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בית הכנסת בצ'ורטקוב, גליציה המזרחית. גלויה
בית הכנסת בצ'ורטקוב, גליציה המזרחית. גלויה

קהילת יהודי גליציה

Galicia

Yiddish: גאַליציע (Galitsye); Polish: Galicja ; German: Galizien; Ukranian: Галичина (Halychyna); Russian: Galitsiya; Hungarian: Gácsország; Romanian: Galiţia; Czech, Slovak: Halič

Geographically part of east Europe, in S.E. Poland and N.W. Ukraine. Galician roots derive from the name of the Ukrainian town Halicz (in Ukranian: Halych), in the Middle Ages part of the Kyivan Rus.
 

21st Century

The special life and culture of the Galician shtetl of the olden days remain with us in the history, in the shtetls of the past, and in Hassidic stories and books.

The Galicia Jewish Museum in Kazimierz established in 2004 commemorates the victims of the Holocaust and holds on to Jewish Galician culture.

 

History

Galicia had great significance in the history of the Jewish European Diaspora. The Jews of Galicia formed a bond between the Jews of East and West Europe.

The Kingdom of Galicia was first established on land given to the Habsburg Empire with the first partition of the Polish-Lithuanian Commonwealth of 1772. Six towns amongst them Brody, Belz and Rogatin were close to entirely Jewish populated. Previous to the 1772 partition, Galicia was the Little Poland. The Galician Kingdom as such lasted until the early 20th century. The first chief rabbi (Oberlandesrabbiner) of Galicia was Aryeh Leib Bernstein with seat in Lemberg. After 1772 further lands were acquired to the Kingdom, and extended Galicia to the north and north west. The small Republic of Krakow joined the Kingdom in 1846 with the territory encompassing over an area of 20,000 square miles and this remained as such until the end of the Kingdom (1918). The 1860’s saw efforts toward democratic changes ensued by a period of an autonomous Galicia from 167-1918. Galicia was covered in the Emperor Joseph II (Josef Benedikt Anton Michel Adam), Holy Roman Emperor, statutes for the betterment of Jewish life. Amongst others, Jews were to take on German family names and governmental schools were set for the education of Jews. 

Galicia had historically during its existence under the Habsburg regime, been the land with one of the highest percentages of Jewish populations worldwide. At the time of the region's annexation to the Habsburg Empire in 1772, the Jewish population numbered 224,980 (9.6% of total), in 1857 448’971 (9.7%) and 871,895 (10.9%) in 1910. Distinguishing them from the rest of the Habsburg population was their Orthodox Judaism with distinctive mannerism, clothes and language. Their communities established commercial and trading platforms. In the towns, also smaller ones, Jews occupied retailing and craftsmanship work for household and garment ware such as textile, tailoring, hatters and furriers. Foreign trade was largely Jewish business with Russia, Turkey and Germany.

The last decades of the 18th century already saw the beginnings of the Haskalah with flourishing social and cultural Jewish life in those days and early 19th centuyr with its golden days from 1815-mid 19th century in Galicia with its center in Brody. Euducation and literature blooming in the 19th century, formed Galicia into a center for Judaism in creation and intellect while traditional Jewish learning was nevertheless not neglected in that century. Those days did see struggles between Hassidim and Mitnaggedim, Hassidim and Haskalah. Prominent figures came from the Belz dynasty, Zanz and Ruzhin. In the large cities Reform synagogues were sacred, the Lvov leadership placed a Reform Rabbi Abraham Kohn in the late 1830s who however faced severe adversity in 1848. There were Jewish schools with German as language of instruction and the 1830 and 1840s saw growth and increased influence of Maskilim. This twin striving for Haskalah and assimilation towards German culture took a change in the 60s and 70s, with the reigns shifting to more university oriented representatives alongside a trend accompanied by the strongly Orthodox to an absorption to more local Polish culture and policy. In the revolutionary parliament of 1848 sat a few Jews from Galicia. At the time some adverse policies were revoked by the government. In parallel there was an amelioration in the economic situation of Jews which also saw a heightened shift of Jews into the farming sector including the development of experimental Jewish farms.

From the late 1860s a separation occurred of the Aggudat Ahimm, the Polish assimilationists, from the German assimilationists. The former adherents of Orthodoxy brought together a rabbinical conference in Lvov which ruled that community voting was dependent upon adherence of members to the Shulhan Arukh. In that century there were several weekly and monthly periodicals published in Galicia in Hebrew and Yiddish. There occurred also from the 1860-1880s an anti-assimilationist tendency and new directions in Haskalah. This was greatly influenced by Peretz Smolenskin a Zionist and Hebrew writer. He was concerned with the Halaskah movement, an early and strong proponent of Jewish nation-state building and rejectionist of Judaism’s westernization. A first society for Palestine settlement was established in 1875 in Przemysl, south-east Poland and in the 1880s the Hovevei Zion gained ground. This was accompanied by increasing antisemitism on Polish territory with the assimilationist Aguddat Ahim halting publication in 1884 of written materials and going insofar as declaring the only Jewish future as emigration of Palestine or conversion to Christianity. Early Zionist organizations were established and publications were issued in the region of Lvov. In the early 1890s economic boycotts were imposed on Jews from exclusion on trade in agricultural goods and merchandize, alcohol and more. The Jewish population in Galicia faced poverty. Nevertheless, Zionist movements continued their efforts.

Alongside, the early 20th century saw the development of neo-romantic Yiddish literature mostly coming from the area of Lvov and influenced by a corresponding phenomenon in Vienna. One prominent writer was Shmuel Yosef Agnon (1888-1970) who would come to monument the Galician shtetls. Those days also saw the translation into the Yiddish of foreign literature. Such representatives were the Oscar Wilde, of which one of his most famous works are the humorous ‘The Importance of Being Earnest’. World War I saw many Galician Jews flee to Hungary, Bohemia and Vienna, and in particular educated Galician Jews find refuge in Vienna. Those remaining suffered greatly under the Russians entry into Galicia. Ensuing in 1918 with the Polish-Ukranian war the unfortunate situation of minorities on Polish land increasingly led to the crumbling of the once Jewish-inspired Kingdom of Galicia. The Polish Republic took over the Galician land. Notwithstanding, deference to German and Polish culture and to the Polish nation, Hassidism and Zionist striving continued to sprout in the years until 1939, inklings of the Galician world remained with Hassidic communities as in Tel Aviv, Jerusalem and New York. 

Galicia had historically during its existence under the Habsburg regime, been the land with one of the highest percentages of Jewish populations worldwide. Distinguishing them from the rest of the population were their Orthodox Judaism with distinctive mannerism, clothes and language. Their communities established commercial and trading platforms. With the mid-19th century nevertheless this population saw beginnings of wearing out. Those were the days of the onset of the Haskalah (Jewish enlightenment) with family life adhering to Orthodox Judaism while modernizing outwardly and seeing an improved standing in society and economy and reduced isolation. The trend was of assimilation of Galician Jews to Germans and then to Poles. This trend of the last decades of the 19th century amongst Galician Jews went in parallel to the Marxist striving for a workers’ revolution.

