[Columns 211-212]

David Tsimerman

The Committee for Labor Palestine, 1928 Standing: Yehuda Hofman (Frayhayt), Pinches Mer (Ha-Shomer Ha-Tza'ir) Seated: Yechiel Vayntroyb (Frayhayt), Motl Shpiler (Po'alei Tziyon), Yokheved Pachter (Ha-Shomer Ha-Tza'ir), Noach Gertl (Po'aley Tziyon)[2]

Hrubieszow was deeply traditional. The town was steeped in learning and prayer on Saturdays and holidays. Scholars studied on their own, and those who were incapable of that found a preacher who clarified the material by way of allegories and parables.

The Jews of Hrubieszow made a living in various ways. Most of them led meager lives by way of peddling and being middlemen. Only a small number made a comfortable living.

There were also Jews who did physical work; they constituted a special segment of the population. Let me mention the water-carriers, who walked bearing a yoke on their shoulders with buckets hanging down. From dawn to dusk, they were always hurrying to draw water from the river or a well, in winter and summer alike. The center of the market was occupied by a group of porters, with broad shoulders and muscular backs and arms. They were well organized, and never let interlopers compete for their jobs in any way. There were various types of cart- and wagon-drivers. Some owned a shabby cart, and a thin horse, and would wait at the side of the market, ready to haul merchandise for pennies. Others had “lions” for horses, hitched to heavy freight wagons that would transport merchandise to towns nearby. These wagons were usually driven by an experienced father and his strapping sons.

There were also dozens of construction workers; their only tools were axes and saws, yet they did not need machines to build houses for the local residents as well as for the peasants in the vicinity. And, of course, there were also tailors, shoe-stitchers, haberdashers, and tinsmiths. Many of these artisans hired helpers, and boys as apprentices.

The Jews of Hrubieszow considered these workers their natural defenders in time of danger. Every year, in early fall, draftees had to report to the army; they often felt like showing their strength and tormenting the local Jews. Market days were also times when burly non-Jews would get drunk and harass the Jews. On those occasions, the Jewish workers would come to the rescue, beat up the ruffians, who would then flee. They were joined by Jewish youths, as well as Jews of other social classes, who would join in once they realized that the non-Jewish ruffians were actually afraid of anyone who showed strength.

Most of the parents, who were religiously observant made sure that their children followed tradition. Every change in clothing was considered sinful. A young man who wore a jacket instead of a long coat, or a modern hat instead of a traditional one, was expelled from the synagogue. Yet many young people did find their way to Zionism. They heard that there was a Tze'irei Tziyon club in town, called Ha-Tikvah. They would come to that club in the evenings and get reading matter from Tsvi Shukhman, a member of that movement (now in Jerusalem). Eventually, they began coming to the club on Saturdays as well, to hear lectures on literary topics given by B. Yanover (now in Tel Aviv), and listen to the debates that followed the talks.

Most of the Jewish children in town went to traditional kheyders, but there was a Tarbut Hebrew school, where children from more progressive families studied. The General Zionists helped to organize a local branch of Ha-Shomer Ha-Tza'ir, which the Zionist organization supported. Many of the members immigrated to the Land of Israel, among them the first Hrubieszow girl to do so, Gila Cohen, in 1924. Eventually, most of the Ha-Shomer Ha-Tza'ir members immigrated, and Zionist work slowed. The Po'alei Tziyon club was very active: it created an immigration fund, to help those who lacked the means to immigrate.

With the change in status of Ha-Shomer Ha-Tza'ir, the Bund and the Communists saw their chance, founded unions, and attracted young people who were not workers. But the reality of an existence under conditions that led to social atrophy was dispiriting. They demanded a radical solution to the problem of their futures. That was when Me'ir Hofman (now in Kibbutz Shefayim) arrived from Russia. His arrival signaled the start of a productive period in our pioneering work. He was instrumental in creating a branch of Po'alei Tziyon (which later joined the Socialist Zionists). Me'ir Hofman unified the local young people around Po'alei Tziyon, and the party's influence in the local institutions increased. The general assembly of readers of the Tarbut library (named for Y. H. Brenner) elected a committee whose members were mostly affiliated with Po'alei Tziyon. That club held discussions related to literary and political topics. Boys and girls from religiously observant homes listened to the speakers and learned new concepts of nationhood and humanity. They began planning a future in the spirit of the ideas

[Columns 213-214]

and opinions they learned in books; books opened their minds, and they realized that they had to change their way of life: life in the diaspora would inevitably lead to atrophy. The young people understood that the Po'alei Tziyon movement would be their personal salvation. The Frayhayt youth movement was also established in town during the same period. The clubhouse proved too small, and the party announced a fund-raiser among the members. The response exceeded expectations. It became possible to rent premises in the house of Mr. Dalis, and that became the new home of the Brenner Library. The Library attracted the young people, and non-members also joined in. The reading room was used by dozens of young men and women who read the periodicals. No public space in the town was culturally comparable to the Brenner Library's reading room.

