Kyiv educational district in a letter to the director of the Zhytomyr Jewish Teachers' Institute wrote about the "symptoms of stupid influence" observed in the Zhytomyr Jewish Teachers' Institute, which were manifested in the dissatisfaction of the pupils "prevailing orders in the institution".
All these "symptoms" and "dissatisfaction" had a rather simple explanation. Despite all the advantages of state vocational education, there were also many facts that were difficult for the representatives of the Jewish community, who bore the main financial burden of maintaining state institutions, to come to terms with, so the government's decision that the director and teachers of the institute, in addition to positions inspector, teachers of Jewish subjects and mathematics, could only be Christians. Dissatisfaction was often intensified as a result of the activities of individual Orthodox heads of the institution, who did not always approve of the very fact of the functioning of a nationally oriented professional institution.
The attitude of M. Barskyi to Jewish education can be understood from the "Short note on the existence of Jewish educational institutions" to the trustee of the Kyiv educational district. In it, he writes that "the establishment of separate Jewish teaching institutes does not bring benefits, but rather harms", because, in his opinion, "alienation and Jewish socialism will develop under them."
The opportunity to get an education in a Jewish educational institution, the exemption of its students from military service, as well as certain benefits for its graduates, which were provided by the state, attracted Jewish youth to the Zhytomyr Jewish Teachers' Institute. Moreover, the number of students of the institute increased every year. Thus, in the 1873/74 academic year, there were 22 pupils, in 1874/75 — 37, in 1875/76 — 47, in 1876/77 — 64, in 1877/78 — 67, in 1878/79 — 70, in 1879/80 — 74. During the 12 years of existence of the Zhytomyr Jewish Teachers' Institute, more than 200 Jewish youths received their education within its walls. They played a significant role in solving the issue of staffing Jewish educational institutions throughout the "settlement strip".

Jewish Cemetery

Old Jewish cemetery.

Old Jewish cemetery.

The cemetery is located in an empty field, with a playground, between 7 Zv'yazkivtsiv street, and 102A Chernyakhivsʹkoho street.

Number of existing gravestones ........... No tombstones preserved
.
The exact period of the cemetery’s establishment is unknown. It was marked on a 1900s Russian map. There was a Christian cemetery nearby which was also demolished. According to the Commission on the Preservation of Jewish Heritage, the Jewish cemetery was closed for burials after the war. Construction of vocational school number 29, a hostel and sports ground and a mechanical repair plant on the site of the cemetery began in 1972.

It is not known when the cemetery was founded. It is marked on maps from around 1900. New burials ceased after WWII. The cemetery was demolished in the mid-1970s.

New Jewish cemetery.

New Jewish cemetery.

The cemetery is located between Velyka Berdychivs’ka street and the garage cooperative “Smolyanka”.
There is a 2m high concrete fence. There are several gates and entrances into the cemetery. There is a large brick arch at the main entrance.
The exact period of cemetery’s establishment is unknown. It was established no later than the late 19th century, as the earliest preserved burial dates to 1887. It is marked on a Russian map from the 1900s.
The cemetery was likely founded in the 19th century. It was also used by the Jewish communities of Korostyshiv, Levkiv, Stara Kotel’nia. Most of the 19th-century tombstones have not survived. During Stalin’s purges of the 1930s, hundreds of non-Jewish victims were buried in the cemetery.

Holocaust

On July 9, 1941 Zhytomyr was occupied by the German army. Soon after the occupation, executions began. So, on July 14, about 100 Jews were shot, at the end of July - several hundred, on August 3, 1941 - about 400.

On August 7, 1941, a demonstrative action was held at the Hay Bazaar, where more than 400 Jews were rounded up. Moshe Kogan and Wolf Kiper brought from Chernyakhovo were hanged.

Jewish men arrested by German soldiers. Zhytomyr, August 7, 1941.

Moshe Kogan and Wolf Kiper brought from Chernyakhovo were hanged.

On September 5, 1941, the occupying authorities carried out a registration of the Jewish population. 4820 people were registered. The surviving Jews of Zhytomyr were imprisoned in the ghetto. On September 29, Judgment Day, most of the Jews of Zhytomyr were shot.