Ben Zion Halberstam (1874-1941), Hassidic rabbi, born in Bukowsko (Bikofski), Poland (then part of Austria-Hungary), the son of Shlomo Halberstam (1847–1905), the first rebbe of Bobov.

Halberstam succeeded his father as Rebbe. He is the author of a commentary on the Torah called "Kedushas Tzion". During WW1 he was a refugee in Austria, but retuened to Poland and re-opened his yeshiva "Ets Haym" at Bobowa (Bobov). Under Halberstam's guidance the yeshiva was attended by some 300 students. Halberstam composed more than 100 nigunim.

Halberstam was murdered in Jewish cemetery of Lvov (now Lviv, Ukraine), on July 28, 1941, by Ukrainians along with his son and three sons-in-law. They fell victim to a large scale pogrom conducted mainly by Ukrainians with the assistance of the Ukrainian police and German Army who had captured Lvov earlier that month. An estimated 2,000 Jews were murdered in what was called "Petlura Days" (July 25-29, 1941).

Sigmund Jampel (1874–1934), rabbi and Bible scholar, born in Galicia (then part of the Austro-Hungarian Empire). He studied Semitics at Heidelberg University and subsequently became rabbi at Schwedt, in Prussia in 1910. He was among the first Jewish Bible scholars who recognized the value of archaeological and ancient inscriptions in order to establish the age and and authenticity of the historical accounts of the Bible and the questioning of Wellhausen's hypotheses which held that the Torah was derived from originally independent, parallel and complete narratives, which were subsequently combined into the current form by a series of editors. The hypothesis was developed in the 18th and 19th centuries and resulted from attempts to reconcile inconsistencies in the biblical text. Biblical scholars eventually arrived at the theory that the Torah was composed of selections woven together from separate, at times inconsistent, sources, each originally a complete and independent document

Jampel's work includes "Die Wiederherstellung Israels unter den Achaemeniden", published in 1904, which dealt with the inscriptions relating to the period of Ezra and Nehemiah and "Das Buch Esther auf seine Geschichtlichkeit kritisch untersucht", 1907, which uses the archaeological excavations of Susa that authenticated the description of the royal palace in the Book of Esther. "Vorgeschichte des israelitischen Volkes und seiner Religion", 1913 and "Mit Beruecksichtigung der neuesten inschriftlichen Ergebnisse" 1928, are books which study people's names mainly from Mesopotamia in the Hammurapi period, in order to increase the understanding of the religion of the patriarchs. In "Die Hagada aus Aegypten" (1911 and 1922), he used Egyptian documents for the reconstruction of Israelite religious and social conditions in the period of the Exodus. Jampel also wrote "Die neusten Papyrusfunde in Elephantine" (1911), and a number of studies on new developments in biblical research such as the two-volume "Vom Kriegsschauplatze der israelitischen Religions-wissenschaft" (1909–1912).

ברל לוקר, (24 באפריל 1887 - 1 בפברואר 1972), מראשי התנועה הציונית העולמית, יושב ראש הסוכנות היהודית, יושב ראש הוועד הפועל הציוני וחבר הכנסת.

לוקר נולד בכפר קריווץ שבגליציה, כבר בגיל צעיר הוא הצטרף לתנועה הציונית ונמנה עם מייסדי אגודת הסטודנטים הציונית ”פרחי ציון” בעיר סרט בשנת 1904. היה חבר מפלגת פועלי ציון מ-1905, חבר הוועד המרכזי של המפלגה באוסטריה ועורך בטאונה בלבוב בשנים 1911 - 1914. בשנת 1916 התמנה למזכיר משרד פועלי ציון בהאג ולאחר מכן בשטוקהולם.
היה מזכיר הברית העולמית של פועלי ציון בשנים 1918 - 1928 ולאחר מכן מזכיר המפלגה בארצות הברית עד שנת 1931, בה נבחר כחבר הנהלת הסוכנות היהודית עד לשנת 1935.

עלה לארץ ב-1936 ושימש יועץ מדיני של הנהלת הסוכנות. שנה לאחר עלייתו הוא נקרא על ידי ויצמן לשוב ללונדון ולשמש שם כעוזרו הראשי. לוקר ישב בלונדון במשרד הציוני ברחוב גרייט ראסל מס' 77 עד להקמת המדינה. בשנים אלו פעל רבות לקידום הרעיון הציוני בדעת הקהל הבריטית, כמו גם במסגרת תנועת העבודה הבריטית: איגודי הפועלים ומפלגת הלייבור. עם עלייתה של זו לשלטון בבריטניה ביולי 1945, סבר לוקר כמו רוב ההנהגה הציונית שמעתה תשתנה מדיניות הספר הלבן הבריטית, ובעיקר לאחר שואת יהודי אירופה תתקבל התביעה הציונית לעליה יהודית חופשית לא"י ביתר הבנה. תקוות אלו נכזבו, ובשלוש השנים שבין 1945 ל-1948 הוביל לוקר מהלכים נמרצים כנגד הממשלה הבריטית, ובעיקר נגד שר החוץ בווין, זאת תוך שהוא מקפיד לשמור על קווי המדיניות הויצמניסטים: הבנה שרק בחסות בריטניה, ובכל אופן לא נגדה, יכול היישוב היהודי בא"י להתפתח.

לוקר שב ארצה סופית ביוני 1948, היה יושב ראש הנהלת הסוכנות בשנים 1948 - 1956, חבר ועדת חוקה חוק ומשפט בכנסת השלישית (1955 -1959) ויושב ראש הוועד הפועל הציוני (1959 - 1961).

אשתו, מלכה לוקר (לאקער), משוררת יידיש, חוקרת ספרות ומתרגמת.

Artur Markowicz (1872-1934), artist, born in Podgorze, Poland (then part of Austria-Hungary). He studied with Leopold Loeffler, Florian Cynk and with Jan Matejko at the Krakow Academy of Fine Arts in 1886–1895.

From 1896 until 1903 he lived and studied art in Munich, Berlin, Germany, and in Paris at the École des Beaux-Arts. He exhibited his paintings in Paris at the Salons of 1900, 1901, 1903 and 1904.

Markowicz returned to Krakow in 1906 and set up a studio in the historical district of Kazimierz. He traveled to Jerusalem in 1907– 1908 and parts of Europe until 1914. His Jewish scenes and character-studies show a unique originality of his style influenced by symbolism with elements of expressionism.

Simon Federbusch (1892-1969), rabbi, born in  Narol, Poland (then in Galicia, part of Austria-Hungary). He was ordained as a rabbi and settled in Lvov (now Lviv, in the Ukraine). From 1922 to 1928 he was a member of the Sejm, the Polish Parliament. Active in the Mizrachi movement; he helped found Ha-Poel ha-Mizrachi and was president of the Galicia Zionist Organization from 1924 until 1930, when he was appointed rabbi of the United Hebrew Congregation of Helsinki and from 1931, Chief Rabbi of Finland. Federbusch fostered Jewish-Christian understanding, helped to defeat a bill banning kosher slaughter and worked to obtain entry visas for refugees from Nazi Germany. From 1940 Federbusch served as rabbi in New York and principal of the Salanter Yeshiva in the Bronx. He was president of Ha-Poel ha-Mizrachi of America, 1942-48 and from 1944 was chairman of the Histadrut Ivrit Hebrew-speaking association. A prolific author, he wrote in several languages on rabbinical literature and Jewish and Zionist thought.

