Editor’s Foreword
After
several years of strenuous effort, the Yizkor Book about our
tragically destroyed home town of Zambrow finally is appearing.
Many strands
tied me all of my life to Zambrow, the town where I was born, more
than sixty years ago. I left it as an 11-year-old boy. I have
wandered a great deal since that time, and absorbed both familiar
and unfamiliar cultures – however, I have never forgotten my ‘Old
Country’ [home] with its Mameloshn1 culture. And
when Zambrow was so tragically wiped off the Jewish vista, it came
back to life again before my eyes, as a ‘spiritual’ Zambrow, and a
mysterious impulse began to nag me: get up and set down a spiritual
memorial for Jewish Zambrow! Record its history, its balebatim2,
and Jews who were common working people, her clergy, and those
activist Jews in secular life, scholars and simple people who just
recited Psalms, the synagogue and the houses of study, societies and
institutions. And if not now – by the last generation of those
personally from Zambrow – it will never come to pass. And so, I took
to the creation of the book with affection and longing, but the task
was a difficult one.
The memorial
has been placed, the book has already appeared. Regrettably, I was
not able to accomplish this for everyone:
Zambrow was
a small shtetl. There is practically nothing written about it
in Jewish and non-Jewish writings. Also, our ‘old home’ is mentioned
very infrequently in newspapers. And the municipal archives no
longer exist, and in the best circumstance they are no longer
available at our disposal. The older people, who were eye witnesses,
and can tell us [what we want to know] – have passed on a long time
ago. So we turned to our landsleit, older and younger, who
remember, and are capable of writing. But few volunteered – not
believing that anything would come of this.
What
remained was for us to fashion something about the history of the
town from remnants and old documents and from glimpses and minor
observations, going from point to point, item to item, to create an
organized list of the history of the town and its Jewish settlement.
And who is to know how many facts disappeared from our view, and how
many personalities were forgotten by us? We could not resolve this
issue. Despite this, we established this initiative, and the book
was published, in which the entire town passes before us as if in a
play. So, here and there, personalities and facts are perhaps
missing. Despite this, we put together a book about our Jewish
Zambrow, from its inception to its destruction.
We have
written this book in both languages, as our traditional literature
had been written at one time: ‘The Holy Tongue’ (Hebrew) and
‘Ivri-Teitch’ (Yiddish), together. The reader will have to make
an effort to find the translation on the second side – but in this
way we have done justice to our two languages: The Mother-language
(Yiddish) and the Father-language (Hebrew). We are providing a short
overview in English – let the grandchildren of those from Zambrow
come to know something about their grandfathers and grandmothers...
In a few places, we shortened the text in one of the languages, or
made use of only one of the two languages. We took care to preserve
the Zambrow Yiddish idiom3 as far as possible.
We have been
able to provide somewhat more in the line of pictures, as much as we
could, and as much as we had in our ambit, and as far as they were
in good condition. We incorporated into the book more that two
thousand images of the Jewish Zambrow Heder schoolchildren,
with their Rebbes and teachers. We incorporated several
hundred young people – pictures of societies and the committees of
parties, to the extent that we had them, making no distinction with
regard to party and political persuasion. We have also incorporated
a few pictures of townsfolk. For the majority of them, their sole
remembrance is to be found in this book.
We have
included things about the ambience of the town – this freshens our
memory, and links us all the more so to the cradle of our childhood.
Regarding
the eve of the destruction of Zambrow, and the Holocaust itself, we
exclusively relied on primary sources: from letters and eye-witness
accounts. Regardless if certain details are not consistent, dates,
etc., we have included everything, just the way it was recalled.
The material of the book can, in part, serve as historical sources
for Jewish life in Poland, of the last century in general, and of
the last several decades in particular. To this end, we have
included Zambrow into the golden chain of Polish Jewry, that was
uprooted by the German Amalek4 with its
accomplices.
It is my
responsibility here, to bring to mind, with gratitude and respect,
those numbered few who helped me with my work:
My friend, Mendl Zibelman (son of R’ Israel-David, Miami, Florida),
adorned this book with his inspiring memories. Professor Ber’l Mark
(Warsaw). Chaim ben David (Moshe-Aharon the Painter’s son, Detroit –
Israel). Zvi Zamir, Sender Seczkowsky (Itcheh the Painter’s son,
Tel-Aviv), Joseph Srebrowicz (Tel-Aviv), Joseph Jerusalimsky
(Ashkelon), The three Yitzhaks: Golda, Golombeck, and Stupnik, and
Moshe Levinsky – smoking embers snatched from fire and sword. And
last, but not least: My beloved father and teacher, Israel Levinsky
k”z, who did not write just a little for the book, but was not
privileged to see it come to fruition. Chaim Zur (son of Fyvel
Zukrovich, Ramat HaKovesh) designed the cover of the book, and drew
a map of the town from memory.
Three landsleit-organizations seriously participated in the
material expenses for the book: The Organization of the Zembrover
Society in New York, with its brother societies, headed by our
American ‘ambassador’ Joseph Savitzky, Yitzhak Rosen, Isaac
Malinovich (who gathered untold tens upon tens of pictures for the
book), Eliezer Pav and many others. With their broadness of heart
and full and open hands, the book became a reality.
Our landsleit in Argentina, led by the prematurely deceased
Ch. Y. Rudnik k”z, and to be mentioned for long life: Boaz Chmiel,
Joseph Krulewiecki, Yaakov Stupnik, Crystal, and many others – also
contributed to the book, and from time-to-time offered us
encouragement.
The
Organization of Zembrover in Israel, headed by the comrades: Zvi
Zamir (Hershl Slowik), Zvi ben Joseph (Hershl Konopiateh), Pinchas
Kaplan, the sisters Malka and Liebehcheh Greenberg, Leib Golombeck,
etc. They were the ones who led the creation of the book.
At the end:
Our small Zambrow families: In Mexico City, our comrades Chaim
Gorodzinsky, Yitzhak Rothberg, and others, and in France – Esther
Smoliar-Shlieven, and others.
All – Those
whom I have mentioned here, and those that I have perhaps forgotten
– may they be designated for good, and may they all bless themselves
with this book, that they cooperated in producing.
Yom-Tov Levinsky, Tel-Aviv
A Word from the Zembrover Organization in
Israel
The
Pinkas5 of Zambrow is edited and partly written by
our landsman Dr. Yom-Tov Levinsky.
A full eight
years have gone by since we decided to publish a Yizkor Book
about our Zambrow. In that time, we made strenuous efforts – but I
will not exaggerate when I will say that were it not for the editor,
Mr. Levinsky, the book would not have appeared: his phenomenal
memory made it possible to dig up from the past, and from forgotten
memories, men and facts, incidents, ways of life, the history of
families and other interesting things that ran their course in
Zambrow years ago. He searched, rummaging relentlessly, day and
night, and uncovered sources relating to the history of the town,
especially in the Hebrew newspapers of the times. He looked after
giving a voice to the landsleit in Israel, and the world at
large, especially those not inclined to take pen in hand,
encouraging and directing many in writing. An now, when the book
lays before my eyes, and the book of some 700 pages – beautiful
Zambrow passes before my eyes like a panorama: The streets and
byways of the shtetl, the Pasek6 and the
marketplace, its synagogue and houses of study, its clergy, the
Rabbis, Dayanim7 and Shamashim8;
and community political organizations, their leaders and hordes of
members; HeHalutz; prominent families who were so extensively
branched out, porters, wagon drivers, storekeepers and bakers, the
erudite bookseller Abba Rakowsky, and other prominent townsfolk, the
young schoolchildren and the elderly – hundreds of pictures, that
preserve every aspect of the town of those days, up to the
Holocaust. Many pictures, that were donated, were gotten only with
great difficulty in Israel and the United States, It seems to me
that, the whole town, as it existed, appears in the book. Not a one
has been overlooked.
The special
chapter about the destruction of Zambrow during the Holocaust is
written by Yitzhak Golombeck, one of the living [eye]- witnesses,
and a survivor of Auschwitz, and with him: Yitzhak Golda, and
others. Read it with an ache in your heart, but with respect and
recognition for our heroic martyrs, parents, brothers and sisters, –
from the beginning of the predation, the concentration in the
ghetto, to the extermination – you hear the reverberation of the
cries of those who were taken to slaughter, and you breathe in their
final minutes.
The folklore
pages of the book have special meaning. The editor has incorporated
words and expressions from Zambrow, which in part, we still use to
this day, in our daily affairs. Special chapters are dedicated to
education, political movements, and social assistance. In addition
there are descriptions of various type of Zambrow folks, writings
about the way of life, etc. Using this, he truly takes us into the
‘old home’... he deals here with the young people in the synagogue,
societies, work and industry, mutual aid, etc. The Zambrow societies
of all countries are described, their activities on behalf of the
local landsleit, and for their brethren in all corners of the
world. I will not exaggerate when I say that our Yizkor Book
will be one of the best of those that have already appeared, up till
now, and we may take pride in it.
Our ‘old
home,’ Zambrow is no more. The sacred bones, and remains of our
townsfolk have not been given a proper Jewish burial. Their remains
lie in the great mass graves in the forests of Szumowo and [Rutki]-Kosaki,
and in the ash heaps at Oswiecim. In the town, only Christian
peasants go about, who have seized Jewish assets, and no one remains
to take it back from their hands. Only a few faded headstones remain
in the cemetery, among the overgrowth and thorns, that indicate, at
one time, there was a Jewish life and a sizeable Jewish city.
This book
is, and will remain for generations to come, the truest memorial for
Jewish Zambrow. In it, we have preserved the memory of the lives and
the echo of the suffering of the Jews that no longer exist. It is
here that we have put a ‘Place and a Name9’ to
their light and their memory.
We therefore
wish to thank our brother-organizations in The United States, with
our comrade, Joseph Savitzky at its head, and in Argentina, and so
forth – for their material help, and great interest in the book. We
thank those who took part in the book by sharing their memories. We
thank all of our landsleit in Israel, and outside the Land,
and especially our friend Zvi ben-Joseph in Israel, who gave so much
of his energy and attention to the book. All of, who participated,
encountered difficulties with all of the obstacles that lay in our
way, and despite this, we produced a book that is both pleasing and
substantive. At a suitable time, let our townsfolk consult it, and
let us leave thereby, a legacy to those children who will follow us,
about the eternal way of life of our people, who lived it in our
shtetl of Zambrow
All, all of
you, consider yourselves saluted, and blessed.
In the name of the Zembrover Landsleit-Organization in Israel
Zvi Zamir (Slowik), Chairman
The Historical Pages
By Dr. Yom-Tov Levinsky
Dr. Yom-Tov Levinsky
A. When Did Zambrow Become a City?
A city does
not simply spring into being all at once. First, a small settlement
appears, afterwards a village, and later, when the village spreads
out, it becomes a town. This certainly must have been the case with
Zambrow. It was a small village for many years, and after that a
village. It was first, only in the second half of the 15th century,
that it grew large, and the residents demanded from the authorities
the Mazovian Principality that they grant it the status of a city.
Their request was accepted, after it was certified that Zambrow
satisfied all the criteria to be considered a city.
In the year 1479, 5239 after creation, the ruler of Mazovia, who
ruled over the Plock Region, the Prince, Janusz II, was persuaded to
grant the Zambrow settlement the right to call itself a city (Zombrow/Zomrow)
And from that time on, to enjoy all the privileges of a city.
Several years later, the residents of the city again petitioned on
the basis that they did not have any regularly scheduled fairs and
the merchants of the surrounding towns avoid coming to Zambrow, and
therefore compel the residents to travel to buy goods at the market
fairs of neighboring cities. Then, Prince Janusz II officially
designated this privilege for Zambrow, even nominating it to be a
Powiat (a central city). At this time, it was already being called
Zombrowo (Zambrowa).
B. The Privileges of the City
The ruler
granted the right to the city to conduct two fairs a year. One on
June 24 (Czerwiec), on the day of St. John (Swiaty Jan) and the
second – on September 21 (Wrzesien), meaning: one fair before the
harvest, and the second after the harvest. The populace needed to
wait three-quarters of a year until the new fair. First, 44 years
later, when the city had developed further, and a number of villages
became affiliated with it, in the year 1523, the government of the
Kingdom of Poland, to which Mazovia de facto already belonged at
that time, decided to designate four additional fairs for the year –
a total of six fairs. This was a symptom of a progressing city. With
ceremony, it was, once again, designated as a Powiat. In 1527, when
Mazovia officially became part of Poland, the privileges of Zombrowo
were again certified.
In the year
1538, Zambrow was destroyed by fire and sword. The war between
Poland and Prussia, by happenstance, took place in Zombrowo. The
Prussian military fortified itself in this place, afterwards called
Pruszki. The Poles – were on the other side. The city, which was in
the middle, was meanwhile burned down, and the residents – all fled.
In the year 1575 – Zambrow belonged to Ciechanow, where the castle
of the ruling noble was located.
The new
Polish King, Zygmunt I, son of Casimir IV, heartily received a
delegation of balebatim from Zambrow, and listened to their
complaints, and took a hand in their plight, promising to alleviate
it. There were no Jews among them. He lowered the taxes of the city,
annulled all of their debts, and renewed the privileges of the city,
that had been lost when the original copy of their official charter
was burned. The members of the delegation certified the details of
the burned declarations by oath.
C. The First Sign of Jews
Were there
Jews already [present] in Zombrowo? It was not made clear to us
whether there was already an established Jewish community in the
city, but what is known to us [is]: The city government turned to
the King, Zygmunt I10 to have him permit the movement of the market
day from Wednesday to Thursday, so the Jews would be able to
purchase their requirements for Shabbat, the Jews being present in
the area in not insignificant numbers. However, a number of
incidents took place in the city that caused its decline. It is
possible to see this from the revenues [sic: of the market days}: in
the year 1620 those revenues from meat, honey, liquor and grains
were close to 508 Florins (approximately like Gulden), and those
[same revenues] in the year 1673 had fallen to an income of 35
Gulden. The area of the city, and its environs reached 52 voloki
(the volok was 20 marg11), and only 9 of them constituted land that
was being worked, with 49 volok remaining fallow.
D. The Name of the City
We have
already documented the fact that the name was first written as ‘Zambrowo,’
and later as ‘Zombrow.’12 Stanislaw August II who ruled from
1764-1795, called it ‘Zembrow’ (according to ‘Starozhitnya Polska’
530-523). In the 19th century, it was already being called ‘Zembrow,’
and in Russian, ‘Zambrow.’ The Jews always called it ‘Zembrow’
(according to Pinkas Tykocin13), and in the last century – ‘Zembrowo.’
In the list of the Jewish census in Warsaw, from the year 1781,
there are listed, among others Jews that lived in Warsaw, but that
came from ‘Zembrowo.’ One individual registered himself as follows:
‘I come from Zembrowo,’ and another, ‘from Zambrow...’
The name
Zamrow-Zambrow appears to be derived from the small river, Zambrzyce
which is beside the shtetl, or perhaps the other way around –
does the river take its name from the shtetl? One is led to
believe that in the 13th or 14th century, there was a Prussian
colony of the Teutonic Knights (who were crusaders). Here, a summer
vacation spot was located for the German rulers, because the
location was encircled by forests. It was called the Sommerhof –
which [it is believed] that the Poles later modified to Zomrow and
according to the linguistic rules, either a ‘b or a ‘p’ gets
inserted between the ‘m’ and the ‘r,’ for example, Klumar –
Klumfurst, Kammer – Chamber, Numer – Number, etc. [In this way]
Sommerhof became Zombrow – Zambrow.
E. the Political Situation
Zambrow is
administratively divided into two parts: the city proper (called the
Osada in Polish) and the Gmina (the greater vicinity). The city
itself was small, encompassing one market square (Rynek), from which
small streets emanated in all directions. The horse market bounded
the town on the west, and the ‘Poswiatne’ on the east.
The Gmina,
however, had under its jurisdiction, 20 villages and hamlets. By
1880, the Gmina had 44 villages under its jurisdiction, and numbered
12,154 souls. Jews also lived in those villages, some as tenant
farmers (pokczary, but the majority, up to about ten or more, were:
Gardlin (Galyn, the Bialystoker Road, where Shlomleh Blumrosen’s
brick works was located), Grabowka, Gorki, Grzymaly, Dlugoborz,
Wadolki, Wiśniewo, Wola [Zambrowska], Wiebrzbowo, Tabedz, Cieciorki,
Laskowiec, Nagorki [-Jablon], Sedziwuje, Poryte [-Jablon], Pruszki,
Konopki, Koretki, Klimasze, etc.
Zambrow
belongs to Mazovia, and independent, but poor land, which is rich in
water, arable land, forests, cattle and fish – but is
little-developed and stands at a low cultural level. After the
Crusades in Germany, from the year 1096 onwards, the local Jews
began to emigrate to Poland. In the 12th century – thousands
streamed here – thousands of German Jews. Thousands also took up
residence in Mazovia, in the older cities such as Plock, Czersk,
Sochaczew, Wyszogrod, Plonsk, Ciechanow, etc.
With their
full ardor, the Jews began to occupy Mazovia and industrialize it.
The lived here in tranquility, and were not subject to predation.
Only when Mazovia first began to draw close to Poland [proper] – did
limitations begin to be imposed on Jewish citizenship rights.
Nevertheless, Jews enjoyed the privileges in a special law for Jews,
‘Jus Judaicum’ (Privilegium Judaeorum). The Jews integrated
themselves well in local life, and the Mazovian laws, even calling
it ‘our law’ (Jus Nostrum). In the year 1526, Mazovia is integrated
into Poland, and they become one country. The Mazovian Jews now fall
under the laws and limitations that apply to Polish Jews.
F. Geography and Topography
From time
immemorial, Zambrow belonged to the Lomza Guberniya (Province), and
is counted as the second largest city according to its population.
At the end of the 15th century – Zambrow was officially a Powiat
(center). In the year 1721, the Polish Sejm divided the Lomza
Guberniya into two municipal districts: Zambrow and Kolno. The Chief
City Elder (Starosta), resided in Zambrow.
Zambrow lies
among the Cieciorki and Wandolki forests, among others, not far from
the famous forest area of Czerwony-Bor (about 13 versts from
Zambrow). And between the cities: On the east – Czyzew, which has an
important train station to Warsaw and Bialystok, Wysoka, and
Jablonka to the west, the train station Czerwony-Bor and Lomza, the
provincial capitol of north Bialystok and south Ostrow-Mazowiecka.
Three small
rivers ring the town: A. The Jablon – whose headwaters are in the
town of Jablonka, courses through Zambrow, flowing for a distance of
about 20 versts to Goszt. B. The Prątnik, which emanates from the
town of Prątnik, near Sedziwuje, and C. The Zamrzyce, which emanates
from Wiebrzbowo, and flows into the Jablon. Jablon (or Jablonka) is
the principal river of the area.
Following a
regulation promulgated by the Zambrow community, at the proposal of
the Rabbi, all of the little rivers were officially referred to as
the Jablon, in order to facilitate the preparation of ritual divorce
documents (e.g. a Get) in Zambrow: this is because the town river
has to be documented in the Get. The provincial leadership accepted
this proposal.
About one
verst from the town, to the east, the ‘Uczastek’ of the military
region is located. There were not few Jews who lived here, who made
a living from the military. They had their own Bet HaMedrash
there, two bridges –one of wood, and was on the Ulica14 Ostrowska, and
a concrete one on the Ulica Czyzewska – connecting the town to the
surrounding settlements.
