The Zambrów
Ghetto
From the Zambrów Yizkor Book
Courtesy of the United Zembrover Society
Dealings with the Germans about a Ghetto
A Street in
Zambrów
The Germans cordoned off
the streets that ran parallel to the Tshizev
Street, that is, the Jatkewa and Neben Gasse,
which was to include Szliedziewsky’s and
Dembrowsky’s factories, and the river should
be a boundary line. The burgomaster of the
city was August Kaufmann, the German, who
lived diagonally opposite the cemetery. He
confiscated Szliedziewsky’s wealth from
Gedalia Tykoczinsky kz, and from Dembowsky –
our yard along with the buildings. It looked
like the deal was done, but something behind
the scenes caused them to regret this and
walk away from abandoning their businesses.
For us Jews, this change was a matter of
great significance. It meant that we would
have more room for those who would be taken
into the ghetto. Because of this change,
things all of a sudden quieted down. And
since the space on the two small streets was
too crowded for the those Jews who remained,
rumors spread that the town council had
taken a decision to approach the Germans,
and ask them to take away another couple of
hundred Jews, asserting that the severe
overcrowding in the ghetto would endanger
the health of the Christian populace, which,
by the way, would be separated from the
ghetto by a barbed wire fence. In the
meantime, they began to build a fence, and
in the corner of the Bialystok road, near
Kaufmann’s house, a tower was erected. It
became clear, that this enclosed area had
been designated to be a ghetto.
The
New Aktion
The
Town on a Saturday
Two weeks and two days
later, the Germans again ordered the
Judenrat to call all of the Jews
together on the marketplace, with the same
warning, that they will shoot anyone on the
spot, who failed to come. Everyone has to
appear at the designated location on the
marketplace. Everyone, except children. This
notification from the Jewish police,
engendered a new outbreak of panic, which
was anticipated, because they no longer
forcibly dragged people along. Whoever could
hide themselves did so. I, the rest of my
family and the little Yankeleh Kuropatwa,
spent the night at our colony under the open
sky. At seven o’clock in the morning, the
peasants, who had come to the city, were
intensely amazed, when they found us in the
field. They brought us the tidings, that the
Germans had, once again, led off many
people, men and women. At ten in the
morning, I was already at the yard on the
Lomza Gasse. The Poles had come to
see if any of the Jews remained, fully
prepared to seize booty. And when they saw
me and my brother Yankeleh, they said to me,
in amazement: ‘You are still here?’
It was harvest time. And
since we had just constructed a new barn,
small-time peasants came to us, and asked if
they could place their grain in a small
corner of the barn. Their intent was
premeditated:since they expected that I
would be taken away, they would come to
reclaim the grain they had stored with me,
and who would be there to keep them from
taking everything?
It was Thursday, September 4.
Many people were missing at that time, and
to give orders to others as to what they
should do, was not possible. Everyone dealt
in a way dictated by their own common sense.
As we were later told, the Germans raised a
hue and cry that they were short on Jews. We
thought that the Germans needed Jews to do
labor, and therefore, as a result, they
would take only the able and young.
Accordingly, everyone made an attempt to
appear worn out and old. Women put kerchiefs
on their heads. The intent of the Germans
this time, however, was much worse than
before.
They seized people randomly,
young and old, even pregnant women. ‘They
are taking us to the slaughter’ the
terrifying thought stabbed in our minds.
That morning, they were led off in the
direction of Bialystok. And as we later
found out, they were killed in a forest near
Ruti Kasaki. May the Lord Avenge Their
Blood.
The
Preparations to Occupy the Ghetto
' Now
there will be enough space for the Jews,’
the Poles were heard to say. The Zambrów
ghetto was created, but all the Jewish
tenant farmers were obliged to remain on
their places outside the ghetto, and work
their fields. This was the wish of Kishel,
the German land farming inspector. It was
harvest time, when the grain needed to be
gathered in, the potatoes dug up, and to get
ready for the winter planting, and he
therefore had need of the hands of the
Jewish tenant-farmers. The entire population
of the ghetto derived help during that time
by this. When a Jew was caught outside of
the ghetto, he would say that he had been
working in the fields with a Jewish
tenant-farmer – and this was legitimate.
