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The Song My Little Town of Belz

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The Song My Little Town of Belz Belz Belz, my little town of Belz בעלז .Pol. Bełz, Ukr. Белз, Yid The little house where I spent my childhood! The songMy Little Town of Belz (version sung by Adam Aston, written by Jacob Jacobs) Princely town ¶ Belz is located the focus of dispute between the rulers near the border with Poland between of Poland, Hungary, and Lithuania. In two tributaries of the Bug River – the 1377–1387, the town came under Hun- Solokiya and Richitsa. According to the garian rule. In 1377, Duke Władysław of most widespread hypothesis, the town’s Opole – the governor of the Palatinate name comes from the Old Slavic bełz or of Ruthenia appointed by King Lajos I of bewz, meaning a muddy, damp area. In Hungary and Poland – granted the town the Boyko dialect, the same word means with the Magdeburg law. In 1387, Queen a muddy place difficult to get through. Jadwiga (Hedwig) of Poland removed Another theory links the town’s name Hungarian palatine from Ruthenia and with an Old Ruthenian word бълизь incorporated that territory into the (a “white place,” a lawn, or clearing, in Kingdom of Poland. A year later, her the midst of a dark forest). ¶ Belz is one husband Władysław II Jagiełło handed of the oldest towns not only in Ukraine, that land over to Siemowit IV, Duke of but also in Eastern Europe. Its first Masovia. In 1462, the town became the mention dates to the Old Rus chronicle capital of Belz Palatinate, created after Tale of the Bygone Years (also known as the incorporation of the Land of Belz the primary Chronicle), which men- into the Polish Crown. tions that, in 1031, the Prince of Kiev (now Kyiv) Yaroslav the Wise defended The Jews of Belz ¶ Most prob- the town against the Poles. At the time, ably a Jewish community existed here Belz was a typical fortified town on already in the times of the Principal- the western frontiers of Kievan Rus. In ity of Halych (called Galicia after this 1170, the town became the capital of the town), which emerged as the Duchy of independent Principality of Belz, which Volhynia-Galicia following the collapse pleaded allegiance to the Kingdom of of Kievan Rus’ in the 13th century. The Galicia-Volhynia. In the mid-14th cen- oldest reference to the Jews of Belz is tury, after the Rurikid dynasty had come dated to 1469 when a court case regard- to an end, Belz – together with the whole ing debt recovery involving Jews took Kingdom of Galicia-Volhynia – became place. Initially, the Jewish community A view of Belz, circa lived in the Przedmieście Lubelskie (Mezhbizh), Belz, Szydłów, Brest, and , collection of the ¶ National Library, Poland (Lublin Suburb) district, but due to Cracow. In 1648, during the Cossack (www.polona.pl) the growth of Belz, in 1509, the Jewish Revolution, Belz was besieged by the quarter was included within the town Cossacks, who demanded a significant walls and formed the northwestern ransom from the town dwellers. The part of the town centre. In 1570, about wars of the mid-17th century destroyed 20–25 Jewish families lived in Belz. In Belz almost completely, a fact attested 1587, the Dominicans sold a plot of to by the 1667 document recording an land to the Jews for the construction of inspection of the town. To accelerate a synagogue, which means that the town rebuilding, the municipal council of magistrate acknowledged the presence Belz granted Jews the same rights that of the Jews and legalized Judaism as other burghers had enjoyed. In 1704, a tolerated religion. The first shul (prayer during the Great Northern War, Belz house) was built of wood, like most of was destroyed by Swedish troops. With buildings in the town. Later, another the First Partition of Poland in 1772, the synagogue was erected next to it. At the town was incorporated into the Habs- beginning of the 17th century, Joel Sirkes burg Monarchy and became part of the (1561–1640) served as the rabbi of Belz. Province of Galicia. The town lost its Rabbi Sirkes was a renowned Talmudic political and administrative significance scholar and rabbinic authority known as and became a small craft and trade the BaH, an acronym of the title of his centre. On May 7, 1789, Emperor Joseph work, Bayit Hadash (Heb.: New House), II issued the Edict of Tolerance, under a four-volume legal commentary that which most of the legal and residential adapted many rulings by key Sephardic differences between Christians and Jews scholars to the Ashkenazic realities. were abolished and the existing restric- Originaly from Lublin, Joel Sirkes tions on building synagogues and estab- Belz also served as a rabbi in Pruzhany, lishing Jewish cemeteries were lifted. Lublin, Łuków, Luboml, Medzhybizh