At that time, the Hebrew Tarbut school closed, and the modernizing Jews sent their children to the government school, where all classes were taught in Polish. The teachers were non-Jewish Poles, who were not too fond of Jews. The Po'alei Tziyon party was not willing to put up with this situation. It negotiated with the General Zionists, was able to receive the property of the former Tarbut school – premises and furniture – and opened the Tel-Chai school. Hundreds of children enrolled in this school, which was loved by parents and students alike. From time to time, the school held events in which the students read stories and recited poems in Yiddish and in Hebrew. These events were greatly enjoyed by the parents, who filled the hall to capacity. Thanks to these activities, our influence in the town increased as well as our prestige among people of other political persuasions.

The elections for the Hrubieszow town council were approaching. We used this period for a broad propaganda effort (accompanied by demonstrations) throughout the town. As a result, we gained three representatives: Me'ir Hofman, Yehuda Vaksman, and Noach Gertl (all three now live in Israel). Our activity was of a high-standard, and brought honor to the Jews of Hrubieszow. The faction demanded, and received, the participation of the town in the annual budget of the Tel Chai school. The town council also agreed to our proposal to give the needy firewood during the winter, as well as shoes to poor children. When the notorious anti-Semitic inciter Vesko Chmic came to town and held assemblies, our faction in the council reacted strongly; at its demand, the mayor asked the county's police chief to deny him the right to appear at assemblies.^[3]

The constructive activity of our faction undercut the arguments of the Bund and the Communists that the party was disconnected from the daily life of the masses, and proved that the struggle of Jews for civil rights wherever they lived did not contradict their pioneering work to revive the nation in its old-new homeland.

The Jews who lived in the poorer sections of Wynhoiz and Mitlawa considered the Po'alei-Tziyon delegates their faithful representatives.^[4] They would come to the party's headquarters to express their troubles, their feeling that their rights were not respected, and the hope that the faction would intervene and improve their condition.

For a time, the Po'alei-Tziyon newspaper Unzer Vort appeared, edited by the faction member Me'ir Hofman and the Tel-Chai school teacher Eliezer Polushko (now in kibbutz Yagur). One of the regular departments in the newspaper was run by Tel-Chai students. The paper reflected public life and discussed community matters in a clear, lively style. The local Jews would buy the paper and read it with interest. However, this readership did not cover the expenses of the paper and printing; naturally, the paper did not pay its contributors. Despite its efforts, the party could not continue to maintain the newspaper, which ceased publication.

As previously mentioned, the party held cultural events in the Brenner Library and in Frayhayt, creating circles of readers. Reading secular books (or, as they were known pejoratively, “booklets”) was considered a sin; such sinners were expelled from the synagogue. However, after the reading circles were established, the situation changed. “Expulsions” were impossible. A drama club was also set up, led by Me'ir Hofman. Plays by Sholem Aleichem, Sholem Asch, Peretz and others were staged. In addition to the cultural value of this project, the performances provided considerable sums to the school funds, enabling timely payment of teachers' salaries.

One area was beyond reach for Po'alei Tziyon – the trade unions. These were controlled by the Bund and the Communists, who made sure that Po'alei Tziyon had no say. However, our party was able to infiltrate the carpenters' union; most of its members joined Po'alei Tziyon and Frayhayt.

These boys and girls, who had no money and were inexperienced, as well as being profoundly attached to traditional Jewish life – centered on the Hasidic synagogue – were subjected to considerable pressure on the part of their parents, relatives, neighbors, and friends. They considered the young people transgressors - tradition-breakers, who were leaving the path blazed by many previous God-fearing generations, and were condemned to stray along winding trails that would eventually lead them out of Judaism. When we consider these “transgressors” today, some forty years later, we find it hard to comprehend how a few young people in a zealously Hasidic town could withstand that kind of general pressure. Apparently, these youths did not view their actions as transgressive. They were fueled by the same desire as their parents – to ensure the future of the nation – but the means to accomplish this end were different and more suited to new times: they read Hebrew and Yiddish literature in order to deepen Jewish awareness, joined the work force by learning a trade, and prepared for emigration to the Land of Israel.

