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One of the prominent, refined types in Goworowo was Reb Borekh Mints. He occupied an honored place in the town. He behaved in a very bold, forward way and had a wealthy man's generosity, of a big-city scope. He gave the impression of a refined Jew from an earlier time. Always clean and tidily dressed, a nice rosy face with a wide-spreading snow-white beard, a silver walking stick in his hand, he walked down the street slowly, with an expression of dignity.

It was a pleasure to go into Borekh Mints' house. Everything there spoke of wealthy comfort: fine, massive furniture, plushy divans, a silver and crystal cabinet. Everything made an effective impression: he himself in his house, in a flowery silk house-jacket, soft slippers with a “squeak”, and carrying refreshments for the guests.

He was no great Talmud scholar, but he loved to hear “a Jewish word” and to honor a Torah scholar with his whole heart. He liked the idea that the Talmud says, “adorn yourself with mitsves”. He did not receive any money to shine and polish the holy utensils, but for a good deed. On Sukes he used an artistically-worked little box for the citron. He had a khanike lamp, also of silver, more than one meter high; and he had a fine Turkish talis with a silver collar. For every Jewish thing he bought the most beautiful and best, sparing no cost.

Reb Borekh had an iron business on the market square, and for a long time was quite rich. He later lost his wealthy status but still ran a lovely home, gave generously to charities, and maintained his custom of handing out candies to children.

Reb Borekh Mints was an ardent hasid to the rebis of the Vurke line. When any of the Vurke grandchildren happened to come to Goworowo, he acted as an inn and set out a table suitable for a rebi. We all remember the visit to Goworowo by Rov Avrom Meyshe'le Otvotsker, who stayed at Reb Borekh's house. The whole town attended the Shabes tables, giving notes to the Rebi and asking for blessings. Although the house and furniture had gotten shabby, Reb Borekh was pleased, and glowed with pride.

Reb Borekh did not mix in town matters and did not want to be a councilman or a community activist. Only for the building of the Otvotsker shtibl

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did he get involved. He so liked to live his own life, calm and quiet, not letting the outside disturb him.

He was born in Goworowo and died there in the early 1930s.

A scholar among scholars, a wise man among experts as well as a folk figure, respected by everyone – for such circumstances one must have specific characteristics and many good qualities.

Reb Mayer Romaner, or as we called him in town, Reb Mayer'l – for his small size – was without doubt worthy of such an estimation. In the town, he was both loved and respected. Indeed, for his distinguished personality, Reb Mayer'l was always at the top of the council leadership. He himself did not seek out honors. Rather, he was a proper “originally modest” person, who spoke in a quiet voice, distanced himself from conflict, was measured and sensible, as is the character of a true Talmud scholar. But those very qualities impelled people to elect him as a councilman in every term of office, and as a representative in many community institutions. He felt a deep responsibility to community matters. He gave much thought to his social obligations. Indeed his advice was generally weighty – “weighed and measured”. He stated his case with very few well-honed words, with a smile on his lips, and accompanied by a clever aphorism.

Reb Mayer'l was born in the 1860s, to his parents Reb Avrom Yitskhak and Freyde Romaner, proprietor of a haberdashery and food shop in Makov-Mazavietsk.

Reb Mayer'l learned in the Makove town study-house, with great diligence, it appears, because he achieved a higher level in learning that particularly showed his clear, logical comprehension and analytic power of understanding. People say that Nakhum Sokolov – the famous editor of “Ha'tsefira” and president of the World Zionists – was also studying at the Makove study-house at that same time. Reb Mayer'l married his wife Reyzl, the daughter of Avrom Mendl Koen, who operated a tavern in Makove.

After the wedding Reb Mayer'l moved to Goworowo along with his in-laws. They went on operating the tavern and Reb Mayer'l sat in the study-house and learned.

Reb Mayer'l was an important leader of “Agude” in town, and of

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the founding of the “Beys Yankev” school for girls. He held one of the most-honored places in the Ger shtibl. He guarded the “page of the day” like a treasure and never missed a day of studying that page of Talmud.

In later years he opened a haberdashery business from which he drew an abundant living. And of course he had a fine, respectful home, and was devoted to community service.

With the outbreak of the war Reb Mayer'l fled back to the town of his birth, Makove, and died there on the 9th of Kheshvan, sav” shin. His wife Reyzl, his daughter Hinde Leye and her husband Shleyme Khayim Tsimbal and their little boy Itsikl were murdered in Slonim, may God avenge their blood. Their daughter Freydke Tandaytshazsh died in 1925; her husband Yitskhak Leyb, in 1957 in Argentina.

[from right] Reyzl Romaner may God avenge her blood, Yitskhak Leyb and Freydke Tandaytshazsh of blessed memory
[from right] Sh. H. Tsimbal may God avenge his blood; their children and his wife Hinde Leye may God avenge their blood

Since he looked at a person with an acute eye which was rather practiced in godliness, one could easily recognize that Reb Yankev Hersh had a relationship to the Vurke kheyder. It was simply on his face, which poured out so much love for the Jewish people, such goodness and good-heartedness, that one could easily see the old Rebi's doctrine of “judging all mankind on the side of merit”, of using the right side of the coin, that one cannot go through the world with anger and not with hardness; even a transgressor among Yisroel is still a Jew and one must act towards him only with goodness.

I do not believe that any Goworowo Jews had ever, at any time, seem Reb Yankev Hersh in a bad mood. Even though his personal circumstances were not happy ones. The two blind horses that he used in his little grain mill could not make him a complete living, and, a confession, could not make a dowry for his daughters. But what had livelihood to do with state of mind? A Jew needs to be happy, always brave and cheerful, if only because one was created a Jew, as the Talmud says, you must make blessings as much as for bad as for good.

Reb Yankev Hersh was a fervent hasid, like those one-time pioneers of hasidism. Anyone who saw his zeal at the erev Peysakh guarded matsos, or at the hasidic welcome of the Shabes Queen – he shone with holiness. He did not like to rely on another; he laid the fire himself, he put on an apron to peel the potatoes, and he cooked up hasidic groats that had a thousand flavors. And while doing so he sang the old Vurke melody with such ecstasy that it touched the heart.

Reb Yankev Hersh had such a folksy house, An entire house with a garden, fenced and with hedges, like a prince's estate. He also had his own harness team – a horse and wagon which he often used to take hasidim to a rebi who had come to a nearby shtetl.

He married his elder daughter to a young hasidic mercantile man, Meyshe Kosher, who later became president of the Goworowo Jewish Council in its last term.

Reb Yankev Hersh was probably sent by the Russians to their camps. The fate of his family is not known to us.

Reb Fayvl Brik was one of the big community activists in the town. There was not one Council action or undertaking, in which Fayvl did not have a large part. He was a member of many institutions in town and had real concern for their existence.

He was a quiet and separate person, not pushing himself to high places and not seeking any glory. Quietly, without to-do, he did his fruitful work in the name of heaven and for the sake of the mitsves. In his Council position he liked to sit in a corner, wrapped in his heavy calico robe and listen to what others said. He only offered his own opinion when they asked him for it.

Reb Fayvl Brik had life-wisdom bored into him. It was a pleasure to converse with him. One had to take his ideas into consideration. The Rov often consulted with him on community affairs.

Fayvl put a lot of his energies into the building of the town's new study-house. But when they wanted to make him a gabay he did not agree. He hated disputes to the bottom of his heart, but if someone had to fight – he was ready. He was also involved with the Burial Society, and for a while was the gabay of that group. He was particularly dedicated to the mitsve of welcoming guests. He was the builder of the town's “hospitality house”. Besides that, he devoted a room in his less-than-spacious house to an inn for poor people who spent the night there and ate.