In October 1941, 1,500 Jews were shot. On August 19, 1942, the last surviving Jews of Zhytomyr were liquidated.

Family of Volko-Gavriel Leibishovich Goldfarb (1842) (Goldfarb tree, descendants of Abraham, Gershko branch)

- Fund 67 Inventory 3 Case 690.
Alphabet of the Metric books of the Zhytomyr synagogue. Divorces. 1860-1914 years. (238 p.)
In this document from 1875, the family of our relative Volko-Gabriel Goldfarb (born in 1842), who divorced Maleya (b. 1845), appears among male Jews.

- Fund 67 Inventory 3 Case 690.
Alphabet of the Metric books of the Zhytomyr synagogue. Divorces. 1860-1914 years. (238 p.)
In this document from 1877, the family of our relative Wolf-Gavriel Goldfarb, who divorced Sosia, appears among male Jews.

- Fund 67 Inventory 3 Case 690.
Alphabet of the Metric books of the Zhytomyr synagogue. Divorces. 1860-1914 years. (238 p.)
In this document from 1906, the family of our relative Leib Volko-Gavrielevich Goldfarb, who divorced Khavoy, appears among male Jews.

- Fund 67 Inventory 3 Case 690.
Alphabet of the Metric books of the Zhytomyr synagogue. Divorces. 1860-1914 years. (238 p.)
In this document from 1912, the family of our relative Moshko-Yos Volko-Gavrielevich Goldfarb appears among male Jews, who divorced Khaya Meerovna.

Family of Khuna Volkovich Goldfarb (1828) (Goldfarb tree, descendants of Abraham, Yankel branch)

- Fund 67 Inventory 3 Case 1.
The metric book of the synagogue of Zhytomyr. Birth. 1844-1845 years. (79 p.)
In this document of July 1, 1845, the family of our relative, Khuna Volkovich Goldfarb (born 1828), appears among male Jews, whose son Wolf was born in the city of Zhytomyr,
mother - Sheindl.

Family of Yos Avrumovich Goldfarb (1839-1908) (Goldfarb tree, descendants of Itskhak, Yankel branch)

- Fund 67 Inventory 3 Case 36.
Metric book of Zhytomyr synagogue. Marriage. 1861 49 p.
In this document dated May 19, 1861, the family of our relative Yosif Avrumovich Goldfarb (born 1839), who married Perla Chaimovna Solodko (1841 born), appears among the male Jews.

- Fund 67 Inventory 3 Case 462.
Metric book of Zhytomyr synagogue. Birth. 1877-1879_years 660 p.
In this document dated November 16, 1878, the family of our relative Yos Avrumovich Goldfarb, appears among male Jews, where was recorded the birth of his son Khaim .
Mother - Perel Haimovna.

Descendants of others (Goldfarb Family Tree)

Family of Wolf Goldfarb ( ~1750)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Przemysl.
This document in March 1791 records the birth of Reila Goldfarb (girl).
Father - Wolf Goldfarb,
Mother - Khenka.

Moses Branch (Goldfarb tree, descendants of others)

This section of the tree is a placeholder for the fairly ancient Goldfarb found in the Polish archives - most of the ligaments are indicated by dashed lines, evidence that they are exist yet to be found.

Family of Lezer Goldfarb ( 1756-1810)( Goldfarb tree, descendants of others, Moses branch)

State archive of the city of Przemysl.
In this document in November 1810, an entry was made about the death of Leser Goldfarb. Age 54 years old, b. 1756.

State Archive of the city of Przemysl.
In this document in March 1793, an entry was made about the death of Gitel Goldfarb. Age 30 years old, b. 1763.

Family of Shol Goldfarb ( ~1790)( Goldfarb tree, descendants of others, Moses branch)

State Archive of the city of Przemysl.
In this document in April 1797, an entry was made about the death of Khaya Goldfarb (wife of Shol Goldfarb). Age 50 years old, b. 1789.

State Archive of the city of Przemysl.
This document in December 1808 recorded the birth of Meer Goldfarb (boy).
Father - Shol Goldfarb,
Mother - Chaya.

