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A dispute and a bitter fight in the house of learning (Bet Hamidrash)

It was during Shabbat Bereshit. Zalman Hershe Zonas, who was a peddler selling animal skins to the people from the villages, wanted to be the reader that Shabbat. He went over to the reader's stand and started praying. Those sitting on the benches on the east side (“ mizrach”) were surprised at Zalman's audacity in walking over to the reader's stand without permission. They opposed it aggressively and demanded that he should step down and let someone else lead the prayers on Shabbat Bereshit. Zalman did not give way and a big commotion ensued. Many sided with Zalman. They went up to the pulpit and demanded that Zalman should continue to pray at the stand (“ amud”). They threw “shtandars” at the Jews on the east side. When they tried to get out of Bet Hamidrash, Zalman's friends locked the doors. A big fight broke out in the house of prayer and many were injured. This dreadful incident is kept in my memory.

One rainy day, Zalman Hirshe Zonas was seen wearing a sack over his head. And about that people in Gorzd said: “ Zalman haut zich ongeton a meise.” (“ Meise” in colloquial Lithuanian means “ a sack”; “ongeton a meise” means “ took his own life,” God forbid.)

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My memories of the beautiful town, Gorzd, are childhood memories as well as memories from Beit HaMidrash [the House of Study].

Beit HaMidrash in Gorzd was in the shape of a square, its roof was slightly sloping and made of wooden tiles. The street entrance was from the south side through a relatively spacious corridor, and on its other side, the north, resided the shtiebel^[1]. The entrance door to Beit HaMidrash was on the west side, and across, on the east, was the Holy Ark. The bimah^[2] stood in the middle of the hall. To the right hung a simple copper sink, and beneath it stood a bowl in which the water from washing the hands was collected.

A spout protruded from the bottom of the sink, and with a slight upward push a thin stream of water burst forth for washing the hands. On either side of the door were built two stoves decorated with blue-colored tiles. Near them stood tables and benches, and around them mostly sat the members of Tehillim Society. Various charity boxes hung at the rear of Beit HaMidrash. Kupath Rabbi Meir Baal Haness^[3], Linat Tzedek, Bikur Cholim, etc. The color of Beit HaMidrash walls was a slightly gloomy dark gray, but Gorzd Jews were cheerful by nature and a spirit of life prevailed in Beit HaMidrash.

Next to the eastern wall took their place the “homeowners,” who had the means to buy a “city” in this honorable place, or learned Jews, that the most prominent among them was the rabbi R' Sheftel Shapira. Behind them took their places Jews from the “middle” class, and in the rear the amcha [simple people]. However, in terms of social and mutual relations there was no apparent barrier between them. After the recitation of the Kedushah^[4], or during the reading of the Torah, the Jews from the eastern wall “descended” to the rear of Beit HaMidrash or to the corridor. They mingled with the congregation for small tales about business and family matters, which often interfered with the reading of the Torah. Several figures from Beit HaMidrash were particularly etched in my memory. One of them sat opposite our “city” in Beit HaMidrash near the Holy Ark. He was a tall Jew with a thick long beard, red as a blazing fire, that reached down to the opening of his collar. His “Amen” shook the entire Beit Midrash,

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as if he had authority, on behalf of all the worshipers, to agree to everything said by the cantor and, indeed, willingly or unwillingly. All the worshipers accepted the “Aa-mmmen” of Moshe Leizeer Itzkis. He was a dear Jew who contributed to the atmosphere of Beit HaMidrash and the life of the town in general, by dedicating his time to charity and “giving in secret” to the needy.

The Jews didn't only come to Beit HaMidrash for the regular prayers. There were those who took advantage of every opportunity to “grab” holiness, or to obtain a Barekhu^[5] in order to say Amen.

The excellent ba'alei keri'ah^[6] contributed to the atmosphere of Beit HaMidrash. Their Torah reading, knowledge of Ta'amei Hamikra^[7] and their clear voices played like a joyful melody not only in reading before the worshipers (they were Shmuel Bentzy and Yosel Peires Furet). The worshipers were not always satisfied with the distribution of the aliyot^[8] by the gabbai. There have been arguments about whether so-and-so deserves to receive the third aliyah or the maftir, and this dispute, or a purely spiritual purpose, didn't always end in compromise… because even in matters of holiness, the Jews of Gorzd were sensitive to justice.