As mentioned above, Po'alei-Tziyon established and supported the Tel-Chai school, in which Yiddish was the language of instruction. A member of the party's central committee arrived from Warsaw, and demanded (at a meeting of party members) that the school be attached to the central organization of schools known by the acronym TsYShO (Tsentrale Yidish Shul Organizatsiye).^[5] However, our local party members knew that the Bund and the Leftist Po'alei-Tziyon dominated TsYShO, and they did not agree to the demand. And in fact, the Tel-Chai school remained outside the TsYShO network.

At that time, the Russian revolution was very attractive, and generated a great deal of passion. There were many enthusiastic Jewish youths who espoused the revolutionary wave that was about to redeem the world, and assure our redemption as well. Our members were able to withstand this trend and understood that a new regime could not come about through the stifling of freedom and mass terror, and that corrupt methods could not lead to noble outcomes. The party carried out lively cultural activity, which strengthened the members morally and encouraged them in the struggle against various destructive forces. Comrade Me'ir Hofman headed this information campaign, which saved the young Jews of Hrubieszow and the vicinity from the temptations of Communist assimilation. Many young people of Hrubieszow emigrated to the Land of Israel, and settled there. During Israel's War of Independence, they were at the forefront of the fight and participated in the revival of the nation. However, many did not take that path; they remained in Hrubieszow and were exterminated by the Nazi devil, together with the other Jewish martyrs.

Their memory is engraved on the hearts of their comrades in Israel!

Translator's Footnotes:

1. The initials stand for Socialist Zionism. This article has been translated from Hebrew. Return
2. The Socialist-Zionist Frayhayt youth movement became the representative of the Labor leadership of Jewish Palestine. Return
3. I was unable to identify this person. Return
4. I was not able to identify these neighborhoods. Return
5. This translates as the Central Yiddish/Jewish School Organization. Return

[Columns 215-216]

Matityahu Ayzenkrants		Shemaryahu Mints

Ha-Shomer Ha-Tza'ir counselors, 1918 Standing: Teacher Levin, Polski Seated: Rachela Zilbershteyn, Natek, Doba Goldman (from Chelm)

In the course of the game, we would trample fields, and ruin the beet and radish beds that lay between the stream and the grove that we called “the small forest.” These fights sometimes ended in broken bones, knocked-out teeth, and serious injury.

The camps were opposing, not necessarily on the basis of class – after all, those who considered themselves “proletarians” did not work, just like the elementary-school students, or the Gymnaziya students who considered themselves aristocrats. These “wars” relieved youthful pressures, physical as well as emotional. You had to pass a “test of courage” in order to be accepted by a camp. The leaders would circle the candidates, holding prickly branches, and the candidates had to endure it without trying to avoid scratches and cuts. It should be noted that the young members of these camps eventually found their places in the Zionist Revisionist party and the Betar youth movement in our town. But most of the young people found a home in Ha-Shomer Ha-Tza'ir. Its members included young men and women of all classes, including apprentices in shops and workshops. However, most of the members were school students.

Eventually, the center of the movement shifted to the Hebrew-language school Ha-Tikvah, which had a distinctively Zionist atmosphere. Even the Polish lessons, led by Nirnberg the teacher, were rich in longing for our ancestral homeland. We remember the Polish folksong, with its lines, “Play, play on, my violin – there is nothing like our homeland – we know of many countries – but we love our homeland.”^[1]

When we students of the Polish Gymnaziya joined the movement, we found a well-organized and active branch in the Hebrew school on Gurna Street. Naturally, the branch's activity was centered in the Hebrew school, as the students were already movement members; the movement was part of their education.

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The beginnings of Ha-Shomer Ha-Tza'ir, in 1918, developed into a very active club that organized hundreds of members, educated them, and eventually led them to settle in the Land of Israel.

When the Frayhayt movement was established by Po'alei Tziyon, and the school came under the administration of the Shul-Kult, an opposition arose to the existence of such a large Ha-Shomer Ha-Tza'ir club.^[2] The conflict occasionally flared up and sometimes resembled arguments between factions in synagogues. At that time, we were also being pressured by the Polish authorities, who disapproved of the “Jewish Scouts.” The Christian neighbors of the school could not tolerate the song and laughter of Jewish youth either, and informed the authorities. One of the higher officials of the county administration could not forgive us for playing ball and annoying him. Often, during a game or lively conversation, a policeman would appear and scatter us. There were even people who brought over teachers from the Polish Gymnaziya, to see what their students were “secretly” doing. This “crime” could have us expelled.

