The earliest records of Jews living in the Rypin parish date back to the 1620s and 1630s. In 1776, 36 Jews lived in the town. In 1781, this number grew to 69, in 1782 – to 86, in 1817 – to as many as 541. Over subsequent decades, the size of the Jewish community was steadily increasing, with an independent Rypin kehilla established in the 1790s after its separation from the Radziki Wielkie community. The development of the local Jewish population was boosted by the privilege issued in 1779. The town mayor and the municipal council granted town rights to all local Jews, making them full citizens of Rypin. Additionally, Jews gained the right to “purchase buildings and development plots at a single site, that is at the pond, where some people already have their own homesteads” and to cut trees from the municipal forest for fuel and construction of houses. They were allowed to trade freely, bring their own craftsmen and one baker to the town, form a rabbinical court, and use their own cemetery. Just like other townsmen, Jews were obliged to pay taxes. The municipal authorities allotted a street for the settlement of the Jewish population; with time, it came to be known as Targowa Street. Mordechaj Lorsche was appointed rabbi of the kehilla. Later on, he took on the name of Rypiner.

In the years 1793–1794, there were 12 merchants in Rypin, almost all of them Jews. The early 19^th century saw the introduction of restrictions on free settlement within the limits of the town, but these were not strictly enforced. With time, Jews were permitted to live in all parts of the town, and the authorities made it easy for them to gain licenses to hawk goods.

In the 19^th century, the ideas of the Haskalah started to arrive from the neighbouring territories of Prussia and spread among the local population. One of the supporters of reforming Judaism was Nacum Menasze Guttentag, who held the post of the Rypin rabbi in the years 1850–1870. During the January Uprising (1863–1864), he took the side of the insurgents and encouraged other Jews to support the Poles. For fear of repressions, he left Rypin for a few months. His attitudes and opinions were strongly opposed by the Orthodox circles, especially due to the growing influence of Hasidim arriving to the town from central and eastern Poland. In the latter half of the 19^th century, the local supporters of Progressive Judaism were: Aron Carmel, teacher Kalman Pivobarsky, and Israel Frankl. The latter was born in Rypin in 1857 and later left the town to continue his rabbinical studies under Rabbi Caro. At the same time, he attended the local secondary school, where he acquired secular education. After passing all school leaving examinations, he began his medical studies in Warsaw, which he completed in 1885. Having obtained his diploma, he started to practice as a physician. He also published articles promoting natural sciences, medicine, and hygiene in the Jewish press, including the Hatzefirah magazine.

Medical services were provided in Rypin by several Jewish feldshers: Salomon (Simon) Brzytwiński (since 1847), Mojsze Filat (dismissed for “misconduct” in 1875), Boruch Krawiecki (since 1903) and physicians: Dr Berek Sacharow (in charge of the Rypin clinic since 1889), Dr Alexander Bronz (obstetrician-gynaecologist, practicing in Rypin in the years 1913–1939), Dr Eric Dorster (general practitioner, worked in Rypin in the years 1926–1939).

Most local Jews were loyal to the Russian authorities, which proved upsetting to many Poles, especially after the fall of the January Uprising. When it turned out that the construction of a local hospital was impossible, Jews donated 215 roubles and 81 kopecks for the erection of an Orthodox church. Animosities between ethnic groups were intensifying with the improving economic position of the Jewish population[1.1].

Since the early 19^th century, Jews were gaining dominance over the local trade and some branches of artisan production. They remained the leaders of the local economy throughout the interwar period. In 1928, Jews owned at least 12% of industrial plants, 58% of trade establishments, and 50% of banks. Prior to the outbreak of World War II, 60% of the Rypin community members were engaged in trade, 25% in crafts, and only 15% worked in other professions[1.2]. In 1929, these figures were respectively: 49%, 38%, and 13%[1.3].