Reb Fayvl was a shoemaker by trade. He especially worked on peasant shoes and boots and was quite well-off. But he did not pursue riches. He loved to search out favors to do for people and help another in a time of trouble.

Reb Fayvl was the pride of the town's artisans. They extolled him because he was one of the most honored and respected craftsmen in town.

Fayvl – or as people called him, Fayvl Yermiahu's – was murdered during the war years, may God avenge his blood.

There were legends going around in many towns of Jews, spiritual heroes, who breathed with love and devotion for the people, and were prepared to sacrifice their own lives for the salvation of the community. That strength burgeoned especially in difficult moments for the folk, when the destroying angel held his gleaming sword over Jewish heads, threatening to drink up a Jewish settlement in blood.

Those Jews were necessarily simple, everyday people, different from the crowd, who did not mix into Council matters, who did not request anything from anyone or demand anything of anyone. Yet, when the moment for miracles arrived, their risen personas of strength and heroism came into full view.

Reb Yoel'ke Yelin – or as he was popularly known “Yoel'ke the baker” – belonged, without any doubt, to that brave constellation. The Goworowo residents mention his name to this day with a sacred shudder and with honor, and carry his image deep in their hearts, as a synonym of devotion, strength and self-sacrifice.

Yoel'ke had lived in the town for many years. His wooden, several-storied house stood in the middle of the market square, between the houses of Borekh Kuperman and Menashe Holtsman. In that house Yoel'ke had his bread bakery, the selling counters, and a large room that served as a tea house. His apartment was up on the next floor, where he lived with his wife Rivke'le.

During the years of the outbreak of the last war, Yoel'ke must have been sixty-odd years old. His strength must have been waning. He alone baked the goods, sold the products and could still lift a sack of flour on his shoulders with the ease of a young man.

Beginning with just his appearance, one could easily make a mistake and suppose that Yoel'ke was a stickler, an impatient Jew. The yellow-grey little beard that ringed his thin face was hard and usually dusted with flour; the pale grey eyes were obscured by thick yellow brows. His stooped height, the hoarse, rough voice, and his severe, piercing glances gave his face an angry hardness.

In fact, inside Yoel'ke there beat a good, sensitive Jewish heart – full of love and friendship for all people.

Yoel'ke's personal life was permeated with pain and worry. He had almost no pleasure from this world. His wife Rivke had birthed him thirteen

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children, and not one of them remained alive. Yoel'ke and his wife went around like shadows, ashamed, locked into themselves and depressed.

Yoel'ke found his entire comfort in helping Jews, supporting the needy and rescuing a person in trouble. He performed that help through modest work, without noise or fuss, and with a heartfelt naturalness.

His tea-room was usually full of guests – poor people, traveling preachers, couriers, who received their “snacks” and “dinners” completely free, with a smile on their lips.

At night, the tea-room was turned into a “hotel”. Yoel'ke pushed the tables and benches aside, Rivke brought in bed linens, and however many guests there were, there was a place for everyone to sleep. No one was asked for legitimization, and no one was asked hard questions.

The tea-room was not meant for only indigent guests. Even the “high class” of Jews who wanted a hot, well-sugared glass of tea, sat at one of the wide oak tables and drank as much as their hearts desired.

The biggest commotion at Yoel'ke's was a Shabes morning. It swarmed with people, like a beehive of coming and going. Every hasid who was returning from the Shabes cold mikve beat a path to Yoel'ke's to drink a boiling glass of tea. Even “Enlighteners” who did not go to the mikve from one erev yon-kiper to the next did not lose out on drinking a glass of the “warmth” at Yoel'ke's on Shabes to warm the chilled, sleepy bones from the cold night.

This Shabes tea-drinking was set out for self-service, because at the same time both Yoel'ke and Rivke were busy portioning out bubbling-hot water for the children and maids to take home to their houses.

The town Jews very much appreciated Yoel'ke's broad hand and his good-heartedness. But no one imagined that he was capable of showing such valor as he demonstrated that Shabes in the month of Elul in 1939.

It was in the week that the Germans took Goworowo, and they elected that Shabes day to make the bloody accounting of the Jews.

Just before dawn, when the town was still sunken in a deep sleep, the murderers started a wild, hellish tumult. They opened with heavy gunfire, shooting, breaking down doors and ordering all the Jewish residents to leave their houses. Anyone who did not hurry was shot on the spot. All those Jews were herded with brutal force into the big shul, and soldiers were posted on all sides. The entire Jewish population of men, women, children, were shoved in, cramped, pressed together.

Around lunchtime the “S.S.” men set fire to the town, each house

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individually. With devilish smiles they assured the Jews jammed into the shul that the soldiers would soon be there to set fire to the shul, along with all the people.

The screaming a lamenting that filled the study-house space split the heavens. Especially heart-rending was the cries of the hungry children, who had had nothing in their mouths since the previous night, for in the great chaos the mothers were unable to bring any food with them. And the children were pulling at their parents: Mama!

Mama! Food!

Everyone saw the children's suffering, heard their cries, but no one dared to even think of going out on the street to find food. The “S.S.” order was exact and clear: “Anyone who appears on the street will be shot without further warning”. No one doubted the sincerity of that order.

Yoel'ke sat in a corner of the shul, immobile, looking on at the wailing children and quietly murmuring psalms. After a while he stood up, pushed himself through the packed-together mass of people and approached the door. His hard-bitten lips showed a firm determination. He threw the door open wide, went through it and disappeared outside.

A deadly quiet settled over the study-house. A convulsive shudder of horror gripped everyone. Then soon was heard the murderous shot, aimed by the Germans into the body of Yoel'ke.

In the joint dead silence, one could hear the crackling of the burning houses and the wild shouting of the agitated murderers.

Through the large-paned windows of the study-house, Yoel'ke could be seen running fast, crossing the street, going into his bakery. After a long time, he came back out, bent under a heavy sack that he was carrying on his shoulders.

The despicable eyes of the guarding soldiers were blinded. They did not even see the old Jew with the heavy sack slowing walking, his flaming face that of a martyr, who strode with proud steps, with such certainty and inner calm as if he were walking to a joyous occasion as a mitsve.

Yoel'ke entered the shul. “Here are khale loaves for you, Jews!” he said with such mater-of-fact modesty, “Take them, Jews, give it to the children, today is Shabes!”

Reb Yoel'ke felt nothing of how much super-human strength, courage and self-sacrifice lay in the lofty deed that he had done so naturally and so simply.

And, after his deed was done, and a high-ranking German officer driving by had ordered the release of the Jews from the burning study-house, everyone ascribed to the merit of Yoel'ke the baker for his huge self-sacrifice in order to help the suffering Jewish children.

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Reb Moshe Skurnik of blessed memory

What do I start with? With the wonderful youth in our town: the vibrant youth, who aspired and fought with all their might to break the enslaving shackles of man as an individual and of the Jewish people in general. Although the youth of our town was divided into all kinds of parties such as “Poaley tsion” Left and BeTaR, its aspiration was only one: return to Zion. The ways were different and un-alike, but the goal was one – a Jewish state.

I remember one Saturday afternoon. My father, Reb Meyshe of blessed memory, sat in the synagogue and as usual studied a page of Gemora, and we, the youth, gathered around him. He stopped studying for a short while and spoke to us about the return to Zion and the duty of being ready to leave the Exile quickly. It was as if my late father, in the back of his mind, felt the need to hurry, lest it be too late…

My late father was a passionate Zionist from the very beginning of the Zionist Organization. According to him, he once received a letter of thanks from Herzl himself for his help in conducting propaganda for the spread of the Zionist idea among the broad strata of the people. He was a talented orator, with great persuasive power and his speeches always attracted a large audience. He was among the founders of Mizrakhi and its youth movement in Goworowo.