Shlomo Halberstam (1847-1905), Hassidic rabbi, founder of the Hassidic dynasty of Bobov, the son of Rabbi Myer Noson (Nathan) Halberstam (1827-1855) and a grandson of Chaim Halberstam of Sanz (Nowy Sacz), also known as "Divrei Chaim" (1793-1876), born in Poland.

Halberstam' father, Myer Noson, died when Halberstam was eight years of age. He was grown by his granfather, the Divrei Chaim, then he married the daughter of Rabbi Yehoshua of Kaminska. His second wife was the daughter of Rabbi Menashe of Droboycz. Halberstam was educated by his two grandfathers, the Divrei Chaim of Sanz and Rabbi Eliezer Horowitz of Dzikov. He served as rabbi of Bukowsko, a village near Sanok in Galicia, in 1861, Oswiecim in 1879, Vishnitsa (Nowy Wiśnicz), Poland, in 1880, where he established a large yeshiva in 1881 and began to serve as a rebbe (Admor) there. In 1892 he re-established his yeshiva in Bobowa (Bobov), Poland, where he served as rabbi from 1892 until his death.

Moshe David Ashkenazi (c.1780-1856), rabbi, Talmudist and author, born in Rozdół, Galicia (now Rozdil, in Ukraine). He was rabbi in Tolcsva, Hungary (then part of the Austrian Empire) from 1803 to 1843, when he immigrated to Eretz Israel, settling in Safed as rabbi of the local Ashkenazi community. His chief work, Toledot Adam contains commentaries on several treatises of the Talmud Jerusalem, 1845). His other works include Beer Sheba, homiletic disquisitions on the Torah (Pentateuch). Ashkenazi's will was printed as an addendum to Shemen Rosh, a responsa collection of his grandson Asher Anschel (1903). A responsum of Ashkenazi appears in the responsa Meshiv Moshe, of Moses Teitelbaum [2(1866), no. 67]. Ashkenazi also corresponded with Moses Sofer.

Maurycy Gottlieb (1856-1879) Artist.

One of the outstanding Jewish artists of the 19th century. He was born in Drohobycz, Galicia, then under Austrian rule, and studied in Lvov, Vienna, Munich and Krakow which became his home. A Polish patriot, his early pictures were on Polish nationalist themes. He then moved to Jewish subjects. His most famous work ‘Jews at Prayer on Yom Kippur’ is in the Tel Aviv Museum of Art. He was extremely prolific but only a fraction of his works was completed. His ‘Jesus teaching in the Temple’ was revolutionary in artistic representation inasmuch as Jesus was portrayed as a Jew preaching to fellow-Jews. He died in Krakow at the age of 23. His brother, Leopold Gottlieb, also a noted painter, was born five years after Maurycy's death.

Adolf (Abraham) Messer (1886-1931), painter, born in Ścianki, Poland (then in Galicia, Austria-Hungary). Messer was a graduate of the Academy of Fine Arts in Krakow, Poland. Between 1917 and 1918 he was an apprentice of Jacek Dębicki at the Academy of Fine Arts in Krakow. He travelled a lot and lived in Prague, Paris, Budapest and Berlin. Finally he settled in Krakow. He debuted in 1921 at the exhibition of the Devotees of Art in Lvov (Lviv, now in Ukraine). Later on he exhibited his works mainly in the Association of the Friends of the Fine Arts.

Messer painted realist scenes connected with Jewish customs and religion. and genre scenes, chiefly using oil techniques. His paintings described Jewish religion and morality, their composition is static and in subdued colours. In his time he was regarded as one of the most important Jewish artists in Poland. Some of his works are kept in the Jewish Historical Institute, and some in the Historical Museum of Krakow.

Hillel Ben Barukh Lichtenstein (1815-1891), rabbi, born in Vecs, Hungary (the part of the Austrian Empire) and was elected rabbi of Marghita, Romania (then part of the Austrian Empire) in 1850. He was invited to serve as rabbi in Cluj in 1852 but, owing to the objection of another rabbi, was only appointed deputy rabbi and eventually returned to Marghita. In 1865 he became rabbi in Szikszo in Hungary and two years later in Kolomyia, Galicia (now in Ukraine), where he remained until his death. He was the outspoken leader of the Orthodox extremists in Hungary, not only resisting the slightest deviation from modern ritual but denouncing the acquisition of modern social manners and secular education. He also opposed any moves for political Emancipation. Lichtenstein was a powerful preacher and popular writer, author of many rabbinic works.

Arye Leib ben Yitzhak Horowitz (1847-1909), rabbi. A young prodigy, his Talmudic novellae were published when he was only 19. He served as rabbi of Zalucze, Siret and from 1879 of Stryj (he was known as the Stryzer Rav). From 1904 he took the rabbinical position in Stanislav (now Ivano-Frankivsk, Ukraine) previously held by his father, grandfather and great-grandfather. Horowitz founded a yeshiva in Stanislav which achieved a widespread reputation. He was sympathetic to Zionism and was one of the few rabbis in Galicia to eulogize Herzl on his death in 1904. He was best known for his responsa, published in several volumes, based on queries sent to him from many countries; his rulings tended to be lenient.

LANCUT

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

שם משפחה זה קשור בשמה של העיירה לנצוט בגליציה, דרום מזרח פולין.
GROSSKOPF, GROSKOPF, GROISKOPF, GROSKOP

Surnames derive from one of many different origins. Sometimes there may be more than one explanation for the same name. This family name derives from a personal or physical characteristic or nickname. It may also derive from Jewish communal functionaries, or titles.

Literally "large head" in German/Yiddish, Grosskpf is based on Gross, the German for "large and tall". Groys is the Yiddish equivalent. Literally "head" in German, Kopf is an equivalent of Rosh. In biblical usage, the Hebrew Rosh designated the chief of a family or clan; later it became the title of the head of a yeshiva, community or administrative unit. Equivalents in other languages comprise a wide range of spelling variants of Rosh as well as the Arabic Sheikh/Cheikh, the Berber Amg(h)ar, and the German Haupt and Hauptmann. Similar terms from which Jewish family names were derived include the Hebrew Zaken/Zaquen ("elder"); Nasi ("tribal chief of a Jewish community").

Grosskopf is recorded as a Jewish family name in many locations in Poland, especially in Galicia (now divided between south Poland and Western Ukraine), and in Germany.