We made efforts to become “legalized,” and approached officials from the county officer to the head of the province in Lublin. Thanks to the intervention of important residents of Hrubieszow, and based on our movement's regulations, we achieved tolerance status. The final intervention that shifted the balance in our favor was that of Rabbi Verthaym (may his righteous memory be for a blessing). Though he was affiliated with the Mizrachi movement, and did not approve of Ha-Shomer Ha-Tza'ir, he agreed to support our existence in order to increase the Zionist and educational programs in the town. This status made it possible for us

[Columns 217-218]

The Ha-Shomer Ha-Tza'ir council, 1924 Standing, right to left: Shemaryahu Mints, Malya Lerer, Reyzl Yaavetz, Ya'akov Viner, Sara Morgenshtern, Manya Ya'avetz Seated: David Abramant, Ya'akov Ayzenberg (Eshed), and Frida Hornshteyn

The “Re'uven” group of Ha-Shomer Ha-Tza'ir, 1925 Top row: Leyb Goldberg, Tsvi Dikler, and Motl Kirzhner Middle row: Binyamin Retig, Ya'akov Viner (group and club leader), and Yudl Hofman Bottom row: Itsik Marder and Avraham Lerer

Our educational activity centered on issues of the Zionist movement. In the younger groups, called “Sons of the Desert,” we emphasized the study of Ha-Shomer Ha-Tza'ir's emblems, learning the “Ten Commandments” of the group.^[3] The older groups read the Tel Chai memorial book, Jewish legends, chapters of the Bible, learned about teen issues, and studied the Labor movement in Zionist Palestine.^[4]

The branch was initially organized into smaller groups, and later into age groups: young, older, mature, and counselor trainees. The groups met every evening. On Saturdays, all the groups gathered in the clubhouse. At dusk, we all walked into the yard, where a roll call was held. The groups stood in a semi-circle, and the events of the previous week were reported, as well as the plans for the coming week. The roll call was now officially over; but the groups stayed in the yard to discuss the details of activities during the coming week.

We emphasized knowledge of Hebrew, and most of the activities were in fact done in that language. But there were always people who did not know the language. We made great efforts to teach the language to newcomers, until we reached the point where everyone knew Hebrew and all activities were held in that language.

There were also semi-annual gatherings. At Passover and Sukkot, all the members would assemble to hear an organizational and financial report, and to elect new managers. These meetings were attended by local delegates to the central bodies, who gave reports of their activities in the JNF, Keren Ha-Yesod, the League for Labor Palestine, He-Halutz, etc. Our local members critiqued their actions and minimized their effects; the delegates defended their positions. The debates went on until midnight. The same delegates were usually re-elected.

Each group leader had to be familiar with the personal conditions of each of the young people in his or her group. They needed to make sure that parents or teachers would not intervene in the participation of the young people in club activities, that this participation was active and targeted; and that their uniforms were clean and orderly. The counselor would visit the young people's homes and convince the parents to allow their child to participate in a forest outing, summer camp, or events marking the Balfour Declaration.

One of the most useful tools for instilling Zionism was “direct translation.” A few of the counselors became experts at direct translation of Hebrew literature and Palestinian Hebrew newspapers into Yiddish or Polish. The translation was precise, and enabled us to teach those who did not yet know Hebrew about issues of the country and the movement. The translators were so fluent in all three languages that it was sometimes difficult to believe that it was a translation.

The Ha-Shomer club in our town guided our youth. Its educational activities were adopted by other organizations, which looked to us as their examples. The lectures and festive parties celebrating national occasions attracted audiences that were large and varied. Even those who were opposed to Zionism attended these public events, and the club had an effect throughout the town.

Thanks to this activity, hundreds of members emigrated to the Land of Israel. A few hundred others survived the Holocaust, thanks to the Zionist education that enabled them to withstand wartime conditions and Nazi persecution. These Holocaust survivors assemble in Israel from time to time, remembering the education they received at the club.

Natives of Hrubieszow in Israel and the Diaspora will remember the wonderful young Jewish people who were members of Ha-Shomer Ha-Tza'ir, and the young lives that were cut so short.