When Ze'ev Jabotinsky founded the new Zionist Organization, my late father joined the movement. He preached in the synagogue and explained that they would not hand over the state to us on a silver plate, and that there would be

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a need to fight for it and make sacrifices on the altar of its establishment. And indeed, when he was privileged to immigrate to Israel, he extended his help to the underground fighting with the British mandate. In his home, in Haifa, he hid underground fighters with weapons, and risked his life for the idea he believed in.

My late father was born in the city of Lodz in 1882, and after his wedding moved to Goworowo. He immigrated to Israel in 1936 and died in Haifa in 1952.

Our town Goworowo excelled in the generosity of its residents and readiness to lend a helping hand one to another anytime and anywhere. Perets' story comes to my mind: “If not higher still”. There were quite a few in our community about whom we could say: If not higher still.

Unfortunately, our town was burnt and no longer exists. We are commanded not to forget Amalek and what he did to us. We will tell our children about the glorious Judaism that was destroyed in such a cruel way. Let our children tell their children until the end of all generations.

The day will come, and God will take our revenge on the damned Germans.

The Rov Reb Khayim Mordechai Bronrot may his sainted memory be a blessing was born in Ostrolenke, in 5641. His father, Reb Nosn Tsvi, a bookseller, lived for many years in Goworowo, sent him at a young age to study with the Gaon Rov Avraham of Sukhtsov, and then with Rov Eliyahu Singer, Rov of Kalish. He was authorized to teach while he was still young by Rov Malkhiel Tanenbaum, the author of “Divrey Malkhiel”, the Rov of Lomzshe, Rov Moshe Nakhum of Yerushalimski, the Rov of Kalitz and Rebi Shimon Dov of Shedlets. He married Figa Matel, the daughter of Reb Shmuelke of Stradin, the daughter of Rov Yankev Yehude Butsian of Goworowo.

The first rabbinate he was appointed to was in Tshervin, Ostrolenke district (5668-5674). Afterwards, he was appointed as a Rov in the city of Khorzel, but after a short time, when the First World War broke out and all the Jews of the city – which was close to the German border – were expelled from it, he arrived as a refugee in Warsaw and stayed there for two years. For the time being, he devoted himself to public affairs and was one of the heads of the refugee aid committee. In 5676 he was appointed as a Rov in Tshekhonov and served in this rabbinate for twenty-five years, with a break of two years (5682-5683), during which he was in America on a public mission together with Rov Troyev of Kutne. While he stayed in America, he also served as Rov of the synagogue of the Lubavitsh Hasidim in Chicago. In 5699, about two months before the outbreak of the Second World War, he traveled again on a public mission to England and due to the war, he was forced to stay there for several years until he was able to immigrate to Israel.

In Poland he was considered one of the great rabbis, he was great in Torah and well-versed in public affairs. For many years he was a member of the executive committee of the Association of Rabbis in Poland. He was popular and cherished in the rabbinic circles and closely associated with the courts of the rebis. Although he was an Aleksander hasid and even commented on the family of the Aleksander Rebi, he was a loyal Zionist and among the first rabbis in Poland who united

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Rov Reb Khayim Mordkhe Bronrot

He visited Israel in 5686 and 5696. He settled there in 5703 and was appointed the head of the Tel Aviv judicial system. He served in this position until his last day. He was also appointed as the chairman of religious education in Tel Aviv. After the death of the chief rov, Rov Moshe Avigdor Amiel may his sainted memory be a blessing, he was active in the “Mizrachi” movement in Israel and spread Torah widely. He published many articles in the movement's periodicals in Israel and abroad: “HaMizrakhi”, “Di Yidishe Shtime”, “HaTsofue”, and many more. He authored many books on halakha and droshe [interpretation of the Bible], a large part of which remain in handwritten form.

The ones that were printed: “Oytser Ha'khayim”, “Pietrikov” (5690), “Kidushim in Halacha and Agada”; “Omer Ve'dvarim” (5695), sermons on the parshes of the week in the books of Genesis, Exodus and Leviticus (the rest were left in handwritten form); “Stirat Zkenim” (5708), on the articles of our learned teachers in halacha and agada (the rest was left in handwritten form).

He also published halachic articles clarifying the question of milking on Shabes (5706); “A trip by Airplane on Shabbat” (“Sinai”, vol. 14, pages 129-135), with special attention to the problems of the time zones and the need to build the renewed Jewish community.

Rov Khayim Mordkhe Bronrot died in Tel Aviv, 7^th Adar 5710 (1950). May his soul be bundled in the bundle of the living.

During the First World War he became impoverished, and under guidance from the Vurke Rebi, to whom he had traveled, agreed to become a rov, and found a post in a small town near Ostrove.

In the Second World War he, along with his family, wandered into Russia where he suffered terribly because of his religious observance. He got through the days with a piece of bread and water, and when it was available, some potatoes. And so he spent several years. After the War he was evacuated back to Poland. From there, to a camp in Germany where he acted as Rov until he merited making aliye to Erets Yisroel and passed away herein a good place, the 25^th of Tevet sav-shin-tes”vov at the age of eighty.

Reb Yeshaye Ayzenberg, long-term gabay of the Aleksander shtibl, was a type of keen hasid who was characterized by a great love for the simple Jews. Every Shabes after lunch people saw Fayvl the Lame walking to Reb Yeshaye's to call him to come and study Torah and kabole with the congregation in the large shul. Reb Yeshaye put on his heavy satin kapote and his high velvet hat, wrapped his throat with his red kerchief and went off to shul. The congregation “swallowed” his every word.

Reb Yeshaye ran the gabay office in the shtibl with authority. If he decided that they must recite various liturgical poems during their prayers, such as “Shira” on Passover, or the Ten Commandments during Shavues, the protests from the older hasidim from one side did not help, nor did the younger hasidim on the other side, who complained that Reb Yeshay was introducing new customs into the shtibl. The hasidim did indeed recite these “creations”. As “revenge” the group caught any “errors” in Hebrew during his leading the afternoon prayers on yom-kiper, which Reb Yeshay had claim to pray from the cantor's stand. But despite those “incidents”, he was much beloved by all.

Reb Yeshay had a flaw of “fabricating” Torah proverbs on the spot: if the congregation demanded more whisky and cookies at kidush, he would say, “If you eat, you must pay, but there is no money”. In his trade with pelts, he would interpret the verse in Megiles Ester “there was light and joy for the Jews” as, “the Jews laid on furs” (from the word for light). “Simkhe v'sason”, as “when there is joy and happiness”; “v'ikar” as “the pelt will be expensive”.

Etched into my mind from boyhood are the Shabes nights when hasidim gathered at Reb Yeshaye's house to drink a glass of tea with sugar. Among the regular guests were Yisroel Leyb Kruk the elementary teacher, Avremele Grudke the teacher, Meyshe Skurnik the expediter, Yudl the clockmaker, and others. We, the children, waited all week to hear the wonderful stories that were told around the table, beginning with the beer dregs at “Nikolay”, the demons and ghosts that used to terrify at the guard post, up to the actual political issues of the day. They talked about everything and everyone around the table, and Brayne his wife may she rest in peace stood by alert and ready to pour everyone's tea.

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Reb Yeshay merited dying in his own bed. His wife Brayne (they did not have any children) died being transported to the Siberian boreal region, during the last World War.

Reb Yekhiel Gerlits was one of the more interesting types of the Aleksander shtibl – an Enlightened Jew, Talmud scholar, authorized to act as a rov, and a colonial merchant. He was a man of letters and affairs, knew Russian and Polish and wrote petitions to various government offices in those languages.