State Archive of the city of Przemysl.
In this document in May 1811, an entry was made about the death of Meer Goldfarb. Age 3 years old, b. 1808.

State Archive of the city of Przemysl.
In this document in April 1813, the birth of Malka Goldfarb (girl) was recorded.
Father - Shol Goldfarb,
Mother - Chaya.

State Archive of the city of Przemysl.
In this document, in June 1817, the birth of Joseph Goldfarb (boy) was recorded.
Father - Shol Goldfarb,
Mother - Chaya.

State Archive of the city of Przemysl.
In this document in October 1819, the birth of Temerli Goldfarb (girl) was recorded.
Father - Shol Goldfarb,
Mother - Chaya.

State Archive of the city of Przemysl.
In this document in October 1821, the birth of Sarah Goldfarb (girl) was recorded.
Father - Shol Goldfarb,
Mother - Chaya.

State Archive of the city of Przemysl.
In this document, in December 1824, the birth of the Sprinses Goldfarb (girl) was recorded.
Father - Shol Goldfarb,
Mother - Chaya.

State Archive of the city of Przemysl.
In this document in August 1826, the birth of Rebeca Goldfarb (girl) was recorded.
Father - Shol Goldfarb,
Mother - Chaya.

Family of Yohan Goldfarb ( ~1773)( Goldfarb tree, descendants of others, Moses branch)

State Archive of the city of Przemysl.
In this document in 1847, an entry was made about the death of Rachil Goldfarb (wife of Yohan Goldfarb). Age 57 years old, b. 1770.

State Archive of the city of Przemysl.
In this document in August 1791, Moses Goldfarb (boy) was recorded.
Father - Yohan Goldfarb,
Mother - Rachel.

Family of Moses Goldfarb (1791)( Goldfarb tree, descendants of others, Moses branch, Yohan sub branch)

State Archive of the city of Przemysl.
In this document in 1841, an entry was made about the death of Feyga Goldfarb (the wife of Moses Goldfarb). Age 52 years old, b. 1789.

State Archive of the city of Przemysl.
In this document in February 1815, the birth of Isak Goldfarb (boy) was recorded.
Father - Moses Goldfarb,
Mother - Feyga.

State Archive of the city of Przemysl.
In this document in April 1812, the birth of Chaya Goldfarb (girl) was recorded.
Father - Moses Goldfarb,
Mother - Feyga.

State Archive of the city of Przemysl.
In this document in January 1827, the birth of the Sprinses Goldfarb (girl) was recorded.
Father - Moses Goldfarb,
Mother - Feyga.

State Archive of the city of Przemysl
In this document in 1828, the deaths of the Sprinses Goldfarb were recorded. Age 1 year old, b. 1827.

Family of Saul Goldfarb (1782-1847)(Goldfarb tree, descendants of others, Moses branch, Yohan sub branch)

State Archive of the city of Przemysl.
In this document in 1847, the death of Saul Goldfarb was recorded. Age 65 years old, b. 1782.

State Archive of the city of Przemysl.
In this document in September 1806, the birth of Shmul Goldfarb (boy) was recorded.
Father - Saul Goldfarb,
Mother - Khinda.

Family of Yakov Goldfarb (~1810)(Goldfarb tree, descendants of others, Moses branch, Yohan sub branch)

State Archive of the city of Przemysl.
In this document in 1813 a record was made of the death of Tauba Yakovlevna Goldfarb (1828-1897).
Father - Jacob Goldfarb,
Mother is Khaya.

State Archive of the city of Przemysl.
In this document, in 1873, the birth of Isaac Goldfarb (boy) was recorded.
Father - Jacob Goldfarb,
Mother is Kresya.

State Archive of the city of Przemysl.
In this document, in 1879, the birth of Moses Goldfarb (boy) was recorded.
Father - Jacob Goldfarb,
Mother is Kresya.

State Archive of the city of Przemysl.
In this document, in 1873, the birth of Khaya Goldfarb (girl) was recorded.
Father - Jacob Goldfarb,
Mother is Kresya.