Translator's Footnotes:

1. The lyrics have been translated from the Hebrew. Return
2. The Shul-Kult (Shul-Kultur) association for schools and culture was founded by a splinter group of Po'alei Tziyon. Return
3. Ha-Shomer Ha-Tza'ir was based on the British scouting association (founded 1907), which provided a template for later youth organizations worldwide. That association had a “Scout Law,” which was adapted for the Jewish Socialist-Zionist movement, and consisted of ten principles that provided guidance for the members. Return
4. On 1 March 1920, a battle broke out between Arab irregulars and a Jewish defensive paramilitary force protecting the Jewish village of Tel Chai in Northern Galilee. The eight Jewish fighters who were killed are perceived as national heroes, and the incident has become a powerful memory. Return

[Columns 219-220]

A group of girl scouts before the establishment of Ha-Shomer Ha-Tza'ir Seated at top: Group leader Doba, from Chelm Middle row: Malya Lerer, Khaya Zak, Ester Finkelshteyn, Sara Hon, Khane Finkelshteyn Bottom row: Nadler, Sara Morgenshtern, Tilla Ayzen, Bluma Kirshenfeld, Beyle Zak

It was in 1936-1939. The young people of Hrubieszow were inspired by Zionism and the pioneering spirit. Love for the homeland was instilled by the counselors, teachers, and educators of the Hebrew youth movements and the Shul-Kult school, and horizons were broadened.^[1] In spite of ideological differences, both organizations worked to encourage the young people to emigrate to the Land of Israel.

These movements educated their members to be strong, proud, honest, decent, and steadfast. The Ha-Shomer Ha-Tza'ir anthem could be heard from the clubhouse, opposite the home of Rabbi Ya'avetz:

“Let your spirits not fall, come joyously / Come as one to support the people.”^[2] The song conveyed strength and courage.

He-Halutz Ha-Tza'ir, which attracted children of working families, also reinforced the Zionist pioneering ideal through songs, dances, traditional Friday night parties, and study groups twice a week to study Socialism and Borochovism.^[3] A significant proportion of these talks and lectures was devoted to the Labor movement and the Labor Federation in the Land of Israel. The movement also initiated Hebrew classes, evening classes in Hebrew and general subjects (which Teacher Krayd, from Ludmir, and I taught). Similar classes were held by Ha-Shomer Ha-Tza'ir by Teacher Mernshteyn. Devotion to these ideas was taught by the founders, Meytshe Hofman and Eliyahu Gertl, and later generations continued along these lines. Cultural work was also carried out by our members who were then studying in Vilna; when they returned for holidays and vacations, they brought with them the things they had learned.

After the rise of Hitler and the increase in anti-Semitism, the older generation realized that their way of life was being undermined. Poles began opening stores while the Jewish stores were being boycotted, weakening the Jewish mercantile class. The only way out was to emigrate to the Land of Israel. The older members of the youth movements went to pioneer training camps, and ties with the Jews strengthened with those who had emigrated. Every home in Hrubieszow had a member who lived in the Land of Israel. The Ha-Shomer Ha-Tza'ir training camp, Tel-Chai , also had a significant effect on young Jews. That camp, located on Kuszrawa Street during 1935-1938, roused people from complacency, and raised awareness of coming danger.

The events in Palestine and decrees limiting immigration, on the one hand, and anti-Semitism on the other hand, led some of the unaffiliated young people to seek transitory pleasures, according to the principle “Eat and drink, for tomorrow we die.”^[4] But pioneering education kept our young people strong and true to their principles, even in difficult times. When refugees began coming to Hrubieszow, these young people were the first to help. Even when some of them were in Russia, thousands of kilometers away, they did not lose hope. They kept in touch, and hoped for repatriation to Poland and emigration to the Land of Israel. The hard work produced results. We shall remember the dear ones who were unable to come to the land.

We remember! Let us remember our brothers and friends, the hundreds of young men and women of Hrubieszow, who rebelled against current conditions, dreamed of emigrating, and were cut down by enemies. They are gone. Their youthful spirits have disappeared forever! On every occasion, we remember our dear ones who were murdered!

Translator's Footnotes:

1. The use of modern Hebrew was a hallmark and signifier of Zionism, and “Hebrew” often served as an adjective for institutions and organizations. Return
2. The lines are a translation from a famous Hebrew poem of 1894 by H. N. Bialik (known by its first word Techezakna, which became popular among many Zionist groups. Return
3. He-Halutz Ha-Tza'ir was another Zionist youth group that trained its members to emigrate to the Land of Israel. Borochovism was founded in 1906 by the public activist and scholar Ber Borochov, and was a particular blend of Marxist Socialism and Zionism. Return
4. Isaiah 22, 13. Return

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