In his youth he was friends with Nakhum Sokolov, who even proposed that he become his secretary. After he moved from Makove to Goworowo he still maintained contact with him through letters. They carried on that correspondence for many years.

Reb Yekhiel was an optimist by nature, always tidying up and taking everything with a joke and a smile. He was one of the regular prayer leaders for the Days of Awe in the shtibl. He perished in the war years.

Reb Note Rits, the co-owner of the big mill and electric works in town, was a tall, big-boned Jew who bristled with good health and an energetic appearance. He was reckoned among the eminent hasidim of the Aleksander shtibl because he was also a wealthy man and was very generous in the area of mitsves.

On certain occasions Reb Note invited the congregation to his home for “probostva”, and the hasidim never regretted the long trip that was imposed on them. He compensated them with a lot of whisky and plenty of cooked dishes too – for, as mentioned, Reb Note was half-owner of the mill.

Reb Note excelled with his hearty, folkish humor, which bubbled up in him. When he told a good joke, even the most gloomy person had to burst out laughing. He was president of the Jewish Council for a few years and much loved by all the Jewish residents, as well as by the Christians. He and his whole family were murdered by the German Hitlerists.

Reb Avrom Yitskhak Galant – or, as he was popularly known, “der kvashnik” – was considered one of the most intelligent of the Aleksander hasidim. He read a Zionist newspaper, was a little of a philosopher, loved to ponder every issue and did not take things too lightly.

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Reb Avrom Yitskhak Galant May God Avenge His Blood

Reb Avrom Yitskhak was an outstanding master of song, and one of the good prayer leaders in the Aleksander shtibl. His son Meyshe was one of the first victims: the Germans caught him in Ostrove at work, and then

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Reb A. Y. Galant's children

Reb Bertshe Viroslav was a true example of an old-time, old hasid. Although his livelihood was hardly large, he was always in a good state of mind. He loved to hear and to tell hasidic stories – tales about rabeyim and religious Jews. He was also a champion for a good drink of whisky – 95 proof – at the hasidic celebrations that were frequent in the Aleksander shtibl.

Reb Bertshe had right of possession to the “verses of song” for the Days of Awe. He sang in many voices, and before he had even finished the blessings he was already hoarse.

He, and his entire family, were murdered in the last World War.

Reb Aba Likhtman – or, as people used to call him, Aba the wagon-driver – was always a neat and happy Jew – a kind of “merry pauper”. He maintained communications between Goworowo and Ruzshan with his half-dead horse and broken-down wagon. A trip with Rev Aba was not known for it comforts. No trip went by without a wheel breaking in the middle of the road, or the horse “going on strike”. Then one received a full recompense of his “artistic” entertainment for the passenger.

Reb Aba, with his developed taste for humor, liked to put the passenger in harness: If he was going uphill, he asked the passenger to do the favor and agree to the mitsve of helping push the wagon up the hill. Sometimes he set the passengers up as soldiers in the “Aleksander Troop” – in which he himself had served for many years – and singing an up-beat military march, would march a nice few kilometers with them. When he could already see the Ruzshan bridge in the distance, then it was really not worthwhile to get back into the rickety wagon.

Reb Aba was a learned man, and for the Days of Awe he usually served as prayer leader in a village not far from Ruzshan. On Simkhes Torah Reb Aba good-heartedly sang the “bits” from the Days of Awe prayers and repeated the sermon that he had given before the shofar blowing in that village. He told us the following story about something that happened to him: Once, as he stood praying aloud at the cantor's stand, he saw through the window that his horse was wandering

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around eating grass. Then he suddenly saw that the horse was wandering off. His poor spirit sank – a cantor cannot walk away in the middle of prayers; and here the horse was going further and further… What to do? A solution occurred to him – with each word that he sang, he sang out prrru, prrru, prrru with a screaming, whining tune, until the horse heard it and came back. The village householders absolutely loved the new style of davening.

He was murdered with his whole family in the last war.

As a general rule a shames in a small town is typically an unassuming, quiet man, who is thankful that no one bothers him. He likes to flatter the important men of the town a little and he dies of hunger three times a day, except for Sabbaths and holidays.

Avromke Tsalke was, indeed, a shames in Goworowo, but the above mentioned characteristics were lacking in him; he was not unassuming, he was not quiet, he flattered no one; in fact important men flattered him. He was also rich and had lots of money.

So what did he need to be shames for? Really just for his own pleasure. It was his nature to have to know everything that everyone in the town was doing. As official town shames he had entry everywhere. He was at the Rabbi's house and at all gatherings. He took part in all meetings of the congregation and was a buddy to all the town elite. You could say that he was the pulse of the town and everything that went on had to go through him. All the stories and happenings in the town, general and personal, came to his attention, and he knew where to react and where not.

He liked things to be stirred up a bit in town. A bit of a dispute between Hasidim and Misnagdim, or between two citizens eager for honor, that really was just what he was looking for. Just for fun, he took care that the dispute did not die down too quickly.

In the town beys-medresh he was like a “king among his troops”; he gave an aliye to whomever among the important men he chose to give, and to whomever he did not chose, he did not give one. He was the leader of prayers,

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the reader for the Torah, and the provider for poor travelers in town. Although there were two other shamasim he did not forego the privilege of accompanying the Rabbi to and from prayers and everywhere else the Rabbi had to officially visit.

R' Avrom and Leye Tsalke, may God avenge their blood

Reb Avrom was born in Goworowo. His father's name was Nosn Kalmen. After his marriage he graduated and worked hard to make a living. Only when his children were grown and had left for America did his situation improve. His children sent him a lot of money and in time he came to be considered one of the town's wealthiest men.

From time to time one of his children would come from America to visit him. Then he would be quite an exciting figure in town – an American “Lord” with a bright checkered suit, a Panama hat, and a fat cigar in his mouth. He was the center of attention, which gave Avromke bucketsful of pleasure.

Avromke took no money for being a shames. He did it as a good deed, and indeed, also for his own pleasure.

After the outbreak of the war, Reb Avromke and his wife, Leah moved to Slonim where they were killed. He was then approaching 80 years of age.

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Goworowo, the typical Jewish town in the center of hasidic Poland, was no different in its character and style of life from the rest of the Jewish towns in its vicinity. It was blessed with all the characteristics of a “shtetl” with all its virtues and demerits: respectable homeowners, Torah scholars on the one hand and precious Jews with their simplicity and kindness on the other. Life developed and was managed in the small, low wooden houses that were scattered around the market square and in several streets that branched off from it. The reins of the public administration were held in the hands of towns' Rov and the community leaders; all social activity was carried on in the synagogue and in the hasidic shtiblekh, which were dominated by respected gabays, those who know how to debate matters of Jewish law and tradition, and those who were influential due to the power of their money.

A normal day of the week for a Jew went as follows: he would get up to worship the Creator, walk hastily to his study-house or to his shtibl to pray with the crowd, and finish with a review of a page of the Talmud or a chapter of Mishnayos , Ein Yakov or a chapter of psalms, each man with his custom; afterwards he would return home for his morning bread and then turn to his daily matters in order to bring livelihood to his home.

The daily businesses from which the Jews of the town made their livings, were not particularly distinguished by their diversity. They extended over very limited areas, mainly in the retail trade and in a number of craft branches that Jews maintained for generations. The trade was mainly concentrated in the “market square” with its shops and stalls, with goods, a little of this and a little of that: sugar and salt, oil and tar, notions and other minor, incidental items. Their livelihood depended mainly on the kindness of the “tourists”, at that time - the Gentiles of the surrounding countryside, who would go to the town to sell their produce and do their shopping, during all days of the week and especially on the market days. The small grocer and the craftsman did not see much benefit in their work: the nature of the villagers was to bargain, to buy small quantities and often even buy on credit and skip their payments. In order to earn his livelihood, the small grocer or the craftsman in the town had to work and toil, together with his family members, from morning until evening.