State Archive of the city of Przemysl.
In this document in 1882, the death of Pinchas-Judah Goldfarb (boy) (1881) was recorded.
Father - Jacob Goldfarb,
Mother is Kresya.

Family of Salman Goldfarb (1812 - 1885) (Goldfarb tree, descendants of others, Moses branch, Yohan sub branch)

Historical archive of the city of Warsaw.
In this document, in 1885, a record was made of the death of Salman Goldfarb (73 years old) in the city of Zbarazh.

Historical archive of the city of Warsaw.
In this document, in 1859, a record was made of the death of Matlia Goldfarb (15 years old) in the city of Zbarazh.
Where is mentioned
Matlia's father: Salman

Historical archive of the city of Warsaw.
In this document, in 1865, a record was made of the death of Goldfarb (without a name) in the city of Zbarazh.
Where is mentioned
father: Salman

Goldfarbs from Mordy

Jewish History Of Mordy

Mordy was established in 1488 by two Polish magnates Jan Kosciuszko and Stanislaw Korcewski. In 1515 the estate was distributed among some heirs. One of them Mykolaj I married the daughter of Friedrich Wilhelm I, king of Prussia.
In 1563, Stanislaw Lutomirski the head of the Catholic Church in “Small Poland” sent a group of ministers to settle in Mordy in order to strengthen the Catholic influence in the district.
Mordy is situated between Losice and Siedlce, 14 km west of the Bug River, thus became a commercial center on the way to and from Warsaw. German merchants settled in Mordy in the early 19th century.
Jews settled in Mordy in the second half of the 17th century. They suffered no limitations and the relationship with the Mordy Poles was in good terms. The 1800's saw a rise in Jewish population. Most Jews were merchants and peddlers. The merchants bought agriculture products from the farmers around Mordy and sold it in the towns. Some Jews were professionals mainly tailors and cobblers.
Jewish public and social life in Mordy circled around the Synagogues and Beth Hamidrash (house of Jewish study). Chasidic influence in Mordy was vast. There were a few Shtiblach (small synagogues): Gerer, Radzyn and Miedzyrzec Rabbi followers. In 1880's Rabbi Mordechai David son of Rabbi Chaim Szabtai Alpert, author of the books “Yad Mordechai” and “Binyan David”, served as the community's rabbi.
In the autumn of 1915, a year after WWI started, Mordy was occupied by the Germans. The Germans abolished previous limitations on Jewish public and political life. A public Jewish library was erected in Mordy in 1916. After a year, political groups of Zionists and the “Bund” were organized.
In 1920 during the Poland – U.S.S.R. war, the Red Army occupied Mordy for two weeks, after which the Polish Army took over. In mid September 1920, the Polish soldiers, executed a Pogrom in Mordy, destroyed vast Jewish property and murdered the “Bund” leader in Mordy, Israel Lederman. Four other “Bund” activists were blamed in supporting the Bolsheviks, judged and executed as well.
In the period after war, the Jewish political activity intensified: the strongest Zionist party was “Poalei Zion” – Zion Workers. Strong Youth Movements were Hechalutz Hatzair – Young Pioneer and “Tzeirey Zion” – the Young of Zion. In the early 1930's the revisionists established the “Brit Hachayal” – Soldier's Alliance organization whose number of members constantly increased. In 1937, the Eretz Israel Haovedet – Land of Israel Workers block, won all 58 eligible voters for the 20th Zionist Congress, but number of eligible voters to the 21 Zionist Congress dropped to 33.
In the last vote before WWII to the Jewish Committee which occurred in 1937: out of the 7 seats: 3 Agudat Israel won, 2 Revisionists and 2 from the Workshops Union.
In 1922 Tarbut – Culture Club was established. Around 1925, a dispute rose about the Jewish library's activity. Young Communists complained that the activity is devoted too much to Zionist activities. In 1925, the public leaders in Mordy tried to found a Jewish school but the educational authorities of town declined their request. Parents who wanted Jewish education for their children had to send them to schools in Siedlce (some 20 km to the west of Mordy).