The local Jews worked in the following professions: three whitesmiths (1.6%), five bookkeepers and clerks (2.6%), two cap makers (1%), four barbers (2.1%), two sole makers (1%), two hatters (1%), 25 tailors (13%), 94 merchants and traders (48.7%), four doctors and feldshers (2.1%), five teachers (2.5%), seven bakers (3.6%), two agents (1%), three industrialists (1.6%), 11 butchers (5.7%), three carpenters (1.6%), nine shoemakers (4.7%), two eatery owners (1%), five landowners (2.5%), three watchmakers (1.6%), one cinema owner (0.5%), one locksmith (0.5%), one rope maker (0.5%), one painter (0.5%), one confectioner (0.5%), one pharmacist (0.5%), one attorney (0.5%). The local landowners were particularly important for the development of the economic and professional life of the town. Among them, those who were members of the Jewish community were: Majer Kohn (estates of Radziki Duże and Radzynek, 918 ha), Salomon Gelblum (Kotowy, 507 ha), Ber Kleinber (Linne, 421 ha), Eliezer Blas (Kotowy and Rozważyn), Chaim and Stefan Ajbeszycowie from Dobre, Łabędź from Czumsk, Abram Belgider from Radziki Wielkie, Nuchim Kohn (owner of a hotel at 5 Sienkiewicza Square), attorney Isidore Fischgrunt, physicians: Alexander Bronz, Berek Sochorow, Eric Doster, feldsher Baruch Krawiecki. Jews owned a considerable share of real estate in Rypin, amounting to as much as 37% of all properties in the town in 1910.

A number of Jewish organisations was formed in Rypin in the interwar period. Many of their members were Jews who settled in the town in the years 1905–1914 – teachers, intellectuals from the lower social strata, and workers of various political views. Some were proponents of Zionism (Szmul Zajnwil Pojzner, Icchak Zonabend), while others leaned left and were associated with the ideology of the Bund (Iszajah Rybak, Wiśniewski). Nevertheless, a vast majority of the Rypin Jews followed traditional Judaism. Strong influence was exerted by the local Hasidim, who were followers of the tzaddik from Góra Kalwaria. They owned their own shtiebel called “The Great House” (“Wielki Dom”) on Garncarska Street. The local Hasidic leader was Fiszel Blum. The local Jewish Library was established in 1905 by Jacob Kolski and attorney Zoanbend. The “Shma Israel” drama club operated under its auspices. The library’s collection was used to establish the Popular Library and Reading Room in 1915. The institution ran an amateur theatre troupe and a music band. Shortly afterwards, the Bund founded a choir in the town.

The religious leader of the community was Gerszon Aszer Luria (1892–1932). In 1933, he was succeeded by Nuta Nusen Nutkowicz, born in Bielsk on 2 January 1888 to parents Meszel and Nycha. Nutkowicz graduated from a seven-grade elementary school and went on to become the father of two children in late 1930s. He worked in Gąbin before moving to Rypin. He enjoyed great popularity among the local Zionists, especially after he established a self-defence group in the town. In the years 1932–1935, he temporarily worked as a rabbi in Dobrzyń on the Drwęca. After the outbreak of WWII, he found himself in Warsaw alongside many other Jews from Rypin. In the newly established ghetto, he worked to defend the interests of refugees in charity organisations and in the Central Committee of Refugees managed by the Judenrat. He was shot dead on Umschlagplatz in Warsaw during the loading of a transportation to Treblinka in 1942.

The Jewish community of Rypin enjoyed considerable wealth. In 1938, its movables were valued at 10,000 zlotys, real estate at 60,000 zlotys, whereas its debt was assessed at 9,512 zlotys. The construction of the Art Nouveau synagogue at 18 Targowa Street was completed in 1905 (its value amounted to 20,000 zlotys). It was located next to a beth midrash erected in the late 18^th century (16 Targowa Street, value: 7,000 zlotys). The ritual bath-house, slaughter-house, and the rabbi’s apartment were situated at Tylna Street (5,000 zlotys).

Two Jewish cemeteries existed in the town: the old one, opened in the late 18^th century and now closed, was situated next to the power station. The new one, established at the turn of the century, was located by the road to Sierpc, at Spokojna Street (value: 3,000 zlotys).

In 1924, the community board was composed of Rabbi Luria, Jacob Munter, Jacob Sztencel, Zalman Grund, Jehusze Bajzer. In the following term (1924–1931), the president of the board was Icchak Zonabend (died in the 1930s), succeeded by Icchak Buchman (1931–1936). After the 1936 election, Simeon John became the president. The board included: Kohn, Plucer, Gotlibowski, Cajtag, Luksemburg, Pukacz. The political composition of the community authorities remained unchanged until the end of the 1920s, with traditionalist circles enjoying greatest support. In the 1931 and 1936 elections, the Zionists managed to obtain the majority of the votes, which sparked protests of the representatives of Orthodox Jews and the non-Zionist left.

