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[Page 176]
by Rabbi Yitskhak Shafran, America
Translated by Tina Lunson
As the religious Jews in Poland had organized themselves under the banner of “Agudas Yisroel”, some leaders in Goworowo – especially from the Ger hasidim – took the initiative to create a section of “Agudas Yisroel” in the town. They brought in a speaker from Warsaw, called a meeting and several dozen men signed up to be members. But there it stayed. They did not do any specific work and no one felt their influence in town until the creation of “Tseirey Agudas Yisroel” – an organization of effervescent youth with fresh young energy. They rented a space, ordered a stamp, printed forms, hung up a sign and developed feverish activity that was soon felt in the town peoples' each step.
The “Tseirey Agudas Yisroel” in Goworowo was first founded in the 1930s, and came as a reaction against the free youth organization of the left and right socialist parties, and later, the Revisionist youth section “Betar”. Those youth societies had roiled the town, igniting a fire of conflict between the older and younger generations. Fathers attacked the local venues, destroyed their furniture and beat the children; the Rov created a scene. Of course, the children won. Their success was huge. A boy, a girl of 13 years, already belonged to an organization. The parties developed big propaganda programs and worked to win over more members. In the local venues they entertained themselves with songs and dance, with reading books and listening to speeches , which had a wildly attractive pull for the younger generation. The result was indeed that the study-house was empty and many yeshive-boys left the yeshives.
Some yeshive boys decided to start a fight, and to use the same weapons as the free organizations. If the others sing and dance, they could sing and dance. The only remaining question was a suitable place and what kind of name to give the new youth organization. Meyshe Ziltsertson suggested “Mizrakhi”, others wanted “Tseirey Agudas Yisroel”. In order to remain non-political, they decided on ”Tiferes bokhurim”.
That compromise was not approved by Reb Leyvi Varshaviak.
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He said that for him it was neither milk nor meat. He warned the Ger hasidim and agitated the Rov, that they must use the name “Tseirey Agudas Yisroel” instead. A council was quickly made up with Leyvi Varshavniak, Meyshe Mazes, Khayim Kosovski, Itshe Shafran and others. They rented a space and sponsored a celebratory opening with great fanfare. The Rov taught the audience the first page of Talmud for the “daf yomi” program, they sang and enjoyed themselves for hours around tables with tablecloths.
Later, a revolutionary idea occurred to one of us: to create a minyen of only youths, where the cantor, Torah reader and gabays were all boys. The success was immense. Many respected householders supported the youth minyen. Such fine Jews as Mayer Volf Tehilim, Avrom Yisroel Trushkevitsh, Itshe Kosovski, Yekhezkel Kheyn, Menashe Fish and others. There were other regular attendees. They supported us and helped with everything. Rebi Naftali Gemora was our prayer leader for the Days of Awe and studied midrash with us every Shabes.
On holidays when the yeshive-folk came home, the local “Tseirey ” venue was a very lively place. Half the town came to the Simkhes-Torah hakofes to see the fervent dancing. The whole house shook.
The position of the “Tseirey Agudas Yisroel” in the town became very strong; so much so, that at the last Jewish council elections they set up their own slate and presented two council members. Thanks to the “Tseirey” , the “Agudas Yisroel” reorganized and became a stronger factor in town.
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[Page 178]
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| Yitskhak Shafran (right) and Menakhem'l Kalish may God avenge his blood, the youngest son of the Amshinover Rebi Rov Yosele of blessed memory, at a round of chess in the Dlugoshodle forest, summer 1939. |
The memory of each murdered Jew in the town is sacred and dear to me, but here I will mention a few members of the “Tseirey Agudas Yisroel” in Goworowo for whom this article is the appropriate place. The member Leyb Hersh Holtsman of blessed memory, his simple honesty, his self-sacrificing work for the organization; when he sang “khevet m'shomayim v'roa” with this beautiful clear voice the entire town trembled. Who could forget such a good, fine friend as Khayim Kosovski may God avenge his blood: we sat for hours immersed in sublimation, listening how he played heartfelt melodies on his violin. How could one not mention the sincere saint Reb Hershl Rubin, the candy-maker; his prayer leading, his teaching, his agility. He was a flaming fire for Jewishness.