In the 20th century these family names are documented with Arie Grosskopf, b. 1932 in Przemyslany, Poland, d. in the Holocaust and Sana Groiskopf, born in 1930 in Opatow, Poland, d. in 1942 in the Holocaust.
KARTAGENER, KARTAGENEN, KARTIGANER, KARTYGENER

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם המשפחה הזה יכול להיות טופונים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה. שם המשפחה קרטגנר היה נפוץ במספר קהילות יהודיות בגליצה במאה ה-19. שם המשפחה הזה קשור בשמה של העיר קרטחנה במזרח ספרד, או בשמה של קרטגו, עיר חשובה בעת העתיקה, היום בפרברי העיר טוניס, טוניסיה. למרות שמשפחות יהודיות ממגורשי ספרד מתועדות במספר מקומות בגליציה החל מתחילת המאה ה-16, שם המשפחה קרטגנר הוא ככל הנראה שם משפחה מלאכותי אשר הומצא ע"י פקידי השלטו האוסטרי בתחילת המאה ה-19 כאשר יהודי המקום נאלצו לאמץ שמות משפחה קבועים. קרטגנר יכול להיות גם שם משפחה שנגזר מעיסוק, מקצוע או מסחר (יכול להיות קשור לחומרי הגלם, המוצר המוגמר או כלי העבודה המשתייכים לאותו עיסוק).אפשר שבמקור שם המשפחה קרטגנר היה כינוי של סוחר ב"שעועית קרטגנית", סוג של שעועית שמקורו על פי הסברה העממית בעיר קרטגו העתיקה.

יהודים מפורסמים אשר נשאו שם משפחה זה כוללים את הרופא השוויצרי יליד גליציה מנס קרטגנר (1975-1897), אשר חקר את המחלה הקרויה על שמו "תסמונת קרטגנר". הגרסה קרטיגנר מתועדת עם זאב קרטיגנר, אשר היגר לישראל במחצית הראשונה של המאה ה-20.
DEMBINSKI

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

שם המשפחה דמבינסקי, המכיל את הסופית הסלבית "-סקי" שפירושה "מ-", "מוצאו מ-",, נגזר מדמביץ, השם היידיש של העיירה דמביצה אשר בגליציה, פולין. שם זה קשור גם בשמה של העיירה דמביץ' בפומרניה, גרמניה, ושל העיירה דמב בשלזיה. שמות משפחה יהודיים דומים הקשורים בשמותיהן של העיירות האלה כוללים את דמביץ, דמביצר ודמבינסקי. בתחילת המאה ה-20 , דמבינסקי מתועד כשם משפחה יהודי עם החייל הגרמני זיגפריד דמבינסקי אשר נהרג במלחמת העולם הראשונה.
CRACOVANER

שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

שם משפחה זה, המכיל את הסופית היידיש "-אר", שפירושה "מ-", "מוצאו מ-", נגזר משמה של העיר קרקוב אשר בגליציה, דרום פולין; היישוב היהודי במקום מתועד מאז המאה ה-13.

שמות משפחה יהודיים דומים כוללים את קרקאור וקרקוביצר.

אישים ידועים מהמאה ה-20, אשר נשאו את שם המשפחה היהודי קרקובנר כוללים את הרופא האמריקאי ארתור ג' קרקובנר.
KOSLOVSKY

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

קוסלובסקי, המכיל את הסופית הרוסית "-סקי" שפירושה "מ-", קשור בשמותיהן של העיירות קוסלוב בליטא; קוסלוב / קוזלוב בגליציה; קוזלוביץ בשלזיה וקוזלובה ליד וורשה, פולין.

שמות משפחה יהודיים נוספים הקשורים בשמה של העיירה הזאת כוללים את קוסלובסקי, קוסלוף וקוסלובה. במאה ה-20 קוסלובסקי מתועד כשם משפחה יהודי נעם העורך האמריקאי יליד רוסיה איציק קוסלובסקי.
STREISAND, STREIFSAND, STREVESANDT

Surnames derive from one of many different origins. Sometimes there may be more than one explanation for the same name.

An unusual Jewish family name, Streisand literally means "scattersand" in German. It is not clear why it would have been assumed by, or given to, the person who first bore it. It is possible that it could be linked to a profession or occupation, or possibly to a personal characterstic. Streien/Streuen/Streven, very similar to the English "to strew", also means "to spend/throw away/squander". The meaning of what undoubtedly is a nickname is made clearer by considering the apparently self-evident second part of the family name, Sand(t) ("sand"). Sand is a nickname in its own right, being applied in derision to the inhabitants of certain areas in southern Germany (near Nuremberg), because instead of good soil, the land there is as unproductive as sand, which means that they are poor. The uncharitable interpretation of Streisand and its variants would therefore define its bearer as a "spendthrift/wastrel", whilst the unbiased might call him "extravagant/lavish/liberal", and thesentient and considerate would describe him as "open-handed and generous". However, a double nickname given to a Jew implies a double joke. The man is a squanderer because there is nothing he can give away; he is poor and kind-hearted. Documented in Austrian-occupied Galicia in the 19th century, (following the first partition of Poland between Prussia, Russia and the Habsburg Empire in the late 18th century ), the Jewish family name Streisand is recorded in the variant Streifsand in early 20th century Berlin (Germany). The form Strevesandt seems to have preceded both variants. The most famous Streisand is the 20th century world-renowned American singer and stage and screen actress, Barbra Streisand, who has won numerous prestigious awards for her star performances and record albums.
בית הכנסת בצ'ורטקוב,
גליציה המזרחית.
גלויה. הוצאת 'אקרופול'.
(תל אביב, אוסף משפחת גרוס)
יהודים בגליציה, 1916-1917
צילום שנעשה ע"י חיילי הצבא הגרמני במלחמת העולם ה-I.
(המרכז לתיעוד חזותי ע"ש אוסטר, בית התפוצות,
באדיבות האקדמיה הפולנית למדעים, וארשה)


גליציה הינה מחוז הסטורי באירופה המזרחית-מרכזית על המדרונות הצפוניים של הרי הקרפטים, בדרום מזרח פולין ומערב אוקראינה.
בעקבות חלוקת פולין הראשונה ב-1772 הפך אזור זה לחלק מאוסטריה, ב-1861 הפך המחוז לאוטונומיה במסגרת האימפריה
האוסטרו-הונגרית. ב-1918 מערב גליציה הועברה לפולין שב-1920 סיפחה גם את מזרח גליציה. ב-1939 צורף האזור לאוקראינה.
מאגרי המידע של אנו
גנאלוגיה יהודית
שמות משפחה
קהילות יהודיות
תיעוד חזותי
מרכז המוזיקה היהודית
מקום
אA
אA
אA
קהילת יהודי גליציה

Galicia

Yiddish: גאַליציע (Galitsye); Polish: Galicja ; German: Galizien; Ukranian: Галичина (Halychyna); Russian: Galitsiya; Hungarian: Gácsország; Romanian: Galiţia; Czech, Slovak: Halič

Geographically part of east Europe, in S.E. Poland and N.W. Ukraine. Galician roots derive from the name of the Ukrainian town Halicz (in Ukranian: Halych), in the Middle Ages part of the Kyivan Rus.
 