At the end of September 1941,
we were given no more than fifteen minutes
of time to go out, that is, to leave our
houses, the barns with grain, the machines,
horses and cows – and return to the ghetto.
My mother, myself and my brother Yankeleh,
were taken in by the family of Yudl Eusman.
Together, we were in a two-story house – the
Eusman family, Alter Dwozhets and we three.
Life in the Ghetto
I t
was a hard and difficult life. We had many
orphaned children. Also, parents that had
lost their children. Fate, however,
declared, that there would be some solitary
families that remained intact.
The Zambrów ghetto became a
place of refuge for Jews from the
surrounding towns. The ghetto was literally
the center and gathering point for workers,
that the Germans drew from there, for labor
gangs to build and pave streets and roads.
Our gang worked at breaking stones, and
pouring asphalt.
All of the Jewish workers
worked only for the Germans. there was a
gang that worked in the Zambrów barracks,
where the Germans had created a camp for
Russian prisoners of war.
We lived in the ghetto under
a despotic régime of self-governance.
Glicksman, the ‘Chief Jew’ has a police
staff under him, and ruled his kingdom with
a high hand.
A Typhus Epidemic in the Ghetto
The thousands of prisoners in
the Zambrów camp fell victim to hunger and
typhus. The typhus disease was carried to the
ghetto. It was said that since the
surrounding fields had been made filthy with
the fecal waste from the barracks, that the
cucumbers that we ate from those fields
carried the typhus bacteria.
Near the river, in the
ghetto, we had a hospital. The doctors were
Dr. Grundland and Dr. Friedman.
The Head Nurse was Masha
Slowik. Their dedication was without limit.
But their reach was to limited to be of
help.
Here, in praise, I wish to
recall the lady, Elkeh Kaplan kz, a truly
righteous woman, who collected kasha, grits,
potatoes, and cooked up a bit of food for
the abandoned orphan children.
The ghetto did not know any
spiritual life. There was no Bet
HaMedrash, no school, and there were no
resources to be found in the ghetto. In the
last months, the Germans permitted the
transfer of a new, unfinished house from
outside the ghetto. The house was moved, and
was set up on the account of the owner,
Sender Kaplan. This house became our Bet
HaMedrash.
In the meantime, a variety of
news reached us, brought by refugees. They
told of Treblinka near Malkin. The human
mind could grasp, and then not grasp what
this meant. However, we did grasp that we,
too, were exposed to the danger of
extermination.
We also received a variety of
false reports. Regarding the people, who
were led away on Tuesday,we were told that
they were seen working on a road in Ostrow
Mazowiecka. All of these reports came from
gentile mouths, from Poles, that the Germans
put up to this. There is a story about a
letter from David Bronack, which a Pole
named Klosak brought. This Pole had worked
steadily for Yossl the Painter, and we knew
him well. He demanded 150 marks for the
letter from Rivka Bronack. She immediately
came running to tell me the news, that the
people are alive. We gave the Pole 150
marks, and he gave us the letter. He told us
that David Bronack gave him the letter, and
apart from this, we could not get another
word out of him. In the letter the following
was written: ‘We are alive and are working
on the roads.’ Sadly, neither Rivka, nor her
son Moshe, could recognize David’s
handwriting, but because of the many errors
that we found in the letter, we understood
that this was a fabrication, a means to
swindle us out of money.
During the time that I still
was living outside the ghetto, Poles told us
that they heard from other Poles, who had
accompanied Jews along the way, that they
were all shot in Glebocz near Szumowo, in an
incompletely built Russian fortification,
and in this same mass grave, many other Jews
were also buried, who were from the area,
until the substantial fort, intended for the
Russian artillery, was filled up.