G. Jews Build the City
The Jews
built out the market square (Rynek) and one after another, they
erected houses around the marketplace, opening stores, and in this
way worked over the center of the town, and took commerce and
industry into their hands. The gentiles concentrated themselves
around the horse market and the Poswiatne, and engaged in
agriculture. Zambrow had good drinking water from its streams. The
principal stream was behind the Red Bet HaMedrash, which
provided for more than half of the town. A second stream was on the
Rynek itself, and the water was obtained by a pump. Water-carriers
would also draw water from the river.
There were
two (Jewish-operated) steam-driven mills, one was a water-mill, and
4-5 Jewish manufacturing facilities. On the Ulica Ostrowska, near
the water, there was a large Jewish dye plant. On the other side of
the city – a large Jewish brick works (Gardlin). Jews participated
in small industry/business: distilled whiskey, made wine, brewed
beer and made kvass and soda-water. According to the census of 1578,
there were six distilleries and eight shoemakers, that also employed
workers, five butchers, and eight bakeries. Having about itself the
rich Jalowcowa forests, much beer was brewed, that was given the
name ‘Jawlocowca Beer.’ In the referenced year, in accordance with
the tax rolls, it was established that 241 barrels of beer were
brewed in Zambrow.
The city was
consistently ruined by fires, plagues, peasant uprisings, invasions
by the Tatars, Swedes and Prussians, such that, in the year 5560
(1800) it only had 81 houses in it, and a population of 564
residents. Part of the population lived in barracks, and they cooked
and baked under the open sky. In the year 1827, there were 91 houses
already (10 new houses in 27 years!) And the population numbered 88615
people. And it was at this time, that the Jewish initiative and
spirit of commitment to develop the city got started. In the passage
of 4-5 years, the entire Rynek was built up, with 30 new houses of
Jews. In each house, there was one or two stores. The city
established a cemetery, retained a Rabbi, built a synagogue, two
houses of study, a bath house with a mikva, established a
building for a religious court, founded a yeshiva and – Zambrowo was
a Jewish city.
In the year
1868, there are 1397 Jews in Zambrow, approximately 60% of the
general population. In the year 1894 – there are, already, 1652 Jews
in Zambrow. In the year 1895, at the time of The First Great Fire –
according to the newspapers – more than 400 Jewish homes were
consumed, among them, about 100 Jewish stores, and eating places,
and about 2000 Jewish residents were left without a roof over their
heads. The numbers – speak for themselves.
The Jews of
Zambrow had an interest in making the city attractive to Christian
worshipers, the lesser nobility (szliachta), peasants, and dyers,
who, in going to church, would along the way, buy all their
necessities. So, outside the city, there stood a half-built church
dating back to 1283. It became ruined and had been burned several
times. At the end of the 18th century, the Canon of Plock, Martin
Krajewski became the senior cleric of the Zambrow parish, and in
memory of his parents, he reconstructed a wooden church, with a bell
and a mortuary. The Christians in the villages would go to worship
in Szumowo, Jablonka, Sedziwuje, etc., so that in Zambrow, a larger
central church could be built, which could accommodate hundreds of
worshipers every Sunday. The old church stood at the west of the
city, beside the horse market, to serve the worshipers there. The
new church stood to the east, and attracted scores of peasants from
all of the villages, filling it on Sunday, along with the city
streets and stores...
Two years
after the fire, the number of Jews rose substantially, as seen in
the census of 1897, where in the Zambrow Gmina (including the
surrounding villages), there were 10,902 residents, among them 3463
Jews, nearly 32% of the general population.
H. From When On, Were There Jews in Zambrow?
The Market Place (Zambrow Rynek)
It is
difficult to answer this question. Jews were already in Mazovia, the
part of Poland where Zambrow is located, since the beginning of the
14th century. However, impoverished Mazovia did not have much
attractive power, and consequently, few Jews settled here. Apart
from this, the political situation was not conducive; there were
continuous invasions by the Prussians, and others, that destroyed
the land. It was first at the beginning of the 15th century that the
circumstances began to improve, with the Lithuanian princes16 Janusz
I, in Warsaw, and Ziemowit IV in Plock, who strove for peace, under
the aegis of Poland. Consequently, economic conditions also
improved. Fields and woods bloomed anew, fish and wildlife, leather
and hides, flax and wool, honey and oil, all developed, and the Jews
found an attractive location here. Cities were established here, and
therefore, for the first time, in the year 1471, we hear about Jews
in Lomza for the first time; the diocese of Plock spread its
ecumenical purview also to cover the Lomza district, and accused the
Scholastic, Stanislaw Modzielow of Lomza, in an assault on Jewish
merchants of Lomza and has him arrested.
I. Tykocin Protects the Zambrow Jews
Since the
year 1549, the Jews of Mazovia paid their national head taxes
through the ‘Va’ad Arba Aratzot,’ the Jewish Sejm, which was
required to present the kingdom with a specific sum of taxes on an
annual basis, which was collected in accordance with a set formula
from all cities and towns. Zambrow does not appear in this list,
because a Jewish community did not yet exist there. Tykocin, which
was one of the three central cities of Podlisze, and collected the
Jewish head tax from the residents of Lomza, Grodno and other
centers, imposed a levy on the surrounding small settlements, where
there was no community, and strictly demanded taxes, and regulated
issues between Jews and gentiles, and took care to assure that one
party would not unjustly take away the livelihood of the other, in
land leasing, and in liquor distilling, fields and gardens, milk and
cattle, mills, and the like. If there was a larger settlement – then
Tykocin would impose the mission on the community or on the
religious court of the shtetl, to the point that if a city in
the area was mentioned in referenced acts, for example, even one
that was as large as Bialystok, it was added to be ‘in the vicinity
of Tykocin, because Tykocin was the capitol city of the district up
to 1764, until the Polish regime dissolved the Jewish Sejm – the
Va’ad Arba Aratzot, which was a government within a government,
and adopted other, and better, means to collect more head taxes from
the Jewish populace. Also, afterwards, Tykocin continued to be the
chief city of the district. Regarding Tykocin, we know that in the
year 1676 (5436) the community adopted a resolution “under penalty
of excommunication consisting of seven decrees, and extinguishing
black candles, with trumpets and blowing of the shofar: that no one
has the right to raise either hand or foot to deal in strong drink,
not as a business or for sustenance, whether by license under the
government, as a tenant, under beverage-making duty, or
beverage-selling duty, etc., without the cognizance and express
permission of the community. Everything must first be presented to
the community, and its leadership, who must thoroughly and
completely examine it, without the presence of the petitioner.
Whatever they decide is to be recorded in the Pinkas of the
community (all this according to the Pinkas of the Va’ad
Arba Aratzot, p. 148, sign c”ba). The Pinkas of the
Tykocin community no longer exists, as was the fate of many of the
Pinkasim of other cities. However, in The First World War,
when the Jews of Tykocin were compelled to abandon their city – the
Pinkas was placed in the hands of the Rabbi of Bialystok,
Rabbi Chaim Hertz. His grandson, who is today a professor of Jewish
history at the University of Jerusalem, Dr. Israel Heilperin,
secretly made a copy of the protocols of the ancient Tykocin
Pinkas and in this way, managed to preserve them for posterity.
Among the protocols (which are still in manuscript form) we find the
name of Zambrow mentioned in isolated places, and we have made note
of them.
J. The Jews of Zambrow in the Year 1716
Ulica Kościuszki (Koshare
Road)
We now turn
back to Zambrow, as it was in those times. There is a theory that in
this location, there already was a small Jewish settlement in the
16th century, but that it was disbanded in response to the
residents, who had the had the discretion not to tolerate having
Jews in their city (de non tolerandis Juudaeis), as was also the
case in Lomza and other tens of cities and towns in Poland. We do
not possess any documents with which this can be established.
Zambrow was also not an important point and did not have any
substantial undertakings that would merit mention in government
regulations.
We are able
to extract from the Tykocin Pinkas that in the year 5476
(1716) there still was no Jewish community, despite the fact that
Jews lived here, and ran substantial businesses. On page 164, volume
748 of the Pinkas, it says: “income producing business and
the house where R’ Shmerl ben Yitzhak lived, passed into the hands
of the brothers Yehuda and Shmuel, the son of the previously
mentioned Shmerl and they are entitled to right of enjoying its
benefits in perpetuity. This remains the case even if there is a
change in city Elder, or the Elder’s death, or if a gentile will
have possession of the business for a number of years, and if
someone wants to repurchase the business from gentile hands – he has
no right to do so, because it belongs only to Shmerl’s children.
This was approximately in the year 1716.
On page
271,volume 796 of the year 5476 (1716) it is again told that Yitzhak
son of R’ Yaakov of Jablonka bought the franchise (the right of
Furmanka – use of a wagon) to collect ‘franchise taxes’ from the
Zembrowski Powiat in the Lomza Guberniya. All the franchise
promissory notes from the previously mentioned Powiat, are his
prerogative in perpetuity, even in the event that he should no
longer reside in the Powiat.
K. Zambrow Has No Control over Cieciorki
In the same
Pinkas, page 797, of the year 5476 (1716) there is a
reference to a ‘sharp discussion’ that took place between Tykocin
and the Jews of Zambrow, with regard to the control of the liquor
franchises in Cieciorka. The noble of that region has constructed a
distillery on his estate, and leased it to the Jews. As was the
custom, a Jew could not independently come to lease such a facility
– only with the facilitation of the Tykocin community, could that be
accomplished. And here, the community permitted the lease to go to
one, R’ Jekuthiel. The Jews of Zambrow argued that they had a prior
right to the lease, based on proximity.
In the same
year, and on the same page, it is recorded that the lease to the
distillery of Cieciorki, which is near Zambrow, was sold by the
Dozors of the community to Mr. Jekuthiel son of R’ Mordechai, and
‘no Jew may approach there (to infringe on his territory) because it
belongs to him, in perpetuity” – after it was certified that
‘Cieciorki is further from the boundary of Zambrow, and that is why
it was sold in perpetuity to R’ Jekuthiel.’ This means: the Zambrow
community has no say in whether the distillery is leased to a Jew
from Zambrow or a Jew from Jablonka, because Cieciorki is far from
the Zambrow border and therefore does not belong to it.
L. To Whom Does Sedziwuje Belong?
It appears
that the previously mentioned R’ Shmerl was a businessman on a large
scale, and had leases on businesses not only in the city of Zambrow,
but also in the Gmina, meaning the larger district encompassing
Zambrow and its surrounding villages (Wola Zambrowska), Nagorki, Klimasze, who according to all our information, were attached to
Zambrow, and whoever had a franchise for a certain way to make a
living in Zambrow – that privilege extended to the villages.
Sedziwuje was excepted because allegations were made that it was far
from the Zambrow city limits, and is therefore not included, and as
a result a local resident has the right to take the franchise for
this village.
In protocol
number 784 of the same Tykocin Pinkas, we read:
‘The
decision of the chief Rabbi, Rabbi Yehuda, son of the [former] chief
Rabbi Shmeri’ Zembrover, that all the villages in the ambit of the
city of Zambrow are under his jurisdiction, and no man has the right
to infringe upon that right, as if it were in the city of Zambrow
itself, and within its borders. And these are the villages, whose
status was clarified as being within this ambit: Sedziwuje, Wola,
Nagorki, Klimasze. However, a protest went out regarding Sedziwuje
which is further from the borders [of Zambrow] and an outcry was
made to settle the matter by measurement, by someone trusted by us,
and for as long as the matter is not clarified, the village will
remain under the jurisdiction of the [Zambrow] community.
Tuesday, 14
Iyyar 5476 (1716)
This means:
The previously mentioned Yehuda son of R’ Shmerl, one of the two
brothers who inherited the franchise for the spirits business in the
city of Zambrow from their father, and no one is permitted to
infringe on their franchise in the city – registered a complaint in
the religious court in Tykocin, that other Jews were grabbing pieces
of his income, and violate his right. because they have income from
the nobles, part of whose assets is from Zambrow. The defendants
defended themselves with the excuse that they transact business only
in those villages that are not under the control of Zambrow. A
special session was called to clarify this matter. All the
previously mentioned villages were measured, to determine if they
were close to Zambrow, from the border to the city. They discovered
that the villages of Sedziwuje, Wola, Nagorki and Klimasze were
close to Zambrow, and therefore are included in its ambit. For this
reason, no one may infringe on the franchise of R’ Yehuda son of R’
Shmerl. The protest of the accused is just, in that Sedziwuje is
more distant from the Zambrow border. However, their complaint was
not yet researched enough, and ‘calls to attain the truth’ by means
of measurement. Because of this, Sedziwuje was declared to be a
‘free-city;’ it did not belong to Zambrow, but was not considered
out of Zambrow’s ambit. In the interim, the Tykocin community will
manage the village, and will designate who may practice the
businesses and estates of the nobles of Sedziwuje. The judgment was
carried out on 27 Iyyar of the year 5476 (1716).
A short time
after this, we read, in volume 785 of the Tykocin Pinkas
(page 269) that the religious court determined that the village of
Sedziwuje is at a further distance from the border of the city of
Zambrow, but not more than one quarter of a verst. This became clear
through the testimony given by someone who had personally measured
the distance. The judgment was carried out on Monday, 2Elul, of the
year 5476 (1716) and the protocol was signed by: Abraham Auerbach,
Yitzhak son of R’ Abraham, and Gedaliah son of Menachem the Kohen.
The
previously mentioned R’ Yehuda son of R’ Shmerl appears not to have
remained silent, and complained that one quarter of a verst was
hardly a distance that was significant, and that he alone, had the
right to [the business of] Sedziwuje, and that right was his as a
citizen of Zambrow, and did not belong to anyone else. This matter
dragged on from the month of Elul 1716 [5476] to Iyyar 1717 [5477].
And finally, in the end, a judgment was promulgated on the basis of
research and investigation, and credible witnesses that Sedziwuje is
‘far’ from Zambrow and does not belong to it, therefore it is under
the aegis of the Tykocin community, and that the owner of the
Zambrow franchise has no longer any basis for dispute and complaint
against the village, [written] Wednesday, 16 Iyyar 5477 (Lag B'omer
eve, 1717). Signed by Yitzhak ben R’ M”Y.
We did not
find anything else in the Tykocin Pinkas about Zambrow. We
can, however, infer with great confidence, that if there had been a
community in Zambrow with its own religious court building, that
Tykocin would not have involved itself in the issues of the city.
Zambrow would have independently defended its own interests, even if
it would have had to secure the concurrence of Tykocin.
M. The Founding of the Chevra Kadisha in
the Year 1741
The cemetery
at Jablonka served Zambrow also, as well as other towns in the area
including the villages of Nagorki, Pruszki, etc. At the beginning,
the bodies of the deceased were brought to Jablonka, by wagon, as
they were. The Chevra Kadisha of that town then dealt with
the bodies – subjecting them to ritual purification, dressing them
in burial shrouds, and interring them. However, this was not out of
respect for the deceased – having to leave him for a period of time
without undergoing purification, but this was the custom in the
smaller settlements. When the settlement at Zamborow grew more
populous, it was decided to establish a Chevra Kadisha here,
that was to deal with the deceased in that location, and to bring
him already purified to Jablonka to his final resting place. As is
recorded in the Pinkas HaYashan [The Old Folio]
(according to the eye witness R’ Yehoshua Gorzelczany) – the
Chevra was established on 17 Kislev 5501 [Tuesday, November 25,
1740].17 It seems that the founding was accompanied by a festive
banquet, because the above date is the day of the Chevra
banquet in several [sic: neighboring] communities. Because the
simple goal of the Chevra, the “dirty” work, was – the
digging of the grave, and performing the burial – that was done by
the men of Jablonka, the men of the Zamborow Chevra permitted
them to add a condition in the Pinkas: whoever is not
knowledgeable in the study of a chapter of the Mishna –
cannot be a member of the Chevra Kadisha.18 In a similar
fashion, the honorific, ‘Morenu’ [Our Teacher] that is added
to one called for a Torah aliyah, was given to a man only by
the Chevra. The heads of the Chevra were learned men,
and it was possible to establish who was a scholar, and rightly
could be called: “Let Our Teacher R’ So-and-So the son of
So-and-So...,” and from whom to take away the title of ‘Morenu’
if it was improperly bestowed. From this point in the Pinkas,
it is possible to easily infer that these were learned Jews. The
Chevra Kadisha was a catalyst to the formalization of a
community, with all of the requisite appointments, and that did not
tarry in coming.
N. By 1767 There Still Is No [Jewish] Community
On March 21,
1767 (20 Adar 5527) the government commission of the royal treasury
(Kommisja Rzeczypospolitej Skarbu Koronnego) designated those
communities that now belong to the Tykociner region, with regard to
the level of taxes and the collection from both. Nineteen towns are
enumerated there: Augustow (Jagustowa), Boczki, Bialystok, Goworowo
and its surroundings, Goniadz, Wizna and its surroundings, Zawady
and its surroundings, Jesionowka, Jedwabne, Loszyc, Niemirow, Sokoly,
Sarnak, Konstantynow, Rutki and its surroundings, Rostki and its
surroundings, and Rajgrod.
Zambrow,
which is not far from Jablonka, and Rutki are not in the list! And
yet, we know from the dispute between Yehuda son of R’ Shmerl and
other lessees, in connection with the rights over the Zambrow
[liquor] franchise, Tykocin got involved and decided who was right.
[We deduce that] Zambrow was, indeed, under Tykocin tax control.
This means: Jews were living here, but not organized into any sort
of a community, without a Rabbi, without a mikva, and without
a cemetery.
It is only
first, at the beginning of the 18th century, that the history of the
[Jewish] community in Zambrow begins. The original settlement was in
the villages of Pruszki and Nagorki. The distance between these two
villages was not great, and it was there that a Bet HaMedrash
was built, that also served as a Heder for the children.
Older children were sent for education to the surrounding towns:
Jablonka and Sniadowo. Sniadowo has a reputation as a large Jewish
community, and its Rabbi even had aegis over Lomza, which at that
time, still did not have its own Rabbi, and not even a bath house.
(According to Polish municipal regulation, it was necessary to have
a special concession for a bath house). The Jews of Lomza, from one
side, and the Jews of Zambrow from the other, would travel or walk
on Friday, so... as to go to Sniadowo to bathe, and wash themselves,
get their hair cut, and sometimes be cupped or have blood let – all
in honor of the Sabbath.
O. The First Cemetery – In the Year 1828
Ulica Wodna (Wodna Street)
The number
of Jews, who took up residence in Zambrow proper, grew larger and
larger. They observed that it did not make sense to go from Zambrow
to pray at the Bet HaMedrash in Pruszki, so they formed their
own prayer quorum in Zambrow and two Torah scrolls were brought in
from Tykocin, borrowed for a short period of time. The Jews of
Zambrow set about having Torah scrolls written for themselves. The
settlement in Pruszki supported its existence, and remained
connected with the Zambrow Jews, as if they were one shtetl.