21st Century

The special life and culture of the Galician shtetl of the olden days remain with us in the history, in the shtetls of the past, and in Hassidic stories and books.

The Galicia Jewish Museum in Kazimierz established in 2004 commemorates the victims of the Holocaust and holds on to Jewish Galician culture.

 

History

Galicia had great significance in the history of the Jewish European Diaspora. The Jews of Galicia formed a bond between the Jews of East and West Europe.

The Kingdom of Galicia was first established on land given to the Habsburg Empire with the first partition of the Polish-Lithuanian Commonwealth of 1772. Six towns amongst them Brody, Belz and Rogatin were close to entirely Jewish populated. Previous to the 1772 partition, Galicia was the Little Poland. The Galician Kingdom as such lasted until the early 20th century. The first chief rabbi (Oberlandesrabbiner) of Galicia was Aryeh Leib Bernstein with seat in Lemberg. After 1772 further lands were acquired to the Kingdom, and extended Galicia to the north and north west. The small Republic of Krakow joined the Kingdom in 1846 with the territory encompassing over an area of 20,000 square miles and this remained as such until the end of the Kingdom (1918). The 1860’s saw efforts toward democratic changes ensued by a period of an autonomous Galicia from 167-1918. Galicia was covered in the Emperor Joseph II (Josef Benedikt Anton Michel Adam), Holy Roman Emperor, statutes for the betterment of Jewish life. Amongst others, Jews were to take on German family names and governmental schools were set for the education of Jews. 

Galicia had historically during its existence under the Habsburg regime, been the land with one of the highest percentages of Jewish populations worldwide. At the time of the region's annexation to the Habsburg Empire in 1772, the Jewish population numbered 224,980 (9.6% of total), in 1857 448’971 (9.7%) and 871,895 (10.9%) in 1910. Distinguishing them from the rest of the Habsburg population was their Orthodox Judaism with distinctive mannerism, clothes and language. Their communities established commercial and trading platforms. In the towns, also smaller ones, Jews occupied retailing and craftsmanship work for household and garment ware such as textile, tailoring, hatters and furriers. Foreign trade was largely Jewish business with Russia, Turkey and Germany.

The last decades of the 18th century already saw the beginnings of the Haskalah with flourishing social and cultural Jewish life in those days and early 19th centuyr with its golden days from 1815-mid 19th century in Galicia with its center in Brody. Euducation and literature blooming in the 19th century, formed Galicia into a center for Judaism in creation and intellect while traditional Jewish learning was nevertheless not neglected in that century. Those days did see struggles between Hassidim and Mitnaggedim, Hassidim and Haskalah. Prominent figures came from the Belz dynasty, Zanz and Ruzhin. In the large cities Reform synagogues were sacred, the Lvov leadership placed a Reform Rabbi Abraham Kohn in the late 1830s who however faced severe adversity in 1848. There were Jewish schools with German as language of instruction and the 1830 and 1840s saw growth and increased influence of Maskilim. This twin striving for Haskalah and assimilation towards German culture took a change in the 60s and 70s, with the reigns shifting to more university oriented representatives alongside a trend accompanied by the strongly Orthodox to an absorption to more local Polish culture and policy. In the revolutionary parliament of 1848 sat a few Jews from Galicia. At the time some adverse policies were revoked by the government. In parallel there was an amelioration in the economic situation of Jews which also saw a heightened shift of Jews into the farming sector including the development of experimental Jewish farms.

From the late 1860s a separation occurred of the Aggudat Ahimm, the Polish assimilationists, from the German assimilationists. The former adherents of Orthodoxy brought together a rabbinical conference in Lvov which ruled that community voting was dependent upon adherence of members to the Shulhan Arukh. In that century there were several weekly and monthly periodicals published in Galicia in Hebrew and Yiddish. There occurred also from the 1860-1880s an anti-assimilationist tendency and new directions in Haskalah. This was greatly influenced by Peretz Smolenskin a Zionist and Hebrew writer. He was concerned with the Halaskah movement, an early and strong proponent of Jewish nation-state building and rejectionist of Judaism’s westernization. A first society for Palestine settlement was established in 1875 in Przemysl, south-east Poland and in the 1880s the Hovevei Zion gained ground. This was accompanied by increasing antisemitism on Polish territory with the assimilationist Aguddat Ahim halting publication in 1884 of written materials and going insofar as declaring the only Jewish future as emigration of Palestine or conversion to Christianity. Early Zionist organizations were established and publications were issued in the region of Lvov. In the early 1890s economic boycotts were imposed on Jews from exclusion on trade in agricultural goods and merchandize, alcohol and more. The Jewish population in Galicia faced poverty. Nevertheless, Zionist movements continued their efforts.

Alongside, the early 20th century saw the development of neo-romantic Yiddish literature mostly coming from the area of Lvov and influenced by a corresponding phenomenon in Vienna. One prominent writer was Shmuel Yosef Agnon (1888-1970) who would come to monument the Galician shtetls. Those days also saw the translation into the Yiddish of foreign literature. Such representatives were the Oscar Wilde, of which one of his most famous works are the humorous ‘The Importance of Being Earnest’. World War I saw many Galician Jews flee to Hungary, Bohemia and Vienna, and in particular educated Galician Jews find refuge in Vienna. Those remaining suffered greatly under the Russians entry into Galicia. Ensuing in 1918 with the Polish-Ukranian war the unfortunate situation of minorities on Polish land increasingly led to the crumbling of the once Jewish-inspired Kingdom of Galicia. The Polish Republic took over the Galician land. Notwithstanding, deference to German and Polish culture and to the Polish nation, Hassidism and Zionist striving continued to sprout in the years until 1939, inklings of the Galician world remained with Hassidic communities as in Tel Aviv, Jerusalem and New York. 

Galicia had historically during its existence under the Habsburg regime, been the land with one of the highest percentages of Jewish populations worldwide. Distinguishing them from the rest of the population were their Orthodox Judaism with distinctive mannerism, clothes and language. Their communities established commercial and trading platforms. With the mid-19th century nevertheless this population saw beginnings of wearing out. Those were the days of the onset of the Haskalah (Jewish enlightenment) with family life adhering to Orthodox Judaism while modernizing outwardly and seeing an improved standing in society and economy and reduced isolation. The trend was of assimilation of Galician Jews to Germans and then to Poles. This trend of the last decades of the 19th century amongst Galician Jews went in parallel to the Marxist striving for a workers’ revolution.

חובר ע"י חוקרים של אנו מוזיאון העם היהודי
אריה לייב בן יצחק הורוביץ

Arye Leib ben Yitzhak Horowitz (1847-1909), rabbi. A young prodigy, his Talmudic novellae were published when he was only 19. He served as rabbi of Zalucze, Siret and from 1879 of Stryj (he was known as the Stryzer Rav). From 1904 he took the rabbinical position in Stanislav (now Ivano-Frankivsk, Ukraine) previously held by his father, grandfather and great-grandfather. Horowitz founded a yeshiva in Stanislav which achieved a widespread reputation. He was sympathetic to Zionism and was one of the few rabbis in Galicia to eulogize Herzl on his death in 1904. He was best known for his responsa, published in several volumes, based on queries sent to him from many countries; his rulings tended to be lenient.