During the Days of World War II
On September 1939 Mordy was bombed by the German Luftwaffe and most of the town's houses caught fire. Immediately upon entering the town, German soldiers shot to death Mordechai Laski a Jewish WWI disabled veteran. The Germans evacuated town after two days and the Red Army took over the area. Two-three weeks later, the Red Army evacuated the area and the Germans returned to Mordy. Jewish refugees who escaped in the beginning of the war returned to their homes. Because of the closeness of Mordy to the Bug River, thousand of refugees from Warsaw used it as a transit post. A network of Polish professional smugglers operated out of Mordy, smuggling Jews for money into the Soviet controlled east bank of the river Bug. German presence in Mordy was minimal. Ruling authority was put in the hands of the local Polish police chief, a Folksdeutche – (local German), by the name of Eckhardt.
In 1940 the Mordy Jews had to pay the Germans high ransoms and in order to collect them, some government Germans came to Mordy. In the first year of occupation, many Jewish refugees came to Mordy; on May 1940, 172 refugees arrived from Lodz, Siedlce and Mlawa and in June, additional 259 refugees arrived from Lodz, Kalisz, Poznan and Krakow. This was on top of the 2,000 Jews that resided in Mordy by the end of 1940. A Judenrat – Jewish Council was established in Mordy in September 1939 under orders from German authorities in Siedlce. Some of the last Community Committee served in the Judenrat as well: the last chairman of the Community Committee was Mosze Gerszon Lewenberg, and three Revisionists: Aron and Arie Fajnzilber and Mordechai Furman.
A Slave Labor Camp was erected in an estate near Mordy. Jews from Mordy, Siedlce, Sokolow and Wengrow were forced to drain swamps. In the spring of 1941, 500 Jewish forced laborers from Warsaw arrived at this camp. The Judenrat in Warsaw used to send them packages of food and cigarettes
On June 1941, upon the outbreak of the war between Germany and the U.S.S.R., a Ghetto was erected in Mordy. In the end of 1941, many Jewish refugees concentrated in the Mordy Ghetto. By May 1942, the Mordy Ghetto inhabitants count was 3,817. The Ghetto was an open Ghetto, thus the Jewish daily commercial connections with the Polish population could proceed. Eckhardt, the responsible of the ghetto, was relatively liberal. A few times he responded to Judenrat's requests to exempt Jews from forced labor.
On January 1942, 15 Jewish youngsters ages 15-17 escaped from the forced labor camp in the Paszblocki Estate and returned to the Mordy's open Ghetto. As the Germans heard about it, SS units arrived in Mordy and demanded the Judenrat to surrender the escaped prisoners. The Judenrat had to turn the youngsters over to Germans. Their fate was unknown. During this period, some Jews were executed, after they were found smuggling food into the ghetto.
The Mordy Ghetto was annihilated in an Aktzia that took place on Sabbath, 22 August 1942. All the Ghetto residents and refugees, some 3,500 Jews, were herded to Siedlce and from there deported to Treblinka together with Siedlce, Losicer Jews and other Jewish refugees on the same transport.
Mordy was liberated by the Red Army at the beginning of 1945. After liberation about 20 Jews from Mordy returned and re-settled in town, among them a family with two children. On May 1945, 12 of the returning Jews, among them Szymon Garbarz, age 25 and his brother Abram Garbarz, age 21, were murdered by A.K. Armija Krajowa Polish fascist partisans. After this Pogrom, the few Jewish survivors who resided in Mordy left the town and moved to Warsaw.

Synagogue in Mordy
The synagogue in Mordy was established in 1902. In 1922, the daily attendance at the synagogue was 300 people.

The Jewish Cemetery.

The Jewish cemetery is situated in a wooded area along the northern side of 11 Listopada street. The cemetery area starts 110m east of 63, 11 Listopada Street.
The Jewish cemetery is situated in a wooded area on the eastern outskirts of the town of Mordy, the adjacent land is in residential and agricultural use. The site is overgrown with trees and bushes. Several dozen tombstones have been preserved along with the remnants of the old fence on one side.
Around 90 tombstones have been preserved, among them 40 are standing and more than 50 are fragments. The tombstones are made of granite and currently are covered with moss, making it hard to read the inscriptions.