However in this landscape, there were a few exceptional Jews in each town, whose economic situation was better and their status was respected in the eyes of mankind, and they were: the forest merchants, the grain merchants, who were involved in big business: they would buy whole forests from the Polish landowners and the owners of the estates and cut them down. The trees would be poled in rafts across the Polish rivers to export them abroad; or they would buy grain from the granaries, collect it and send it in wagons to different countries. These merchants for the most part lived in a spacious walled house, behaved generously and charitably and their opinions were accepted by the townspeople. A similar status was also granted to the traveling merchants, the “agents”, who spent most of their days in the big city in the wholesale trading houses and with the main agents of the factories, from whom they would order and buy all kinds of goods for the owners of the shops and stalls in the town. Even this trade was conducted on a considerable financial scale and profit.

Reb Shmuel Rozenblum's family was also among the class of grain merchants in the town. Reb Shmuel himself was born in Goworowo and his expertise in the grain business was inherited from his father's home

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along with a “right of possession” and a good name among the farmers and the owners of the estates, who sold him their grain and the fruit of their orchards and gardens. He was especially successful in trading in grain, which he sent in large quantities to Danzig and with God's will, there was great produce in the fields and barns, and even the prices in the world's markets were good, so that his economic situation was usually good. But that was not the only reason Reb Shmuel was respected in the town. His greatness in the Torah, knowledge of the Talmud and rabbinic literature, made him well-recognized outside the boundaries of the town, and he was often asked by important rabbis from the surrounding towns to come and serve as an arbitrator and in complicated matters, especially among the people of large-scale commerce. Reb Shmuel spent time in the court of the Aleksander Rov and was always among those closest to him. Reb Shmuel was known as a charitable person and his house was always open to anyone, to help them in a difficult time with money, advice and encouragement. He performed all his actions with humility, brotherhood and kindness. So it is not surprising that for many years he served as the community leader and was accepted and loved by all strata of the public.

The family's place of residence was on the Long Street (Lange Gas ). The house had spacious and handsome rooms that always bustled with vibrant life from the large family, the commerce and the general involvement. One of the rooms was set aside as a Torah study area where he spent his free hours and in the late hours of the night. In this room there were cupboards and shelves full of holy books, books of “responsa ” and rabbinics, books of hasidism and exegesis, and among them all, in its leather binding, the “Shas Vilna ” edition of the Talmud, which in those days was literally considered a valuable asset, shone out. His late wife Sore, the daughter of Reb Meyshe Mints, managed the household affairs and helped her husband in his activities, both in matters of trade and in giving charity openly and secretly. In particular, she made sure to make the stay of the poor who were invited into her house pleasant, and fed them with the best food in the pantry. She devoted most of her energy and attention to educating her children in the Torah and good deeds while she served as an example and role model for them, and for that their love and admiration for her were without limit.

However, this family has also known troubled and bad days. The big fire that broke out in Goworowo on Shabes khazon of the year 1888, did not pass over Reb Shmuel's house either but consumed the house with everything in it, and the grain warehouses that were in the courtyard of the house, which were full to overflowing. Like many others in the town, they managed only to save their lives, and they remained without any property. In a difficult and depressing situation, they were forced to move to another house on Market Street, the inheritance of his wife Sore from her father, Reb Moshe Mints.

The fire disaster that hit this family brought in its wake an even more bitter disaster. In the fire, Reb Shmuel caught a cold and fell ill with a fatal illness, from which he never recovered, and on the 24^th of Kheshvan of that year, he passed away, while he was still in his best years, leaving behind a widow and ten children. The four older children were indeed married and were independent while the father was still alive; however, the education and finances of the remaining six children, small and tender, fell on the shoulders of a destitute widow after the fire.

With no choice, the mother Sore had to start all over again and continued trading in grains. The Polish landowners and the owners of the estates treated her with great respect and helped her by bringing her the grains themselves, so that she would not have to go to their villages. They especially appreciated her honesty and diligence. However, this trade in grain, which was also associated with hard and tiring physical work, weighed heavily on her and she had to convert it into a trade in butter and eggs, which the owners of the estates

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brought to her house and she would send them to Warsaw to different merchants every day. Little by little, she was able to restore the family's financial security and raise the children in Torah, in awe of heaven and good manners.

And so, days and years passed and the family of Reb Shmuel Rozenblum, who was born and raised in Goworowo, spread out and branched out in all directions:

The eldest son, Reb Khayim Leyb of blessed memory, moved to Mishnits. He was a great scholar, and as his father, he was one of the distinguished Aleksander hasidim. In Mishnits, he was considered among the respectable houseowners. His late daughter Rivke married Reb Mordkhe Yosef Rosenblat and stayed on to live in Goworowo. Both of them perished in an epidemic that raged at the beginning of the 20^th century in Goworowo and its surroundings. They left behind three little orphans who were gathered into our home and educated in our family as brothers and sisters for all intents and purposes. The third son, Reb Mordkhe Menakhem of blessed memory, served as a judge and teacher in Kosov-Telaki and he was also known to be great in Torah and hasidism.

The fourth daughter, Zeyftl of blessed memory, married Reb Eliyahu Orzhekh, one of the well-known forest merchants in Poland. Their home in Warsaw, at 22 Muranowski Street, was notable for its wealth and aristocratic customs. They left behind two daughters, who perished in Hitler's Holocaust may his name be blotted out.

The daughter Brayne may God avenge her blood, married Reb Khayim Ber Grudka, may God avenge his blood, from Goworowo, who was well known and remembered by all the townspeople, as a wise Torah scholar, smart and intelligent, with a distinguished face, with a constant smile of kindness and joy of life upon his lips. Reb Khayim Ber was one of the “traveling merchants” (agents), he would send foodstuffs to Warsaw and bring all kinds of goods from there for the grocers and the stall owners in Goworowo. Reb Chaim Ber had daughters, some of whom started families in Goworowo and lived there. Only two daughters remained from his entire family that was destroyed in the Holocaust and they are in Israel: Mrs. Elka, who married Reb Eliyahu Brukhansky, the son of the cantor Reb Malkiel and Mrs. Menucha, who married the native Reb Moshe Zeltser. Both established respectable families in Israel.