I recall a story about him, which it is a mitsve to publish: It was the last year before the war, during the night before the eve of Shavues. I was by chance in his house and was unintentionally a witness to a spat between him and his wife. He wanted to travel to Ger for Shavues, to the Rebi, and she would in no way agree to that. In order to be certain that he would not leave without her knowing, she locked the door and put the key in her pocket.
What did he do?
In the middle of the night, he opened a window and ran off to Ger in just his housecoat. At the close of the holiday, in taking his leave, the Ger Rebi wished him “a good sealing”. Surprised, Reb Hershl wondered, such a blessing is appropriate for Yon-kiper, for Hashone-raba, but how does it fit into Shavues? The other hasidim who heard it also took it as a marvel.
A few months later, when the Second World War broke out, Reb Hershl Rubin fled to Vishkove. After the Nazis carried out the first slaughter of the Vishkove Jews, Reb Hershl was found in shul, shot to death, wrapped in a talis with a Torah scroll in his arms. May God avenge his blood.
by Rabonit Rivke Rozental-Shtshetshina, America
Translated by Tina Lunson
The Goworowo “Beys Yankev” school for girls was one of the first “Beys Yankev” schools founded in Poland at the end of the 1920s. Ms. Sore Shenirer, the founder of the Krakow “Beys Yankev” seminary and the school network across the land, came specially to Goworowo in order to attend the establishment and opening of the school.
The “Beys Yankev” school was a great success from its very first existence. Pupils from every level of the population enrolled, from very religious to secular homes, from wealthy positions and the poorer classes.
The program of the school was a rich one and had included all sides of Jewish life. It taught Torah, the Prophets and Writings, Jewish history and conducted discussions about Judaism and religious philosophy. All this was offered by qualified women teachers, permeated with belief and a sincerity which spoke to the hearts of the young women students. There was also a drama club connected to the school, which gave public presentations especially for Khanike and Purim.
Several male leaders concerned themselves with the intellectual form of the school and with its financial issues: Leyvi Varshaviak, today in Israel, made many contributions to the development of the school, and later, the extraordinary young man Yisroel Burshtin may God avenge his blood, who was so tragically and cruelly murdered by the Nazi persecutors. In the last years Yitskhak Shafran – one of the leaders of the “Tseirey Agudas Yisroel” (today in America) –managed the school. The above-mentioned leaders and even more, devoted their work heart and soul. They concerned themselves with the existence and broadening of the “Beys Yankev” school. Later they also
[Page 180]
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In the center, the teacher Leye Gulevski. Summer 1926 |
founded a “Banos Agudas Yisroel” for grown girls which developed a broad activity in the area of Jewishness, culture, social questions and especially Erets-Yisroel. The council consisted of the following members: Rivke Shtshetshina, Eydl Kshonzshka and Miriam Rokhl Hertsberg may God avenge her blood. The “Basye” and “Banos” clubs
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“Bas Yankev” teacher Ester Obershteyn from Grodne in the center Winter 1938-39 |
[Page 181]
collected money for the “Keren ha'yeyshev”, made “flower days” and organized presentations for Erets Yisroel.
Today, after the Holocaust, when one makes an assessment, of what remains of the entire “Beys Yankev” movement, what became of the “Basye” and “Banos” organizations after the great tragedy – the summation is a sad one. Only a few survivors can be found in Israel, America and other countries today, but the majority of the girls were tragically cut down during the Nazi persecutions. I do not know if it is a consolation, but according to what I have heard, all the members of “Banos” and of the ”Beys Yankev” school, sanctified God in their lives and deaths, and even in the worst situations did not forget that they were brave daughters of the glorious Jewish people.
May the memory of them remain always fresh in our memories!