An incident occurred where a Jew in Zambrow died, and it was
necessary to have him taken for burial to Jablonka, by way of Ulica
Sedziwuje. The weather was bad – with heavy rain, and the road was
covered in mud, rivulets of water and potholes, because no paved
road existed there yet at that time. Therefore, it was necessary to
defer the funeral to the following day, and the day after, and this
was considered to be a great offense to the deceased. So, on
Saturday night, the Jews of Zambrow and Pruszki came together in an
assembly, and decided to create their own cemetery, on the way that
was, indeed, between Zambrow and Pruszki. R’ Leibeleh Khoyner, the
ancestor of the Golombecks, then donated a parcel of land and with
ceremony, it was decided to step up to the preparations: obtaining
permission from the authorities and indeed, also the concurrence of
the Chevra Kadisha in Jablonka, which each year demanded a
certain stipend from the Zambrow Jews towards the upkeep of their
cemetery, and the expenses of the Chevra [Kadisha]. A
liberal wind was blowing through Poland at the time, under Russian
rule. This was evident in the relationship of the Poles to the Jews,
in Lomza, the provincial capitol, from which the permission was
supposed to come. When the permission arrived, they began to cordon
off the field, and build a small structure for purification of the
deceased bodies. In the year 1828 (5588) the first cemetery was
dedicated.
The
community in Lomza was established anew in the year 1812, under the
influence of the spirit of Napoleon, who created the slogan among
the Poles, with regard to the Jews: – Kochajmy się, meaning, ‘Let us
love one another!. In 1815, Poland came under Russian rule. The
Russian authorities wanting to disrupt the unity among the Polish
population, removed many of the Polish limitations placed on Jews.
Despite this, the ‘Polish Kingdom’ under the Russians, resisted
this, and in the effort of a delegation sent before the regime in
Warsaw, in the year 1822, they succeeded to create anew, a ghetto
for the Jews, and limit their rights in Lomza. This was also the
case in Ostrolenka, and other places. It was first, in the years
1827, 1828, that Poland secretly began to prepare for its first
uprising (powstanie) against Russian rule (1831). It was necessary
to co-opt the Jews, and because of this, liberal winds began to blow
in Poland. It was therefore not difficult to establish a Jewish
community council in Zambrow. The Jews of Zambrow, at that time,
actually favored Poland, and were patriots on its behalf, even in
the uprising of 1863.
The
Chevra Kadisha grew and reorganized itself. A Pinkas was
initiated. The first Gabbai was the father of R’
Chaim-Pinchas Sheinker. Later Gabbaim were: Monusz Golombeck,
Shmueleh Wilimowsky, Binyomleh Golombeck, Abraham Moshe Blumrosen,
Abraham-Yossl Wilimowsky, and Yankl Zuckerowicz. Zuckerowicz was the
last Gabbai. The Nazis drove him to Germany, and tortured
him. When he returned exhausted, at the end of 1939, under the rule
of Russians, he collapsed and died.
Of the
martyrs, the names of the following are recalled: Abraham-Moshe and
Wolf-Hirsch Kuczapa, his son, El’yeh, Israel-David Zibelman, Mottl
Melsheinker, and Yitzhak the Dyer.
Approximately in the year 1890, the cemetery was filled to capacity.
The community then purchased a new location for a new cemetery,
which bordered on the old cemetery, and appeared like an extension
to it. It is told that a question arose among the Gabbaim at
that time, what is to be done with the ‘Ohel’ (The small
building for purification of the dead): should the old one remain in
place, which will now be at the [extreme] end of the new cemetery,
and the deceased will have to be carried through the cemetery to be
purified, over all of the graves that will, in time appear – or
build a new ‘Ohel,’ at the entrance of the new cemetery. R’
Shmueleh Wilimowsky said that the Ohel should remain in its
old location, and all that is needed is to re-build it and enlarge
it. Monusz Golombeck argued – that it makes better sense to have it
at the entrance, so that it will not be needed to carry the deceased
for a long distance, if it should be on a rainy day or during a
snowstorm. To this end, he proposed with humor: we are not going to
live here forever. In a hundred years, we are going to be buried
somewhere here, in a respectful place, at the front – as Gabbaim,
and in the coming generation when the cemetery will be full of
graves, and the members of the Chevra Kadisha will exhaust
themselves by carrying the deceased for such a long distance – they
will point to other graves on their way through, saying: here lie
the elder sages of the community, who lacked the common sense to
build the Ohel at the entrance, and put it so far away... [at
that time] will it be pleasant for us to hear such talk? When no
good will be said about us at the entrance, at least we will not be
in a position to hear this embarrassment... At this, Shmueleh
Wilimowsky laughed heartily, and agreed to what R’ Monusz proposed.
In the
government regulation about having their own cemetery, they already
had incorporated the right to create a Jewish ‘community’ in
Zambrow. And this did not take very long. The communal statute was
declared in the same year.
P. The Synagogue and Houses of Study
The Synagogue
|
|
The Entrance of the Synagogue
|
At first,
prayer was conducted in small quorums. In general, the town
consisted of small, wooden buildings, with straw roofs, and, without
making any comparison, even the church was made of wood, just
outside the town, not far from the horse market.
One of the
wealthy balebatim, R’ Leibeh, the son-in-law of El’yeh Katzin,
built the first building on the marketplace, and opened a very large
tavern there. He was schooled in Kabbalah, and a very decent Jewish
man. R’ Leibeh died suddenly – while still young. His young widow,
‘Rosa the Tavern Keeper’ or ‘Rosa of the Building’ gave over part of
her house to be used as a Bet HaMedrash, and this was the
first house of study in the shtetl.
They were
not, however, content with this: the town needed a synagogue.
Accordingly, a collective action was taken. Balebatim bought
‘places’ even before the synagogue was built, and up front they paid
a larger amount of money – for the good of the building. R’ Monusz
Golombeck donated the parcel which stretched past his yard in the
direction of Ulica Lomzynska, for the synagogue. The provincial
engineer permitted a street to be cut between his house and the
synagogue.
The
synagogue was constructed of stone and mortar, made of strong
bricks, and stone walls. At the beginning of the construction, the
history of the synagogue building was written down on parchment, who
donated the parcel, and who made contributions to the building fund,
and it was sealed well in an earthenware pot, and imbedded in the
foundation19. When the foundation was torn apart in later years, at
the time the new synagogue was built, it was found – it was re-read,
and once again, imbedded in the foundation.
After the
construction of the barracks, when the town had grown by several
hundred new worshipers, and the synagogue became crowded – it was
decided to build a large Bet HaMedrash. A ‘dispute’ arose in
the shtetl: the grumblers complained: it is necessary to
build a stone Bet HaMedrash, on the other side of town, on
the way to Cieciorki, so that it would be nearby for those that
lived far off. The ‘Golombecks’ argued: we don’t have to be
pretentious, and if the synagogue is made of stone – the Bet
HaMedrash should be made of wood, since this is the way things
are done by Jews.
Until the
time Monusz Golombeck turned over his parcel, which bordered on the
synagogue, and wood was procured, and boards were carpentered, and
the wooden study house started to go up slowly, beside the
synagogue... at which time Shlomleh Blumrosen and his partners
donated ten thousand bricks from his brick works, Herszak Bursztein
donated a place and a stone Bet HaMedrash was erected. It was
at that time that they began to call [them] the ‘Wooden’ Bet
HaMedrash and the ‘Stone’ Bet HaMedrash, or the ‘New’
Bet HaMedrash. During the time of the First Great Fire of 1895,
the wooden Bet HaMedrash was consumed along with the
synagogue. The stone Bet HaMedrash remained intact. In place
of the wooden synagogue, a stone synagogue was erected already, in
about three years time, made of red brick, in accordance with the
initiative of the ‘forthcoming Golombecks’ – Leibl and Binyomleh. It
was therefore called the Red Bet HaMedrash, and the ‘New-Old’
Bet HaMedrash, which was colored white, was called the White
Bet HaMedrash, until the town was destroyed. The synagogue
remained in burned ruins for nearly 13 years. At first, when the Red
Bet HaMedrash was not yet available, they would worship in
the burned out synagogue, between the walls, covered with a sort of
tarpaulin.
Rosa’s
building, where the first Bet HaMedrash in Zambrow was
housed, went into the hands of R’ Hirsch Michal Cohen. When the
synagogue was built, the Bet HaMedrash was liquidated. This
then became the location for R’ Chaim Nahum’s dry goods store. The
house was rented to the municipal chancellery, and in place of the
old Bet HaMedrash.... the municipal jail was put in place
[die Kozeh]. The building was last bought by Yisroeleh
Shia-[Be]zalel’s.20
Q. The Bath House and The Mikva
There is no
city that does not have a bath house and a mikva. There had
been a mikva in Zambrow for many long years. Without one, a
Jewish settlement cannot exist, however, a bath house requires
special permission from the authorities. It was difficult going with
the bath house: the authorities were not easily persuaded to permit
a bath house to be built – that is to say, a place to bathe in honor
of the Sabbath. From the perspective of the authorities, it had not
yet been demonstrated that this was necessary for the populace...
the Poles actually did not bathe. Up to the 19th century, only
special towns had concessions for a bath house. It was the Gabbai
Shmueleh Wilimowsky, who built the bath house in Zambrow. The Jewish
community invested about 1500 rubles in the building. It was built
on community land, near the Hekdesh. The bath house had its
own special brook, a cold and warm mikva, a sauna to steam
one’s self, and a cold room, after being switched with branches. The
bath house was leased for either a year, or three years, and the
community had a significant income from it. It was lit and heated on
Thursdays for the womenfolk, and on Fridays for the menfolk.
Occasionally, the baths would be kindled in the middle of the week,
and it was shouted out in the streets: ‘the bath is being heated!’
Friday, at midday, when the bath was thought to be sufficiently
heated (only men used the steam room) the stones in the oven would
glow, and Jozef the Shabbos-Goy had provided for enough
switching branches, the Shammes would go out into the street
intersections and announce: ‘To the baths!’ The military represented
a large clientele for the baths. Soldiers, officers would fill up
the baths, sometimes causing a scandal.. accordingly, for a while,
the bathing season was regulated: after candles were lit – the
soldiers can come and a gentile keeps watch and collects the
entrance fees.
They did not
always succeed in having a good bath house manager. The last of
these was R’ Alter Dworzec (Koltun) and it appears that the whole
history of the baths came to an end with him.
R. The Poswiatne
Together,
with the growth of the [number of] Jews in the city – the Christian
population also grew. They began to settle in the northeast side of
the outskirts of the town. Here, also, is where the post office was
set up, the court, and the religious Catholic institutions. And this
is the history of the gentile section at the outskirts:
Behind the
Rynek, on the way to Czyzew there was a large stretch of government
land, that was called Poswiatne. Shmueleh the Butcher bought this
land from the government for a song. Shmueleh the Butcher had an
‘in’ with the government, and was the contractor who supplied meat
to the military. Accordingly, he got this parcel for a cheap price.
A short time afterwards, the Zambrow parish decided to build a
large, stone Roman Catholic church, in place of the older wooden
building that stood at the entrance to the town, not far from the
Jewish cemetery. Since Shmueleh the Butcher sold off a parcel at a
cheap price for the construction of a church, Jews also bought
parcels and built new little houses along the church street, Ulica
Kosciolna, because this location had developed into a source of
livelihood: every Sunday, when the gentiles would gather from the
surrounding villages, to perform their religious rites – they
provide a great deal of earnings. The Jewish settlement grew and
branched out further in this manner.
S. The Military District
In the year
1882, Zambrow became a military [focal] point. The Russian
authorities decided to garrison two full infantry divisions and an
artillery brigade there. Smaller detachments of soldiers had been in
Zambrow for a while, before. Immediately after the Polish uprising (powstanie)
of 1863, soldiers were stationed in Zambrow. Seeing as there were
yet no barracks, they were dispersed throughout the town. At the
location where later there was a place for receiving guests, and the
old home of the Rabbi, and his small court house – was the post, and
at the place of the Red Bet HaMedrash – a mustering place for
the soldiers. The Jewish populace suffered some bit of morale
problems from the soldiers. They would constantly come around
begging for food, especially on the Sabbath – a piece of fish and a
piece of challah. Jewish daughters would be fearful of
answering the door at night. Jewish children learned the profanities
used by the soldiers. On the other side, they brought in income to
the town. Jewish tailors and shoemakers, bakers and storekeepers
that sold clothing, made a good living, and the population of Jews
in the town increased. It was only after deciding to station two
divisions of soldiers, that consideration was given to constructing
barracks. To this end, Captain Radkiewicz was sent to Zambrow from
the Warsaw Military District. He then purchased a large parcel of
land from Shmueleh the Butcher, on the road to Czyzew, on which to
erect the military compound: tens of barracks, places for drilling
and mustering, a Russian Orthodox chapel, housing for the officers,
warehouses and stables, an arsenal for ammunition, clothing, etc.
The contract to put up the entire military compound was taken by a
Jew from Lomza, named Manes Becker. He was an orphaned and solitary
young boy, and studied at the Talmud Torah in Lomza. Later on, he
apprenticed with a mason, and worked his way up a little at a time,
u8ntil he became a contractor for sizeable structures. Together with
his son-in-law Abramowicz (the son of the coppersmith of Lochow), he
built the first of the military barracks on Ulica Kosciolna, and the
street then took the name Koszaren. Many Jews, tradespeople,
merchants, contractors, all made a good living at the Koszaren.
Those Jews who were engaged in the construction, were called
koszarers’: Avreml Koszarer, Herschel Koszarer, etc.
Zambrow
became a large Jewish town, that provided sustenance to hundreds of
families, and people came to engage in employment from all
directions.
T. The Post Office
With the
growth of the town in line with the needs of the Jewish populace,
which made meaningful use of the post and telegraph services, the
small post office on Ulica Wola near the nobleman Sokoliewski, moved
over into the large premises, in Bollender’s house, on the ‘Uchastek.’
The post office was in Jewish hands, and was closed on the Sabbath.
Letters and other posted articles were conveyed by Jewish wagon
drivers, to the train station, and from the train station, in
accordance with an annual agreement with the postal authorities. The
first mailman was Jewish, ‘Alter the Mailman.’ His mother was a
midwife, and had relationships with the wives of the nobility and
the wives of appointed and employed people. It was because of her
connections that he became the mailman. The post office served the
entire Zambrow Gmina. However, it would not distribute to local
addresses in the villages. They would have to come to get their
mail...
No small
number of Poles fled the country after the Polish uprising.
Accordingly, their parents and relatives would come every Sunday to
Alter the Mailman, to inquire whether or not a letter had arrived.
Often, he would set out a small table on Sunday, not far from the
church, and respond to the interested parties. He was well
compensated for letters with produce from the villages and money. So
Alter became rich. His two-story wooden house on Ulica Ostrowska was
one of the nicest in the town.
In time, the
post office bought its own horse and wagon, and transported the
postal items to the train, as well as passengers. The post office
could no longer remain closed on the Sabbath because of the Jewish
mailman.
The post
office became secularized, and the meaning of ‘Jewish Mail’ was
again applied to letters that were not delivered in a timely
fashion, but languished somewhere in a pocket... Alter’s position
was taken over by a gentile from Goworowo.
U. The First Great Fire
As
previously mentioned, Zambrow survived a number of fires
concurrently. However, of special note, was a ‘Jewish fire’ that
broke out in the month of Tammuz (July) of 1895, that burned down
the entire Jewish settlement, the synagogue and the Bet HaMedrash.
From that time, Jewish Zambrow began to reckon time with reference
to this fire: [to wit]: ‘I was born a year after the fire.’
‘Such-and-such was before the fire,’ etc.
The first
great Zambrow fire – made [quite] an impression, and was written up
in HaMelitz and HaTzefira – the two Hebrew daily
newspapers of Russia-Poland. No Yiddish newspaper existed yet.21
Mr. Benjamin
Cogan writes in HaTzefira, Friday, the Parsha of Balak,
5655 (1895), that a large fire broke out. Approximately 400 houses
were consumed, and 100 stores, food shops and storage facilities,
two houses of study, and the synagogue. Only 20 houses remained, and
about 2000 people were left without a roof over their heads. When
the news reached Lomza, R’ Nachman Drozowsky organized an aid
initiative. The Rabbi, R’ Malkhiel, went on the Sabbath, with
balebatim from house to house to collect food, clothing and
money.
In
HaTzefira of 15 Av 5655 (1895) number 167, the committee thanks
Mr. Eliyahu Frumkin of Wysoka, on behalf of the victims of the fire,
for the bread and 100 rubles that he came up with. The committee
approaches the public with a request for assistance to the
unfortunate of the town after the fire. When Czyzew, Sedziwuje, and
Rutki had burned down – Zambrow did not rest, and it collected a lot
of money and clothing. Accordingly, it was now time to return that
help....
In
HaMelitz of November 19,1895 in 29/11. the Rabbi, R’ Dov
Regensburg thanks his friend, the editor, for the aid initiative
that he published in his newspaper, which on one occasion brought in
150 Rubles and another time, 50 Rubles.
In
HaTzefira, number 55 of 3 Nissan 5556 (1896), the correspondent
complains that since the Kozioner Rabbiner22 R’ Moshe David Gold moved
to Nowogród, municipal affairs have been neglected. The Chevra
Kadisha required 1000 Rubles a year for its needs, and no fence
has been put around the cemetery. Today, one finds bones there...the
money that was sent for those who were burned out, has been
distributed without an accounting, and those who stood closest to
the trough were the first to benefit from it...
In
HaTzefira Number 36, from the year 1897, Y. Gurfinkel writes
that the economic situation in the town has already improved, the
kosher canteen for the observant soldiers, who do not wish to eat unkosher food from the [regular] canteen, has re-opened, after two
years of dispute. Before this, a midday meal would cost a soldier
ten kopecks, and as a result there were few patrons. Now, a midday
meal is much cheaper, because the contributions from the supporters
has increased.
V. The Zambrow ‘Gangsters’
Every town
had its own pejorative nickname. For example there were the ‘Wise
Men’ of Chelm, and Warsaw Thieves. In the Zambrow area there were:
The gartl-wearers of Czyzew, The Bullies of Ostrow, The Kolno
package [carriers], the Jablonka Goats, the ‘Guys’ from Lomza, the
Jedwabne Crawlers, the Cymbal-players from Staewka, etc. Every town
knew how to describe its pedigree, and the story of its nickname.
Zambrow also
had such a nickname: The Zambrow Gangsters, meaning, bands of
thieves. This name was notorious in Poland. In a book, ‘By Us Jews’
which appeared in Warsaw in the year 1923, Mr. Lehman tells in his
article ‘Thieves and Robberies’ (page 56) why people from Zambrow
are called ‘gangsters:’ ‘In the 60-70 years (it really should be
70-80) of the previous century, there were gangs of horse thieves in
Zambrow. It is told that the horses were stolen deep inside Russia,
and at night, they were brought to Zambrow, and they were quartered
in the stables of the large Zambrow taverns. A couple of nights
later, the horses were taken out of their clandestine stalls, and
taken off to the Prussian border. The investigating judge, Tuminsky,
undertook to excise these gangs, and he succeeded. That is what is
written there, in the book.
Correspondence concerning the trial of the gangsters was printed in
the two Hebrew daily newspapers at the end of the prior century –
[in] HaMelitz in Odessa, and HaTzefira in Warsaw, and
we will introduce them here, in abbreviated form: A certain A. Z.