Jews who took part in the elections to the municipal council usually ran from the same lists as Germans. In contrast to Poles, the Jewish community remained on friendly terms with the local German population, believing them to represent a “better” and “higher” culture than the Polish. These attitudes, which had their roots in the 19^th century, were particularly prevalent among the younger generation. The arrival of Germans in 1914 was seen as a welcome change, liberating Rypin from the stigma of being seen as a backwards Russian “Kasrilovka.” Mutual animosities and aversion, concealed to varying degrees, were a constant factor influencing the Polish-Jewish relations. In the 1930s, the Christian population started to openly express its dislike towards Jews. In January 1939, anti-Semitic slogans appeared on walls, windows of Jewish-owned businesses were broken, and stalls were demolished. The infamous “leaders” of anti-Jewish campaigns were the members of “Steel Teams” of the Association of Polish Youth. They would often organise similar “outings” to neighbouring towns. The local Jewish population cooperated with the Jews from Dobrzyń to found a special committee. Its members reached out to Icchak Rubinstein, a parliament member, asking for an investigation to be opened by the Department of State. They also contacted the governor of the Pomorskie Province[1.4].

From the very start of the German occupation, the Jewish community of Rypin suffered brutal repressions. On 8 September 1939, Jewish houses were searched for hidden weapons. The Nazis organised a manhunt for the rabbi, who had fled the town. On 10 September 1939, all Jews were obliged to perform forced labour. Jews were sent to work on the construction of the unfinished secondary school, tasked with removing corpses from the Rypin prison (where both Poles and Jews were murdered), burying the victims of Nazi terror, cleaning up and carrying out demolition works. A total of 11 people was murdered while performing forced labour. On 17 September, the synagogue and the beth midrash were set on fire. The synagogue was ultimately pulled down on 27 October 1939. The Jewish community was falsely accused of starting the fire and punished with a fine of 30,000 zlotys (some sources mention an even higher amount: 100,000–120,000 zlotys). Jewish cemeteries were devastated shortly afterwards. Matzevot were used as building material. Arrests and murders became a staple of everyday life in September and October 1939. Groups of several up to a few dozen Jews were taken out of the town in an unknown direction. They disappeared without a trace.

The local Judenrat was established in October 1939. It was composed of the pre-war members of the community board. They were eventually robbed and murdered in late October. Germans carried out mass executions in the forests near Skrwilno, Karnków, Rusinów, and at the Jewish cemetery in Rypin. Many Poles and ca. 20 Jews were arrested before 11 November 1939. On 12 or 14 November 1939, the Nazis initiated a campaign of mass displacement of Jews from Rypin. People were ordered to gather on the Market Square and leave the town within two days. The Jewish fugitives and refugees left for Szreńsk, Drobina, Żuromin, Maków, Ciechanów, Mława, Płońsk, Warsaw, and Międzyrzecze Podlaskie. The Jews residing in neighbouring villages were displaced in November and December 1939. The Jewish community of Rypin ceased to exist by December 1939. Only around a dozen Jews were left in the town and forced to perform physical labour. They survived until February 1941[1.5].

In the spring of 1945, the first Jews returned to Rypin after the war. In May 1945, there were 28 Jewish people living in the town, in the first half of 1946 – 12, and in the period from the autumn of 1946 until mid-1947 – 45–68. In the second half of 1947 the size of the Jewish population ceased to fluctuate, and comprised ca. 25–27 people until the end of 1949. By the 1960s, however, most of them left and only two Jews continued to reside in Rypin. A local branch of the Central Committee of Polish Jews was active in the town in the years 1945–1949. In January 1949, it had 21 members. A three-person board managed the property of the organisation, which comprised a brick house, a brick building, three Jewish cemeteries in Kikół, Lipno, and Rypin, a wooden house in the cemetery, a brick funeral house, a square of 1,000m² in Rypin.

According to the 1947 Alphabetical List of Polish Jews Who Survived World War II. List no. 3 (Polish: „Alfabetyczny wykaz Żydów polskich ocalonych z II wojny światowej. Lista nr 3”), Rypin had 66 Jewish inhabitants, including 23 who had lived in the town before 1939[1.6].

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