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Home , Belz, Belz (Hasidic dynasty), Brody, Opole (administrative), Radekhiv, Ruthenia

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 between of Poland, Hungary, and . In two tributaries of the River – the 1377–1387, the town came under Hun- and Richitsa. According to the garian rule. In 1377, Duke Władysław of most widespread hypothesis, the town’s – 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 , that land over to Siemowit IV, Duke of but also in Eastern . 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 ) Yaroslav the Wise defended The of Belz ¶ Most prob- the town against the . 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 (called 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 (), Belz, Szydłów, Brest, and , collection of the ¶ National Library, Poland ( Suburb) , 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 , 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 , 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 firstshul (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 of Belz. 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 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 , 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 , collection of Beit Ha-tfutsot, The construction of a 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, ; 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 . 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 . ¶ 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.  It seems as though the voice awakens ardent admiration among the congregants. They are closing their eyes and swaying their bodies from side to side in devotion. Their loud prayer reminds an uproar of a storm. Whoever sees these Jews in their prayer would have to admit that these people are still the most devout of all. ¶ Based on: Sefer zikaron Belz (Belz Memo- rial Book), Tel Aviv 1974, trans. Gila Schecter, retrieved from www.jewishgen.org/Yizkor

The synagogue ¶ In 1839–1849, and Rabbi Rokeakh promised to build a new stone synagogue and a beth the synagogue exactly according to the midrash were built. The construction was instructions of the prophet. For 15 years, most probably initiated by Rabbi Sholom the rabbi was personally involved in the Rokeakh. The following legend explains building of the synagogue. It was a tall how the new synagogue emerged. Rabbi stone structure with one-meter-thick Sholom together with his two friends walls, resembling the fortified synagogue promised not to sleep for one thousand in the nearby . Established on nights and devote his entire time to the a rectangular foundation, it comprised . After a few hundred nights, a square-shaped prayer room, a narthex, the friends gave up while Rabbi Rokeakh and a women’s gallery. The building persevered. On the last night, Prophet was topped with an attic decorated with Elijah appeared before Rabbi Rokeakh gilded copper spheres. The synagogue – they studied the Torah together until had excellent acoustics and a capacity of the dawn. The prophet revealed to Rabbi 5,000 people. Rokeakh all the details of a synagogue

After , the surviving Belzer Hasidim with their leader relocated to and elsewhere. In the s, the fifth Belz Hasidic leader Rabbi Issachar Dov (ІІ), grandson of Issachar Dov (І) and nephew of Aaron, pro- posed a plan for the establishment of the Great Synagogue in Jerusalem which would be an enlarged copy of the Belz Great Synagogue demolished by the Nazis. This new synagogue, one of the biggest in the world, was opened in . It has a spacious prayer room with a capacity of , people, study rooms, a banquet hall, and various facilities. Located in Northern Jerusalem, it took  years to build – as long as it took to build the old synagogue in Belz.

The early 20th century ¶ In 1880, charitable society built a shul to the Belz had 2,135 Jewish residents (52 south from the market. ¶ In 1914, Belz percent of the general population). At the boasted 3,600 Jewish, 1,600 Ukrainian, beginning of the 20th century, another and 900 Polish residents. World War synagogue – founded by certain Feivel I had a significant impact on the town: Taub – was erected near the Lwowskie it disrupted the normal life of the Jewish Przedmieście ( Suburb) quarter. In community. In 1914–1915, Belz was 1909, Feivel’s son – also Feivel – estab- occupied by Russian troops and became lished a philanthropic society Yishrey part of the -General of Gali- Lev (People of Straight Will) that helped cia and Bukovina. During the first days the sick and the poor. In 1910, this of the occupation, Russian troops burnt  The synagogue of the Yishrey Lev Philanthropic Society in Belz, . Photo by Viktor Zagreba, digital collection of the “Grodzka Gate – NN Theatre Centre” (www. teatrnn.pl)