Jewish Valuables are Turned Over to be
Hidden in Gentile Hands
When life had already lost
all semblance of order, all those who
remained alive, gave away a large part of
their furniture, bed linen, and clothing, to
Poles that they knew. And on another day, it
was already possible to see how displeased
they were, to encounter someone from the
family, who knew about these transferred
valuables. There were also instances, where
Poles immediately refused to return any
item, that someone wanted to sell, in order
to buy bread, and it became necessary to
look for help from the Judenrat,
meaning from the Germans, to reclaim those
items from Polish hands.
The Jews of the ghetto were
like a thorn in the eyes of our neighbors,
the Poles. They would say: ‘See, the Jews
have been settled in the ghetto, and its
like nothing, they are alive. If it were us,
we would have died of hunger within a
month.’
We began hearing rumors about
the liquidation of the ghetto in September.
Beinusz Tykoczinsky and I, once when we went
together outside the ghetto, ran into
Beinusz’s good friend Szliedzesky, who,
under the Russian régime, held the post of
Chief of the Fire-fighters Brigade, with
Beinusz as an assistant. Szliedzesky says to
Beinusz: ‘It goes very badly for the ghetto.
This morning, we were given an order to set
up a guard over it.’ We already knew what
this meant, because we had heard from
refugees that the Germans always call out
the fire-fighters when they are getting
ready to liquidate a ghetto. We brought this
frightening news into the ghetto, and a
panic broke out immediately. Despite this, a
couple of days went by, and nothing
happened, and the tension subsided.
In those days, a group of
comrades, who had left the ghetto, in order
to join the partisans in the forests, came
back home. This matter was kept in extreme
secrecy, so that, God forbid, the news not
pass to the Germans by way of an informer.
One of the group was Yitzhak Prawda. The
group went out of the ghetto well-dressed,
shod, and provisioned with a sum of money.
In the fields, they encountered remnants of
the Russian army, mostly Ukrainians. The
Russians and Ukrainians beat them, took away
their money, stripped them naked, and
barefoot, and drove them away in shame, back
to the Germans.
Immediately rumors about the
liquidation of the ghetto started up again.
As previously already mentioned, the Jewish
craftsmen worked exclusively for the
Germans. Among them were tailors,
shoemakers, furniture makers, and other
sorts of trades. One day, the Germans
appeared and demanded of the Judenrat
that they gather up all work, whether
finished or unfinished, that the Germans had
ordered. The Judenrat police went out to
carry out this order. For us, this was the
signal, that the danger of liquidation’ was
near. The ghetto residents, in resignation,
and terrorized by fear of death, began to
look for stratagems by which to save
themselves. Whoever had gentile
acquaintances, carried off whatever remnants
of goods they had, to have them hidden, or
to plead for mercy, that they should hide
that individual himself. The work gangs
marched into the ghetto.
We gathered at the Judenrat,
and demanded that Glicksman tell the truth.
Glicksman and His Truth
Glicksman began by addressing
his police, and began to shout over the
heads of the gathered people:
‘What do they want, the dirty
Jews? The Germans took away these things in
order to exchange them for other things.’
The Zambrów Jews, seasoned
from their troubles, and knowing their
‘Senior Jew’ didn’t take him at his word.
When nightfall came, everyone took for the
barbed wire. The barbed wire was cut, and we
fled underneath to the river, near
Dembowski’s and Szliedzesky’s. Men, women,
and older children ran, with packs on their
backs, to the extent that they had the
strength to carry. We fled to the nearest
forest. I, and my mother and brother, at
about ten o’clock at night, went off in the
same direction. In the ghetto, the only ones
left were older people, who surrendered to
their fate, and children in cradles, that
parents were unable to take along. In the
late hours of the night, when Glicksman saw
that he was left without Jews, he, and his
entire coterie also fled and hid themselves,
out of fear of the Germans. Those who
arrived in the forest later, told that it
had already become difficult to get out of
the ghetto, because the Germans had
surrounded it.
Zambrów Jews in the Forest
Fate decreed that one
misfortune should be worst than the next.