Golomb wrote the following in HaMelitz Number 123, on June 4,
1887: Approximately 90 men joined together, from the entire area,
even as far as Grodno, and carried out large scale thievery and
murders, assaults with intent to rob, and so forth. However, they
were especially notorious for the stealing of horses. The Chief of
the Secret Police in Lomza harassed these thieves, so they stole his
horse as well. When he became very upset and ashamed, the thieves
told him: he was to put 200 Rubles in a certain place, and they will
then return his horse to him. He placed the money in that spot – and
they took the 200 Rubles and didn’t return the horse as well. At
that time, he did a very daring thing: he traveled to Petersburg,
and went through a course on how to apprehend thieves. Upon his
return to Lomza, he had acquired the [added] title of
court-Investigator’ and had obtained all the rights to arrest the
gangsters. His attack against the gangs lasted for three years,
until he captured and arrested them all in Lomza. The trial took
place in May 1887 in the Lomza district court. Among the accused,
held in irons, were 33 Jews from Zambrow. The sentence was announced
on May 28: Of the men, 23 were found guilty, and 10 – innocent. One
of them, Moshe, was accused of informing on a gentile. Joseph L. and
Joseph Sh. robbed and raped a noblewoman. A boy, Mikhl L. stole a
goose and a few days later, attacked the owner and beat him, because
the goose was so scrawny. Among those arrested were a number of
prominent and respected balebatim from Zambrow, owners of
taverns, who were sentenced to several years of imprisonment. Two
prominent horse dealers from Zambrow Y. and N. were sent to Siberia
with their wives and children.
In the June
28, 1887 edition of HaTzefira Abcheh Rokowsky (see a separate
chapter about him later on) offered a rebuttal to the article by Mr.
Golomb, indicating that he was guilty of a sacrilege, because the
Russian and Polish dailies seized on it, and reprinted it. Mr.
Rokowsky argued that the court had added a variety of criminals to
the trial of the gangsters, because the police, in this manner,
wanted to raise its prestige. [He complained that] prominent
balebatim from Zambrow were arrested not because they were
partners in the gangs, but – because they were considered disloyal
citizens: they had not told the authorities that the gangsters were
stopping off in Zambrow on their way to the Prussian border. Abba
Rokowsky writes that Mr. Golomb created a tempest in a teapot
[literally: a storm in a glass of water] and insulted the Zambrow
Jews....
This matter
was discussed for many years in the shtetl. It was later
shown that a political issue was involved here: Germany was
interested in buying Russian dragoon horses. A gang of non-Jews,
Poles, carried this out. They would bribe soldiers who stood watch,
officers, etc., and they opened the military stables. Some of them
would then mount some of the horses, tie a row of other horses to
them, and go off n the dark night to the border. Zambrow was a
strategic point for them. It was possible to reach the border in one
night. Here, there were large stables that belonged to the three
brothers B. who owned taverns. From time to time, the gangsters
would lodge there, posing as horse merchants. The local Polish
community put pressure on the Zambrow Jews, the owners of the
taverns, to maintain silence. Also the Gabbaim of the
community, who were responsible for the deeds of their brethren, had
to keep quiet. For this reason they too, were arrested – but later
on they were released.
However, for
purposes of enhancing their prestige, the criminal police added
charges of ordinary theft and murder to the charges against the
gangsters, which had been ‘discovered’ and were, incidentally
recorded in reporting to the authorities. It was told: Horses were
stolen from a nobleman near Zambrow, night after night. the Chief of
Police said to the nobleman: leave two good-looking horses in the
stable tonight, and I will hide in the haystack, and will harass the
thieves. So that night, they not only stole these horses, they also
stole the jacket and sword of the secret agent...
For many
years, the family of horse traders that was sent to Siberia were
called – the Siberians,’ when they came back from Siberia. In town,
the truth was known, and the dignity of those who were mixed up in
this trial was not impaired.
So this is
the story of the Zambrow Gangsters, who marked out town with a less
than stellar reputation in the larger world.
W. The Second Great Fire
After the
[First Great] Fire, the town got itself back up on its feet. The
marketplace, and the surrounding side streets were quickly rebuilt.
Instead of single small houses, two-story houses were built. Several
tens of additional Jewish homes were added on Ulica Ostrowska, on
Ulica Bialostocka and Ulica Cieciorka. Commerce flourished, and the
houses of study – full of worshipers. Zambrow became the principal
city of all the surrounding settlements. Zambrow looked after the
Jewish settlement in Brzeznica, in Szumowo, etc.
Approximately 400 Jewish recruits were installed in Zambrow, and the
town had to provide for their kosher food., for their Sabbaths, and
Festival holidays, and other matters pertaining to their Jewish
faith. In general, it was the military that contributed most of the
income to the town. During the summer, the Jewish small businessmen
and tradespeople would be drawn to the ‘summer residence’ in
Goszerowo, where the Zambrow soldiers would spend the summer in
camp. Maneuvers would frequently be conducted – and at that time,
the town was packed with soldiers and the stored were full of them.
The town considered itself to be entirely Jewish, and was enclosed
in an Eruv,23 thereby permitting the town Jews to carry a
handkerchief, or a prayer book on the Sabbath, or to carry a
cholent, etc, until the Second Great Fire arrived, which broke
out on Saturday night, May 1, 1909.
About 500
Jewish houses were burned down. The misfortune was laid at the foot
of the Zambrow Christian Fire Fighters Command, which was
anti-Semitic in its sentiments. Once again, the town got back on its
feet quickly, and became much more beautiful and prosperous than
before. Ulica Kosciolna, with its sidewalks and pretty businesses,
became equivalent to what one would see in a large city.
From Bygone Zambrow
By Mendl Zibelman
(Miami, FL, USA)
Mendl Zibelman
Introduction
How old was
Zambrow of yore? Who were its first Jews? How did they make their
living:
The
Pinkas of the Zambrow community was in our yard, from the first
day of its existence in 1828 until 1914, as well as the census books
of the same period, which were also in our possession, and
therefore, I can remember things that I would see, from
time-to-time, in the Pinkas. I also remember what it was that
I heard from elderly Jews of that time, and that which I am capable
of remembering on my own.
My name is
Mendl. a son of Israel-David the Shammes, of the former red
Bet HaMedrash in the Zambrow that used to be. My father was a
son-in-law to Moshe Shammes k”mz. These two people, my father and
his father-in-law, were the administrators of bygone Zambrow, for
approximately one hundred years.
A. Moshe Shammes, and My Father, Israel - David
Monument-Pillar in the Center of the Market Place
Moshe
Shammes was the one who started the Pinkas, and began to
document the out of the ordinary Jewish incidents that would take
place in the shtetl from time-to-time. He was also in charge
of the graves, because in that time, when an incident of death
occurred in Zambrow, the deceased would be taken to Jablonka for
their final resting place, and this is the way it is described in
the Pinkas.
Moshe
Shammes also managed all the books where all births, deaths and
weddings were recorded. The census books were kept in the Polish
language. From 1863 onwards, the census books, as well as all
meeting minutes, had to be kept in the Russian language. As can be
seen from the books themselves, Moshe Shammes had a good command of
both languages. Apart from this, he was a substantial scholar,
because many books remained behind him in our house, about which he
wrote commentaries which took up tens of sides, and he added them
separately to each book. He was also schooled in secular subjects.
This could be seen from the correspondence that he carried on with
world-famous people of that time. One such person was the
world-famous mathematician and astronomer, the editor of ‘HaTzefira,’
R’ Chaim Zelig Slonimsky. As a fact about Moshe’s knowledge of
astronomy: he composed a 100-year calendar and displayed it to be
engraved on a tobacco snuff box. It was engraved beautifully and
artistically. That snuff box was in our home for decades after he
passed away. His penmanship in the languages that he knew was clear
and understandable, as if it were printed. It appears that he
engraved his own headstone 37 years before he died, and the
headstone was put in a place that he had selected for his burial
spot, and on that spot he planted the sapling of a sweet cherry
tree. This was the only fruit tree on the Zambrow cemetery.
My father
would tell, that in the summertime, when it got hot, that Moshe
Shammes would go to the cemetery, and lay down on his future grave,
and would often sleep this way for several hours. He did this for
many years. I can still recall a part of what was written on his
headstone: His soul is still within him, he returns easily to the
ground of his creator...’ Moshe Shammes died at a very advanced age.
His son-in-law, my father, Israel-David k”z took over all of his
responsibilities.
My father
also possessed all of the knowledge required to manage the census
books, the Pinkas, as well as all the functions that Moshe
carried out, and he did this without an interruption in service
until 1914, when he was already at a very advanced age, over 80
years of age. Being alone (my mother v”g died in 1912), his six sons
in America brought him to Philadelphia. He died here in the year
1918, leaving eight sons. Two continue to live here, in America, my
brother Caleb, and myself, Mendl. Two remained in Europe: The
youngest, Baruch, was in Knyszyn until the Nazi bandits invaded
there, and one older than I, Naphtali, who lived in the Caucasus
since 1905, in the city of Baku. Naphtali survived the First World
War, serving in the Russian Army, and later on, during the entire
time of the revolution. He came back sick, and was given a post by
the Soviet regime, until after The Second World War. He died in Baku
in 1946.
B. Zambrow in the First Half of the 19th Century
The Market Place on Saturday Afternoon
Jewish life
in Zambrow officially starts from the years when the Pinkas
was opened, and the cemetery was begun, along with other Jewish
institutions. All these events begin with the year 1828. However,
there is no question that Jews were already in Zambrow for many
years before this. In order to understand what sort of place Zambrow
was at that time, it is necessary to grasp what sort of Poland
existed at that time.
In Poland,
there was still a feudal system in place. 95% of the Polish
population worked on large landed estates, in the employ of the
wealthy nobility, and lived from whatever the earth gave forth to
satisfy their daily needs. They received no money for their labor.
Not only had no industry developed, but also manual trades stood at
a low level.
With what
did the Jews of that time, engage, in order to make a living? Most
of them had gardens, orchards, fields and parcels of forest. 95% of
the Jews already lived a little better than the 95% of the Poles,
but not very much better, because they were living in a static,
unmoving world, which bore no resemblance to the world in which we
find ourselves today.
It was first
later, after the Napoleonic Wars, when the Czarist Russian regime
began to arm itself against further incursions across its borders,
and decided to build paved roads to its towns and villages, that
were not far from the German borders — and Zambrow was one such town
– the economic condition in Poland first began to improve, and it
got better from year to year. In that time, without machinery, every
undertaking took tens of years. There were no locomotives or
automobiles. Accordingly, it took years, to bring in all of the
materials on peasant wagons required for the construction of the
roads. Accordingly, quite a number of years went by, before the
roads were completed.
Zambrow was
ringed by a network of roads from all sides, cutting through the
town, both in length and breadth. – This provided an opportunity for
hundreds of peasants from the surrounding villages to come to
Zambrow, with their accumulated rural produce. The Jews purchased
this produce, and for the first time, the Poles obtained money for
their produce. Jews opened small stores, taverns; Jewish craftsmen
started to get organized; Poles, in growing numbers, began coming to
Zambrow with their rural produce, and it was decided to renew the
old weekly market day. Every Thursday became the weekly market day,
in order that the Jews should be able to purchase items in
anticipation of the Sabbath. The gentiles, indeed, immediately spent
their earnings in Jewish businesses. And this is the way it went on
for a stretch of years. Zambrow garnered a reputation in the area as
a small town where money could be made. Many of the Jews from the
surrounding villages sought to move into Zambrow, and open stores.
The peasants would come and visit Zambrow with increasing frequency,
bringing their produce. With time, a large Roman Catholic church was
built there, for the mass of Poles who would come to Zambrow on a
weekly basis. Sunday also became a day in which Jews could earn a
living, and it was in this manner, a little at a time, the number of
Jews in Zambrow grew, as well as their wealth. In those years, there
were no large cities in Poland, in general. Bialystok was also not
more than a small town, not larger than Tykocin, and Zambrow –
smaller than Jablonka. It is possible to imagine what Zambrow looked
like in those years: small, muddy, no paved streets, small wooden
houses, many of them with thatched straw roofs. Decades went by this
way, until something like progress began to develop, and brought to
a war, or a rebellion somewhere.
In the
second half of the 19th century, something happened that shook up
Poland – this was the uprising of Poland against the Czarist regime
in the year 1863. Russia immediately sent in a large force of
Cossacks and they quickly put down the rebellion. However, Russia no
longer withdrew the army from Poland. Russia began to construct
barracks for an entirely new army. named ‘Warszawski Voyenyi Okrug.’
– The Warsaw Military District – with a Governor-General in Warsaw.
He had control over all the military contingents in all of Poland,
as well as 10 civilian governors of the 10 Polish provinces. In
general, Russia entered Poland, as it were, with both feet. Poland,
having lost in the rebellion, had now also lost many liberties that
it enjoyed up to that point, and became fully controlled and ruled
from Russia. However, Russia invested hundreds of millions of new
Rubles into the economy of the country. Poland began to come to
life, and the Jews of the country took a substantive participation
in the economy. Poland, however, accused its Jews of informing the
Cossack commanders of where the cohorts of the Polish patriots could
be found. Accordingly, the Jew was made to be a scapegoat, that was
directly responsible for the failure of the ‘Majtez’ (The Polish
Rebellion). As detailed in the Zambrow Pinkas, tens of Jews
were seized in the surrounding villages, and their tongues were cut
out. The Jews who were killed, were brought to their final resting
place in the Zambrow cemetery...
C. The Zambrow Barracks
The Solemn Reception for the President of the Polish Republic,
Mr. Wojciechowski
(The Representative of the Jewish Community Left, beside the
lamppost).
When Russia
decided that the army it had sent in to Poland to suppress the
rebellion and quiet the uprising, will remain there, it began to
build barracks for a quarter of a million soldiers in a variety of
cities and towns in Poland, including Zambrow as a strategic point.
However, it took approximately ten years for the engineers to get
the plans finished. In the 80's, contracts were signed with hundreds
of contractors who had to provide a variety of building materials
for the barracks, and they began to assemble the various craftsmen
from the building industry. The contractors and craftsmen were,
mainly Jewish, however there were not enough qualified workers,
because in the cities around Zambrow, such as Ostrowa, Lomza, etc.,
barracks were also being built at the same time. It was therefore
necessary to import 500 skilled craftsmen from deep inside Russia.
This meant a great deal to Zambrow because, along with the local
workers this provided a great deal of income to the Zambrow economy.
And this meant a great deal, giving a living to Zambrow store
keepers, and people in the manual trades, and the Jewish population
in Zambrow grew in number from week to week. The original Zambrow
Jews, whose business consisted of gardens, orchards, fields and
parcels of forest, now also ran taverns, stores, and became
contractors for specific materials for the barracks. It was in this
way that the resident Blumrosens provided millions of bricks from
their own brick works that they had erected for this purpose in
Gardlyn, on the Ulica Bialostocka. Also, two Jews constructed two
steam-driven mills on Ulica Ostrowska, one on the right side by Mr.
Grayewsky, and the second on the left side of the road, by Mr.
Goldin of Tykocin. Years later, Grayewsky’s mill was burned down,
and it was never rebuilt. Goldin’s mill was later sold to three
partners and it was still in existence in 1910, when I left Zambrow.
D. Good Times Arrive...
The Market Place in the Days of the Czars. First on the Right, Sholom Rotbard, the Fruit Dealer.
From all
appearances, the oldest families in Zambrow were the Bursteins,
Golombecks, the Kuszarer, or Levinskys. In former times, they
engaged , as was previously said, in forest products, orchards,
gardens and fields. However, with the passage of time, they also had
taverns and other undertakings. The barracks were finished. In the
first years of the 90's approximately 9000 soldiers arrived, and it
just so happened that when the soldiers arrived in Zambrow, the
officers barracks were not yet completed. So, temporarily, the
officers were billeted in private homes, naturally, mostly in homes
of Jewish balebatim. Among the officers there also was found
a Jew, I think the only such Jewish officer in the Russian army. He
was Baron Ginzburg from Petersburg24. He was quartered with Shlomleh
Wilimowsky, who was one of the most prominent of the balebatim,
a Gabbai of the Chevra Kadisha and the Bet
HaMedrash. With the opening of the barracks, and the arrival of
so many soldiers in such a small town like Zambrow, a new, good era
was launched for Jewish Zambrow, with good hopes that the shtetl
would grow larger, as well as the number of Jews and their wealth.
The contractors that provided all of the provisions for both of the
divisions and also for the artillery brigade – were the Jews
Chomsky, Bollender, and Binyomleh Golombeck – all residents of
Zambrow. Also, the other things that soldiers needed, were provided
by Jews. Also, the officers and their families would buy everything
from Jews. The officers’ tailors, shoemakers, and hat makers were
all Jews. The Jews also set up the stores for soldiers and officers,
everything, even the wood to heat the barracks was provided by the
Blumrosens, kerosene for lamps – by Abcheh Rokowsky. The barracks
provided several million Rubles of income to Zambrow’s Jews. The
Jewish population more than doubled, because the contractors, and
most of the Jewish craftsmen that worked for the barracks, remained
already, as permanent Zambrow residents. So the town built another
Bet HaMedrash – the previous ones had become crowded for the
large number of worshipers. It was called the ‘White’ or ‘New’
Bet HaMedrash’, because its exterior walls were colored white.
From the
past, there already were a large stone-built synagogue, and a wooden
Bet HaMedrash. There was also a Shas study group and a
variety of Hasidic shtiblakh, and a variety of assistance
groups such as: ‘Hakhnasat Kallah, Gemilut-Hasadim,
and certainly, Chevra Kadisha and a variety of others. By
that time, Zambrow also had the well-known Maggid, R’ Eliakim
Getzl, a formidable exponent of Musar, and a very animated
individual. Later on, a controversy erupted because of him, and he
was compelled to leave Zambrow (see Section F). Also, another
shokhet was retained. With the arrival of the soldiers, every
year, it was necessary to swear in several hundred new Jewish
recruits. Because the Rabbi of Zambrow k”z did not know any Russian,
it was necessary to procure a Kozioner Rabbiner, recognized by the
Russian regime. And so, this is how Zambrow grew, from year to year.
In the last ten years of the 19th century, several significant
events took place in Zambrow, which I will describe in the following
text: the great epidemic, of cholera, the controversy over the
Maggid, and The First Great Fire.
E. My Father Rides a Horse, and Cholera is Driven
from the Town
When the
barracks were nearing completion, a terrifying epidemic broke out,
cholera, and it kept on spreading in Zambrow and its environs.
Medical science, at that time, was on a very low level, and the
epidemic took away tens of lives each week. When all of the
superstitious treatments and remedies proved to be of no avail, the
central authorities from Warsaw brought in a doctor by the name of
Delaney, a specialist in these sorts of things. He began to create
discipline in order to arrest the epidemic.