The son Reb Dovid of blessed memory, was the pride of the whole family. Even in his youth, he was famous among the rabbis and scholars in the area as someone who was great in the Torah and has noble virtues. While he was still a young man, he was ordained to teach by the rabbis of Ostrolenke and Tshervin. With his great humility he resolutely refused all offers to appoint him as rov in one of the towns. The late Rov Avraham Yosef Tsinovitsh, who served as a rabbi and judge in Ostrov-Mazovietski (the author of the book “Salsalot Yosef ”), noticed the exceptionally great scholar, highly educated and handsome young man, and took him to his home as a groom for his daughter Naomi. This match of a hasidic man to a Lithuanian rabbi was a rarity in those days. Reb Dovid was supported by his father-in-law and was close to the great rabbis and personalities, who visited often the house of Reb Yosele Tsinovitsh in Ostrov and then he was appointed as rabbi and a judge in Lomzhe. Reb Dovid was engaged in commerce and at a certain time, when he lived with his family in Roshan, he served as a certified supplier for the Russian army. He had an abundant and dignified livelihood, and despite his many troubles, he never missed a single day of his regular lesson in the Talmud. With exceptional devotion he took care of his children and educated them in the Torah and good manners and was privileged to see the results of his investment in his lifetime. His eldest daughter Rokhl, who was a kindergarten teacher in Lomzhe and active in the Zionist Histadrut there, immigrated to Israel, married Reb Shlomo Slutsky (the owner of carpentry factory “Erez” in Tel Aviv). The son, Reb Shmuel Khayim, also born in Goworowo, continued the family's golden chain and was considered one of the young and well-known prodigies among the members of the yeshives and rabbis. At the age of 18, he had already published a book of questions and answers called “Bikhurey Shakhar ”,

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which deals with halakhic negotiations with the Gaon Rov Khayim Ozer Grodzhinski of Vilna, the Gaon Rov Yosef Rozen of Rugtsuv, the Gaon Rov Mayer Simkhe of Dvinsk and many more. In their answers they crown him with such titles that even veteran rabbis would flaunt and boast about them. During the ghetto period, he served in the rabbinate in Lomzh, acting as the substitute of the elder Rabbi, Rov Yosele Tsinovitsh may his memory be for a blessing. He perished in the Holocaust along with the rest of the family, his parents Reb Dovid and Naomi, his brother Pinkhas and his sisters Mishka and Zipora, may God avenge them. The son Yisroel Yitskhak Verdi (Rozenblum), studied in the Lithuanian yeshivas of Slonim and Lomzhe, he was one of the leaders of the “He'khaluts Ha'mizrakhi” and “Ha'shomer Ha'dati” in Lomzhe, and until the year of his immigration to Israel, in 1936, he worked at the center of the Mizrakhi Movement in Warsaw. In Israel he first worked in the executive committee of the “Ha'poel HaMizrakhi” and was active in this movement and a member of its central institutions. He now works as a senior official in the Tel Aviv Municipality, as chief examiner in the audit department.

The daughter Devushe, may she live long life, was the first who, being still a little girl, left the family house and moved to the big city of Warsaw, where she was educated by her cousin Khane Kroytman. One neighbor, who owned a grocery store, noticed her because of her quickness and knowledge in commercial matters and invited her to help her in the store's business. In exchange for her work, she provided for all her needs and even deposited for her every month one ruble to a reserved fund. On all kinds of occasions, she would give her additional sums of money, which were also deposited in this fund. In a short period of time, about forty rubles accumulated in the reserved fund, a substantial sum in those days. One day, mother came to visit and found her working in a store, she did not like this and returned her to Goworowo. Being already “wealthy”, Devushe began to trade in confections herself and at about the age of 17, she became an independent merchant in the town. In 1912, she married Reb Baruch Baharav, the son of the shochet Reb Mordkhe Moyshkov, and they opened a confection store there. During the First World War, when the Russians entered Vishkov, the Cossacks attacked the store and looted it, leaving nothing of all the property they had accumulated with great effort. Destitute and with no property, they returned to Goworowo and there they started trading in foodstuffs. In 1921, her husband, the late Reb Baruch, passed away and Mrs. Devushe remained a widow with three small children.

At that time, the Zionist spirit penetrated Goworowo as well, and the towns' young people and some respectable homeowners established a Zionist organization there. Mrs. Devushe was one of the first to join this organization and was even a committee member. She was very active in collecting funds for the Land of Israel, selling shekels and also signing on a subscription for the “Tsefira” newsletter. In 1920, they established a library which was located in Mrs. Devushe s house. The Goworowo Rov, who opposed Zionism, did not view with favor the establishment of the library, and the fact that the youth would gather there for debates and cultural actions. The situation reached such a point that the Rov threatened to boycott Mrs. Devushe, the library and its visitors. The secretary of the Zionist organization at the time was Reb Binyamin Ginzburg. At literary evenings organized by him, he would read from the works of Mendele, Sholem Aleykhem and others. Reb Binyamin also excelled in singing and with his pleasant voice, he sang at the social gatherings. The best young people in the town were active in this Zionist organization, such as Yehudis Rosen, Dovid Aharon Grudke, Dovid Hirsch and his brother Naftali Mints, Yehiel Peshisuskar, Khayim Alter, the son of the tailor Bendt, Rachel Mints, Sor Tannenbaum, Beyle Rosen, Esther Tshekhanover, Khane Fridman and more. There was a drama club near the Histadrut , which presented the play “The Sale of Yosef” the proceeds of which were dedicated to the Land of Israel. Years later, Mrs. Devushe came back to

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Vishkov and renewed the confection shop there. And so, she raised her children in an atmosphere of public activity and Zionist affairs. In 1935, she immigrated to the Land of Israel. In the same year, an exhibition opened in Tel Aviv, and she set up a beverage kiosk there. With the establishment of the Tel Aviv port, she set up a cafe and restaurant for the port workers on its premises. After many wanderings and hardships, she succeeded several years ago, together with her husband, Reb Israel Khayim Osenholts, may he live a long life, in establishing a flower shop for them in Bat Yam, which provides them with a decent living. In all her places of residence, her acquaintances and neighbors knew and know to tell about, her good deeds and her good heart. The people of the towns of Goworowo and Vishkov, in their distress, turned to her for help and received it from her with a warm welcome and generosity, even at times when she herself was in need. Of her three children, only the eldest son immigrated to Israel and settled in Givatayim, where he works as a gardener and owns a flower shop. Her daughter Feyge and youngest son Aron remained in Poland and perished in the Holocaust.

The fifth son, the late Berish, was the only one in Reb Shmuel's family to pass the Russian army test and was accepted, however, as was the custom among young people in those days, he also fled to America, worked there and toiled hard, until he reached the status of an affluent merchant. For many years, he would send sums of money every month to support his mother and the rest of the family in Poland. He himself was an honest man, pursuing justice and with a generous heart. In 1958, he passed away in the United States.

The youngest son was Rabbi Reb Aharon. Although he was born in a hasidic family and was educated as such, he chose to study in Lithuanian yeshivas rather than in a shtibl. He left home at a young age for the most famous Torah places, such as Radin Yeshiva (the place of “Hofets Khayim” may his memory be for a blessing) and later, at the great Lomzhe Yeshiva, where he was also ordained to serve in the rabbinate by Rov Y. L. Gordon and Rov Yosele Tsinovitsh. At the Lomzhe Yeshiva, Reb Aharon was known as “the Goworower”.

First row (from the right): Sore Tanenbaum, Khane Fridman Standing: Devushe Rozenblum, Esther Tshekhanover, Beyle Rosen

Before the First World War my uncle, Reb Efrayim Leyb Boynem, maintained a fine, wealthy home, and was considered among the “seven best in the city”. His business was a wholesale trade in food products. He imported whole wagon-loads of rice, sugar, oil and matches from Russia and sold them to the retail merchants of the town. Later he bought up a large area of forest near Ruzshan from a Russian General, hacked down the trees, cut them into railroad track sleepers and exported them to Germany. In my uncle's forest

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there were many gentile workers, under the direction of Shabsay Kuper and his son Shmuel, from Dlugoshodle. I recall an incident when, in that very forest, gentiles robbed and murdered two Goworowo Jews, the brothers Avrom Yitsik and Leybl Altarzsh who were grain merchants, and buried them alive. The murder was discovered later.