Old Maps of Mordy

Mordy. Map 1802 -1803..

Photos of Mordy

Mordy. Map 1873.

Mordy Palace. Photos by Witol Kroll and Wioletta Kozaczuk, 2021.

Mordy - a old railway station, 2019.

Rynok square Mordy, 2019

Mordy Pond, 2019

Volf Branch (Goldfarb tree, descendants of others)

Family of Wolf Goldfarb ( ~1750)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Przemysl.
This document in March 1791 records the birth of Reila Goldfarb (girl).
Father - Wolf Goldfarb,
Mother - Khenka.

State Archive of the city of Przemysl.
In this document in January 1793, the birth of Malka Goldfarb (girl) was recorded.
Father - Wolf Goldfarb,
Mother - Khenka.

State Archive of the city of Przemysl.
In this document in April 1797, an entry was made about the death of Moses Goldfarb. Age 3 years old, b. 1794.

Family of Moshko Goldfarb (1770 - 1838)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Siedlce.
Fund 196.
In this document in 1838 a record was made of the death of Moshko Goldfarb, age 68 years old (born 1770), in the town of Mordy, and where his son Wolf Goldfarb age 30 years old(born 1808) is mentioned.

Family of Sura-Leia Wolfovna Goldfarb (1811)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1827, an entry was made about the marriage of Yosif-Meer Zilbershtein, age 20 years old (born 1807), with Sura-Leia Goldfarb, age 16 years old (born 1811), in the town of Mordy, where her father Mpshko and mother Khaika Goldfarb are mentioned.

Family of Wolf Moshkovich Goldfarb (1803)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1828, a record was made of the birth of Khana Goldfarb, in the town of Mordy, daughter of the Wolf Moshkovich Goldfarb (25 years old, b. 1803) and Khaia-Sura Goldfarb (22 years old, b. 1806).

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1840, a record was made of the birth of Moishe-Leib Goldfarb, in the town of Mordy, son of the Wolf Goldfarb (38 years old, b. 1802) and Khaia-Sura Goldfarb (32 years old, b. 1808)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1845, a record was made of the birth of Mendel Goldfarb, in the town of Mordy, son of the Wolf Goldfarb (40 years old, b. 1805) and Khaia-Sura Goldfarb (? years old, b. ?)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1849, a record was made of the birth of Sheima Goldfarb, in the town of Mordy, daughter of the Wolf Moshkovich Goldfarb (49 years old, b. 1800) and Khaia-Sura Goldfarb (41 years old, b. 1808).

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1852, a record was made of the birth of Sheina-Zusla Goldfarb, in the town of Mordy, daughter of the Wolf Goldfarb (49 years old, b. 1803) and Khaia-Sura Goldfarb (39 years old, b. 1813).

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1836, a record was made of the birth of Yankel Goldfarb, in the town of Mordy, son of the Wolf Goldfarb (40 years old, b. 1796) and Khaia-Sura Goldfarb (28 years old, b. 1808)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1839, a record was made of the birth of Bluma Goldfarb, in the town of Mordy, daughter of the Wolf Moshkovich Goldfarb (? years old, b. 1?) and Khaia-Sura Goldfarb (? years old, b. ?).

Family of Gersh Wolfovich Goldfarb (1834 - 1869)( Goldfarb tree, descendants of others, Wolf branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1852, an entry was made about the marriage of Gershek Goldfarb age 18 years old (born 1834), with Jachet Miodek, age 19 years old (born 1833), in the city of Kock, where his father Wolf Moshkovich and mother Khaia-Sura Goldfarb from Mordy, are mentioned.

State Archive of the city of Lublin.
Fond 1842.
In this document in 1869 a record was made of the death of Gersh Goldfarb, age 35 years old (born 1834), in the city of Kock, where his father Wolf Goldfarb and mother Khaia-Sura Goldfarb, and his wife Jachet, and his sons - David, Khaim, daughters - Ester, Khuma and Rifka are mentioned.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1855, a record was made of the birth of David Gershkovich Goldfarb, in the city of Kock, son of the Gersh Wolfovich Goldfarb (21 years old, b. 1834) and Jachet Goldfarb (20 years old, b. 1835).