First, he
prohibited consumption of water from the river, or from brook, that
had not been previously boiled. Large containers of water were put
up beside the various houses of study, that were boiled day and
night, to be used as drinking water for the town. Also, in the
community houses, he set up first-aid stations. If someone came down
with an attack of cholera, he was immediately isolated from the
healthy and brought to a first-aid station, where first aid was
immediately administered. With time, the doctor managed to control
the epidemic. However, the religious Jews organized a procession to
the cemetery, in order to make certain that the cholera not ever
return. To this end, the discards of old sacred texts, in the attics
of the Bet HaMedrash (called Shamos) were collected
and packaged. the Jews gathered near the synagogue, surrounded with
lit wooden torches, to light the way to the cemetery, because the
procession took place in the evening. I was, at that time, still a
little boy, but I have a strong memory of the incident, because my
father was a Marshal and Commandant of the procession. When the Jews
arrived with the Shamos from the synagogue, they were placed
on the same bier on which the dead were placed, on their way to
burial. My father rode on a horse, this was the first and last time
that I saw my father riding on a horse. He gave the signal, and the
procession began on its way to the cemetery. Coming to the ‘field,’
prayers were recited, and the Shamos received a suitable
burial. Since that time, cholera did not return to Zambrow.
F. The Maggid Eliakim Getzl Forced to Leave
Zambrow (1895)
Herschel Kuszarer, building contractor of the army barracks and
his wife, Esther-Mattl.
At the time
that Zambrow retained an additional shokhet, because of the
increase in population, both Rabbis needed to certify his capacity
to perform slaughter in accordance with ritual. The Kozioner
Rabbiner immediately offered his concurrence. However, the old
Rabbi, Regensburg k”mz was opposed. Meanwhile, the shokhet
performed slaughter, and Jews ate from his produce. The town
Maggid, as usual, sided with the old Rabbi. In town, two sides
were formed immediately. The majority sided with the Kozioner
Rabbiner. the Maggid, who was a great exponent of Musar,
in his usual Sabbath sermon, exhorted and indicated to the Jews that
ate from the new shokhet’s produce that they were eating
trayf25, and they will suffer for it in this world and the world
to come. He also called out balebatim by name, whom he knew
to be eating from this shokhet’s produce. A dispute broke out
immediately between the two factions of Jews in the town. It was
taken to Lomza, to the provincial committee, where it was averred
that there was such-and-such who was a trouble-maker. An
investigation committee then arrived, and it decided that the
prominent people of the town would decided by a blackball vote: each
person would receive two balls, a white one and a red one. If he
throws in the white ball – he favors the Maggid, a red one –
opposed. The side that held in favor of the Kozioner Rabbiner was in
the majority. So, the Maggid lost his position, and was
compelled to leave Zambrow within two week’s time. He went off to
Bialystok, and was a Maggid there for a couple of years.
After that he became the Maggid for the city of Brisk. In his
final parting sermon that he held in Zambrow, before he went away,
he said that the sin committed by Zambrow will not be silenced, and
the entire town will suffer for it. He even went so far as to say
that the very stones in the streets will burn... When he went away,
two weeks later, Zambrow burned down, and the entire town went down
in a terrifying blaze. The Jews, who held with the Maggid,
interpreted this as ‘God’s Finger,’ while other said that the
Maggid had cursed Zambrow. In the history of Zambrow, this is
called ‘The First Great Fire.’
G. The First Great Fire
The Great
Fire took place in July 1895. It was a hot summer day, and ???
during the day. The fire started on Ulica Ostrowska, near the river,
in a smithy. It was a hot summer day, and a warm breeze was blowing
towards the town, where all the houses were made of wood, most of
these with straw roofs, dried out from the intense heat. It was
sufficient for a single spark to ignite such a straw roof, and for
the breeze to blow such burning straw fragments toward tens of other
such houses, and in this way, ignite entire streets in a hellish
fire. And, indeed, this is exactly what happened. The entire town
burned all at once. There was not yet any organized fire fighting
command. [To boot], it was Friday, and most of the Jewish men were
in the bath house, on the first bench, shouting let’s have steam!’
and they were sweating themselves, and being switched in honor of
the coming Sabbath. Women were occupied with their tsimmes26,
with cooking gefilte fish, with getting the cholent ready to
be placed in the oven27, and also wanted to keep an eye on the
children, so they would not go run in fire. The town was burning.
The stores in the marketplace had small casks of kerosene, which
immediately went up in flames. A detachment of soldiers came from
the barracks, to see if they could be of any help. But once they saw
how taverns were burning, and stores with all their goods going up
in flames – they first helped themselves... the children were
rescued, and people went off into the forests and fields around
Zambrow, and that is where we remained already for the Sabbath. On
the field and in the forest, it was possible to see Sabbath candles
being lit, and hear blessings being made over wine, as well as the
sound of songs being sung... and so they remained this way in the
fields and woods until Sunday, while quite simply: their meager
houses were left open to entry by anyone. The fire consumed property
from the houses of Avreml Kuszarer, which stood beside the bridge on
the Kuszaren, to Ulica Lomzynska and the synagogue street, up to the
bath house, including the synagogue [itself] and the wooden Bet
HaMedrash, and from the river on Ulica Ostrowska – where the
fire started – enveloping the marketplace from all sides, and
penetrated deeply into Ulica Bialostocka, where Khachnik’s orchard
was located, and where the ‘Wiendznie’ stood, where transient
prisoners were brought from the prison in Lomza and needed to be
sent to other prisons, or be sent to hard labor or off to Siberia.
Beyond the previously mentioned places, there were not yet any
houses. It was first, on Sunday, that the children were gathered up,
and using the wagons of peasants, rode off to the surrounding
villages, or the nearby towns – to wait while Zambrow would be
rebuilt. On that first Sunday, help arrived in the form of bread
from all of the cities and towns around Zambrow. Wagons full of
foodstuffs arrived, from as far away as Bialystok. The burned down
store keepers began to set up temporary stores, nailed together from
charred boards on the Pasek which stretched from the middle
of the marketplace from Ulica Ostrowska to Ulica Bialostocka. Such
booths were put up on both sides. And the store keepers brought
their small amount of merchandise to be kept there, in order to
serve the residents who had been burned out – until such time that a
new Zambrow would be built, and it didn’t take very long. Before the
year was out, a new, modern shtetl was erected, and the
‘town’ of Zambrow became the city’ of Zambrow, and from the small,
wooden houses, many of which had straw roofs, were replaced with
two-story houses with balconies. Instead of straw roofs, all the
stone buildings were required to have tin roofs. And all the houses,
stretching form Ulica Lomzynska, on all four sides of the
marketplace, and also all of the houses on Ulica Kosciolna, were
required to be made of stone, and not wood. This was a new
requirement of the province, and when the city had more-or-less
rebuilt itself, all those who had taken up residence in the villages
and towns around Zambrow, began to return to the new houses, and the
store keepers began to be drawn to the just rebuilt stores,
configured in the latest style, with all manner of merchandise and
goods, as is appropriate to an urban Zambrow. Zambrow acquired a
more modern appearance, and people began to dress better, because it
is not proper for a newly ‘developed’ city to have its citizens walk
around bedraggled. Accordingly, the people did not want to detract
from the new houses, and they began to primp, and one thing leads to
another, and Zambrow became the second city as most beautiful and
also aristocratic in the entire province of Lomza.
Regarding
what I write here, that one thing leads to another, reminds me about
a Zambrow Jew, I believe his name was Yitzhak Velvel Golombeck, a
son of Monusz. He had a building for Kuszaren, opposite Abcheh
Frumkin’s building. He dressed modestly. He was, however, quite a
clever Jewish man, and he was once asked how is it that he is never
seen with his boots shined. He then did a calculation: were I to
shine my boots, I would then have to buy new socks. And if one had
shined boots and new socks, new trousers would be needed, with a new
jacket. For a new jacket, one then needs an armoire, where it can be
hung, and to accommodate this, the house needs to be expanded.. so
he computed that to shine his boots, it would cost him 1200 Rubles,
and it is therefore better, and cheaper, not to shine the boots, and
to wear torn trousers... The wags in Zambrow good-humoredly
nicknamed him ‘the man without pants’ for his cleverness.
H. Zambrow Also Crowns Nicholas II (1896)
Zambrow also
had to participate in the celebration, when Nicholas II ascended the
throne, just as all other cities and towns of the Russian Empire.
Naturally, most of the ceremonies took place in the barracks, but
also in the city, it was a week full of celebrations. First, all the
houses in the city had to hang out new Russian flags. Beside the
white Bet HaMedrash, a gate was erected, fashioned from
colored flowers, and at night, they were illuminated by colored
lanterns of red, blue and white – the colors of the Russian national
flag. the same was done on the balconies of the new Jewish houses on
the marketplace. Poles got drunk, soldiers drank, and the Jews
offered ‘Mi SheBerakh’ blessings in the various houses of
study, and sang [the national anthem] ‘God Protect the Czar,’ the
new king, Nicholas II. And Nicholas immediately repaid them with
taking away the taverns from the Jews, and replacing them with
[state-run] monopolies. Perhaps, it was necessary to stop drunkards
from drinking, but many Jews lost their livelihood. Nothing else
newsworthy happened in Zambrow in those years. Poland was already on
the way to becoming industrialized. This had the greatest effect on
the large, landed estates of the nobility, and this brought tens of
thousands of the rural element into the cities, to compete with the
urban people. And this, in turn, drove thousands of people out of
the cities, mostly Jews, causing them to emigrate to other
countries, to America. Zambrow was no exception. One would travel to
earn and save a few hundred dollars, and then come back. People
would even return to serve in the military, because no one wanted to
be cut off from their birthplace. In the later years, when the
anti-Semitism had worked its way into the fabric of the economy of
the land, emigration to America became permanent – to never again
look upon Russia.
The
beginning of the 20th century heralded the coming of great change,
because the masses of two of the largest countries, on two
continents, had harbored revolutionary ideas for years: to topple
their monarchial governments and to establish a constitutional
government. These were Russia and China. The opportunity to do so
came quickly, when the Czarist government sought to weaken the
revolution, by dragging Russia into a war with Japan. This had
exactly the opposite effect – because the Russian masses did not
want wars, and this led to sever defeats on the battlefields of
Manchuria and forced the Czar to issue a Manifesto, introducing a
constitutional monarchy in the Duma.
The economic
plight of the Jews in Poland grew worse and worse. The Czarist
regime curtailed political rights. This caused a great emigration of
Jews, from all cities and towns, to America – and Zambrow was among
them.
I. A Jew is Murdered in Zambrow (1905)
During the
war with Japan, from time-to-time, 500 or 600 soldiers would be
selected from the Zambrow garrison, and sent to the Japanese front.
Older soldiers, from provinces deep inside Russia, would be brought
to replace them. These were middle-aged men, bearded nomads. On one
morning, an officer, riding on his horse in the woods, not far from
the barracks, on the road to Czyzew, spied a horse and wagon
standing in the woods, and he didn’t see anyone hear the wagon. This
stuck him as suspicious. He rode over to the wagon, and saw a couple
lying near the wagon, killed. He immediately began to search and
look for clues about the murderers, and discovered them immediately.
Not far from the wagon, he discovered a heavy piece of wood, covered
in blood, and also a letter written by one of the nomadic soldiers
from the Tambov Province, and seeing that the letter contained the
name of the soldier as well as the name of the division and the
number of his unit, he was immediately arrested and he was asked why
he did this. He said that at first he robbed them, but was unable to
find more than a ruble and 50 kopecks, and this enraged him so, that
he killed them. The most severe sentence in those years was 12 years
at hard labor for a murder, and that is what he got.
Who were the
two people? This was a Jewish couple from a village not far from
Zambrow. They were traveling from Lomza, from a visit to their son,
who was studying at the Lomza Yeshiva. The two murdered people were
brought to burial in the Zambrow cemetery. Their son, from the
Yeshiva, came to mourn them, standing between the two graves,
bending over to the father’s grave, and took his leave of him with a
heart-rending cry, and afterwards, the same with his mother. And
anyone who was at the cemetery at that time, wept along with him. It
rained, and it looked like the heavens themselves were weeping along
with us... a headstone was set at the one year anniversary, which
was made by Broder the gravestone maker, beginning with the words:
lovers During Life, and not Parted in Death...”
J. The Revolutionary Parties in Zambrow
In that
period, there were a variety of revolutionary parties in Zambrow.
For the most part, it was the craftsmen of the shtetl who
belonged to these parties. The leaders, however, were the children
of the balebatim, or the so-called ‘intelligentsia’ of the
shtetl. A few of the parties had a Jewish following in it, such
as the Bund, or the S.S.( Zionist-Socialist) parties. There
were other, simply international [parties], such as the
Social-Revolutionary and Social-Democratic parties. The Communist
Party did not yet exist then. However, there was an anarchist group,
whose program was communist. The Jewish revolutionists from Zambrow
could not play a significant role in the revolution, because, as was
the case with all small towns, they were only small-town workers,
and not industrial workers, and they were rarely visible in times of
revolutionary upheaval. The parties belonged to a regional committee
which was found in Bialystok. From time-to-time, a speaker would
come down from Bialystok or Warsaw. Occasionally, [a speaker would
come] from more distant cities, from Russia. A gathering was then
called, somewhere in the woods, outside of the city, where the young
people would get together, and the speaker would give a report on
what the party was doing, and also determine what the smaller towns
can and must do. From time-to-time, demands were presented to the
balebatim to improve the conditions of their workers, and those
who did not want to cooperate, were written up with communication to
other cities where the balebatim travel to either buy or sell
goods, and they would be met there. Upon returning to Zambrow, they
would treat their workers better. The work of the parties had to,
however, be carried out in a strictly conspiratorial manner, so that
the gendarmes and the police should not be able to discover who was
a party member, because for the smallest infraction, in those days,
carried with it the possibility of years in Siberia and sometimes
also the death penalty. One individual was sentenced to a lifetime
of hard labor, and this was because he accosted two gendarmes with a
revolver in his hand. He was a tailor, and had to be grateful for
his life to Abcheh Rokowsky, because he [Abcheh] gathered signatures
from the resident townsfolk; and Abcheh wrote a petition to the
Czarina, and she set aside the hard labor in favor of a 20-year
sentence of ordinary prison. Later on, this was further reduced to 9
years. Today, this person is located in New York, and his name is
Yankl Grzewieniorz.
K. A Mutiny in the Zambrow Barracks
The defeat
of the Czarist régime in the war with Japan profoundly demoralized
the Russian armies, and the revolutionary spirit also took hold
among the garrisons of the army. In many places, there were open
manifestations of armed forces, and they refused to suppress the
strikes of students and workers. In the Zambrow garrison, there also
was an uprising. It first started in the 15th Rota of the Lodozhsk
Division. The soldiers presented a set of demands to the Rota
commander. This, of course, was contrary to military discipline.
When the commander demanded that they discipline the revolutionary
committee, the entire battalion went to the side of the
revolutionary soldiers. In a short time, the entire Lodozhsk
Division and the entire artillery was on strike, and it instilled a
fear among the officers. Most of them fled to the villages and
cities around Zambrow, taking their families. The second division,
Schlüsselburg, and a very good and wise commanding officer, and he
immediately mustered his division, that was already getting ready to
support the mutiny, and he won them over with gentle persuasion,
saying that everything that the striking soldiers want to win, they
will also get, but if they lose, they most certainly will be
punished. ‘But they will not be able to do anything to you, because
you did not take part in this.’ Accordingly, his division did not
stand with the mutiny. Because of this, he was later made a Brigade
Commander, and promoted to the rank of General. He was the Brigade
Commander of the Zambrow garrison for many years – this was General
Salanin, who was also favorably disposed towards Jews, and he did
favors for the Jews. The rebellion was suppressed within a day,
because several divisions of soldiers arrived from other garrisons,
composed of infantry, dragoons, Cossacks, and artillery as well. The
mutinous soldiers were surrounded, and they were disarmed, and many
were sent to the stockade in Lomza, where a military tribunal
sentenced them to a variety of terms in discipline-battalions. One
was sentenced to death by firing squad, because he slapped his
commanding officer. He was shot in the woods beside the Zambrow
barracks.
L. An Officers’ Revolutionary Organization is
Uncovered – Because of a Zambrow Merchant
By
coincidence, a revolutionary group among the officers in Zambrow
came to light in the following manner: In Zambrow, there was a Jew
by the name of Prawda, who would often come to the officer’s club,
where he would sell cigars and cigarettes. He would do this in the
garrisons of Ostrowa, Ganszerowa, and the officers knew him quite
well. So an incident occurs, that when he came to the officer’s club
in Zambrow, with is cigars and cigarettes, an officer came up to him
and asked him if he was planning to be in the Ostrowa club any time
soon, and could he take along a letter to a friend of his, [also] an
officer, whom he will find in the Ostrowa officer’s club. He
immediately composed the letter, and gave it to Prawda. When Prawda
came to the Ostrowa club, and asked for the addressee by name, they
pointed out the officer, and he gave him the letter. Prawda did not
know that there were two officers in the same club with the same
name. And indeed, he switched the two identities... this officer,
upon reading the letter, and seeing that it dealt with a
revolutionary officers group, immediately turned it over to higher
ranking authorities. The officer, along with Prawda and his two
sons, were immediately arrested. And immediately, an investigation
ensued. In the meantime, Prawda and his two sons were sent to the
Warsaw Citadel, and they were held until the trial. The
investigation uncovered a rather completely networked revolutionary
officers group involving many garrisons, in the Warsaw military war
zone. Thirty-eight of these officers were arrested, from a variety
of garrisons. Five of them were from Zambrow. They were sentenced to
5 and 6 years of hard labor, and service in disciplinary battalions.
Prawda, along with his sons, were released. At the same time, it was
uncovered that the writers, in the Zambrow military headquarters,
were printing up revolutionary proclamations, and distributing them
among a variety of garrisons. This revolutionary group was also
arrested.
M. The Zambrow Military is Robbed, and a Jew Finds
the Thief in Prussia
The custom
of the time was that each division maintained its own treasury, and
this money was kept in a closed and locked wagon. The wagon could be
found outside, near the window of the headquarters. A soldier, with
a gun, was stationed beside the treasury [wagons]. Every hour or
two, the corporal would come and change the guard, replacing the
first soldier with a fresh one. And so it occurred, that once, when
they came to change the guard, they found no one there, and the
treasury had been emptied. Naturally, the entire division was sent
out, to look for the soldier and the money on all roads, fields and
woods, but without success. It was a cold and dark night, and the
thief understood that an intensive search for him would be launched,
so he scaled a tree, and observed how he was being sought so
intensely in the area. And since nobody noticed him, and it was
cold, the soldiers of the division decided to turn back and return
to the barracks, and as soon as he saw that they were falling back,
that is how quickly he came down the tree, looking about thoroughly,
and not seeing anyone in this part of the forest, he sorted out all
of the money. He immediately buried the coupons under the tree that
he had been sitting in, and set off with his packet of money to the
first village. Along the way, it appears he was able to procure
civilian clothes, and when he arrived in Rutki, he went into a
saloon and hired a wagon driver who took him to Bialystok, and
there, for money, he found people who took him over the border into
Germany. He was a ‘Latisch’ and spoke German well, so he felt very
much at home in Germany.
