“No, in the Old Bet HaMedrash in Volkovysk.”
Rabbi Jonathan Eliasberg, ז”לWho does not remember the handsome appearance of the Volkovysk Rabbi, his bright and understanding eyes, the black beard, and his good-hearted smile? He was a worldly person, wise and intelligent. His weekly discussions were interesting and insightful. A word from the Sages, a sentence from the Tanakh, or simply some familiar words from the prayer book, took on a newly illuminated form and deeper meaning, as a result of his analytical explanation.
It happens many times that we wonder about an unfamiliar worthwhile thing, forgetting thereby that the matter is not really unfamiliar, but really something of our own. It was in such an instance that Rabbi Jonathan once performed the mitzvah of “returning that which is lost ” in quite an original way.
There was a small gathering at the home of the Rabbi on a Saturday night. A Jew who had been to Switzerland, related how much of an impression the Swiss elementary schools had made on him, where children are given a marvelous education based on Prebel's methods.
“And on what principles are Prebel's methods based?” asked Rabbi Jonathan.
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“The foremost principle of Prebel's method” – he answered – “Is that one must be with the child at every opportunity when there is time. That is the first responsibility of parents to children. And even little children, who seemingly do not understand, also need to be immersed in a large, spiritual atmosphere, in a Prebel-garten, because pedagogic science says, that listening by itself has a great impact on children. A child that simply hears, will later be more adept at learning later on.”
“This is not Prebel's method” – Rabbi Jonathan said, cutting him off.
“But Rebbe, the whole world has accepted and designated this as Prebel's method?”
“The world also can be mistaken” – Rabbi Jonathan replied – “and it wouldn't be the first time that the world has so erred. Let us take a Pentateuch and explain a couple of words that all of you are familiar with. And you shall teach them to your children. How? With what method? – Speaking them – and being with them. When? Constantly, whenever you have the time. When you sit in your house, when you go on your way, when you lie down and when you rise up. Spend that time with your child. And later on in the Pentateuch, you will find a short postscript to this method:
“And their sons who do not know” – the small children – “let them listen,” – let them be present in a spiritual atmosphere, “And learn” – so that they may be able to learn better [themselves] later on.
“As you can see, my friends, this method is older than Prebel. This is not an unfamiliar method, but actually our own, this is the method of Moses our Teacher.”
About Batyushka[1]A rumor began to circulate in the city, that a pogrom against the Jewish population was being planned. We, a number of the community leaders to plead our case with Batyushka.
…it was a very hot day. The Batyushka with his wife, the Matyushka[2], were sitting in their little garden drinking tea. On the table, among bottles of seltzer water and jars of confitures, a broad-bellied samovar was bubbling away. The Batyushka, wiping his perspiring face with a large towel, sipped his tea at great length from a flowered cup that he held, in the Russian manner, with all of his five spread out fingers.
After listening to our plea, we received an answer of this sort:
“ What do you say, gentlemen, about the heat? Here this morning, we are drinking this seltzer, manufactured here by a Jew, and it doesn't help at all. Thirst only intensifies. The devil only knows what he mixes into his seltzer. I must tell you gentlemen, the Matyushka is right. She says there is no better beverage than our own Russian kvass. True words. But yes, you have related here something about Bialystok. Yes, I have heard a little. Certainly, certainly this was not done under orders, just like that to attack Jews. I know that there are
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decent people found among the Jews also, And the Holy Writ commands us to love our enemies. But to tell the truth, your are yourselves responsible, that is to say not you personally, but your young people. I really don't understand what your young people want. A responsibility is incumbent on you older people to restrain your young people and make them understand that they are going in evil ways. Yes, gentlemen, that is your responsibility.”
After this piece of talk, we went to the General.
The Rabbi & the GeneralIt is known that the Bialystok pogrom was carried out by the Bialystok military garrison, led by General Bogoyevsky. This was another dark nuance in the conduct of pogroms, and this new nuance threw a deathly fear over our entire area. We assessed the plague in Bialystok as only the onset of new troubles, that would soon reach Volkovysk.
At the initiative of the energetic Koppel Isser Volkovysky, a meeting was held at [the house of] Rabbi Abba Yaakov Borukhov, a meeting in which the Dayans Reb Mendele and Reb Tuvia'leh (Teveleh), the Gabbai of the Mauer Bet HaMedrash Reb Joshua David Pappa, the lawyer Chaim Ozer Einhorn, Reb Israel Efrat and other prominent balebatim participated.
After a give-and-take over a variety of projects and measures, that had to be undertaken against the larger danger, the entire gathering agreed to approach General Ivanov, the commander of the 16th Artillery Brigade, which was stationed in the new barracks, and ask him to protect the city from a pogrom. By chance, it happened that his wife had just gone off to Moscow to undergo a serious operation, and it was thought to use this matter as an opportunity to convey a blessing from the Jewish community, that God should send her a swift and complete healing.
The General, an old man, a veteran of the war with Turkey, received the Jewish deputation in a very friendly manner, which consisted of the Rabbi and a number of other balebatim, asked them to be seated, offered them cigarettes, and provided an assurance that he would not permit any unrest.