After the Shabbat and holiday prayer, the worshipers, mostly those who sat close to the Holy Ark, passed by the rabbi and blessed him with Shabbat Shalom of Chag Sameach [Happy Holiday]. The boys, blessed the rabbi with Shabbat Shalom or with Chag Sameach, received a light “pinch” on the cheek from the rabbi. The Kohanim left their places before the cantor finished the recitation of the Shemoneh Esre prayer. They walked toward the door, took off their shoes, and the Levites, who held a special multi-handled cup, poured water on their hands before they ascended to the bimah After Birkat HaKohanim [Priestly Blessing] the cantor read [the three verses of] the blessing and they repeated after him. During the breaks between blessings, the Kohanim pleased the worshipers with a pleasant intermediate melody. When the Kohanim descended from the bimah the worshipers thanked them with Yasher Koach [“may your strength be straightened”] for their blessings, and the Kohanim responded, “Blessed be you.” The Kohanim blessing created a special festive atmosphere in Beit HaMidrash which gave hope for the future. A different occasion, whose impression was intense, festive and sad, was the Yizkor [Memorial Prayer]

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on Shemini Atzeret^[9]. An atmosphere of holiness, of “awe and respect,” prevailed during the Yizkor prayer, crying voices were heard and many tears were seen on this occasion.

The eve of Simchat Torah there was all joy and happiness when Yosel the slaughterer, Yosel Peires Furet, conducted the ceremony of reciting the verses of Atah Hareita prayer [“You have been shown”], and while doing so he collected generous donations from the readers to all sorts of bowls, even for Keren Kayemeth LeIsrael [JNF].

Itze Leibele, with his pleasant joyful voice, contributed to the atmosphere of Beit HaMidrash, when he climbed on a table and danced with a Torah scroll in his hands. And when the Shas Society or Mishnayot Society completed the reading of all the Six Orders of the Mishnah, the community life became a holiday. It was a joy that resembled in its devotion and cheerfulness the joy of Simchat Torah and maybe surpassed it. On Simchat Torah everyone danced and sang at Beit HaMidrash,

Yosi Alia the shamash

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and ate the holiday meal at his home, but at the conclusion of studying the Six Orders of the Mishnah the entire town celebrated in Beit HaMidrash.

And who can describe the revelry of a Chevra Kadisha and the Tehillim Society which was held once a year. The two societies didn't hold their holiday in Beit HaMidrash, but in the shtiebel. Not because they were not respected enough, but because their modest lifestyle and customs were more in keeping with the atmosphere of the shtiebel. These celebrations were open for everyone who wanted to come. The town's women prepared the food, lit the candles, spread out the tablecloths and, of course, collected the leftovers and washed the dishes. The proper leftovers from the meal were distributed among the poor (and there were such in Gorzd as well). When a preacher came to town young and old streamed to Beit HaMidrash to hear his sermon, And so it was, when a guest cantor came to town, after all, what Jew from Gorzd didn't understand cantorship? The worshipers dropped the payment for the preacher, or the cantor, into a bowl when they left Beit HaMidrash. One gave too much, the other gave too little, and the preacher or the cantor had to make do with the contents of the bowl. When a guest invited himself for the Shabbat, he received permission from the gabbai of Beit HaMidrash to lead the prayer or get on the bimah to preach before the worshipers. The next day, the shamash, accompanied by a Jew, walked from house to house and collected payment from the town's Jews for the religious ministrants who served at Beit HaMidrash on the Shabbat. Everyone contributed their “share” in the mitzvah, whether they heard the cantor or not. In any case, when a cantor or preacher came to town excitement was felt in the life of the community. However, a preacher or cantor who didn't meet the worshipers' expectations received an appropriate response that didn't always reflect the dignity of the guest. And maybe the response was right, because sometimes a Jew pretended to be a cantor when there was a great chasm between him and the cantorship, and the Jews of Gorzd didn't agree to the mitzvah accompanies with an offense…

A wedding in the town, if it was not held at Beit HaMidrash, it was held at the courtyard in great splendor and without any discrimination. On the other hand, the mischievous children collected thorns and threw them into the crowd so that they would stick to a beard, to clothing, or especially to the bride's veil. Beit HaMidrash, the synagogue and the rabbi's house resided in the courtyard. In the middle of the courtyard was a public water pump for the needs of the community. An exit led from Beit HaMidrash courtyard to market square.

The characters from Beit HaMidrash that I remember are those who

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prayed near the “city” where my father, and me next to him, prayed. I remember these characters because they stood out from among the worshipers - and maybe because they showed me a special affection because I was an orphan from my mother and they were our relatives. But they were prominent people in Beit HaMidrash and also in the life of the community. Like the families of Eliyahu Moshe Volpewich, whose place was next to the rabbi across from our place in Beit HaMidrash., and he was very angry if anyone interrupted the reading of the Torah. And David and Shmuel Volpewic, who had a great influence on various areas of life in the town and Beit HaMidrash.