In Zambrow,
the higher officers of his division were very depressed by this
whole incident, and didn’t know what else to do. So they decided, to
consult with the Brigade Commander – Salanin. When the entire
officer ranks of the brigade assembles to deal with this question,
of where to find the soldier and the money, having no trace of him,
the general’s batman, named Shapiro, a familiar educated Jew, from
among the Zambrow intelligentsia, asked the general if his idea for
finding the thief would be acceptable. The soldier had, most
certainly, already crossed the border, Shapiro said, and before the
thief is able to travel further, Shapiro wants to be given papers to
cross the border, and also identification papers for the Prussian
police. He takes on the task, meaning, locating the soldier, and
bringing him back to Zambrow. None of the officers had any better
approach, and so Shapiro was given all of the necessary papers, and
he went off to Germany to look for the soldier. As soon as he
crossed the border, he immediately presented himself to the Bureau
of the Gendarmerie, showed his papers, and told the reason for his
arrival. He wants to, he said, to have two German gendarmes
accompany him to the emigrant-control station. He does not know the
thief, and he is certain that he used another name [than his own],
and if one calls out his real name – he will certainly look around,
and he will then go over to him and speak to him in Russian, and at
the same time, the gendarmes should also come nearby and take part
in the investigation. And this is the way it was done. When Shapiro
approached, the soldier denied nothing. The soldier was immediately
arrested. He argued, however, that he was a political refugee, and
Germany has no right to return him to Russia. Shapiro, however,
wanted him to show where he had buried the coupons. The Germans
agreed to this, and on a Saturday during the day, Shapiro, the
soldier and two German gendarmes arrived in Zambrow. It was not
permitted to turn over the soldier to the military, but he was held
in Plotnikawa in the Hotel – he showed them where the coupons were
buried, and he was taken back to Germany.
N. Jozef Pilsudski Robs the Government Treasury in
Wysokie-Mazowieckie and Stops at the Zambrow Market
The Marketplace on a Market Day
This matter
took place in Wysokie-Mazowieckie, but a vary large part of it has
to do with Zambrow, and it took place at the same time, and it also
has to do with the soldiers of the Zambrow garrison.
In the years
after the war with Japan, many revolutionary parties organized
assaults against government banks, to obtain enough money to carry
out their revolutionary work. The Polish P.P.S.28 carried out such an
assault in Wysokie-Mazowieckie, and as usual, such an assault was
planned and executed with great care. First an investigation
commission came to se how the bank was guarded, the entrances, and
escape routes. The bank in Wysokie was guarded by a unit of soldiers
from the Zambrow divisions. On the last day of the month, the unit
of soldiers returns to Zambrow, and a day later, another unit comes
to take its place. On that day, a well-organized group can assault
the bank, because all that remains in the city are a few policemen,
who can be quickly disarmed, and the entire town, during the time of
the assault, can be under control of the [attacking] group. On the
last day of the month, approximately forty members of the Warsaw P.P.S. arrived, and carried out the assault on the Wysokie
government bank. For a little under an hour, the entire town was
under the control of the group. The police were disarmed. The
telegraph and telephone lines were cut, and the guard at the bank
was absolutely powerless to resist, and he had to open the bank to
them. Several horse-drawn cabs rode up, and the group loaded the
money from the safe on these vehicles, and set off in a variety of
directions to different towns. When they left Wysokie, one of the
group made a speech for the frightened populace, and told for what
purpose the money is being taken, and that no one should make a move
to pursue them, including the police. The residents released the
confined police, and told them along which roads were taken by the
robbers of the money. The police then too, set out in pursuit along
these roads. One of these cabs, with money, and two of the robbers
stopped in the Zambrow marketplace, in Mordechai Aharon’s tea house.
Meanwhile, two Wysokie policemen arrived in a carriage. Recognizing
the carriage that stood near the tea house, they immediately began
to whistle, calling the Zambrow police to help them. The robbers
heard the whistling, and immediately ran out, shot to death the two
Wysokie policemen, got on the carriage with the money, and quickly
set out on the Lomza Road. Having thus traveled several viorst from
the city, they stopped and took the paper money with them, which
were in sacks, leaving the small change behind, which remained
spilled out inside the carriage. In this way, they took off for the
first village and asked one of the Poles, if he will take them to
Lomza in his wagon. The Pole went to hitch up the horses, and
meanwhile, they went into his house to get something to eat.
Meanwhile, the carriage with the spilled coins, stood on the road,
and the Zambrow police took Sadawki’s (the Zambrow warrior)
carriage, and went to find the robbers. Arriving at the place where
the carriage with the spilled coins was standing, the police first
helped themselves to some of the coins, filling their boots with as
much as could be put in, and they then rode to the nearest village
where the robbers were, and immediately entered the peasant’s house.
Before they even had a chance to ask anything, the two guests took
out revolvers and shot them. They came out of the peasant’s house
got into the cab with which the police had come, and fled the
village. The peasant took the two dead policemen, and put them into
the wagon that he had hitched up for the robbers, and set out to
ride to the magistrate in Zambrow. It was here that it became
evident that their boots were full of coins, which they had poured
in there. The names of the two policemen were Kocko and Efrimov. The
magistrate went to the military garrison for help in apprehending
the robbers. Hundreds of soldiers on horseback were sent to pursue
and find the robbers, but without success. Police in other cities,
who gave pursuit had the same (sic: unsuccessful) outcome. All in
all, about ten policemen were killed, and not one of the robbers was
apprehended alive or dead. When all of the forty men who carried out
this act for their party came back alive to their central committee,
alive, with money, they sent a letter to the head of the Wysokie
bank, that they had confiscated the money. The head of the robbers
signed the letter – Jozef Pilsudski.29
O. Zambrow in the Year 1905
A general
strike broke out in all of Russia in October 1905. After three
weeks, the government was compelled to concede to many of the
demands, and the Czar Nicholas II proclaimed a manifest that he will
introduce a constitutional government like the one in England. In
all cities and towns, the people came out en masse with their
standards, to celebrate the victory of obtaining a constitution.
They marched, and nobody stopped them. The gendarmes, police and
also the military, did not interfere with the joyful movement of the
civilian populace, and that day was also a festive day in Zambrow.
It was Sunday, the portion of Noah. Jewish revolutionary groups came
together after the midday on the Ostrowa highway. Bercheh the
Melamed released his Heder class and sent the older
children to go from Heder to Heder, to let the
Melamdim know that they have to let the Heder class go on
a day such as this. It is a holiday for everyone. The Rothberg
brothers Malka-Cymal’s children, Elyeh and Itzl, raised a read flag,
and they were followed by a group of young people singing
revolutionary Jewish songs. The Chief Guard Bamishov, a stout and
short man, arrived, holding his hand on his sword, but not knowing
what to do: to disperse the crowd or not? – This is something of a
constitution, new times in Russia, and specific orders from the
province were not yet here. In the meantime, a claque of
white-comrades ran up to him, grabbed him and lifted him into the
air, and shouted: “The Cow’s Ass, Hurrah!” – “The Cow’s Ass” which
was the secret name given to him by the revolutionary Jewish youth
in Zambrow. The Chief Guard let himself down, and embarrassed and
confused, he didn’t know how to react...
In the
evening, however, the general festivities of the revolutionary
populace took place on the Kuszarer Gasse, Gentiles and Jews. The
young people, and especially those who belonged to the
conspiratorial revolutionary parties, came together on Kuszarer [Gasse]
many of them in their uniforms, in red or blue shirts. And as if it
had sprung from the earth, there sprouted a red flag. Several Polish
nationalists put on their Polish national hats, with four corners (Konfederatkehs),
which until that time, were forbidden to be worn. The Chief Guard
Bamishov again stood, and looked on, asking only that they not
create any disorder. The provisioner from Skarzinsky’s pharmacy, a
person of short height, but a great Polish patriot, came outside
with his Polish hat with the four corners, and joined in standing
with the Polish and Jewish revolutionaries. His name was Strupczeski.
In former times, his father was also a pharmacist, until the First
Great Fire, he went into the pharmacy and brought out fireworks,
which was then lit, and it then burned and spread various colors
about. and this illuminated the entire Kuszarer Gasse. Bamishov and
the gendarmes stood by and kept an eye on order, but they did not
interfere nor did they stop anything. Six of the young people again
went over to the Chief Guard Bamishov, and picked him up in the air
again, shouting: “Hurrah! Hurrah!,” and the gendarmes laughed.
However, they interfered with nothing.
The
reactionary elements in the government, though at that time they
seemed to be in the minority – they were a strong minority. This was
because on their side stood the Czarist family, the strongly
reactionary Russian Orthodox Church, and the reactionary elements of
the Army, and the conservative right-wing press. all these united in
one union, and began a strong movement against the constitution. The
reactionary element became terribly frightened when they saw how the
people accepted the news of the last few days, and the newspapers
began to write and demand even more freedom. The reaction became
confused, and Czar Nicholas II began to insist that if the people
will be unable to control themselves under a limited constitutional
monarchy, he will be compelled to revoke various liberties that he
had proclaimed in his manifesto, in the month of October. the
reactionary newspapers began to accuse the Jews for all the troubles
that befell Russia, and called upon the darker elements of the land
to launch pogroms against the Jews. Day in and day out, the
newspapers brought more and more accusations against the Jews, and
the darker elements permitted themselves to be incited, and in tens
of cities and towns, pogroms were carried out against the Jews.
Hundreds of Jews lost their lives and their possessions. Millions of
rubles were wiped out in fire and plunder. The pogroms went on for
several days. When the government finally put a stop to the pogroms,
it immediately enacted many of the liberties that were promised in
the manifesto, to all nationalities that occupied the Russian
Empire. However, the right to elect a parliament (The Duma) was not
enacted.
The people
got ready for the first Duma elections, and all nationalities and
all parties had the same, equal rights to vote and be elected;
accordingly they all began to prepare for the elections. After the
elections, it became apparent that the first Duma was the most Left
constitutional parliament in the world, because the reactionary
elements were in the minority. The majority consisted of various
types of socialist parties from all nationalities of the Russian
Empire.
P. I Am Arrested
I was
arrested in March 1907, and it seemed like I was going to get long,
hard years in prison. I was working for Berl-Leibl Finkelstein on
Kuszarer [Gasse]. Across the street from Skarzinsky’s pharmacy, he
had a leather business, and also a boot manufacturing operation. In
the small towns, the workers and employees would work from quite
early in the morning until late at night. the salary was also small;
the first and second year were worked entirely without any pay, and
so it was decided to shorten the long hours and also to demand a
little better pay. The demands were presented by the professional
union to the balebatim of Zambrow. Many of them immediately
agreed.
Berel-Leibl
was, however, an angry and stubborn Jew, and did not want to agree.
The professional unions, however, had means that they would utilize,
from time-to-time – to compel those employers who had refused to
comply. Each union had a committee that had the Russian name
‘Воевй-Отряд’30 which would carry out a variety of actions against the
employers that would not comply. The committee took down the signs
of Berl-Leibl’s business. They also broke all the window panes in
the windows of his business, and his house. It did no good. He then
went to the police. but since no one had seen who did all of this,
the police were unable to hold anyone responsible. At that time, I
was already working at a different leather concern. The professional
union also did not remain silent, and adopted more severe measures
against Berl-Leibl. The work of the Воевй-Отряд was very
conspiratorial, and nobody knew what or when something was going to
be done, because if they were caught, it carried the implication of
many years in prison, or Siberia. So they wrote to the union in
Czyzew, and they waited for Berl-Leibl coming into the train
station, and they gave him a warning, he said that they beat him,
but it didn’t help. He remained even more resolute in not conceding.
Once again, he went to the police, who could do nothing. Several
weeks later, the regional committee of the union, which was to be
found in Bialystok, wrote a warning letter to Berl-Leibl, and they
referenced my name in the letter and since the letter bore the stamp
of the union, and the party, both of whom were underground
organizations, and to be a member carried with it the possibility of
jail, Berl-Leibl immediately turned over the letter to the chief of
police, and told him what the letter contained, and he connected
this to the threats that he had previously received. the chief of
police gave the letter to Szczynka the Teacher, from the public
school, to translate, because it was written in Yiddish. The chief
of police prepared two charges. One, that I belong to an underground
revolutionary party; and the second that, in the name of the party,
I participated in criminal acts against Berl-Leibl. He sent a
gendarme to bring me to the chief of police, and asked me three
times, whether I understood well the seriousness of the two charges.
When I answered him in the affirmative, he ordered me to go home,
but that I should not travel away from Zambrow. My mother pleaded
with me to temporarily travel off to somewhere, in another city,
because I will certainly be arrested. However, I did not want to be
a fugitive. On the same day, in the evening, the same gendarme
returned, [accompanied by] a policeman, and a patrol of soldiers,
and did a search of the house, and found nothing, because, as it
appears, the police chief gave me plenty of time to clean the place
out, so that they would not find anything. However, I was
immediately arrested and taken to the Zambrow jail. The police chief
immediately places soldiers with guns to guard me. For a whole three
days, the shtetl youth as well as the curious older people,
stood and looked at the bars of the jail, wanting to know who it was
that the soldiers were guarding so carefully. On the fourth day, I
was handcuffed, and put up into a wagon with two gendarmes and also
two policemen, and the soldiers were put into two other wagons, one
in front, and one behind my wagon. The chief of police, with the
charges, sat in a carriage, and he traveled off to Lomza
immediately. A little later, our wagons, also, went off to Lomza.
This was three weeks before Passover.
When the
chief of police went off, a gendarme boarded the chief’s carriage,
and traveled with him, and two soldiers were boarded onto my wagon.
I knew the soldiers from before, because they secretly belonged to a
revolutionary group and every first Sunday of the month, I would
meet them at a specific place, where I would turn over hundreds of
pamphlets that had been printed in Bialystok, especially for
soldiers in the entire region. I thought that these two soldiers
also had something to do with my arrest, and so a thought occurred
to me to ask one of them if he could take off the handcuffs, and
descend from the wagon with me for a couple of minutes, and we will
follow the wagon, because I am very cold. I wanted to find out if
they had any part in my arrest, because they would be the best
witnesses against me. In several minutes, I concluded that no only
did they say nothing, they even told me what the chief of police had
said, and this was very necessary for me to know.
We arrived
in Lomza, to the district commander’s office on the Langer Gasse,
near the new marketplace. The police chief was there already, and
they began to question me, and sought to entrap me in a variety of
pitfalls. Seeing that they are unable to do anything with me, they
said that an examining magistrate will come to see me at the
magistrate building at the old marketplace. Two weeks later, an
examining magistrate came, and posed the same questions to me, and I
gave him the same answers, because they could not connect anything
to Berl-Leibl’s complaint. Regarding the letter, I said to him that,
since the letter was not written by me, I cannot be responsible for
it, and as far as I know – the letter could have been written by a
provocateur. He began to shout that he was going to send me to jail
that very day, and an examining magistrate from a higher court will
come there because the complaint is tied up with underground parties
from other provinces.
It was the
eve of Passover, an hour later five soldiers arrived and led me to
the old marketplace into the great prison, near the public hall. On
my way to the prison, I was met by Berl, the son of Nachman-Yankl
the Wagon Driver, quickly hurrying to get to Zambrow for the Seder.
In prison, I was given a solitary cell, and a Jew brought in matzo,
and told me to see that there was no leavened produce in the cell,
and that there would be a Seder that evening, where all the arrested
Jewish inmates will be together. Seven weeks later, an examining
magistrate from a higher court arrived, because on the door of the
room where he interrogated me was written: Следователь поВажнйшйам
Делам (An investigator of the most important issues). He began to
question me, and the court secretary began to write. He was,
however, a very intelligent and liberal man, because when the
secretary left the room for several minutes, he said to me, this is
the result of when a party writes a letter, and no name is to be
mentioned, because those mentioned are placed in danger of being
sent away. He immediately had me freed on bail. However, I was never
called up on a complaint. I think he was a bigger revolutionary than
I was. Two years later, I was taken as a soldier, and in the papers
there was no mention that I had ever been arrested.
Q. The Fear of a Pogrom in Zambrow
In the year
1909, I was taken to be a soldier in the Russian army, and was sent
to serve in the Amur area. And since soldiers were sent in freight
wagons, the ride took more than forty days, traveling through all of
Siberia in colds of minus 40 and 50 degrees. We arrived in the city
of Khabarovsk, after which papers arrived from Lomza that I had a
‘legota’ (a privilege that freed me from military service), and a
high number, so I had to be let go. On the eve of Passover I arrived
[back] in Zambrow, learning that Zambrow had just lived through a
week of terror, because there was imminent threat of a pogrom that
certain anti-Semitic elements, with the help of the Polish press in
Warsaw, attempted to incite [as follows]: Jews from Zambrow had
allegedly, on a certain night, gone to the Polish cemetery and
desecrated graves, and broken headstones. The Polish newspapers from
Warsaw even provided names of specific Jews that had been seen on
that night when they went out to the cemetery. In the newspapers,
the Polish populace was called upon not to ignore this, and to
settle accounts with the Jews because of this. Gentiles began to
prepare themselves for a pogrom, during the Holy Week of Easter,
when they would be coming to the Roman Catholic Church. Jewish
contractors, with Binyomkeh Golombeck at their head, went off to the
brigade commander and he posted heavy patrols near the Roman
Catholic Church, as well as along all the roads that led into the
city, and all the suspicious characters were not permitted entry
into the city. Afterwards, the culprit was found. [He was] a Polish
baker who worked in the German bakery Piper-Kasper. He got his
punishment. Passover for the Jews was not disrupted.
R. The Second Great Fire
A few weeks
after Passover, on May 1, 1910, a terrifying fire broke out in
Zambrow yet again. It was given the name “The Second Great Fire.’
And for the second time, Zambrow was burned to the ground. The fire
started on a Saturday night in the stable of Elkanah the Wagon
Driver, and in Avreml Kuszarer’s houses on Ulica Kosciolna, not far
from the bridge. And since a small breeze was blowing into the city,
it quickly ignited many houses simultaneously, and now a larger and
more prosperous Zambrow was on fire, and the damages were greater
that in the case of The First Great Fire. However, there were more
houses that were insured, and so the losses actually didn’t come out
so large, and it was possible to re-build more quickly. By the time
of this fire, there was already an organized fire brigade, but
almost all of them were Poles, and instead of putting the fires out,
they aggravated the burning by pouring kerosene on the Jewish
houses. Meanwhile, the city went under with the fire. A short time
after this, I left for America.
Zambrow in the Suwalk-Lomza Kollel in
Jerusalem
In 1949,
there existed in Jerusalem a unified appropriations committee that
allocated the support funds that came from outside the Holy Land to
the ‘Kollel of Pharisees’ meaning the Mitnagdim, and the ‘Kollel
of Hasidim.’
However,
when the olim from Germany and Holland established that most
of the monies came from their countries, and that the allocation
process was short-changing the Germans – they decided to separate,
and to form a united Kollel for the Jews of Germany and
Holland called Kollel Ho”D (Holland and Deutschland).
However,
even here the unity did not continue for any length of time. The
people of Lithuania and Poland – established a Kollel of
their own. In the year 1850, the scions of Poland separated from
Lithuania, and established ‘Kollel Warsaw’ – that received
the funds from the Jews of Poland, and distributed it to the émigrés
from Poland in Jerusalem. A hundred years ago, approximately in
1863, the émigrés from Lomza and Suwalk who were consolidated from
an administrative point of view with the rest of Poland, found they
were being short-changed in the allocations, because in those cities
and their surroundings, people tended to give more generously to the
Land of Israel, for their kinfolk who went ‘either to live or die,’
but here, no one was taking this into account. Accordingly, a ‘Kollel
for Suwalk-Lomza’ was established for the purpose of allocating
those funds raised from the environs of these cities. The Kollel
of Suwalk-Lomza was one of the most active among the Kollels
of Europe.