My uncle was a big Talmud scholar. He had a set of the Vilne Talmud and a large case of holy books. He was always studying or consulting some book. He would often travel to the Vurke Rebi and was an eminent hasid in his court. The Braker Rebi – who was known as a master of miracles – came twice a year to Goworowo and stayed in my uncle's house. His apartment had six rooms, and they were all full of people who came to beg the Rebi for salvation. Besides the Rebi himself, he was always accompanied by a sexton and his two sons. The Rebi's elder son was matched in marriage with my uncle's daughter Dina, who was already a child “requested” by the Rebi. In the first years after their wedding, the uncle did not bother the children. The Braker Rebi told him to dress Dina in white clothing. Dina wore white clothes until she was fifteen. The Rebi's remedy helped, because Dina and the other daughter, Tsipe, grew up lovely and healthy, which people accepted as a miracle from the Rebi.

My Aunt Tsirl, a small and sensitive Jewish woman, ran the household and also helped my uncle in his businesses. She was known as a very charitable woman, helping poor people and making weddings for poor brides in their home.

My uncle retained a teacher for the two daughters, one who taught them Hebrew and Torah, as well as teachers for German, Russian and Polish. The elder daughter Dina was very well-educated and spoke several languages.

With the outbreak of the First World War my uncle's family migrated deep into Russia, and when they returned to Poland they found everything burned down and ruined. Even the forest that my uncle had bought from the Russian general had been confiscated by the Polish government. They did him one favor, though: They left him wood to build a house for his and other families. From those troubles my uncle was left blind, and Aunt Tsirl died from grief.

Even as a blind man, my uncle further pursued learning with perseverance from the outside; he did not mediate the public praying, and did continue as shofar-blower for the Vurke shtibl. He died in 1932 or 1933.

The elder daughter Dina with her husband and three accomplished children were tragically murdered by the Germans in the Holocaust years. The younger daughter is in America today, with her husband and two children.

Reb Velvl and Feyge Nekhame Blumshteyn may God avenge their blood

That was not just a childish fantasy. That was also true in reality. Such artistic sense and God-blessed hands as Reb Velvl had, were rare to encounter. A unique goldsmith, a first-class clockmaker, and even an architect on a high level. Anyone who saw during the construction of the town study-house how he managed the gentile builders and Jewish carpenters would agree. He was not an insignificant person, yet they all obeyed him as an expert and authority.

But Velvl was not only a person of artistry, he was also a person of the community, an honest public figure: He was elected to the Jewish Council in almost every term, and no town regulation was made without Velvl's agreement. Reb Velvl was a true observant Jew, a fiery Ger hasid, but not with fanaticism and extremism. He

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valued everyone's feelings, not insulting anyone, but for himself he was meticulous and rigorous.

His wife Feyge was an unusual type of Jewish woman. Intelligent, always happy, with a lot of energy that she put to use for charity and social work for women. She was one of the main spokes-persons at all the meetings for women's issues called by the Rebitsin Genendl of blessed memory. She was an extremely clever woman, and men also had to recognize her sensibilities.

They, along with their daughter Rokhl and her husband Yitskhak Velvl Gerlits and their children, as well as their son Shmuel, were murdered during the war years, may God avenge their blood.

A family portrait. In the middle – a tourist from America. 1936.

Reb Mordkhe Leyb Gurka of blessed memory was considered one of the most honest, modest personalities in the town. Although he was a great Talmud scholar and a man of deep conscience, he still held himself apart, liked to live separately, far from glory and not mixing in any community matters.

Reb Mordkhe Leyb was born in Ostrolenke. He came to Goworowo when he married his wife Dvore, of the well-known family Potash, who were among the founders of the town. His parents were simple Jewish artisans. His four brothers and two sisters

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were professionals. His parents had also sought out a “purpose” for him, but he was drawn to learning. At the age of eleven he went off to the Lomzshe Yeshive, which had just been founded, and from there to a Lithuanian yeshive in Agustov, where he studied until his marriage. In the yeshive he was considered among the most industrious students, studying day and night and seldom traveling home. He was called the “Ostrolenke genius”. Even his bar-mitsve took place with great fanfare in the yeshive.

Reb Mordkhe Leyb and Dvore Gurka of blessed memory

That period did not last for long. About two years after their marriage, his wife's parents died, and he had to tear himself away from study and become a merchant. He dealt in huge volumes of flour and salt, which he imported from deep in Russia. He brought in whole wagonloads of flour and salt from Kharkov, Yekaterinaslav and other sources and sold them in the whole region around. In his free time, he continued to study and also did not forget to visit the Rebi, especially during the Days of Awe.

With the outbreak of the First World War Reb Mordkhe Leyb of course left all the merchandise and wandered with his family to Pinsk. After their return to the town, he

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could not go back to his trading, and his wife Dvore took up the yoke of their livelihood. They now had eight children in the home (six girls and two sons) and the debts were continually growing. His wife would not stand for such a situation and began dealing in whatever was left, if only to bring some money into the house. Reb Mordkhe Leyb helped her in all this. When all the merchandising ended, Dvore became a sweets-baker. They were successful at that and ran that business until the destruction of the town.

I will offer a detail here that the general public probably does not know about. Reb Mordkhe Leyb spent all his years fasting on Monday and Thursday. And on the other days of the week, he first ate at 12 o'clock. Because of the work, he necessarily went late to the study-house and was literally the last one to return. He customarily recited all the psalms and also studied, and so that took up half the day. He gave charity and private loans generously, especially helping out his hasidic friends when they needed help.

In any free minutes, besides his newspaper “Dos yidishe togblat”, he liked to read “Haynt”, “Moment” and even the Bundist “Folks-tsaytung” . He also read any secular books that their children brought into the house.

Every Shabes morning the scholarly hasidim came to him to drink tea with sugar. Some of the regular visitors were: Yankev Yehoshe Ginzburg, Khayim Leyb Marianski the cantor-ritual slaughterer, Mayer Romaner, Yankev Shtshetshina, Shayke Hertsberg, Aron Aronson, Yisroel Mayer Mishnayos long may he live. Nisn Mazes the ritual slaughterer, and others, where they chatted about current matters.

With the outbreak of the Second World War, Reb Mordkhe Leyb and his family moved to Bialystok. There he was among those who did not have a Russian passport, and others advised him to procure one. For that “sin” he and many other Goworowers and their families along with thousands of other “biezshentses” deported to the deep forests of northern Russia. His house there was a gathering place of the Jewish intellectuals. They came to hear what the “old Mr. Gurka” had to say. Himself a man of faith, he comforted and encouraged everyone, assuring each that the Redemption would come, and they would be released from that place. Knowing Russian well, the N.K.V.D. commandant often came to discuss things with him. He also took pains to observe his Jewishness. He was even arrested for organizing a minyen for Rosh-ha'shone and Yon-kiper. But he was proud of that.

After the liberation – which was thanks to the famous agreement between Sikorski and the Russian government – Reb Mordkhe Leyb did not feel well and saw that his days were numbered. He moved to a Jewish settlement where there was a Jewish cemetery, in order to be buried in a Jewish grave. He wanted

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to go to Buchara, Uzbekistan. While traveling there, with a Polish military troop, they went through the little town of Kermine, Uzbekistan, a Jewish settlement since the time of the Second Temple in Jerusalem, with a cemetery from that era. Reb Mordkhe Leyb wanted to get off there, but the train went on. Despite the very difficult circumstances, he was able to travel back there. A short time later – the 11^th of Kheshvan, sav-shin”beys ( the 3^rd of November 1941) – he passed away and was laid to rest in a Jewish grave in the Kermine Jewish cemetery.

His wife Dvore of blessed memory, who was known for her charity and help of the needy, accompanied him all of those years. In the hardest moments of their life, she helped him carry the yoke of the family. She passed away like a saint, in the town of Samarkand, Uzbekistan, the 23^rd of Tevet, sav-shin-khof”giml (1^st of January 1943) and was buried there in the Jewish cemetery. Their eldest daughter Rivke Beylis may God avenge her blood, along with her family, were murdered by the Germans. Their daughter Miryam Karvat of blessed memory died in the war-years in Russia, the 16^th of Elul, sav-shin”beys, near Katakurgan.