לנצוט
LANCUT

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

שם משפחה זה קשור בשמה של העיירה לנצוט בגליציה, דרום מזרח פולין.
גרוסקופף
GROSSKOPF, GROSKOPF, GROISKOPF, GROSKOP

Surnames derive from one of many different origins. Sometimes there may be more than one explanation for the same name. This family name derives from a personal or physical characteristic or nickname. It may also derive from Jewish communal functionaries, or titles.

Literally "large head" in German/Yiddish, Grosskpf is based on Gross, the German for "large and tall". Groys is the Yiddish equivalent. Literally "head" in German, Kopf is an equivalent of Rosh. In biblical usage, the Hebrew Rosh designated the chief of a family or clan; later it became the title of the head of a yeshiva, community or administrative unit. Equivalents in other languages comprise a wide range of spelling variants of Rosh as well as the Arabic Sheikh/Cheikh, the Berber Amg(h)ar, and the German Haupt and Hauptmann. Similar terms from which Jewish family names were derived include the Hebrew Zaken/Zaquen ("elder"); Nasi ("tribal chief of a Jewish community").

Grosskopf is recorded as a Jewish family name in many locations in Poland, especially in Galicia (now divided between south Poland and Western Ukraine), and in Germany.

In the 20th century these family names are documented with Arie Grosskopf, b. 1932 in Przemyslany, Poland, d. in the Holocaust and Sana Groiskopf, born in 1930 in Opatow, Poland, d. in 1942 in the Holocaust.
קרטגנן
KARTAGENER, KARTAGENEN, KARTIGANER, KARTYGENER

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם המשפחה הזה יכול להיות טופונים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה. שם המשפחה קרטגנר היה נפוץ במספר קהילות יהודיות בגליצה במאה ה-19. שם המשפחה הזה קשור בשמה של העיר קרטחנה במזרח ספרד, או בשמה של קרטגו, עיר חשובה בעת העתיקה, היום בפרברי העיר טוניס, טוניסיה. למרות שמשפחות יהודיות ממגורשי ספרד מתועדות במספר מקומות בגליציה החל מתחילת המאה ה-16, שם המשפחה קרטגנר הוא ככל הנראה שם משפחה מלאכותי אשר הומצא ע"י פקידי השלטו האוסטרי בתחילת המאה ה-19 כאשר יהודי המקום נאלצו לאמץ שמות משפחה קבועים. קרטגנר יכול להיות גם שם משפחה שנגזר מעיסוק, מקצוע או מסחר (יכול להיות קשור לחומרי הגלם, המוצר המוגמר או כלי העבודה המשתייכים לאותו עיסוק).אפשר שבמקור שם המשפחה קרטגנר היה כינוי של סוחר ב"שעועית קרטגנית", סוג של שעועית שמקורו על פי הסברה העממית בעיר קרטגו העתיקה.

יהודים מפורסמים אשר נשאו שם משפחה זה כוללים את הרופא השוויצרי יליד גליציה מנס קרטגנר (1975-1897), אשר חקר את המחלה הקרויה על שמו "תסמונת קרטגנר". הגרסה קרטיגנר מתועדת עם זאב קרטיגנר, אשר היגר לישראל במחצית הראשונה של המאה ה-20.
דמבינסקי
DEMBINSKI

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

שם המשפחה דמבינסקי, המכיל את הסופית הסלבית "-סקי" שפירושה "מ-", "מוצאו מ-",, נגזר מדמביץ, השם היידיש של העיירה דמביצה אשר בגליציה, פולין. שם זה קשור גם בשמה של העיירה דמביץ' בפומרניה, גרמניה, ושל העיירה דמב בשלזיה. שמות משפחה יהודיים דומים הקשורים בשמותיהן של העיירות האלה כוללים את דמביץ, דמביצר ודמבינסקי. בתחילת המאה ה-20 , דמבינסקי מתועד כשם משפחה יהודי עם החייל הגרמני זיגפריד דמבינסקי אשר נהרג במלחמת העולם הראשונה.
קרקובנר
CRACOVANER

שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

שם משפחה זה, המכיל את הסופית היידיש "-אר", שפירושה "מ-", "מוצאו מ-", נגזר משמה של העיר קרקוב אשר בגליציה, דרום פולין; היישוב היהודי במקום מתועד מאז המאה ה-13.

שמות משפחה יהודיים דומים כוללים את קרקאור וקרקוביצר.

אישים ידועים מהמאה ה-20, אשר נשאו את שם המשפחה היהודי קרקובנר כוללים את הרופא האמריקאי ארתור ג' קרקובנר.
קוסלובסקי
KOSLOVSKY

שמות משפחה נובעים מכמה מקורות שונים. לעיתים לאותו שם קיים יותר מהסבר אחד. שם משפחה זה הוא מסוג השמות הטופונימיים (שם הנגזר משם של מקום כגון עיירה, עיר, מחוז או ארץ). שמות אלו, אשר נובעים משמות של מקומות, לא בהכרח מעידים על קשר היסטורי ישיר לאותו מקום, אבל יכולים להצביע על קשר בלתי ישיר בין נושא השם או אבותיו לבין מקום לידה, מגורים ארעיים, אזור מסחר או קרובי משפחה.

קוסלובסקי, המכיל את הסופית הרוסית "-סקי" שפירושה "מ-", קשור בשמותיהן של העיירות קוסלוב בליטא; קוסלוב / קוזלוב בגליציה; קוזלוביץ בשלזיה וקוזלובה ליד וורשה, פולין.

שמות משפחה יהודיים נוספים הקשורים בשמה של העיירה הזאת כוללים את קוסלובסקי, קוסלוף וקוסלובה. במאה ה-20 קוסלובסקי מתועד כשם משפחה יהודי נעם העורך האמריקאי יליד רוסיה איציק קוסלובסקי.
סטריסנד
STREISAND, STREIFSAND, STREVESANDT

Surnames derive from one of many different origins. Sometimes there may be more than one explanation for the same name.