A couple of days later, the General paid a visit to the Rabbi, and once again stated that it is proper to rest easily.
The Rabbi lived in the second house of Zalman Isser's inn, and when the General's wagon, with horses attached in the Russian manner of a troika, pulled up to the Rabbi's home, the entire street came alive.
And at the time that the Rabbi greeted so prominent a guest among a throng of Jews that were standing about, Leizer Shaliota who could not let any occasion pass without some aphorism, made the observation that when one sees a Rabbi together with a General, it is exactly as the Gemara states: “The Book and the Sword shall be eternally bound together.”
This visit made a good impression. The gathering concluded that the General's assurance was in earnest.
It was decided that something needed to be done to express thanks to the General.
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The Rabbi wrote up a letter of thanks in Hebrew, from which we cite a short excerpt here.
“To the great honor above all, the Distinguished Hero, Whose Name is Known to Glory, etc… Mr. Ivanov.In the name of the entire Jewish community of Volkovysk, I have come to thank His Eminence for all the good and bounty that he has done for us, etc., etc… may God bless him with Life, Peace, and hold him harmless from all Maladies …and I finish here with the Priestly Blessing: May the Lord Bless You and Keep You; May the Lord Lift His Countenance Up to You and Be Gracious Unto You.
Rabbi Abba HaKohen Borukhov.”
A day after this, I received a summons, for a meeting with the General, in connection with an urgent matter. Mr. Zalman Chafetz of the soda factory received the same invitation.
“I have received a letter from your Rabbi,” – the General said to us – “and I request that you translate it for me, word by word, because this has great significance to me, as I will explain to you later.”
I was very familiar with the letter, and I began a word by word translation.
The General listened to each word with a great deal of attention.
– Tell me my hearties – the General retorted, hearing the entire content of the Rabbi's letter while stroking his gray beard – does it indeed say in the letter the following: “that God will turn away all manner of illness from you?”
– Yes, that is exactly what it says.
– Interesting, how do the words sound in the original Hebrew?
“Yassir mimenu kol makhalah.”
The General wanted to repeat it, but he found it somewhat difficult to do so.
– But tell me, my hearties – the General again asked – your Rabbi, who has the Russian name Borukhov, is he a real Kohen?
– A real one.
– From the Kohanim who are descended from the Patriarch Aaron?
– From that very one.
– And the blessing he bestowed upon me, is it the genuine “Priestly Blessing?”
– The real thing.
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– And this was the manner in which the people were blessed in the ancient Holy Temple in Jerusalem?
– Exactly in this way.
– Ivan! – the General called out to his aide who was standing to the side for the entire time – bring me the small icon from my bedroom.
The aide brought and handed a small, very old icon to the General.
The contents of the Rabbi's letter reminded me of this very icon – the General said entirely seriously – both of them, the icon and the Rabbi's letter, are somewhat similar to me in a certain sense.
This might strike you as a little strange, and I must therefore give a short explanation. Listen to a story. This happened to me in the Turkish war near Plevno. I was in the service of General Skovlev. One day, I received an order to secure a certain point in the area. Good! I got on my riding horse, two Cossacks with me – and away we went. It was a quiet night. Osman Pasha the commander of Plevno, was inactive. Our commander Skovlev was also inactive. And here, suddenly, my horse comes to a dead stop and refuses to budge. The spurs don't help. He stands like he is planted, moving neither backward nor forward. Stopped. And you must know, that my horse was a mountain horse from the Caucasus, a daring creature that had no fear of fire or battle. What happened here? I order one of the Cossacks to have a look, and find out what's going on. The Cossack bent over, looked around, felt about where my horse was standing, and lifted up … this very little icon. If not for this incident, we would have ridden into a Turkish ambush, and who knows what would have happened to us. This little icon saved us. I was reminded of this yesterday, when I received your Rabbi's letter. My wife was in serious condition. And at the same moment that I received the Rabbi's letter with the “Priestly Blessing,” I received the telegram from Moscow, that the operation went successfully, and my wife is completely well. Today's educated people would laugh at me, but let them laugh. I am a believer. I have seen much in my life, and I hold that there are many things that today's educated people, with all their wisdom, cannot comprehend. And now there is this: I will put the Rabbi's letter in a beautiful frame, and I will hang it over my bed together with the small icon. And I would like you to convey my heartfelt thanks to the Rabbi for his “Priestly Blessing,” and tell him that Volkovysk may sleep easily. So long as the brigade is stationed here, so much as a dog will not bark.”
And that's the way it was. The Rabbi's letter and the small icon hung at the General's residence, and it was quiet, peace on Israel.
The General spent his final years in St. Petersburg, but he remembered Volkovysk very well, and at every opportunity he would ask about the Volkovysk balebatim and especially about Rabbi Borukhov, who remained very dear in his memory.