The first
president of Kollel Suwalk-Lomza was the Rabbi of Zambrow, R’
Lipa Chaim HaKohen. We have no insight into why they chose
the Rabbi of Zambrow in particular, and not the Rabbi from Suwalk,
Lomza or Szczuczyn31, as it were. Apparently he was very
well-respected, trustworthy and someone you could depend on. All the
monies collected for the Land of Israel in all of the cities and
settlements that were in Suwalk and Lomza – came to the hands of
Rabbi R’ Lipa Chaim. After the dignitaries in Zambrow assisted him
in the counting of the total – the funds were transferred to the
treasurer in Szczuczyn, and from there – to the Land of Israel. The
emissaries, who were designated to empty the charity boxes of R’
Meir Baal HaNess had to receive permission to do so from R’ Lipa
Chaim. In 1876, Tuvia Fenster, a scion of Szumowo tells from his
memory, that when his father wanted to tour the Land of Israel, many
tried to persuade him against it, because all the ways of travel
were dangerous, etc. His father, Yaakov Moshe, decided to travel to
Zambrow, to the president of the Kollel, R’ Lipa Chaim, to
seek his advice, and he would do what he said. And as it turned out,
R’ Lipa-Chaim encouraged him, and even wrote letters on his behalf
to his acquaintances in Jerusalem, to R’ Meir Auerbach who had been
the Rabbi of Kalisz and to R’ Eliyahu Sarasohn, who received R’
Fenster with respect.
Emissaries
would come out of Zambrow, to distribute and set up charity boxes of
R’ Meir Baal HaNess, and also to empty them, for the entire area,
and they would say: ‘Put some money in the box, or it will be an
embarrassment when The Emissary from Zambrow arrives, who will be
coming shortly to empty the charity box.
From the
accounting records of the Kollel, “The Sun of Justice” signed
by Rabbi R’ Lipa, on this side, and the heads of the Kollel
in Jerusalem, as well – it is difficult to find support, for Jews
from Zambrow among the hundreds of recipients of the allocated
funds, because all of them signed themselves ‘from Lomza’ – the
provincial capitol, and not their native towns. Occasionally, some
name from Zambrow shows up, but without any family identification,
such as: R’ Israel Shammes from Zambrow, etc.
When R’ Lipa
Chaim passed away – his son-in-law, R’ Yehoshua Heschel Shapiro was
appointed president of the Kollel, the Rabbi of Szczuczyn,
and after him, the grandson of R’ Lipa Chaim – R’ Joseph HaKohen.
The last president of the Kollel was the son-in-law of R’
Lipa Chaim, the Rabbi Dov Menachem Regensburg. The treasury was in
Szczuczyn.
If anyone
from the Lomza-Suwalk area made aliyah, he was entitle to
receive financial aid from Jerusalem from the allocated funds, but
he did not receive this without the consent of the Rabbi of Zambrow.
The last appointed head of the Kollel in Jerusalem was the
Rabbi R’ Moshe Kharl”p k”z, who worked faithfully, and knew all the
émigrés from Lomza-Suwalk up to the year 1952.
The first
emissary that was sent by the Kollel of Suwalk-Lomza to
America in the year 1892, to arouse the hearts and to donate for
causes pertaining to the Land of Israel, on behalf of the Kollel,
was R’ Abner, a scion of Zambrow.
A Blood Libel
By Tuvia Fenster
Tuvia Fenster
This took
place in the 1870's in our town of Szumowo, between Purim and
Passover. I remember it as if it were today, and the newspapers also
reported it.
The peasant
Maczei was a forest worker for Graf Zamoyski. In his old age, he
purchased a small parcel of land, between Szumowo and Srebrna. His
wife had already died, leaving him with three children – two girls
aged 5 and 7, and a young lad of thirteen. One day, when Maczei
returned from church on a Sunday, he found all three of his children
murdered. This had a terrifying impact on everyone. Maczei sits and
mourns, and his loyal neighbor, Bartek is comforting him. Everyone
wondered: three souls slaughtered, and no blood was found beside
them. What a wonder – Bartek argues: ‘It’s Jews, Passover!’ – That
means: ‘Jews murdered them in honor of their Passover, and have used
all of their blood...
A rumor then
spread, that the Jews of Zambrow, the closest town, came to
slaughter them, and use their blood to prepare matzos...
In Szumowo,
a police detail had been stationed since the last Polish rebellion,
consisting of three policemen and a senior over them, Semyon
Gavrilicz (Shimon ben Gavriel) a grandson of a Cantonist32 (who had
been snatched as a Jewish child and was turned over to serve as a
soldier, and needed to adopt the Russian Orthodox faith). Semyon
Gavrilicz was quick-minded and smart – he had a Jewish head. He was
the first to arrive and ask the old man a variety of questions. From
this he learned that 150 rubles were also taken by the murderer, and
nobody, apart from the neighbor, Bartek, knew about it.
Semyon
immediately cast suspicion on this so-called loyal neighbor, and
ordered his policemen to investigate what Bartek was doing. He
personally investigated, and poked around, and came to the
conclusion – that it was only Bartek who was the murderer. But there
is no trace, no evidence!
In the
meantime, rumors circulated about how the Jews has sucked out the
blood from the children. Also, the anti-Semitic Polish press from
Warsaw portrayed all of these rumors and incited the masses.
Accordingly, all of the Jews from the villages fled to Zambrow.
Also, in Zambrow, the priest in church spoke about this, and said
that suspicion had fallen on the Jews. A special meeting was called
at the home of R’ Shmuel Wilimowsky the head of the Zambrow
community, and it decided to immediately travel to the Governor in
Lomza. The Governor heard everyone out, and promised that he would
not permit anything unlawful and without legal permission, and he
will personally come down to investigate the matter. Semyon
Gavrilicz, however, did not rest. As the suspicion against Bartek
acquired more of a basis, he decided on a bold move: In the middle
of the night, he took his three assistants, and suddenly woke Bartek
out of his sleep, with the shout: ‘Thief, where did you hide
Maczei’s 150 rubles?’ Bartek became confused... The police began to
conduct an intensive search, and in poking around, they found the
money. Bartek was immediately put in chains, and taken off to
Szumowo.
As it
happened, that morning, the Governor arrived from Lomza. He ordered
Bartek released and brought to him. The Governor called him to the
table, put a glass of whiskey in front of him, with great ceremony,
and asked him amicably:
Listen,
Bartek, we are after all nothing but people. Every one of us can
fall into the clutches of Satan, and you too fell, and you
transgressed. Confess, and you will not be punished. But first eat
something, and tell me everything afterward.
Bartek took
note of the great respect he was being shown to him by the Governor,
and so he crossed himself, emptied the glass, and followed it with a
slice of white bread and related the following: I have to buy a
horse for my work, because what good is a peasant without a horse?
And for what
purpose does Old Maczei need money? So I quickly disposed of the
children, while everyone was in church, but I had to struggle with
the boy, he was strong.... The details he provided were terrifying.
The Governor heard it all, and his face flamed, but he kept control
of himself.
– but tell
me, Bartek, the Governor says, why is it that not a single drop of
blood was found in the house? All are wondering about this? – it is
quite simple, Bartek says, I called my dog, and Maczei’s big dog,
and they licked and licked...
With this,
the Governor could no longer contain himself, and began to bang on
the table: Keep still you dog, it was not enough that you murdered
three children, you wanted to throw the responsibility onto the
Jews! You filthy vermin! – Semyon Gavrilicz, he shouted to the
police senior, take this criminal away from me and shackle him in
irons, hand and foot, and bring him immediately to Lomza, to the
prison...
Bartek was
sentenced to life at hard labor, in Siberia. Semyon Gavrilicz
received a commendation with a “Похволнй Лист” (a letter of
commendation) and he became renown. Part of the Jews from Szumowo
and Srebrna chose to remain in Zambrow.
Pages
By Aryeh Golombeck
Executive Committee of the Young Zionists
Standing (R to L): David Rosenthal, Abraham Krupinsky, Yekhiel Don;
Sitting ( R to L): Mayer Rutkevitz, Sarah Rebecca Slovic,
Leib
Golombeck. Herzkeh Skozendanek, Sarah Rosen
A. I Am the Zambrow Commissar
In the
summer of 1920, we prepared ourselves, I and my friend Yitzhak
Gorodzinsky, Chava’s son, to make aliyah to the Land of
Israel. It was wartime between Poland and Russia. We waited for
passports and visas. In the meantime, I came back to Zambrow,
because it was harvest season, and I needed to help. In this time,
the Bolshevik invasion occurred. A militia of fire-fighters was
formed in the city. The commandant of the fire-fighters left the
area, and wanted to take along the Jewish fire-fighter Shlomo Yaakov
Kukawka, whom he valued highly. But he [Kukawka] said: I want to
remain among my brethren. So the first militia commandant was the
Polish harness-maker, Manyk Wysotski, a member of the P. P. S. and a
vice-commandant of the fire-fighters. He was not satisfactory to the
Russians. So everybody proposed me to be the commandant of the
militia. I did not want to do this, because I was not close to the
communists, and after all, I was imminently going to make aliyah
to the Land of Israel. So pleading began to come from all sides,
that in my position, I will be able to do favors, and rescue many,
even from death. So I accepted the post, and became the chief of
police of Zambrow, and they brought me a Jew from Wysokie,
Srebrowicz who dealt in foreign exchange, a serious offense. I made
an extensive ‘investigation,’ and then released him. Simcha Stern
set up a bottle of vodka for a Jewish soldier of the Red Army – and
he was under the threat of a death penalty, so I ‘investigated’
shouted at him, and set him free. Abraham Shlomo Dziencial (Pracht)
committed a severe crime, and a Polish militiaman brought him in
chains: he illegally sold a can of kerosene...
So I sent
him home, etc. When the Russians retreated, I wanted to flee with
them, fearing that the Poles would take vengeance on me. But the
Poles asked me to stay...so I showed myself running with the
Russians on the outskirts of the city, and I secretly got down, and
returned home. Afterwards I came to Warsaw, and from there I
traveled to the Land of Israel. Six years later, I came back as a
visitor. I was then informed on that I was a communist commissar.
However, respected Poles gave testimony that I was OK, and I was not
detained.
B. Two Tables
The
fire-fighters used to have an annual dinner. One time, there were
only two Jewish fire-fighters: Gordon the Photographer, and Yossl
Mozzik (Modrikman). Since The Second Great Fire, there were many
Jews. So food was prepared for two banquets – one was trayf,
with swine flesh, for the gentiles, and one was kosher, under the
supervision of Yaakov Shlomo Kukawka, for the Jews. During the
feasting, two delegations would come out: A Jewish delegation that
would go to offer their greetings to the gentile table, and a
gentile delegation, with the pharmacist Skarzynski at its head, to
wish the Jews good luck.
C. My Father’s Initiative & Influence
My father,
may he rest in peace, Binyomkeh Golombeck, was the Gabbai of
the Red Synagogue and of the Chevra Kadisha. As a contractor,
who supplied provisions to the two military divisions stationed in
Zambrow, my father knew the garrison general quite well. One time,
when the threat of a pogrom hovered over Zambrow, because the
gentiles had accused the Jews in desecrating the Polish cemetery –
my father went to the general. My father told him of the situation,
and asked for his help. The general immediately ordered that a
military guard be deployed in the city, conducted inspections of the
peasant wagons, and confiscating any suspicious arms that they
found.
D. Jewish Soldiers Furloughed for Festivals
Hundreds of
Jewish soldiers served in Zambrow. For every Festival Holiday, the
Rabbi would travel to the division commander, accompanied by a
number of other balebatim, mostly with Abcheh Rokowsky, and
request to have the Jewish conscripts furloughed for the holidays. A
kosher kitchen was set up for them in the city, and even a special
minyan in which they could pray, in the ‘Wood House’ of the White
Bet HaMedrash. The Jewish conscripts had their own individual to
lead services, and their own Torah scroll. Once, on Rosh Hashanah,
at the beginning of the service, the Rabbi approaches my father and
whispers a secret in his ear: ‘The soldiers have not been given a
furlough this year...’ My father immediately set aside his prayer
shawl, and immediately ran to the general’s quarters. - What
happened? The General asked him, Is not today a very important
holiday for you? – But my brothers, the soldiers, today they do not
have a holiday, they were not given a furlough... the order was
immediately given, and an hour later, the Bet HaMedrash
became full of Jewish conscripts...
E. A Soldier Defends Jewish Honor
Binyomkeh Golombeck and Family
Young Girl Schoolchildren
There was an
out-of-town soldier who was serving in Zambrow by the name of Zerakh
Kagan. He was zealously observant. Accordingly, every day, before
going to military exercises, he would arise to pray and put on his
tefillin. Gentile soldiers would gather around him to look at
his phylacteries, which they had never seen before, and offer him
respect. Except one time, when an anti-Semite paused to mock the
Jew. Kagan took no note of him, and continued praying. So he went up
to him to tear off his tefillin, and Kagan gave him a stout
kick with his foot – and he fell down and ailed for 2-3 days, after
which he died. There ensued a tumult during which Kagan was
arrested, for which he was under the threat of a very serious
punishment. My father involved himself, and with considerable
effort, caused the military doctors to establish that the soldier
died from a heart attack, and not the blow from Kagan. Kagan was
then released. When Kagan completed his military service, he was not
permitted to travel home. A Jew like this needed to remain in
Zambrow. He was found a match with the daughter of Miriam the
Wigmaker, and Meiram Burstein. He became a teacher in a reformed
Heder, and educated hundreds of students in Torah and to do good
deeds.
How A Pogrom Was Avoided in Zambrow
By Sender Seczkowsky
(As recorded by R’ Israel Levinsky k”z)
At a reunion of Zembrowites in Tel-Aviv to commemorate the
devastation of the native town. Mr. Sender Seczkowsky and his wife
are in the front row, third and fourth from the right.
The Young Girls of the School
On a fine
morning, the fear of death fell upon the Jews of Zambrow: unknown
persons desecrated the Polish cemetery, breaking crucifixes, and
headstones. The suspicion fell on the Jews. Gentiles immediately
came forward who saw Jews milling about Ulica Ostrowa, near the
cemetery.
The young priests in the church incited the faithful by saying that
all troubles emanate from the Jews, leading to the creation of a
mood for a pogrom in the city. The gentiles in the surrounding
villages designated a specific Sunday to assault the Jews and to rob
their businesses. There were only five policemen in Zambrow, who
were Polish, and it was not possible to rely on them. So a
delegation went off to Lomza to the Governor. Representatives of the
Lomza Jews went with them. The Governor, who was from Courland, was
a philo-Semite, and immediately ordered a 100-man Cossack contingent
sent to Zambrow to maintain order. Also, Binyomkeh Golombeck, the
contractor, arranged with the garrison general to have soldiers sent
to maintain order. The appointed Sunday arrived, and young and old,
man and woman, came out of the church into the city, to rob the
Jewish places of business, and they had prepared, in advance, by
having axes, staves etc., stored in their wagons. I hauled myself up
to the roof of our house, and looked through a crack: the mob
streamed out of the church to Ulica Kosciolna. A chain of Cossacks,
however, came across them on horses, and dispersed the hooligans
with their nagaikas33, removed the axes from the wagons, and the other
instruments of violence. The Secretary of the Gmina stood near the
Cossacks, and for each peasant, he told the Cossack officer from
what town he is – and the Secretary showed the way to travel home.
If someone resisted – he got a couple of whacks with the nagaikas.
This immediately softened him up, and he retreated. The Poles did
not anticipate such a calamitous denouement. So they got themselves
ready for another attempt.
That
occurred – three months later. A fire broke out on a Saturday night
on Kuszarer, and the fire-fighters – all gentiles, apart from the
two brothers Yaakov Shlomo and Herschel Kukawka, instead of putting
the fire out, threw kerosene-soaked rags and caused the fire to
spread, and so the entire shtetl was burned down for the
second time. The gentiles took their vengeance for the cemetery...
Several weeks later, the following was clarified with regard to the
incident at the cemetery: In a gentile bakery, in the house of Mendl
Rubin the Hatmaker, one youthful baker stabbed and killed another
one. Before he died, he saw fit to tell the boss, that he wanted to
tell the truth, that he had broken the headstones and crucifixes in
the cemetery, the other party had harassed him, and that is why he
stabbed him..
The murderer
was arrested and confessed everything. The Jews of Zambrow breathed
a little easier...
During Wartime
By Sender Seczkowsky
(As recorded by R’ Israel Levinsky k”z)
A. The City Is Saved from Destruction
In the year
1915, during The First World War, the city was full of the homeless.
Tens of families arrived, who were refugees from Jedwabne, Grajewo,
Scucyn Nowogród, Ostrolenka, and so forth. They were quartered in
the Batei Medrashim, in the synagogue, in private houses, to
the extent that we could.
Zambrow was
a tranquil town, far from a strategic point, and that is why many
refugees fled here in order to save themselves. But a little at a
time, the battlefields crept near, and the front already stood near
Zambrow. A division of Cossacks arrived in the city, and it felt as
if the days of the Russians were numbered – because the Cossacks
were the last that left a city, before it falls to the enemy. They
received an order: not to leave any town, any city, any repository
of grain for the enemy – but to burn everything. Every night the sky
was reddened: all around the villages and the stacks of grain
burned. When the Cossacks began to behave violently – beating Jews,
raping women, robbing, burning – everyone hid out in cellars, and
were afraid to stick their heads outside. I sat in a cellar with the
family of Yankl Pravdeh.
At one time,
in 1905, Pravdeh was a fiery revolutionary. He had a warm heart, and
was always ready to take a stand for a Jew. And so, it disturbed
him: meaning that they were beating the Jews, they are plundering –
so something has to be done. That the Cossacks should not st the
city aflame in their retreat, and here, rumors were going about that
the Russians have already mined the bridge, and plan to put the city
to the torch. Pravdeh wanted to get out and do something, and his
wife, Bat-Sheva, Shammai-Lejzor’s daughter, didn’t let him, and
burst out weeping: it is worth your life, and you are the father of
children, and therefore he is not allowed to go into the city.
Nevertheless, somehow he tore himself away, and use the back ways
and fences, to reach the municipal secretary Komarowski, who was
friendly to the Jews, and together with him, went through all of the
cellars collecting money to buy off the Russians so that they not
destroy the city.
They got
together a sum of money in a short time, and it was set up so that
the greater assignation should be from above, and under a danger to
their lives, went off to the commandant, at the bridge. The
commandant was not there. His substitute was an officer who
indicated that nothing was going to help – the order was to set fire
to the city. When Yankl Pravdeh waved the money about, he softened
up, and sent to have the commandant summoned. The commandant says to
his aide: ‘Берий Денгий и Положий Выещик Козначайство’ – Take the
money and put it in the safe. And to Yankl Pravdeh he says: Do you
have wine or whiskey? (Because the Russians had confiscated all
strong drink in the area of the front, and forbidden it to be sold).
Komarowski recalls that in some stable of the municipal chancellery
a case of vodka can be found, that had once been confiscated from a
storekeeper, and he ran to bring it to the commandant. They stuffed
themselves, and half drunk, left the city, not bringing any
destruction on it.
We began to
kiss Yankl Pravdeh when he returned. His wife now took great pride
in her accomplished husband.