An unusual Jewish family name, Streisand literally means "scattersand" in German. It is not clear why it would have been assumed by, or given to, the person who first bore it. It is possible that it could be linked to a profession or occupation, or possibly to a personal characterstic. Streien/Streuen/Streven, very similar to the English "to strew", also means "to spend/throw away/squander". The meaning of what undoubtedly is a nickname is made clearer by considering the apparently self-evident second part of the family name, Sand(t) ("sand"). Sand is a nickname in its own right, being applied in derision to the inhabitants of certain areas in southern Germany (near Nuremberg), because instead of good soil, the land there is as unproductive as sand, which means that they are poor. The uncharitable interpretation of Streisand and its variants would therefore define its bearer as a "spendthrift/wastrel", whilst the unbiased might call him "extravagant/lavish/liberal", and thesentient and considerate would describe him as "open-handed and generous". However, a double nickname given to a Jew implies a double joke. The man is a squanderer because there is nothing he can give away; he is poor and kind-hearted. Documented in Austrian-occupied Galicia in the 19th century, (following the first partition of Poland between Prussia, Russia and the Habsburg Empire in the late 18th century ), the Jewish family name Streisand is recorded in the variant Streifsand in early 20th century Berlin (Germany). The form Strevesandt seems to have preceded both variants. The most famous Streisand is the 20th century world-renowned American singer and stage and screen actress, Barbra Streisand, who has won numerous prestigious awards for her star performances and record albums.
בית הכנסת בצ'ורטקוב, גליציה המזרחית. גלויה
בית הכנסת בצ'ורטקוב,
גליציה המזרחית.
גלויה. הוצאת 'אקרופול'.
(תל אביב, אוסף משפחת גרוס)
יהודים בגליציה, 1917-1916
יהודים בגליציה, 1916-1917
צילום שנעשה ע"י חיילי הצבא הגרמני במלחמת העולם ה-I.
(המרכז לתיעוד חזותי ע"ש אוסטר, בית התפוצות,
באדיבות האקדמיה הפולנית למדעים, וארשה)


גליציה הינה מחוז הסטורי באירופה המזרחית-מרכזית על המדרונות הצפוניים של הרי הקרפטים, בדרום מזרח פולין ומערב אוקראינה.
בעקבות חלוקת פולין הראשונה ב-1772 הפך אזור זה לחלק מאוסטריה, ב-1861 הפך המחוז לאוטונומיה במסגרת האימפריה
האוסטרו-הונגרית. ב-1918 מערב גליציה הועברה לפולין שב-1920 סיפחה גם את מזרח גליציה. ב-1939 צורף האזור לאוקראינה.
בן ציון הלברשטאם

Ben Zion Halberstam (1874-1941), Hassidic rabbi, born in Bukowsko (Bikofski), Poland (then part of Austria-Hungary), the son of Shlomo Halberstam (1847–1905), the first rebbe of Bobov.

Halberstam succeeded his father as Rebbe. He is the author of a commentary on the Torah called "Kedushas Tzion". During WW1 he was a refugee in Austria, but retuened to Poland and re-opened his yeshiva "Ets Haym" at Bobowa (Bobov). Under Halberstam's guidance the yeshiva was attended by some 300 students. Halberstam composed more than 100 nigunim.

Halberstam was murdered in Jewish cemetery of Lvov (now Lviv, Ukraine), on July 28, 1941, by Ukrainians along with his son and three sons-in-law. They fell victim to a large scale pogrom conducted mainly by Ukrainians with the assistance of the Ukrainian police and German Army who had captured Lvov earlier that month. An estimated 2,000 Jews were murdered in what was called "Petlura Days" (July 25-29, 1941).

זיגמונד יאפל

Sigmund Jampel (1874–1934), rabbi and Bible scholar, born in Galicia (then part of the Austro-Hungarian Empire). He studied Semitics at Heidelberg University and subsequently became rabbi at Schwedt, in Prussia in 1910. He was among the first Jewish Bible scholars who recognized the value of archaeological and ancient inscriptions in order to establish the age and and authenticity of the historical accounts of the Bible and the questioning of Wellhausen's hypotheses which held that the Torah was derived from originally independent, parallel and complete narratives, which were subsequently combined into the current form by a series of editors. The hypothesis was developed in the 18th and 19th centuries and resulted from attempts to reconcile inconsistencies in the biblical text. Biblical scholars eventually arrived at the theory that the Torah was composed of selections woven together from separate, at times inconsistent, sources, each originally a complete and independent document

Jampel's work includes "Die Wiederherstellung Israels unter den Achaemeniden", published in 1904, which dealt with the inscriptions relating to the period of Ezra and Nehemiah and "Das Buch Esther auf seine Geschichtlichkeit kritisch untersucht", 1907, which uses the archaeological excavations of Susa that authenticated the description of the royal palace in the Book of Esther. "Vorgeschichte des israelitischen Volkes und seiner Religion", 1913 and "Mit Beruecksichtigung der neuesten inschriftlichen Ergebnisse" 1928, are books which study people's names mainly from Mesopotamia in the Hammurapi period, in order to increase the understanding of the religion of the patriarchs. In "Die Hagada aus Aegypten" (1911 and 1922), he used Egyptian documents for the reconstruction of Israelite religious and social conditions in the period of the Exodus. Jampel also wrote "Die neusten Papyrusfunde in Elephantine" (1911), and a number of studies on new developments in biblical research such as the two-volume "Vom Kriegsschauplatze der israelitischen Religions-wissenschaft" (1909–1912).

ברל לוקר
ברל לוקר, (24 באפריל 1887 - 1 בפברואר 1972), מראשי התנועה הציונית העולמית, יושב ראש הסוכנות היהודית, יושב ראש הוועד הפועל הציוני וחבר הכנסת.

לוקר נולד בכפר קריווץ שבגליציה, כבר בגיל צעיר הוא הצטרף לתנועה הציונית ונמנה עם מייסדי אגודת הסטודנטים הציונית ”פרחי ציון” בעיר סרט בשנת 1904. היה חבר מפלגת פועלי ציון מ-1905, חבר הוועד המרכזי של המפלגה באוסטריה ועורך בטאונה בלבוב בשנים 1911 - 1914. בשנת 1916 התמנה למזכיר משרד פועלי ציון בהאג ולאחר מכן בשטוקהולם.
היה מזכיר הברית העולמית של פועלי ציון בשנים 1918 - 1928 ולאחר מכן מזכיר המפלגה בארצות הברית עד שנת 1931, בה נבחר כחבר הנהלת הסוכנות היהודית עד לשנת 1935.

עלה לארץ ב-1936 ושימש יועץ מדיני של הנהלת הסוכנות. שנה לאחר עלייתו הוא נקרא על ידי ויצמן לשוב ללונדון ולשמש שם כעוזרו הראשי. לוקר ישב בלונדון במשרד הציוני ברחוב גרייט ראסל מס' 77 עד להקמת המדינה. בשנים אלו פעל רבות לקידום הרעיון הציוני בדעת הקהל הבריטית, כמו גם במסגרת תנועת העבודה הבריטית: איגודי הפועלים ומפלגת הלייבור. עם עלייתה של זו לשלטון בבריטניה ביולי 1945, סבר לוקר כמו רוב ההנהגה הציונית שמעתה תשתנה מדיניות הספר הלבן הבריטית, ובעיקר לאחר שואת יהודי אירופה תתקבל התביעה הציונית לעליה יהודית חופשית לא"י ביתר הבנה. תקוות אלו נכזבו, ובשלוש השנים שבין 1945 ל-1948 הוביל לוקר מהלכים נמרצים כנגד הממשלה הבריטית, ובעיקר נגד שר החוץ בווין, זאת תוך שהוא מקפיד לשמור על קווי המדיניות הויצמניסטים: הבנה שרק בחסות בריטניה, ובכל אופן לא נגדה, יכול היישוב היהודי בא"י להתפתח.