The Jews of Belz settled throughout the entire town centre, including the market square. After the great fire of 1806, when most of the wooden buildings, including the prayer houses, burnt down, a new synagogue sponsored by the influential Adler family was established. The Hasidism of Belz ¶ In 1816, Belz became one of the centres of Hasidic movement in Galicia and home to the famous Hasidic dynasty of Rokeakh. The dynasty was founded by the tsaddik Sholom Rokeakh (1779– 1855) from Brody, who was a disciple of Jacob Isaac Horowitz, known as the Seer of Lublin. After the death of his teacher in 1815, Rabbi Rokeakh was recognised as a tsaddik, the head of the Hasidic court, whom people called Sar Shalom (Heb.: Prince of Peace). He served as the rabbi of Belz from 1817 to 1855. On Sholom Rokeakh’s initiative, in 1843, the Great Synagogue and a beth midrash Sholom Rokeakh was succeeded by his Jews in Belz, –, a photograph taken by (prayer house) were established. In fifth and youngest son, Rabbi Yehoshua a German soldier during 1874, the Rokeakh family sponsored the Rokeakh (1825–1894), who – unlike World War I, collection of Beit Ha-tfutsot, The construction of a Talmud Torah school his father – was active not only com- Museum of the Jewish and a new building for the rabbinic fam- munally, but also politically. In 1878, People, Photo Archive, Tel Aviv; courtesy of ilies which were built to the southeast the famous tsaddikim (Hasidic lead- the Polish Academy of of the Great Synagogue. ¶ Due to the ers) of Eastern Galicia led by Yehoshua Sciences charisma of Sholom Rokeakh, Hasidic Rokeakh established the first political ideas spread wide through northern organization of the Orthodox Jews called Galicia, Volhynia, and Hungary. As the “Mahazikei ha-dat” (Heb.: “Upholders of legend has it, Rabbi Rokeakh was able the Faith”), which sought to combat the to heal people, and his fame as a healer spread of the Haskalah in Galicia and who helped Jews and Christians in to defend the Hasidic Orthodoxy. The difficult times reached far beyond the members of Mahazikei ha-dat published borders of Galicia, Volhynia, and Buko- one of the first journals of the rising vina. Hundreds of Jews came to Belz for Orthodox movement and participated in a personal blessing of a tsaddik. Sholom the elections to the Austrian Parliament. Rokeakh died in 1855 and was buried ¶ When the rabbi was taken ill with in the Jewish cemetery in Belz. Today a mysterious disease, his followers, the his grave site has turned into a site of Hasidim decided to take him to Vienna, pilgrimage for people in dire straits. ¶ where he was examined by specialists in Synagogue in Belz, , collection of the Institute of Art of the Polish Academy of Sciences (PAN) one of the best hospitals in Europe. Doc- Issachar continued to teach Hasidic tors concluded that he needed an imme- traditions, promoted education, and diate surgery, but nobody could predict enjoyed a widespread authority among the result. The operation was performed Jewish leaders in Galicia and Hungary. without any complications but, on his He was also believed to be a miracle- way back from Vienna to Belz, the rabbi worker. Thousands of pilgrims from died. ¶ In 1894, Issachar Dov Rokeakh various countries visited Belz to receive (1854–1926), son of Yehoshua became his blessing. ¶ Like his predecessors the third Admor (acronym of Heb.: ado- Shalom and Yehoshua, he too was buried neinu, moreinu, rabeinu – our teacher at the Belz Jewish cemetery, where pil- and master) of Belzer Hasidim. Rabbi grims come to pray at their graves. „Dr. Arthur Ruppin, an outstanding German Jewish sociologist and economist and one of the leaders of Zionist movement – A Visit to Belz in the Year 1903. ¶ I came by train to Belz on the eve of the holiday of Shavuot. The train was completely packed with Jews who were traveling to the Rebbe. All of them had long earlocks and wore black velvet round shtreimels on their heads and some were wearing sandals. We arrived in Belz in the afternoon. The long line of Jews who were walking towards the town reminded me of a nation being in constant motion. Normally, Belz had 6,000 residents, of whom half were Jewish. On that day, it was like Belz was populated by Jews only, since thousands of Jews came to visit the Rebbe from out of town, even from Hungary and Russia. ¶ I went to synagogue for the evening prayer. There was no place to sit. There were thousands of Jews standing, crowding and swaying during prayer, like sheaves of grain in the wind. The Rebbe appeared and the congregation immediately started to pray. Everyone is pushing, attempt- Belz ing to get close to the Rebbe. The Rebbe walks to the podium and prays with a crying voice.
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