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| From right: Brokhe Grudka, Yente Vrubel (Kalish), Feyge Mondra (Mlave), Miriam Hetsberg and Fraska |
by Elieyzer Levin, Israel
Translated by Tina Lunson
The Goworowo cell of “Ha'shomer ha'tsair” was founded at the end of 1927. To tell the truth, we did not have great success: we had no money to rent a space, and almost all the youth already belonged to some other organization, like “Frayhayt”, “Tsukunft” and others. But, encouraged by the help of head of the cell In Ruzshan, Leybl Bukhner, we decided to create a cell in Goworowo and we were not disappointed.
A short time after the founding we already numbered about 100 young people of both sexes. The leadership consisted of Hershke Granat, head of the cell; Meyshe Levin, lieutenant and recorder; Feyge Sheyniak, Nekhe Shakhter and Rokhl Vaysbord. As we did not have a venue, our meetings took place in the open field outside the town. Once – on the “New Road”, often along the road to Pasheki, or even on the “Probostva” near the Jewish windmills. The meetings of the separate groups took place in the private homes of the cell leader, Yitke Rozen, Khave Molovani and others. We also often arranged for conventions in the Shtshavine
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The leadership sits across the front. (From right) Nekhe Shakhter, Hershke Granat, Feyge Sheyniak and Meyshe Levin. |
[Page 183]
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| First row, from right: Hershke Granat, Nekhe Shakhter, Ruven Shmelts, Leybl Shvarts and Yosef Krulevitsh Standing: Leye Zilber, Yetke Rozen, Leye Grudka, Blume Govortshik and Yitskhak Blum |
Forest with the Ruzshan cell of “Ha'shomer ha'tsair”. We would hear speeches, do various exercises and get advice – from them, the older cell – about our future activities.
Over time, we became a factor in the town. We contributed to the total of the General Zionists, who sometimes allowed us to use their venue. In general, most of our meetings took place there. Later we had a long-term place with the Right “Poaley tsion”. We were representatives in the council of the K. K. L. and were in first place as collectors. Besides the work of emptying the blue and white charity boxes each month, carrying out “flower days” and wedding gatherings, we also made money at other opportunities. We once gave a presentation under the name “The Cantonists”, in which the main roles were played by the writer of these lines, Nekhe Shakhter and Shleyme Apelboym; from that, we gave half of the revenue to the K. K. L. In 1929 the “Shomrey Shabes” , head up by the town Rov, decided to make the eruvim for the town anew. They installed large poles around the town and planned to lay the wires across them. But there were no experts in climbing the poles available. When I learned about that little piece of work, I went to the Rov and proposed that for a certain sum contributed to the K. K. L. (that was – one zlotych per post), I was prepared to climb up and lay the wires. The Rov, who was an opponent of Zionism, did not agree with that, but, having no alternative, he had to give in to the “business”.
[Page 184]
I do not remember how many zlotych I earned for the K. K. L., but according to the currency of the times with was a large sum.
In 1929 the Mlove branch of “Ha'shomer ha'tsair” to which we belonged, arranged a summer camp in the village Alatave Pagaze (?), under the directorship of member Haykl. About one thousand “Shomrim” participated there, from Ruzshan, Ostrov-Mazieki, Ostrolenke, Mlove and many other towns. We were about 20 members from Goworowo. The course, which was run under a strict military discipline, lasted for two weeks.
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| First row, from right: Sore Dine Engel, Nekhe Shakhter and Rivke Grinberg Standing: Leye Olek, Khane Likhtman and Leye Zilber |
We were involved with sports, learning to march, listening to various speeches and lectures and getting accustomed to hard pioneer training conditions. When we returned to town we were inspired to carry on our further work. We marched through the town in full uniform several times, with our banner, to the tune of a trumpet – like soldiers.
Our cell was in full bloom for several years. With the death of our cell leader
[Page 185]
Hershl Granat, who died at a young age in 1932, our work was weakened. It still existed officially for a while, but in about 1933 the cell dissolved, and the youth melted into the other existing Zionist youth organizations.