Fleeing into the forest, we knew, was no
salvation. However, people, when exposed to
the danger of being killed, will run
anywhere in the world, driven by an inner
force, an impetus, that cannot be contained.
Having run a considerable distance, one
remains standing, spent, without any
strength left, and one asks the other:
‘Where do we go?’ The only answer that could
be was: ‘Into the forest!’ And how will they
be able to live, even if just being able to
regain some equilibrium – men, women, and
children, hungry, beaten down, without help,
surrounded with a murderous foe on all
sides? – To this there was no answer.
My mother, my brother and I,
dragged ourselves to the Czeczork Forest. We
sought out a hiding place between shrubs,
and settled ourselves there. We hear people
running nearby, hearing their heavy
breathing and mumbling. The night was long,
and didn’t want to end. Very early, we heard
a great disturbance in the forest, the sound
of a struggle. I crawled out of my ditch,
and immediately see in front of me a cadre
of Poles, in groups of five, six, or more,
with staves and scythes in their hands,
pushing the Jews, and striking out left and
right. The Jews cry, begging for mercy from
their beaters, pleading with them to take
bribes, ha – money, gold – that is what they
want though. Having gotten rid of one band,
we immediately fall into the hands of a
second band. With each band, little
shkotzim
ran along, from seven to ten
years of age. They climbed under every
shrub, making noise, whistling, shouting: ‘Żydy!
Żydy!
Żydy! I crawled back into my
hiding place and sought counsel with my
mother and brother, as to what we should do.
I had just begun to get back into our ditch,
and we have a small shaygetz near us,
and he is shouting at the top of his lungs:
‘Żydy!
Żydy!
Żydy!’ He lets out a whistle,
and the adults immediately came running. As
soon as they saw us, they remained standing,
and called out, ‘Oh, Jesus, the Golombecks!’
They covered the mouth of the little rat,
and sat down next to us. As beaten down and
broken as we were, we burst out in tears.
Who were these shkotzim?
A person named Proszenski lived on our
street. His sons worked for us as shepherds.
In more recent times, one of them worked for
August Kaufmann, the burgomaster of the
city, and sitting on the ground with us,
beside the shrub, he told us: in the city
placards were hung about, which carried the
notice that for the number of Jews that will
be apprehended and brought to the
gendarmerie, a reward of an amount of money
and a bottle of whiskey will be given.
I was able to sense that they
had already gotten the whiskey. The placard
also warned that, whoever would hide a Jew,
will be shot on the spot.
It was under these
circumstances that the bandits from the city
went into the forest – and after them, came
the bands [sic: of predators] from the
village.
They let us go free, and we
proceeded further. After each bit of the
journey, that we took, they confronted us.
They robbed us, and took away whatever they
could find that we had. There were those
among them who did not allow themselves to
be bought off. They did as follows: One of
them, who was their representative, first
robbed us, emptying what he could of the
Jews, after which they began to beat and
drive the people further. The seized a
couple of tens of Jews this way, and drove
them into a barn in Czeczork. There, others
were waiting, who led the Jews into the
city. At first, resistance was offered to
them, struggling with the assailants. In the
end, however, it was necessary to
capitulate. We were too weak to defend
ourselves against murderous enemies, who
only wanted our deaths, in order that they
could have all our assets, which would
remain as booty for them to plunder. There
was not a single Christian family that
didn’t have one sort of Jewish valuable or
another in their possession.
In this manner, the Poles
rounded up hundreds of people that day. When
the sun was getting ready to set, we also
were apprehended, and driven into the barn,
which we found to be full of captured Jews.
They robbed us of our money, watches, good
clothing and shoes. We gathered up money
among ourselves, dollars, and shoved it into
the hands of the leader of the Polish band
from the city.
It was now clear to us, that
they will enthusiastically lead us to be
killed.
We
Leave Our Mother in the Forest
Night fell. Again, I sought
counsel with my mother, as to what we should
do. One of the members of the band told us,
after he had received money from us: ‘Run!’