State Archive of the city of Lublin.
Fond 1842.
In this document in 1869 a record was made of the death of Moshko Goldfarb, age 8 years old (born 1861), in the city of Kock, where his father Gersh Goldfarb and mother Jachnet Goldfarb, are mentioned.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1855, a record was made of the birth of Rukhla-Maria Goldfarb, in the city of Kock, daughter of the Gersh Wolfovich Goldfarb (19 years old, b. 1834) and Jachet Goldfarb (18 years old, b. 1835).

State Archive of the city of Lublin.
Fond 1842.
In this document in 1867 a record was made of the death of Rukhla-Maria Goldfarb, age 14 years old (born 1853), in the city of Kock, where his father Gersh Goldfarb and mother Jachnet Goldfarb, are mentioned.

Family of David Gershkovich Goldfarb (1855)( Goldfarb tree, descendants of others, Wolf branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1878, a record was made of the birth of Wolf Goldfarb, in the city of Kock, son of the David Goldfarb (23 years old, b. 1855) and Ester-Leia Goldfarb (20 years old, b. 1858).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1883, a record was made of the birth of Khaim-Itsek Goldfarb, in the city of Kock, son of the David Goldfarb (28 years old, b. 1855) and Ester-Leia Goldfarb (30 years old, b. 1853).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1884, a record was made of the birth of Feiga-Tsivia Goldfarb, in the city of Kock, daughter of the David Goldfarb (29 years old, b. 1855) and Ester-Leia Goldfarb (28 years old, b. 1856).

State Archive of the city of Lublin.
Fond 1842.
In this document in 1885 a record was made of the death of Feiga Goldfarb, age 1 years old (born 1884), in the city of Kock, where her father David Goldfarb and Ester-Leia Goldfarb, are mentioned.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1886, a record was made of the birth of Shama(Shima) Goldfarb, in the city of Kock, daughter of the David Goldfarb (31 years old, b. 1855) and Ester-Leia Goldfarb (33 years old, b. 1853).

State Archive of the city of Lublin.
Fond 1842.
In this document in 1891 a record was made of the death of Berek Goldfarb, age 2 years old (born 1889), in the city of Kock, where his father David Goldfarb (35 years old, b. 1856) and Ester-Leia Goldfarb, are mentioned.

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1892, a record was made of the birth of Khaia-Sura Goldfarb, in the city of Kock, daughter of the David Goldfarb (37 years old, b. 1855) and Ester-Leia Goldfarb (36 years old, b. 1856).

State Archive of the city of Lublin.
Fond 1842.
In this document in 1895 a record was made of the death of Ides Goldfarb, age 5 weeks old (born 1895), in the city of Kock, where her father David Goldfarb and Ester-Leia Goldfarb, are mentioned.

Family of Wolf Davidovich Goldfarb (1878)( Goldfarb tree, descendants of others, Wolf branch)

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1902, a record was made of the birth of Pesia-Sura Goldfarb, in the city of Kock, daughter of the Wolf Goldfarb (23 years old, b. 1879) and Gitla Goldfarb (23 years old, b. 1879).

State Archives of the City of Lublin.
Fond 1842.
In this document, in 1904, a record was made of the birth of Grina Goldfarb, in the city of Kock, daughter of the Wolf Goldfarb (25 years old, b. 1879) and Gitla Goldfarb (25 years old, b. 1879).

Family of Gershko Wolfovich Goldfarb (? - 1942)( Goldfarb tree, descendants of others, Wolf branch)

From the "List of names of the Jews of Kock who were murdered by the Nazis" in 1939-1944.
www.jewishgen.org/yizkor/Kock/koc399.html

Our research suggests that Gershko Goldfarb, born in 1834, died around 1869. Therefore, if by the end of the 1900s when a son was born to Velvel(Wolf) Davidovich Goldfarb (1878 - 1942), he was given the name Gershka, and in Gershka's family one of the daughters could be given the name Khaia in honor of the deceased ancestors.