down nearly all the Jewish houses in the in his young age. From his early years, he market and nearby streets. The burnt- led an ascetic lifestyle, which affected his down walls were the only reminder of health, and became known as a reserved the Yishrey Lev prayer house, of the beth and mysterious person. Many of his midrash and of the Talmud Torah school. disciples told stories of his mysterious In 1916–1918, the Great Synagogue behaviour and his miracle-working and housed an Austrian military hospital. compared him to the , After the collapse of Austria-Hungary in the legendary founder of Hasidism. ¶ 1918, Belz was for a short time a central At the beginning of the 1930s, Isaac county town in the West Ukrainian Mautner, Shmul Spindel, and Isaac People’s Republic, and then, in 1919, it Teller established a Zionist organisation was incorporated into the re-established called Torah va-Avoda (Heb.: Learning Poland. ¶ During World War I, Rabbi and Working), first in and then in Yissachar Dov Rokeakh had to leave Belz Belz. Later, a youth Zionist organization and move to . He did not Bnei Akiva (Heb.: Son’s of Rabbi Akiva) return home until after the end of the appeared in town. It consisted of two war. He died in 1926, and after his death, groups with a total of 20 members. Its Aaron Rokeakh (1880–1957) became the leading activists were Moshe Hadari and leader of Belz Hasidim. While by the late Mirel Ziefert. The members of this youth 1930s, the Rokeakh family sponsored Zionist group organised secular cultural the reconstruction of all the destroyed events with nationalist flavor, taught Jewish buildings in town. Rabbi Aaron Hebrew language, and cooperated with spent his childhood in his family house. the Hit’akhdut (Heb:. Unity) and other He was known as a Torah genius already Jewish political parties.

¶ Belz MEYN SHTETELE BELZ The town of Belz inspired a popular song entitled  Meyn Shtetele Belz (Yid.: My Townlet Belz), although which Belz actually was a prototype of the town in the song remains unclear. Aleksander Olsza- niecki composed the music for the song, and Jacob Jacobs, a towering figure in American Theatre life, penned the lyrics. The song appeared in , commissioned for a New York stage production entitled The Song from the Ghetto. The song became a hit as a nos- talgic reminiscence of the vanished world, it was translated into other languages, and with the destruction of Belz acquired elements of prophecy. ¶ There has long been an ongoing discussion which town Jewish cemetery in Belz, . Photo by Christian that song immortalized: the old Polish Belz or the town of Bălţi in . The Herrmann, www. former version is more widely held true in Poland, and one of the first transla- vanishedworld.blog tions of the song was made for the famous cabaret singer Adam Aston. Still, it must be remembered that the singer Isa Kremer – for whom the song was written – came from the Moldovan town of Bălţi (Yid.: Belts, Ukr.: Byeltsi, Pol.: Bielce). Be that as it may, both towns were doomed and the lyrics also depict the fate of hundreds of other towns, not only of these two with similar names.