As aforesaid, Beit HaMidrash not only served as a place of prayer and Torah, it was also a very important social meeting place for all strata. And in the small talks, during the reading the Torah, all the most important problems were resolved. Livelihood and trade matters, social issues and “ to settle the account” with the gabbai on discrimination or exaggeration in the distribution of the aliyot [to the Torah]. Although life was conducted in families, in homes, the “coexistence” of the community was in Beit HaMidrash. Here, mutual social relations were expressed even more than on the street or in the market.

The atmosphere of Beit HaMidrash, which was portrayed to me in my childhood, is etched in my heart to this day as atmosphere of intense activity in all areas of life. In Beit HaMidrash matters of holiness and secular matters were resolved. The community of Gorzd is imprinted in my heart with a feeling of love and longing to this day.

Translator's footnotes:

1. Shtiebel (lit. “little room or house”) is a space used for communal Jewish prayer in contrast to a formal synagogue. back
2. Bimah (lit. “Stage”) is the raised platform in the synagogue from which the Torah is read and services led. back
3. Kupath Rabbi Meir Baal Haness (lit. “The Fund of Rabbi Meir, Master of Miracles”), a charity organization founded in Poland in 1796 named after Rabbi Meir, a prominent figure in Jewish tradition known for his miraculous deeds. back
4. Kedushah (lit. “holiness”) is the sanctification of God's name during the Amidah (standing) prayer. back
5. Barekhu (lit. “Let us praise”) is the ceremonial call to worship by the prayer leader at the formal beginning of the daily morning and evening services. back
6. Baal Keriah/ pl. ba'alei keri'ah [lit.?“master of the reading”) is a member of a Jewish congregation who reads from the Torah scroll during the service. back
7. Ta'amei Hamikra refers to the cantillation marks used in the Hebrew Bible, which guide the reading and chanting of the text. back
8. Aliyah/pl. aliyot to the Torah is an honor of being called up to the bimah during a synagogue service to recite blessings before and after a section of the weekly Torah reading. back
9. Shemini Atzeret [lit. “the assembly of the eighth (day)”] is celebrated on the 22^nd day of Tishri, immediately following the seven-day festival of Sukkot. back

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When the name of my dear shtetele [small town] Gorzd reverberates in me with unending sadness, when the holy names sink into my soul with so much warmth, with so much love and nostalgia for the place where my cradle stood, I see you my dear annihilated shtetele. I see you with your Jews, I see the environment where we lived and wove our young dreams. Types, shapes, scenes, pictures, fragments surface in my memories.

Yehudis Leshem with former residents of Gorzd in South Africa 1948

The language is poor and the pen weakly describes the feelings and memories that ask to be recorded, recorded for the generations, but who if not us – the last remaining few score Gordzer in Israel and around the world – will do it?

*

As from a distant, but close past, I will evoke your sacred name my dear shtetele and erect a worthy headstone for you.

So I see you my home shtetele before my tear-filled eyes as I remember you and when I write these memorial lines, how you once were before the destruction floats in my memories.

Your modest and small alleys in which our Gorzd Jews walked are dear, very dear to me; your Shabbosim [Sabbaths], yom-tovim [holidays] and your weekdays and everything in you that breathed with warmth, familiarity, with conflict and sanctity is dear to me; everything that was so brutally erased forever by the villainous hands and everything that these murderous hands eradicated from you, so that no memory would remain.

All of this does not leave my eyes and does not stop my soul from having an indescribable grief. I see all of you vanished sacred people who were all so loved and dear to us.

A full-blooded Jewish life flowed in your houses of prayer and institutions, an entire world of events took place in your wooden houses, a life of need and struggle, but also with quiet joys.

Life passed colorfully, noisily and slowly in our shtetele and, now from all of this, there remains a place of suffering and torture.

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Gorzd, you have gone forever and all that lived and created during the course of generations has disappeared.

Our mournful shtetele, you are now laid waste and destroyed. No Jewish feet tread on your stones any longer. Everything was erased and annihilated in ash and in flame.

My lips now murmur the Kaddish [memorial prayer] for you who are like a quiet dove, choked by the Nazi murderers and their Lithuanian collaborators.

May my poor lines serve as a garland of flowers on the mass grave of our holy Gorzd martyrs.

The cemetery between the World Wars

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