B. When Poland Was an Independent Nation
On a fine
morning, when the Germans still held control over the city, a bunch
of gentile thugs showed up with Jozhombek the shoemaker’s son at
their head, and with revolvers in their hands, they surrounded the
barracks and ordered the Germans to get their hands up, and
surrender. The mighty Germans did not seem to twirl their
moustaches, and surrender. The Poles disarmed them, and took away
their arms. In a couple of hours later, the Germans took up a
position, half civilian – and half military, with small valises in
hand, and took off on their way, to the Prussian border. The Poles
escorted them with mockery and we Jews, did not know how to behave,
because we felt that in the hands of the Poles it would be worse for
us.
And in
reality, the Poles looked at us askance, and did not include us in
their victory. It is true that in matters of money, such as taxes,
allocation of materiel, clothing, etc., the Jews were extensively
included. The best of the youth went off to serve in the Polish
military, and sent to the front. That is, those born from 1896 to
1900.
The
Bolshevist invasion drew closer.
The Russians
though waged war against the Poles, and for this reason they always
trusted the Jews: Jewish employees, in the police, in food jobs,
requisitioning, etc. Part of them cooperated in good faith, and part
– reluctantly, and under duress. The Poles however, blacklisted them
all. When the Russians drew back – all those who cooperated with
them, ran off with them. The Polish authorities, however, pursued
their parents. Jeremiah Syeta (Yash) was severely beaten because of
the misdeeds of his son. Israel Pravdeh was hunted, and his wife was
tortured, who jumped off the balcony.
The Polish
pharmacist Skarzynski, was sentenced to death by a Bolshevist
tribunal. So, temporarily, he left the area, and hid in a booth
belonging to Shimeleh Warszafczyk, near the river. He hid himself
there for a week’s time, and the Jews took care of him, until the
first Polish patrol returned to the city. At that time, Skarzynski
came back to the balcony, and he waved the Polish flag. He was
nominated as the chief of the civilian populace. When he was asked
about the conduct of the Jews, during the Bolshevist invasion, he
stammered, but upon seeing those Jewish eyes that had rescued him,
he expressed himself that the Jewish ‘ne’er-do-wells’ had fled with
the Russians, but that the decent citizens had remained here. In
this manner he defused the possibility of a bloody pogrom in the
shtetl, even if a number of Jews did get a beating, and their
possessions were robbed. One woman was even murdered.
C. The Murder of Szklawyn the Pharmacist
Szklawyn the
Pharmacist was a discreet person with leftist tendencies. Despite
this he was involved in community work, and even worshiped for a
time with a Shas study group, and during the Bolshevist
occupation, he was neutral toward them. It is possible that as a
pharmacist, that he had to adopt this posture. The Poles looked for
him and wanted to arrest him. So he hid himself. His wife went to
Skarzynski, the Polish pharmacist and beseeched him to save her
husband. The pharmacist requested that he come to him, and nothing
will happen. Szkalwyn came to Skarzynski in his holiday finest.
Polish young people came running, and demanded that Szklawyn be
turned over to them. Skarzynski didn’t think very long about it, and
turned Szklawyn over, whom they then stripped naked, and together
with a young man from Warsaw, was severely beaten and forced to pull
a wagon full of manure all over the city. They were tortured for so
long, that they died. The ‘good’ commandant later ordered that their
bodies be turned over to the Jewish community, in order that they
could be buried.
Three Who Made Aliyah to The Land of Israel
A. The Old Shammes Kuczopa and His Wife
Once, on a
Saturday night, in the year 1903, a tumult occurred on the street of
the synagogue in Zambrow. The old Shammes, Fortunowicz, who
was called Kuczopa (nobody remembers his name anymore) created a
scandal in the city and the Bet HaMedrash: ‘I am a Shammes
in the city for over sixty years, serving the community day and
night, I was the one who did the burying, the community porter, the
Bet-Din Shammes – and now, in old age, when I am close to
eighty years old, I want to travel and die in the Land of Israel. So
I have no money to cover expenses...I would therefore like the
community to help me. I have earned this, and the community is not
poor – so the money can be procured’...
The Shammes
lived opposite the synagogue, where later on, Shama-Lejzor the
Maggid would live. And so people stood under his window, and
eavesdropped on how the old Shammes was shouting, cursing and having
a fit...also the wife, of the old Shammes, was weeping and wailing
about her misfortune. She was a pious and naive Jewish woman, coming
before dawn, with her husband to prayers, in the women’s synagogue,
and would beseech The Master of the Universe: ‘Good morning dear
God, I your servant, Kuczopikha, have come to you to recite the
morning service, please accept my prayer!’...
Accordingly,
the public took an interest in this demanding request from their
little old Shammes, and decided to provide part of the allocation
funds that had been collected (after all, the Rabbi of Zambrow was
the Gabbai of the allocations committee of the Lomza-Suwalk
Kollel). The Rabbi assured him that he would be accepted in
Jerusalem, and placed on the allocation list, and there he will
receive his weekly stipend.
Apart from
this, the following Sabbath, the read of the Torah was delayed in
the Red Bet HaMedrash, where he was the Shammes. It was
decided to give him half of the travel costs from the community
treasury and from the Chevra Kadisha (he traveled with his
wife and a grandchild, a daughter’s daughter aged 13, to assist them
on their journey to Jerusalem) and the rest, that he was missing
would be raised by pledges and contributions: all those receiving an
aliyah for the entire month ahead, in the Red Bet
HaMedrash, will be asked for a Mi Sheberakh contribution for the
old Shammes, and the contribution will be 18 groschen (one time chai)
on his behalf.
Several
weeks later, it was on a Sunday morning, on the morning after
Shabbat Nachamu34 everyone turned out to escort the Shammes, his wife
and grandchild to begin their long journey. The Rabbi, the most
prominent balebatim, craftsmen – all escorted them as far as
the cemetery. Many gave him groschen, kopecks, and ‘ditkas’ even
ten-notes – for him to give as charity in Jerusalem, in their name,
because an emissary that performs a mitzvah leads to success. The
Shammes then put all these funds in a separate red wallet, bid
farewell to the deceased in the cemetery, got up on the wagon, and
rode off to Srebrny Borek, and from their, by train, to Odessa...
Their daughter, and his three sons, Leibl, Elyeh, and Henokh –
escorted them to the train...
B. Mendl the Half-Carpenter
Mendl Zusman
was a carpenter, and he was called ‘the half-carpenter,’ and was
never trusted to produce good furniture, as was the case with Berl
the Carpenter, or Mishl the Carpenter. People would shrug [and say]:
a man has to support a wife and children, and he spends half his
time on foolishness: set down on white paper with a corner and ruler
in hand... if someone wants a bench, a bureau, a table, etc., he
first does a drawing, fusses over it for hours and the buyer is
waiting for his result... and they were not satisfied with his work,
and went to others... and so his wife would argue with him,
demanding money for expenses, and there was none.
Until one
fine day, the news came out: Mendl the half-carpenter left his wife
and children and went off to the Land of Israel. So the wife ran to
the Rabbi, to have him write to Jerusalem that he should not be
given any allocation and to apply pressure to him – that he should
return. It didn’t help, and it was said of him that he was ‘caught
in the act,’ God forbid, and the Kollel allocation committee
and the Rabbis had not knowledge of him.
Some time
later, it was found out: Mendl Zusman the half-carpenter found favor
with Professor Boris Schatz the head of the ‘Bezalel’ School of Art
in Jerusalem, and engages him as a teacher of table making. Under
his direction, he teaches the youth how to do wood turning, and is
successful.
Mendl
subsequently sent for his wife and children, and they settled
peacefully in Jerusalem.
C. Pesach, the Wine Maker’s Son, Travels to Jerusalem
Maccabi Committee
It is 1908.
R’ Elyeh Zalman the Wine Maker, Jerusalimsky, had a love of the Land
of Israel. The family had a tradition of traveling there, in old
age, to die. It is from this that the family name Jerusalimsky is
derived.
One of his
sons, Pesach, a diligent youth, studied in Volozhin, and got married
there. So he comes to Zambrow for purposes of saying goodbye. The
shtetl is overwhelmed: what do you mean, a young man discards
all manner of making a living, leaves his wife behind with her
father, and travels to the Land of Israel, to become a colonist, a
peasant, to make wine from real fresh grapes, not like his father,
who makes it from raisins... But it is forbidden to restrain him: he
is traveling to the Land of Israel!
So, the
Zionists, made a going-away evening in his honor at the home of
Benjamin Kagan. Abba Finkelstein brought biscuits, his father had
naturally sent wine, and the lady of the house put up the samovar,
and served tea with jam, egg-kichel, and fruit. Speeches were given
in Hebrew and Yiddish, songs were sung, and a hearty farewell was
had.
Pesach
traveled on a freighter, which was transporting Russian pilgrims.
Accordingly, he suffered a great deal along the way. When he arrived
in Jerusalem, he wanted to become a teacher – but was unable to find
work. Since he had an talent for drawing and sculpture, he came to
the ‘Bezalel’ Art School. He studied there for a while, but could
not satisfy himself with the work, and in the meantime, he used up
the little bit of money that he had taken along with him. And his
wife is writing him bitter letters – either he is to take her over
to Jerusalem, or he is to come back. So one fine morning, he packed
his valise and traveled from Jerusalem to Jaffa, and took the first
ship back to Poland. He took a vow, however, that at the first
opportunity – he will return...
Jablonka
By Joseph Krulewiecki
Joseph Krolewiecki
The Young Girls of the School
Let my
little shtetl of Jablonka, the mother-city of Zambrow, also
be recalled in this Pinkas. Jablonka, 9 km from Zambrow on
the way to Wysokie-Mazowieckie, was one of the oldest cities in
Mazovia, certainly older than Lomza and Zambrow. At a time when
Zambrow did not even have a prayer quorum, Jablonka was already
known for its Rabbi and congregation. Indeed, in that time, the dead
were taken from Zambrow to Jablonka [for burial]. In the year 1863,
at the time of the Polish rebellion, Jablonka was the principal
headquarters for the revolutionists. Just like at one time, it was
not known where Bialystok was located, and it was necessary to add
Bialystok, which is found near Tykocin, so it used to be written:
Zambrow, which is near Jablonka. It was a poor shtetl, and
tragically: it was, but is no more!
When, in the
time of the Czar, it was decided to build barracks near Zambrow, it
is told that the engineers wanted to erect barracks near Jablonka.
However, they demanded a ‘tax’ from the city in the amount of 100
rubles – and this money was not available, so the barracks were not
built. From that time on, Zambrow began to prosper, tradespeople,
craftsmen, and small businessmen were drawn to Zambrow and Jablonka,
the Lord protect us, became smaller and more shrunken. But no one
could take away its pedigree, its ancient pedigree. Its old
synagogue bore the stamp of 500 years of existence. The headstones
in both of its cemeteries bore testimony to the many generations of
Jews who were brought he to their final rest. The new cemetery
alone, boasted of headstones more than 300 years old. Not far from
the synagogue, there was a live spring of water. It is told that
Rabbi Levi-Yitzhak of Berdichev bathed here. When a childhood
disease broke out here, may this not even be thought of today,
diphtheria, a fast was decreed, and prayers were said for ‘Selichot
of sick children.’ When this did no good, Rabbi Levi-Yitzhak was
brought to town, he who would carry on conversations with The Master
of the Universe, as a man converses with his neighbor, in order that
he pray for our children. He saw the poverty of the Jews, with
several families living in one room, in a crowded condition, and he
made use of the phrase from the Haftarah of that Week (in
Isaiah 28:10): For precept must be upon precept, a precept upon
precept; line upon line, line upon line; and he reasoned from this
that it was neither in keeping with modesty and not healthy to live
this way. It is further told that: R’ Levi-Yitzhak was brought to
exorcize a demon: Who are you? He replies: A musician. R’
Levi-Yitzhak says: I will not set you right, until you sing for me
the tune that you sang ast a wedding. The demon began to sing, and
all the dark names of the dead. So I skipped eating, and fasted with
the group, because it took the entire day. Accordingly, that
evening, I had to remain for the large and prominent feast.
Apart from
the old synagogue and the Bet HaMedrash, there were also
Hasidic shtiblakh. The oldest and biggest could be found with
R’ Yosha-Yankl, not far from the church. Not only once, did it
happen that at the time of shaleshudes35, when the Hasidim
went into a state if ecstasy, and began to dance – the church bell
would start to ring, which would call the faithful to their Saturday
evening mass. The Jews always thought that the gentiles did this on
purpose. From time to time the Rebbes of the various Hasidic
sects would come to Jablonka, and they were heartily received. In
the year 1936, when I had come to say goodbye to my kin, before my
voyage to go to Argentina, I found all the houses broken into, and
the window panes broken, and I did not see a living thing in the
street. Approaching the house of my parents – I heard a choked voice
from the cellar: ‘We are hiding ourselves from the ‘Nara’ (???)
people who are carrying out a pogrom against us...this is how the
nationalist Poles prepared the ground for Hitler... I reminded
myself: 75 years ago, in 1863, my grandfather hid himself in the
cellar of the Polish leaders of the revolution, among them, the
nobleman Skarzynski, the father of the Zambrow pharmacist. My
grandfather, at that time, risked his life. Today, his grandchildren
sit in the same cellar, and are hiding themselves from the Poles...
I documented this, at the time, for the Jewish press...
1 |
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Literally, ‘Mother’s Language’ in
Yiddish, and referring to the Yiddish language itself. |
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2 |
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Plural of the Yiddish baleboss,
from the Hebrew, being ‘Master of the House,’ and
referring to someone of that social standing. |
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3 |
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Yiddish was far from a monolithic tongue.
There were many dialects and variations throughout all
of Europe, and no doubt, Zambrow had its own unique
linguistic content. |
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4 |
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This is a metaphoric assignment of a
biblical name, of the people intent on destroying the
ancient Israelites, to their latter day equivalents, the
Nazi (see Deut 25:17). |
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5 |
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The Hebrew word for a ledger |
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6 |
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Yiddish for a ‘strip’ of road, possibly
of significant access to the marketplace. |
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7 |
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Plural of the Hebrew Dayan, for a
Rabbi who acted in the capacity of a Judge. |
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8 |
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Plural of the Hebrew Shamash
(Yiddish: Shammes) for a synagogue sexton. |
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9 |
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The literal translation of Yad VaShem,
taken from Isaiah 56:5 |
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10 |
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Sigismund I the Old (Polish: Zygmunt I
Stary; Lithuanian: Žygimantas II Senasis; 1
January 1467 - 1 April 1548) of the Jagiellon dynasty
reigned as King of Poland and Grand Duke of Lithuania
from 1506 to his death at age 81 in 1548. Before that,
Sigismund had already been invested as Duke of Silesia. |
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11 |
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The Yiddish says 1 volok = 30 marg |
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12 |
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The Hebrew text reads: We have already
documented the fact that the name was first written as ‘Zomrow,’
and later as ‘Zombrowa.’ |
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13 |
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Tykocin is variously called Tykocin,
Tyktin, Tuktin, and Tikotzin in Hebrew |
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14 |
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The Polish word for ‘Road.’ We will opt
for the Polish word to achieve better conformity with
existing maps. |
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15 |
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The Hebrew text gives this as 668. |
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16 |
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The title ‘fersht’ is
alternatively translated as a Duke. |
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17 |
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The Hebrew text says 1741, which does not
agree with the calendar. The Hebrew seems to suggest the
16th and not the 17th. |
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18 |
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It is significant that the Yiddish voice
is positive: He who is able to learn a chapter of Mishna,
has a right to be accepted as a member of the Chevra. |
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19 |
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The Hebrew version is somewhat different:
After 70 years, approximately, when the walls of the
burned synagogue were torn down, the sealed pot was
found – however the Rabbi ordered it to be re-entombed
anew, and its contents not to be read. |
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20 |
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The Hebrew suggests that R’ Yisrael was
the son-in-law of Yeshia-Bezalel. |
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21 |
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This information is inaccurate. ‘HaMelitz,’
originally conceived as a Hebrew and German periodical,
first appeared in Odessa on September 29, 1860, edited
by Aleksandr Iosipovich Zederbaum (EREZ). In the 42nd
edition of HaMelitz, Zederbaum put in a large
advertisement in Yiddish, covering 4 pages, in which he
communicated the news that very quickly he will begin to
publish a separate periodical written in plain Yiddish,
by the name ‘Kol Mevaser.’ whose first edition
appeared in October 11. 1862. It is with this edition,
that the first epoch of the history of the Yiddish press
begins, and a new era in the history of Yiddish
literature. |
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22 |
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The officially designated Rabbi of the
area, as appointed by the government. |
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23 |
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A ceremonial marker, usually of
unobtrusive string hung high, to enclose an area within
which the normal Sabbath prohibitions of the outdoors
are suspended. |
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24 |
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Baron Horace Ginzburg was a resident of
St. Petersburg in Russia and a person of significant
influence in Jewish Russia in the latter part of the
nineteenth century. His bent was towards assimilating
the Jewish population into the general Russian
population. He believed that with secular education, the
modification of Jewish dress, the acceptance of Russian
language and culture by the Jews of Russia, the "Jewish
problem" would be solved. He was one of the prime movers
in the building of the great synagogue building in St.
Petersburg, a synagogue that the more observant Jews
there shunned. |
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25 |
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Food that is not kosher, and therefore
not fit for consumption by an observant Jew. |
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26 |
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A confectionary festive side dish made
with carrots, prunes, honey and raisins. |
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27 |
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The cholent, was a slowly-cooked
stew of meat (usually cheap cuts), potatoes, beans,
carrots and sometime kishka, kept in the oven
overnight. The practice, in these times, to conserve
heating wood, was to take the cholent pot to a
baker, who for a fee, would keep his ovens going
overnight, to cook cholent, which was then picked
up late in the morning, in time for the men returning
from their services at the synagogue. |
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28 |
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The Polish Socialist Party (Polska
Partia Socjalistyczna) |
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29 |
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From the website of the
Wysokie-Mazowieckie Yizkor Book:
http://www.zchor.org/wysokie/zikaron.htm:
In 1905, the first Russian revolution
broke out, but it passed over without leaving any
visible effects on the little town, frozen in its old
patterns, whose way of life continued as though nothing
had happened. But at about the same time, an event took
place in Wysokie which rocked the inhabitants of the
town, Christians and Jews alike, and was to remain
etched in their memories for years to come.
This extraordinary event was the famous robbery of the
Russian Government Bank, the Kaznochestvo, by members of
the Polish Socialist Party (P.P.S.) which was headed by
Jozef Pilsudski.
The daring robbery, successfully organized and
carried out, made a strong impression on Poland in
particular, and on other parts of the Russian Empire as
well. And the strongest impression of all was upon the
residents of the town who were eyewitnesses to the bold
and violent deed. |
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30 |
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The ‘violence squad.’ |
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31 |
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It is important to note that this is the
Polish city almost directly north of Zambrow, and
not the Byelorussian city of Scucyn, which
probably derived its name from it. We will use these two
spellings to distinguish between them. |
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32 |
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This is a consequence of the notorious
ukase of Czar Nicholas I, promulgated in 1827, who
instituted this program in order to forcibly hasten the
assimilation of Jews into the fabric of Russian society. |
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33 |
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A Cossack riding crop. |
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34 |
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The Sabbath after Tisha B’Av |
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35 |
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The Yiddish elision of the Hebrew words
shalosh seudot, referring the the ‘third feast’
taken on the Sabbath day, using in middle to late
afternoon. |
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