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| From right: Leye Rotshteyn, Leye Gurka, Feyge Ozdoba. Elieyzer Levin, Khave Molovani, Nekhe Shakhter and Hershke Granat |
Notes from Lester Blum:
Neyekh Karvat, Israel
Translated by Tina Lunson
The Left “Poaley-tsion” in Goworowo was founded in about 1923. The first constitutional meeting and member gathering took place at Leyzer Aleyarzsh's home, with the attendance of the later-famous historian Dr. Emanuel Ringelblum, delegated from the Warsaw Party Central. The following people were voted onto the committee: Avrom Vaysbord, Neyekh Karvat, Tuvye Kas, Khaye Vaysbord, the teacher Alter Hokhshteyn and others.
Although few in numbers, the members with their conscious ideas conducted broad cultural and party-related activities. We took part in almost all the Zionist actions in the town. From time to time we also brought in speakers, party activists from the Central who presented in rented venues in town. As well, we were visited and given readings by Yankev Zerubavl, Peterzeyl and others.
The party developed poorly, because we did not have any young people. No new members came to take the places of members who had immigrated or left the town. We did not even have the means to rent our own space, and all our activities were held in the private homes of the members.
In the last years we conducted our activities together with the “Poaley-tsion” organization in Ruzshan. We held joint gatherings in the Shtshavine forest. At one such gathering, the well-known “Poaley-tsion” leader Yankev Zerubavl took part.
Over the two-decade existence of the “Poaley-tsion” newspaper “Arbeter tsaytung”, we distributed the paper around Goworowo. We also made large sums of money for the “Palestiner arbeter fund”.
The organization in town numbered about 35 members. Only a few individuals survived. The majority were murdered along with all Polish Jewry.
by Avrom Holtsman, Israel
Translated by Tina Lunson
The library named after Yosef Khayim Brener was created after the “Poaley-tsion” Zionist Socialists separated from the General Zionist Organization. Previously, there had existed only the General Zionists library “Ha'tekhiya” which had just been created before the end of the First World War by Binyumin Ginzburg with the managing partner Meyshe Dronitsa (Israel), Khayim Gerlits (America) and Dovid Aron Grudke may God avenge his blood.
I still recall the times when not only a book, but a simple newspaper was looked at askance by the religious fanatics. This happened to my father Menashe of blessed memory: In 1913 during the Beylis Trial he once took a copy of the “Moment” newspaper with him into the Vurke shtibl, and the watchmaker Yankev Yosef Plantshok glanced at it to see details about the famous judgement. By chance Avrom Fayvl Nayman noticed it and started a big to-do: “How is it possible! desecration, sin and evil-doing against the rabbis…” When my sister Yetke wanted to read a booklet, she had to subscribe to the Ostrove Jewish library.
The first kernels of the “Ha'tekhiya” library also had to sustain sanctions from the Goworowo religious fanatics who influenced the town Rov not to allow the library to be located at Ms. Devashe Brah”v. In those times the confused, over-heated religious “Cossacks” wanted to serve by example for the neighborhood, and they tore into the local library and burned all the books. In court they maintained that they were prepared for “martyrdom”, to take any punishment upon themselves. In Goworowo it did not come to that. The “Ha'tekhiya” library found a space and began to conduct their activities anew.
I was then studying at the Lomzshe Yeshive, There too I read books in secret and made friends with Simkhe Sapershteyn, the correspondence for “Haynt” newspaper for the Lomzshe region. When I returned from the yeshive, I took over the library office from Khayim Gerlits, and at the same time was elected secretary of the Zionist Organization.
I began conducting an intensive task: putting in order and cataloging,
[Page 188]
binding books and organizing a reading room for the Jewish press: “Haynt”, “Moment”, “Ilustrirte vokh”, “Literarishe bleter”, “Velt shpigl” and others. We arranged literary- and entertainment-evenings with the participation of the members Meyshe Sarna, Meyshe Granat, A. Holtsman, Bunem Shafran may God avenge his blood and Yitskhak Viroslov may God avenge his blood. We ourselves created a “humoristic newspaper” with parodies on small-town types and general events, then fitting them to suitable melodies from theater, and presented shows in the town and in the area. That brought in a lot of revenue for the library.