So my mother said: ‘Children, if you can
save yourselves, run away from here! Let at
least a memory of this family remain.’ The
first one to run was my brother Yankeleh kz.
And as soon as Yankeleh went off, my mother
said to me: ‘Yitzhakl try to save yourself.’
It was difficult for me to get myself
moving. I was suffering from a broken foot
that I had gotten from an accident while
working in Szumowo. Despite this, with the
elastic bandage, which wound around my thigh
down to my toes, with all of my strength, I
undertook to flee with all of the others. In
this way, I reached Bielicki’s garden.
There, I hid myself in a field booth – and
had a long bitter cry.
In the still of the night,
yet another cry was carried in my direction,
the crying voice of someone who thought they
were talking to themselves:’ There no longer
is a mother, there is no longer a brother,
alone like a rock.’ I tear out of the booth,
and I run to the fence. I call out: ‘Yankeleh!’
– but I didn’t see him any further. In the
morning, my neighbors told me that Yankeleh
stayed with them, and left in the night, and
they do not know where he went. Later on, I
was also told, that had he not left
immediately, he would have been taken away
with all of the others to the Zambrów
barracks.
Glicksman, and his men, as I
heard it told, presented themselves to the
Germans, and he will be the ‘Senior Jew’ in
the concentration camp.
My
Third Day in the Forest
With the setting of the sun,
the Germans surrounded the forest, and
opened fire. After that, they penetrated
deeper into the forest, accompanied by
Poles. They again trapped a lot of Jews in
their dragnet. The truth of the matter is,
that life had become repulsive to these
people, and almost all of them had decided
to give themselves up.
The Poles did not permit any
Jews to come into their homes. When they
sold you a bit of bread, they demanded that
you immediately go away.
In the garden of a peasant, I
found a pit full of potatoes, which had a
cover with a small door. That is where I
made a place for myself to live. During the
day, I wandered about the fields. At night,
I went into the potato pit. I loitered about
this way for two weeks, in the field and in
the pit. With each passing day, I saw fewer
and fewer Jews. The Poles told me that all
are going into the barracks of their own
free will, and they are given food there.
the peasants provide potatoes for the camp.
Hearing that the people were
alive, I decided to give myself up and go to
see if I could help my mother. After
fourteen days of living in a pit, I
presented myself to the gendarmerie. I was
led to the ghetto. That was the gathering
point for all the apprehended Jews, and
those who came of their own volition. The
fire fighters escorted the captured as far
as the barracks. I asked to be allowed to go
into my home, to take a towel. I was
permitted to do this, but not to take any
more than fifteen minutes.
I could not negotiate the
street in the ghetto, which was covered in
mountains of pots, bottles, pieces of
furniture, utensils, shoes, linen, clothing,
pillows, books, copies of the Pentateuch,
and volumes of the Talmud. Every home – was
barricaded by loose goods, that had been
extracted from the houses. I made a path for
myself through this, to our house. The door
was broken open, and everything from the
drawers had been pulled out, thrown about on
the floor, linens, clothing, shoes, – the
furniture upended.
The Zambrów Jews, who had
gone off to the fields, took practically
nothing with them. They left everything
behind, abandoned to be plundered. By
contrast, the Jews from Lomza arrived in the
camp with bedding, pots and utensils.
The March to the Barracks
The Jews wore Yellow badges,
in the form of a Jewish star, on the front
and back. The Jews were forbidden to walk on
the sidewalk, being compelled to walk in the
middle of the street, where the sewer waste
ran. Marching over then Zambrów Kosciuszko
Gasse, I saw Poles, residents of
Zambrów and its vicinity, workers,
merchants, peasants. All looked to the side,
but I saw one
shikseh who was
weeping, as she went by. This was a woman of
the streets in Zambrów whom I knew...
Entry into the New Hell
A German soldier with a
death’s head insignia on his helmet, opens
up the stalag??? and lets us in.