לוקר שב ארצה סופית ביוני 1948, היה יושב ראש הנהלת הסוכנות בשנים 1948 - 1956, חבר ועדת חוקה חוק ומשפט בכנסת השלישית (1955 -1959) ויושב ראש הוועד הפועל הציוני (1959 - 1961).

אשתו, מלכה לוקר (לאקער), משוררת יידיש, חוקרת ספרות ומתרגמת.
ארתור מרקוביץ

Artur Markowicz (1872-1934), artist, born in Podgorze, Poland (then part of Austria-Hungary). He studied with Leopold Loeffler, Florian Cynk and with Jan Matejko at the Krakow Academy of Fine Arts in 1886–1895.

From 1896 until 1903 he lived and studied art in Munich, Berlin, Germany, and in Paris at the École des Beaux-Arts. He exhibited his paintings in Paris at the Salons of 1900, 1901, 1903 and 1904.

Markowicz returned to Krakow in 1906 and set up a studio in the historical district of Kazimierz. He traveled to Jerusalem in 1907– 1908 and parts of Europe until 1914. His Jewish scenes and character-studies show a unique originality of his style influenced by symbolism with elements of expressionism.

שמעון פדרבוש

Simon Federbusch (1892-1969), rabbi, born in  Narol, Poland (then in Galicia, part of Austria-Hungary). He was ordained as a rabbi and settled in Lvov (now Lviv, in the Ukraine). From 1922 to 1928 he was a member of the Sejm, the Polish Parliament. Active in the Mizrachi movement; he helped found Ha-Poel ha-Mizrachi and was president of the Galicia Zionist Organization from 1924 until 1930, when he was appointed rabbi of the United Hebrew Congregation of Helsinki and from 1931, Chief Rabbi of Finland. Federbusch fostered Jewish-Christian understanding, helped to defeat a bill banning kosher slaughter and worked to obtain entry visas for refugees from Nazi Germany. From 1940 Federbusch served as rabbi in New York and principal of the Salanter Yeshiva in the Bronx. He was president of Ha-Poel ha-Mizrachi of America, 1942-48 and from 1944 was chairman of the Histadrut Ivrit Hebrew-speaking association. A prolific author, he wrote in several languages on rabbinical literature and Jewish and Zionist thought.

שלמה הלברשטאם

Shlomo Halberstam (1847-1905), Hassidic rabbi, founder of the Hassidic dynasty of Bobov, the son of Rabbi Myer Noson (Nathan) Halberstam (1827-1855) and a grandson of Chaim Halberstam of Sanz (Nowy Sacz), also known as "Divrei Chaim" (1793-1876), born in Poland.

Halberstam' father, Myer Noson, died when Halberstam was eight years of age. He was grown by his granfather, the Divrei Chaim, then he married the daughter of Rabbi Yehoshua of Kaminska. His second wife was the daughter of Rabbi Menashe of Droboycz. Halberstam was educated by his two grandfathers, the Divrei Chaim of Sanz and Rabbi Eliezer Horowitz of Dzikov. He served as rabbi of Bukowsko, a village near Sanok in Galicia, in 1861, Oswiecim in 1879, Vishnitsa (Nowy Wiśnicz), Poland, in 1880, where he established a large yeshiva in 1881 and began to serve as a rebbe (Admor) there. In 1892 he re-established his yeshiva in Bobowa (Bobov), Poland, where he served as rabbi from 1892 until his death.

משה דוד אשכנזי

Moshe David Ashkenazi (c.1780-1856), rabbi, Talmudist and author, born in Rozdół, Galicia (now Rozdil, in Ukraine). He was rabbi in Tolcsva, Hungary (then part of the Austrian Empire) from 1803 to 1843, when he immigrated to Eretz Israel, settling in Safed as rabbi of the local Ashkenazi community. His chief work, Toledot Adam contains commentaries on several treatises of the Talmud Jerusalem, 1845). His other works include Beer Sheba, homiletic disquisitions on the Torah (Pentateuch). Ashkenazi's will was printed as an addendum to Shemen Rosh, a responsa collection of his grandson Asher Anschel (1903). A responsum of Ashkenazi appears in the responsa Meshiv Moshe, of Moses Teitelbaum [2(1866), no. 67]. Ashkenazi also corresponded with Moses Sofer.

מאוריצי משה גוטליב

Maurycy Gottlieb (1856-1879) Artist.

One of the outstanding Jewish artists of the 19th century. He was born in Drohobycz, Galicia, then under Austrian rule, and studied in Lvov, Vienna, Munich and Krakow which became his home. A Polish patriot, his early pictures were on Polish nationalist themes. He then moved to Jewish subjects. His most famous work ‘Jews at Prayer on Yom Kippur’ is in the Tel Aviv Museum of Art. He was extremely prolific but only a fraction of his works was completed. His ‘Jesus teaching in the Temple’ was revolutionary in artistic representation inasmuch as Jesus was portrayed as a Jew preaching to fellow-Jews. He died in Krakow at the age of 23. His brother, Leopold Gottlieb, also a noted painter, was born five years after Maurycy's death.

אדוךף (אברהם) מסר

Adolf (Abraham) Messer (1886-1931), painter, born in Ścianki, Poland (then in Galicia, Austria-Hungary). Messer was a graduate of the Academy of Fine Arts in Krakow, Poland. Between 1917 and 1918 he was an apprentice of Jacek Dębicki at the Academy of Fine Arts in Krakow. He travelled a lot and lived in Prague, Paris, Budapest and Berlin. Finally he settled in Krakow. He debuted in 1921 at the exhibition of the Devotees of Art in Lvov (Lviv, now in Ukraine). Later on he exhibited his works mainly in the Association of the Friends of the Fine Arts.

Messer painted realist scenes connected with Jewish customs and religion. and genre scenes, chiefly using oil techniques. His paintings described Jewish religion and morality, their composition is static and in subdued colours. In his time he was regarded as one of the most important Jewish artists in Poland. Some of his works are kept in the Jewish Historical Institute, and some in the Historical Museum of Krakow.

Hillel Ben Barukh Lichtenstein

Hillel Ben Barukh Lichtenstein (1815-1891), rabbi, born in Vecs, Hungary (the part of the Austrian Empire) and was elected rabbi of Marghita, Romania (then part of the Austrian Empire) in 1850. He was invited to serve as rabbi in Cluj in 1852 but, owing to the objection of another rabbi, was only appointed deputy rabbi and eventually returned to Marghita. In 1865 he became rabbi in Szikszo in Hungary and two years later in Kolomyia, Galicia (now in Ukraine), where he remained until his death. He was the outspoken leader of the Orthodox extremists in Hungary, not only resisting the slightest deviation from modern ritual but denouncing the acquisition of modern social manners and secular education. He also opposed any moves for political Emancipation. Lichtenstein was a powerful preacher and popular writer, author of many rabbinic works.