At that time the younger Zionist members began grouping to “He'khaluts” from the Right “Poaley-tsion”. People communicated in secret with the Central at Dszhike Number 11 in Warsaw, and they sent the representative Kh. Tiger. A committee of members was elected: Meyshe Granat, A. Holtsman, Meyshe Sarna, Zelig Reytshik, Aron Shron, Yisroel Kutner, Simkhe Bunem Shafran may God avenge his blood and Yitskhak Viroslav may God avenge his blood. Our group began drawing many young people from the wealthier circles to itself. That called up opposition, both among the older members of the General Zionists who saw in us rebels and renegades, as well as among the leadership of the “Bund” who held themselves as the only representative for the Jewish laborer. Once when we were preparing for a lecture from Dr. Gliksman, a group of Bundists headed by Leybl Kersh showed up at our venue and obstructed the speaker. By chance the policeman Lada was just passing by, and he deflected and punished the disruptors.
The General Zionists' space was too tight for us, so we, at Purim 1927, rented our own venue, from the midwife on Ostrolenke Road. At the same time, we proclaimed the founding of the “Yosef Khayim Brener Library” with a celebratory reception where one could also greet and wish well to the members Meyshe Granat and Shmuel Rozenberg (the husband of Rivke Shafran) who were traveling away for Pioneer training.
We began a recruiting action for new books for the Brener Library. At the same time we turned to the General Zionists, for them of give us a portion of the “Ha'tekhiya” Library and take over the debts that we still owed for books.
But a surprise awaited us there. The General Zionists simply laughed at us and cynically answered, “We don't take anyone back from the cemetery”.
That response boiled our blood. It angered me especially, because I personally had bought the books, bound them, and I was registered at the money exchanges which involved a fee to be paid at the beginning of each month. We decided not to let the matter rest.
Meanwhile we had moved into a two-room space at Katervos's. All the members had striven to clean and organize the venue. We had
[Page 189]
acquired wood by “taking” it at night from the wood warehouses of Kosovski-Rozen and Shabsay Verman, and we ourselves built the tables, benches, cabinets and a stage with decorations. I got oil paints myself from my father's shop (we maintained that for a cultural goal one may “acquire” things by stealth).
As on the 20th of Tamuz there would be a commemoration evening for Hertsl, I arranged for the event to take place at the General Zionists' venue. My comrades were angry with me, but I had an intention for it: while the speeches were going on I made an impression of the key in chewing gum. Member Hershl Krulevitsh, a locksmith by trade, fashioned a key, and I and members Yisroel Kutner, Hershl Krulevitsh and Yankev Drozd may God avenge his blood, worked out a plan on how to take the books from the “Ha'tekhiya” that had been so unrightfully taken from us.
On the eve of Rosh ha'shone in the year tes-reysh-pey-khes, at night, I went with my father to recite slikhes in the Vurke shtibl. My father was the cantor and I helped him with the singing. In the middle of the service, I disappeared, and along with the above-mentioned members “checked out” from the “Ha'tekhiya” Library several sacks of books and buried them near Yankev Drozd's windmill.
Having done that “bit of work” I went back to the shtibl and, along with the congregation, beat my heart at the recitation of the al kheyt. My alibi was ready.
In the morning the town went off its wheels. A sensation – books stolen from “Ha'tekhiya” . Soon witnesses were found who had seen me carrying the books at night.
A lawsuit was processed in the Tshervine court. The main witness to the accusation was Leybl Kersh, whom I think just wanted revenge for the seven days' arrest he got for disrupting Dr. Gliksman's lecture.
But the witness got lost. He did not know who else took part in the event. I could not have carried all the sacks alone. He only saw me from a distance, and how could he say he recognized me by my looks. The essence – I was set free, and had the right to complain against him for claiming false witness. I of course did not use that privilege. We did not need to draw out the matter.
Around Passover 1930, in partnership with “Ha'shomer ha'tsair”, we rented a large hall and made a celebratory opening. Then we dug up the “booty” and took the books to the Brener Library.
Of course, today we look back with different eyes on those events. A little older and more sedate. But I do understand those times of youth, burning hot, that did not know of holding back and restraint when dealing with an idealistic goal and a community issue.
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