Up to then, the Poles had
fulfilled their sacred mission – and then
left. There is stalag number one, number
two, and tower number 3. Thanks to God, I
too, am now in Hell. People are running back
and forth. Later, I found out that this was
the day when the peasants had delivered a
contingent of potatoes for the camp. But
this is a story unto itself, as we see so
later on.
I inquire about as to where
Jews from Zambrów might be found. I am told,
that block 3 will be designated for them,
and those from Lomza will occupy block 1 and
2. Block 4 held Tshizeva, Wisoka and
Umgebung. In block 5 – Jews gathered up from
various places.
When I arrived at the block,
I was surrounded on all sides. They began to
tell me about the great extent of the
hunger. As previously mentioned, those from
Zambrów fled into the forest empty-handed;
no protection for their skin, not a pot to
cook in, and a pail in which to hold water
was totally out of the question. In order to
get water into the camp, it was necessary to
let each other down, one over another, into
a deep well. The people from Zambrów were
eager to draw water, but they had no pail at
hand – so, they are suffering this way for
two weeks already, slavering for a drop of
water.
I immediately began to
inquire: ‘Who has seen my mother?’ I was led
up to the second story. In the large
chambers, with plank cots in three levels,
lost in a forest of people, I found my
mother.
This is the picture: The
‘residence’ was the middle one of the three
levels of cots, running the length of the
wall, cots banged together from boards and
poles. Shrunken in there, sat my beloved
mother.
Seeing me approach her, she
gave her self a push, tearing herself to me,
but then immediately falling back for lack
of any strength. I jumped up onto the cot,
and my first words were: ‘Mama, forgive me,
for having left you alone.’ With tears in
her eyes, my mother said to me: ‘ But I was
the one who sent you away. Do you have any
news of Yankeleh?’
In the meantime, my entire
family gathered around us: my uncle Slowik’s
two daughters, Chaya and Masha, my uncle
Isaac with the children, Rivka Bronack with
two daughters and a son, and a little
daughter of my brother Moshe, aged 2 ˝ years
old. She was called Racheleh. I had brought
a couple of loves of bread with me, and I
divided this and in doing so, bought myself
into both worlds.
My mother told me, that she
is living this entire time on the ration of
bread that she receives. She had not tasted
so much as a single spoonful of soup. Once
she ascended to her place on the bunk bed,
she no longer stirred from there. And this
was also the case with many other women. I
sat myself on the bunk bed. When my mother
regained some of her composure, she spoke
further:
‘Since I figured that I had
lost my children, and that I would not live
much longer than another couple of days, I
took my packet of jewelry, and threw it
under the bunk bed. Since life has ended,
and there are no children, what do I need it
for?’ This packet held the legacy of
generations – precious stones, golden
chains, rings and small watches.
The lowest bunk bed was about
ten centimeters from the ground. I went
underneath, found a stick, and swept the
packet out from underneath.
In the kitchen, they gave out
a bit of soup and kasha. So I went down, and
got a bit of soup, ‘vashka’ in the
lingo of the camp, in the pot that I had
brought with me.
A little later, I went down
again, to see and hear what was going on
downstairs. Again a running around, a
movement, with shooting that came
immediately after it. I barely am able to
become aware of what had happened, that they
are now first carrying dead out on
stretchers.
I must say here, that the
Jews from Lomza were far more bold than the
ones from Zambrów. On that day, potatoes
were brought into the camp, and the hungry,
pity them, let themselves loose wildly at
the fully-laden wagons, and began to grab
potatoes. The soldiers at their posts opened
fire, and about five or six people fell.
Despite this, a number of wagons were
emptied of their contents. People fell on
the potatoes and began to gnaw them while
they were still raw, as if they were good,
sap-filled apples.
Everyone in the camp could
not understand why I had come. There is no
way back from here. A barbed wire fence –
and then another fence. And such
surveillance! Hemmed in, walled in, unable
to penetrate through, and getting close to
the barbed wire means a faster death from a
bullet in the back. Death here is sown left
and right.