World War II and the Holocaust of Belz, Aaron Rokeakh, moved in the ¶ In September 1939, Belz was occupied fall of 1939 to . In July by the ; then, after October 1941, the Nazis surrounded the Jew- 10, it was taken over by German forces ish quarter, herded all the Jews into the and incorporated into the General synagogue and set it on fire. They were Governement (1939–1944). Together rescued by a Greek Catholic clergyman with the retreating Soviet troops, many Оmelyan Kovch (the famous “parish Jews fled east, into the USSR mainland. priest of Majdanek,” who Pope John Paul The German occupation authorities, II proclaimed a blessed martyr in 2001). meanwhile, herded Jews from the nearby He persuaded SS officers to let him into towns to Belz and created in town the burning shul. Taking advantage of a forced labour camp. In May 1942, there the confusion, Kovch opened the doors were approx. 1,500 Jews in town. On of the synagogue and let the people out. June 2, 1942, about 1,000 of them were He noticed a body near the entrance, forced to walk some 60 km to Hru- which he picked up and carried from the bieszów, from where they were trans- fire. The person he rescued was Rabbi ported to the death camp in Sobibór. In Aaron Rokeakh, who ended up surviving September, 1942, about 500 Jews who the Holocaust. Unfortunately, not eve- had remained in Belz shared their fate. rybody was able to flee the synagogue. Among the dead was Rokeakh’s only The last rabbi ¶ In an attempt to save son, Moshe. ¶ In 1943, with the help of himself from the Nazis, the last rabbi a Hungarian counterintelligence officer,  Rabbi Rokeakh and his stepbrother “ethnic cleansing” on both sides) Rabbi Mordechai of Biłgoraj managed to between the communist Poland and the excape to Hungary. The brothers shaved Ukrainian Soviet Socialist Republic, as off their beards and side-locks: they were well as during the Operation “” supposed to pretend to be two Soviet (forced resettlement of Ukrainian ethnic generals captured by the Hungarians and minority in 1947 by the Polish govern- escorted to for interrogation. ment), all were moved from Later, the runaways recalled that mira- Belz and its surrounding areas further cles accompanied them at each and every east. But then, under the 1951 Border step. During their 200-kilometre journey Adjustment Treaty, Belz was incorpo- through Galicia and to the rated into the Ukrainian Soviet Socialist Hungarian border, thick fog surrounded Republic, while the neighbouring their car so that it was virtually invisible. of Ustrzyki became part of Poland. In When they finally reached the Hungar- a yet another forced population transfer, ian border, they were pulled over at the the Poles living in Belz were transported border crossing. In a decisive moment, out of the town, which was in turn re- three high-ranking officials from Buda- settled by Ukrainians transferred here pest appeared and ordered that the car from the Ustrzyki region and by people be allowed to pass. The Hasidim of Belz displaced from other of Ukraine sincerely believe that these were three and USSR. Since 1991, Belz remained Belzer tsadikim sent from the Heavens within the borders of independent to secure Rabbi Aaron’s escape. ¶ After Ukraine. ¶ In 1945, 220 Jewish survivers the war, Rabbi Aaron Rokeakh recreated returned to Belz. Using their pre-war Pol- the Belzer Hasidic centre in Israel, where ish status, some of them moved to Israel he lived until his death in 1957. Though and other countries, but a small Jewish he himself had survived the war under population remained in town. It was only dramatic circumstances, the death of his towards the end of the 1990s that almost son Moshe, in Belz, brought the direct all Jews emigrated from Belz in the dynastic line of the Rokeakh to wake of the post-communist economic an end (the current Admor of the Belzer turmoil. ¶ The most precious landmarks dynasty is the son of Rabbi Aaron’s of Jewish cultural heritage – including cousin). In Israel, the court of the tsaddik the Great Synagogue, a beth midrash, of Belz was joined by other Hasidim and the Talmud Torah school – the Nazis whose tsaddikim (leaders of the Hasidic demolished in 1942. In 1951, the Soviets courts) were killed in Europe. Thus, the levelled and cleaned the ruins which still Belzer Hasidim became one of the largest remained after World War II. The former present-day Hasidic communities. mikveh building is the only element of the synagogue complex that has sur- Post-war Belz ¶ In 1944, the town vived. The building of the Yishrey Lev again was incorporated into Poland and Philanthropic Society and the remnants remained Polish for just a few years. of the Jewish graveyard with partly pre-

Belz During a forced “population exchange” served matzevot, particularly those of the  (which historians nowadays consider Rokeakh family, have also survived. A pilgrimage destination ¶ Belz and a pilgrims’ hostel have been built remains an important pilgrimage des- on the opposite side of the cemetery tination for Hasidim from all over the in the northern part of the town. The world who want to visit the graves of the cemetery was circumscribed by a wall in famous tsaddikim. To satisfy the needs 2007. Keys to its gate can be obtained at: of visitors, a new synagogue, a mikveh, +380325752417.

Jewish cemetery (16th c.), 106 Mitskevycha St. ¶ Former prayer house of the Yishrey Lev Worth Society (1910), Torhowa St. ¶ State Historical and Cultural Reserve in Belz, 1 Savenka St., seeing tel. +380325754157. ¶ Arian Tower (1606), the town’s oldest surviving monument, Gogola St. ¶ Ruins of the Dominican monastery (mid-16th c.), Savenka St. ¶ Town hall (18th c.), Savenka St. ¶ Former church and convent of the Dominican Sisters (second half of the 17th c., currently the Church of St. Nicholas – Ukrainian Greek ), Savenka St. ¶ Church of the Blessed Virgin Mary (1906–1911) and St. Valentine’s Chapel, Savenka St. ¶ Wooden Greek Catholic Church of St. Paraskeva (15th–17th c.), Mitskevycha St.

Chervonohrad (18 km): the Potocki Palace (1762), currently a branch of the L’viv Museum Surrounding of Religious History; the Basilian Monastery of St. George (1673); the former Bernardine area church (1692–1704), currently Orthodox Church of St. Vladimir. ¶ (20 km): ruins of the synagogue (early 20th c.), inside: matzevot from the local Jewish cemetery; a church (1837); an Orthodox church (1893). ¶ (21 km): the former synagogue building (early 20th c.); a church (1695); an Orthodox and Greek Catholic church (19th c.). ¶ Sokal (28 km): The Orthodox Church of St Nicholas (16th c.); the former Bernardine monastery (17th c.), now a correction colony; ruins of the synagogue (1762); a devastated Jewish cemetery with the remains of matzevot. ¶ (52 km): a former synagogue (19th c.); the wooden Greek Catholic Church of St. Nicholas (early 20th c.).

BELZ

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