R. Meir of Przemyshlan (1780-1850) was a grandson of R. Meir the great of Przemyshlan, a disciple of the Besht, with whom he is often confused. This R. Meir of Przemyshlan is the one about whom most of the famed Hasidic stories are told. He was married, upon the advice of R. Levi Yizhak of Berdichev, to the dauther of R. Ittamar ha-Kohen, a hidden zaddik. R. Meir was a student of R. Meir of Kremenitz, and became a rebbe at the age f thirty-three, upon the death of this father R. Aaron Leib. R. Meir was known to spend most of is income on endwereing brides, once even selling his cow to give the money to a poor bride. In contrast to many other rebbes, R. Meir was approved of by non-hasidic scholars. He was especially well known for is wit and humor, his sayings having become famous.

R. Hayyim ben Leibush Halberstam (1793–1876) was born in Tarnogrod, on his mother's side Hayyim was a descendant of hakham Zevi (R. Zevi Hirsch Ashkenazi). Hayyim's father directed a heder. In 1830 he was appointed rabbi of Nowy Sacz (Zanz). As a youth Hayyim was brought to R. Jacob Isaac the hozeh ("seer") of Lublin who strongly influenced him and he became a hasid; he studied under R. Naphtali of Ropczyce and Hevi Hirsch of Zhidachov. R. Hayyim also studied with Zevi Hirsch of Rymanow, R. Shalom Rokeah of Belz, and R. Israel of Ruzhin. R. Hayyim administered his yeshivah in the best scholarly tradition of the old-style yeshivot in Poland. He would not permit his pupils to cultivate Hasidism until a late stage. Thus both Hasidim and mitnaggedim were attracted to his yeshivah. Known as strict in matters of learning and observance, he conducted his "court" modestly and discreetly and avoided the splendor and luxury customary at the "courts" of other zaddikim in that period. The main event in his public life was the dispute between the Hasidim of Zanz and Sadagora, which aroused a controversy that spread beyond Galicia and also involved the leading non-hasidic rabbis. The principal cause of the dispute lay in the basic difference between the Zanz pattern of Hasidism with its stress on traditional learning and ecstatic expression in religious life and the manner of life adopted by Israel of Ruzhin and followed by his descendants. They lived in almost literally royal style, in the utmost luxury and splendor, which aroused resentment and opposition particularly of the Hasidism of Zanz, and also of the conservative Hasidim of Galicia generally. The publication of Dov Baer of Lyova, the youngest son of Israel of Ruzhin, in which he renounced Hasidism and expressed his support of the Haskalah, gave the Hasidism of Zanz a weapon against the dynasty of Ruzhin. Hayyim issued a letter in which he openly expressed his strong reservations about the way of life of the Sadagora Hasidism. It was circulated throughout Galicia, and a stormy debate between the two hasidic groups ensued. A rabbinical convention in the Ukraine called for Hayyim's excommunication and even demanded that he should be handed over to the authorities. The dispute reached Erez Israel, where it took on an added dimension in affecting the financial arrangements of the halukkah, and apportionment of the money from Poland, to support the community in Erez Israel. A number of rabbis, including R. Joseph Saul Nathanson of Lvov and R. Dov Berush Meisels, rabbi of Warsaw, Hayyim's brother-in-law, attempted to reconcile the opposing parties. The Hungarian rabbis intervened without success. After several months the dispute died down, but Hayyim remained consistent in his opinions on the matter. Hayyim wrote: Divrei Hayyim (Zolkiew, 1864), on ritual purity and divorce laws; responsa Divrei Hayyim (Lemberg, 1875), and Divrei Hayyim (Munkacz, 1877), hasidic sermons on Torah and the festivals. His works reveal a profound knowledge of the Talmud and commentaries, the midrashim, and medieval philosophical literature. He quotes widely from Judah Halevi's Kuzari, Maimonides, Nahmanides, and Abraham ibn Daud. From later literature, he cites Isaiah Horowitz, Judah Loew of Prague, the prayer book of Jacob Emden, and his teachers in Kabbalah and Hasidism. An opponent of asceticism, Hayyim was an exponent of the ecstatic mode of prayer and developed the hasidic melody. In his writings he emphasized the duty of charity and criticized zaddikim who lived luxuriously.

בלתי מנוקד.