Getting Out – And Returning
A
long row of wagons, loaded with potatoes,
stood outside. The peasants, who had to wait
in the line for unloading, came inside with
whips in their hands, to take a look at the
‘ňyds.’
In this way, I encountered a peasant that I
knew, inside the barracks, and struck up a
conversation with him. And in talking to him
this way, I took off the yellow star from
myself, put up the collar of my short
jacket, and took the whip out of the hands
of the peasant. The peasant did not catch on
to what was going on. I ask him: ‘Where is
your horse and wagon?’ He says: ‘On the
other side of the fence.’ So I gesture to
him: ‘Come out of here. Here they shoot. Why
do you want to loiter around here? Come to
the wagon.’ We went out of the barracks and
continued talking. I passed the first guard
tower uneventfully, then the second tower,
and I am now at the main tower. My heart was
pounding out of fear, but I steeled myself.
And here, I was out free. I am proceeding
without my clothes badge, in the middle of
the sidewalk, to spite the Poles. I am
stared at, indeed, with wonder, but I
continue along my way, insolently, with
feigned haughtiness. I come to the ghetto,
do not go in through the gate, but through
the back way, on the side of Dunovich’s
fence. Big Tiska, a wall-builder encounters
me. He says: ‘You were led out of here this
morning, how is it that you are coming
here?’ I say: ‘The camp commander sent me to
bring back wood for the kitchen.’ In the
meantime, I grabbed a neighbor of mine,
Litwinsky, with a horse and wagon. He tells
me that he works in the city council,
transporting things from the ghetto. I give
him 30 marks for him to transport a bit of
wood for me.
The gentile permitted himself
to deal. I entered my own home, and began to
pack up some things with which to cover
myself, grabbed a blanket, a bit of
underwear, a couple of towels. More to the
point, I wanted to take some pots, bowls,
plates. And this was mostly to be retrieved
from the street.
Also, I found small sacks of
food, that the peasants felt was not worth
taking away, lying in the street. I filled a
wagon with pots and pans and utensils, with
kasha flour, with everything that came to my
hand. On top, over all of these things, I
put wood that the gentile through out
through the gate;
I went out, the way I came in
– through the back way. I went into a
bakery, and bought ten old loaves of bread,
literally dried out, for which I was charged
a high price. With everything loaded onto
the wagon, I am now traveling with a great
deal of merchandise. I had made up with the
gentile, that at the gate, he should say
that he was sent from the ghetto for the
Jews, with me as the interpreter. And that
is the way it was. I said that I was coming
from the forest, and that the bread was for
my family in the camp. With luck, I got
through the first gate. And they then permit
you to go on further, because they know that
there is no way back. I ride over to the
third block. I was greeted with great
astonishment and tumult; from whence did I
bring all of these things? Previously, I had
not entrusted my great secret to anyone, so
they would not know what I was thinking. I
recall the elderly Chaimsohn falling upon by
neck and beginning to kiss me.
When the wood was taken down
from the wagon, and they saw the pots and
pans and utensils, there ensued such a melee
of grabbing, that if I had not grabbed a pot
for myself, I would have been left with
nothing. Also, all the sacks of food were
taken up, but the people, afterwards,
brought back part of it for me. On that day,
I brought life back into that block, and one
could now see people standing by the kitchen
with plates and pots.
On that day, Donkland, a man
from Zambrów, approached me, who had been a
former police-lieutenant in the ghetto, and
wearing an official armband in the camp, and
he asked me, if I wanted to come and live
with him in his room, designated for a
couple of families, since it was within his
discretion to pick whom he wants, and since
I am a ‘sidekick’ he wants to include me in
these couple of families. I was taken into
this room with my mother. We got a corner,
and in a couple of days time, my brother Yankeleh arrived in the camp.
They were a few tens of Jews
near Sendzjawa in a barn on a field (also
Chaim Kaufman was in this group). The Poles
turned them in to the German gendarmerie.
From that time on, Yankeleh was with me.
|
|
|
|
|
|