Their children who survived are Yankev and Yosef Gurka and Rokhl Brestel in Israel; Khane Krulevitsh, Leye Last and Nekhame Epshteyn in America.

Reb Hershl Glogover was the greatest Talmud teacher in the town. People called him “the fool” because he always wore his Shabes clothes, and no stain was allowed on his clothing. He was polished and adorned like a prince. He really looked like a monarch with his long white beard down to his belt. He looked with concern after every hair of his beard, and he always behaved with dignity.

No one ever saw him smiling. He spoke little and was very fussy. Almost the opposite of what the verse says ,“a stickler is no teacher”. But he was a good melamed. For him, every boy must know the Talmud page. If it did not go well, he took it out in anger. He was not overly selective. If he had to give a little slap along with a pinch, he did not spare anything, as long as the boy would understand what the Talmud says. And indeed, his pupils went to the Lomzshe Yeshive, and had nothing to be ashamed of in their learning.

Reb Hershl was also a fine prayer-leader and singer. He sang Vurke melodies with much heart and gusto. It was a pleasure to hear.

Khone Fridman was an effervescent, dissatisfied type, a person with a lot of knowledge and education and a very clever – almost a diplomat. People called him Khone Reytse's, after his mother's name. His father was also called after Reytse's name. The town followed the precept not to recognize names and family names from the actual birth-certificates. For the town, the person himself and his popularity ruled. Reytse was the “Mirele Efros” of the family. Khone Fridman was a shrewd merchant in the grocery line. He did not bring any abundant livelihood, either because the town did not have the power to support it or because of the unrest that nested in him and did not allow him to attend the business. He loved to be out in the street, and know all the happenings of the town, and to catch a side job. He roamed around outdoors until he managed to capture a real pony.

Around that time the Rits brothers from the steam-mill received a concession for an electric station that would provide electric light for the town. Khone Fridman became the electrical master-director, who was to install the electrical connections in the houses and in the streets. How did he manage that? Possibly, because of his acquaintances in the government circles. He took to the work energetically and with the help of his son Shepsl, that whole job was done to the satisfaction of all the residents, who were tired of the sooty oil lamps.

Khone Fridman was one of the founders and activists of the “Mizrakhi”, a good bookkeeper and petition-writer. He was active for a long time as secretary of the Jewish Council.

He, along with his wife and five children, were murdered in Slonim may God avenge their blood.

[from right]: Wife Feyge and the children: Shepsl, Yehoshe, Rivke, Sore and Meyshe Fridman may God avenge their blood

A war cannot be fought with generals alone. One must find ordinary soldiers who present their hearts for the enemy's bullets and are ready to go under fire for a just cause.

Reb Yisroel Yitskhak Shron did not occupy any official position in the Jewish community; he did not strive for leadership. But wherever there was a conflict, or a struggle for a Jewish issue, he stood himself on the front lines of the battle for his truth. Whether it was a complicated violation of Shabes by a soccer team, or a question of educating the younger generation, Reb Yisroel Yitskhak was one of the first to “take a position”, without personal interests or calculations. Reb Yisroel Yitskhak was a conservative, honest Jew from the fine Ger Hasidim and his whole life earned his living by manual labor.

His father Reb Yosef, also born in Goworowo, was a butcher by trade and was very wealthy because all the local princes bought

Reb Yisroel Yitskhak may God avenge his blood and Khaye Beyle Shron of blessed memory Standing, from right: Reyzl, Dan and Dovid Shron Below, Dan's child Sholem Hershl may God avenge his blood

When the war broke out, the Shron family fled the town and crossed into the Russian border area. His wife Khaye Beyle died in that strange place, in the town of Dambrovitse, near Rovno. Where Reb Yisroel Yitskhak died is not known. Their children also died: Dan with his wife and their child, and Dovid, may God avenge their blood.

Reb Khayim Dovid Shron was an ordinary, honest Jew with great faith in wise men, shrewd merchandising and authentic good-heartedness which could provide an example for others. He operated his grain and flour business fairly and straightforwardly. A word was a word. And thus, he had a good livelihood and an honorable, lovely Jewish home.

Reb Khayim Dovid stemmed from an old well-established Goworowo family. And his father, Reb Yosef, was born in the town and married his wife Tsirl, the sister-in-law of Rebi Avieyzer Ruzshaner, who was the father of the Goworowo Rebitsn.

In his youth, Reb Khayim Dovid sat in the study-house and learned, and also traded a little. Due to his honesty, he acquired some possessions. He married Beyle from Ostrov-Mazavietski, the daughter of Nosn and Rivke Gitl, who had a tanning business.

Reb Khayim Dovid was a fervent Vurker Hasid, and from time to time would travel to the Rebi in Otvotsk. He also prayed in the Vurke shtibl and was considered one of the fine hasidim.

Reb Khayim Dovid and his wife Khaye Beyle were among the first victims of the Nazi persecutors soon after their taking of Goworowo. They were tragically murdered in that sad Friday evening; may God avenge their blood.

Reb Khayim Leyb served as cantor and ritual slaughterer for about twenty years in Goworowo. He was hired for that position by Reb Malkiel at the end of the First World War. Earlier, he had been cantor-slaughterer in Shniadove. He joined the competition, which was announced by the gabeyim of the shul. He was taken over all the other candidates because of his strong voice and his beautiful style of reciting the psalms.

Although Reb Khayim Leyb came from a Lithuanian town, he was a devoted Ger Hasid. He often traveled to the Ger Rebi and reared his children in the same spirit. He was a Talmud scholar and an expert in ritual slaughter.

Reb Khayim Leyb was a tall, big-boned man with a pointed grey beard. Always dressed impeccably, with polished boots, a red kerchief tied around his throat out of concern he would become chilled and ruin his voice. For the most part he prayed in the study-house, but from time to time he came to the Ger shtibl and learned Sfas Emes along with the Talmud “page of the day”. He was good-natured and friendly. He stopped to talk with everyone and said a kind word. He was loved in all the circles of the town. His house was open for everyone. He was especially occupied with his children's friends. When the writer of these lines became bar-mitsve, being a friend of his youngest son Shleyme, Reb Khayim Leyb organized a reception in his home for all our friends. Reb Khayim Leyb and his wife fussed over the reception just as if it were for their own child. Of course, my father made a kidush for the hasidim in the shtibl. It was a pleasure to come to Reb Khayim Leyb's home and hear him tell his good stories. When anyone needed help, either morale or financial, Reb Khayim Leyb was prepared to help him.

Reb Khayim Leyb had four children – one daughter and three sons. The eldest was married in Zambrove. Meyshe, Leye and Shleyme were in the home. All the children were educated in the religious spirit. Once Meyshe was no longer studying, he got him into training to learn a trade, to be sure that he did not leave the Jewish way. The youngest son Shleyme was a diligent student. He sent him to learn in the Lomzshe Yeshive.

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Shleyme excelled with many good qualities. He was a Talmud scholar, strong in religion and in modern life. He was also gifted with a beautiful voice. The last years before the war, he learned ritual slaughter and also prepared to become a cantor. For his daughter Leye, Reb Khayim Leyb took in a son-in-law: a young hasidic man, a good Talmud pupil and a music student – Yisroel Yitskhak Bromberg from Volomin.

When Goworowo was taken by the Germans, the Marianski family fled to Zambrove, to their son, who at the time ran a grain mill. I encountered them there, depressed and broken. They all were murdered there as martyrs. There is no trace left of them. May God avenge their blood.

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