Family of Khana-Freida Wolfovna Goldfarb (1823)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1839, an entry was made about the marriage of Moshko-Pinhus Khonig, age 21 years old (born 1818), with Khana-Freida Goldfarb, age 16 years old (born 1823), in the town of Mordy, where her father Wolf age 38 years old (born 1801) and mother Khaia-Sura Goldfarb age 32 years old (born 1807) are mentioned.

Family of Pesia-Rifka Wolfovna Goldfarb (1830)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1850, an entry was made about the marriage of Shmul-Yos Fridman, age 22 years old (born 1828), with Pesia-Rifka Goldfarb, age 20 years old (born 1830), in the town of Mordy, where her father Wolf and mother Khaia-Sura Goldfarb are mentioned.

Family of Feivel Moshkovich Goldfarb (1808)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1828, a record was made of the birth of Khania Goldfarb, in the town of Mordy, daughter of the Feivel Moshkovich Goldfarb (20 years old, b. 1808) and Sheina Goldfarb (19years old, b. 1809).

State Archive of the city of Siedlce.
Fund 196.
In this document in 1836 a record was made of the death of Khania Goldfarb, age 8 years old (born 1828), in the town of Mordy, and where her father Feivel Goldfarb age 25 years old(born 1811) is mentioned.

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1831, a record was made of the birth of Ayzik Goldfarb, in the town of Mordy, son of the Feivel Moshkovich Goldfarb (30 years old, b. 1801) and Sheina Goldfarb (25 years old, b. 1806)

State Archive of the city of Siedlce.
Fund 196.
In this document in 1837 a record was made of the death of Ayzik Goldfarb, age 6 years old (born 1831), in the town of Mordy, and where his father Feivel Moshkovich Goldfarb (38 years old, b. 1799) and mother Sheina Goldfarb (? years old, b. ?) are mentioned.

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1841, a record was made of the birth of Rukhla Goldfarb, in the town of Mordy, daughter of the Feivel Moshkovich Goldfarb (30 years old, b. 1811) and Sheina Goldfarb (22 years old, b. 1819).

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1845, a record was made of the birth of Wolf Goldfarb, in the town of Mordy, son of the Feivel Moshkovich Goldfarb (40 years old, b. 1805) and Sheina Goldfarb (30 years old, b. 1815)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1849, a record was made of the birth of Khaia-Zusla Goldfarb, in the town of Mordy, daughter of the Feivel Moshkovich Goldfarb (46 years old, b. 1803) and Sheina Goldfarb (40years old, b. 1809).

Family of Rifka-Maria Wolfovna Goldfarb (1827)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Siedlce.
Fund 196.
In this document, in 1847, an entry was made about the marriage of Gdal Midlasky, age 20 years old (born 1827), with Rifka-Maria Goldfarb, age 20 years old (born 1827), in the town of Mordy, where her father Feivel and mother Sheina Goldfarb are mentioned.

Family of Berek Wolfovich Goldfarb (1805)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Lublin.
Swierze (Lublin Gubernia)
Fond 1774
In this document, in 1825, an entry was made about the marriage of Berek Goldfarb, age 20 years old (born 1805), with Sosia Meysemanuson, age 18 years old (born 1807), in the town of Swierze, where her father Wolf and mother Khaia Goldfarb are mentioned.

Family of Tauba Wolfovna Goldfarb (1806)( Goldfarb tree, descendants of others, Wolf branch)

State Archive of the city of Lublin.
Swierze (Lublin Gubernia)
Fond 1774
In this document, in 1829, an entry was made about the marriage of Benjamin Rayhman, age 18 years old (born 1811), with Tauba Goldfarb, age 22 years old (born 1807), in the town of Swierze, where her father Wolf and mother Feigel Goldfarb and brother Berek Goldfarb are mentioned.

Continuation
BASIA PRESAYZEN(GOLDFARB) FAMILY
AIZIK GOLDFARB FAMILY
SASHA GOLDFARB FAMILY
LINES OF KHORKOV-CHERNISHOV-KONDRATOV