There was a special archive in the Temple, where every Jewish family had its own genealogy, the book of its origins. After the first destruction of the Temple, Ezra the Scribe requested that these ancient books be found and put under control: “Seek and write down the relationships.” Later, after the second destruction, the
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historically prominent Sephardic Jewish families, such as Maimon, Abarbanel, Halevi, Abulafia, and others, hid their family trees as if they were precious jewelry. A family tree, it would appear from the Tanakh, played an important role among Jews even going back even to ancient times.
The leader of the Sephardic community in London, the prominent scholarly Rabbi, Gaster, researched, dedicated time, energy and money, in order to find old Jewish families.
The onset of the exile into the Diaspora wiped everything out.
Despite this, there are Jewish families today, whose ancient pedigree is recognizable, not from written documents, but from their good deeds and by their talented descendants who were blessed by God.
Volkovysk could take great pride in its beautiful Jewish families. One of these, was the genteel family of Einhorn.
The Pharmacist
The pharmacist, a friendly well-tempered man, is to be found in his pharmacy, which was located in Meir Shiff's clockworks location. He is a good specialist at his profession. You can see how quickly and diligently he works. The time required to prepare your prescription – he tells you – must last a half hour. And in order that you not be bored, he asked you to sit down and engages you in a conversation. And when he sees that you are someone who has some understanding of rabbinical teachings, he interjects a few wise words about the Gemara or the Commentaries that is very relevant to the conversation, and at that point you don't see a pharmacist in front of you, but rather a wise, scholarly Jew. This scholar, who mixes various medicaments, is also is capable of weaving together the thoughts of the Sages, reminds you of those scholarly types who are able to integrate Torah study with secular thought. The Sages, who showed respect towards all craftsmen that brought benefit to the human community, and who are called by the name of their profession, such as Rabbi Yochanan the Shoemaker, or Rabbi Yitzhak the Blacksmith, have a special respect for pharmacological science, for the art of pharmacy, as is mentioned in the portion of Ki Tissa, and was already recognized in the time of Moses. The Sages said: “Fortunate is the one who is called by the name of his craft.” The Sages were not referring to any simple cut-and-dry craftsman, but rather, one who not only understands the blending of his ingredients, but also the ingredients of Jewish culture. And Reb Hirsch Einhorn, the well-known and beloved Volkovysk pharmacist, was this sort of an accomplished and resplendent Jewish personality.
The Doctor
On the east side of the old Bet HaMedrash, a Jew with a handsome beard sits deeply sunken in learning. By the radiance of his face, and piercing gaze, it would appear that he is either a Rabbi or the Head of a yeshiva.
That is not an error. This Jewish man is indeed a great scholar, but in addition, he is a doctor of medicine. A short time ago, this very same Jew wore the golden epaulettes of a military commission in the Russian army. He was highly regarded in his regiment, not only as a doctor, but also as a human being, and a doer of good deeds. He had a wonderful future ahead of him. He could have continued to rise and have a major career. But because of specific incident that made a profound impression on him, he took off his uniform one day, entered
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the study of the Gaon in Vilna, sat down, and began to study. This man must have gone through a very deep spiritual experience at that time, to cut short his brilliant military future. A steely pride that was the legacy of generations gone by, a deep faith in something higher, more beautiful that the temptations of the everyday world of that time and place, must have driven him to that purpose, at the time when he went through that difficult spiritual crisis, and leads him to lead a highly circumscribed life, speaking little, and remaining always sunken in his thoughts. He is now the official Rabbi of Volkovysk and also practices as a doctor. He writes no prescriptions on the Sabbath, and personally describes how the medicine is to be prepared. The city stands in awe of his strong spirituality, and relates with great respect to the tragic and pious Doctor Einhorn.
The Lawyer
The St. Petersburg Senate from time-to-time publishes a special journal dedicated to a variety of issues in jurisprudence. Expert lawyers participate in writing for this journal. When you have an opportunity to visit the printing house of the Senate, and you notice that among the manuscripts that are prepared for printing, there is writing from a faraway Lithuanian town, Volkovysk, signed by a Jewish-sounding name, you are compelled to ask: who this small-town correspondent might be.
If you go into the old Bet HaMedrash in Volkovysk, you will meet him, where he is sitting at the book lectern, and studying something in a book. This is quite a handsome and lovely young man. You can engage him in a discussion of Torah, or about worldly Jewish literature. He is not university educated. He is one of those enlightened scholars, who mastered Russian grammar, Russian classics and general European knowledge, while studying the Gemara, You can also find him in the courts, where he appears as legal counsel. But you will do best to step into his house. He and his educated wife, Esther, receive all their guests in a friendly manner. Just about anyone you ask in the street can give you his address. Everyone knows the young lawyer, Chaim Ozer Einhorn.
The Poet
This is the little boy that constantly visits the house of the dentist, Leopold Halpern and writes poems. Mrs. Halpern, who has an interest in Yiddish literature, and her closest friend, Miss Olga Pappa, are inspired by these poems. They help to create a good reputation for the young man in the city. They say that the young man will grow up to become a poet, and his name will become famous throughout Jewish literature. In a noteworthy fact, it appears that their prediction is likely to come to pass. The Warsaw newspapers are already writing about the young boy from Volkovysk , and the American papers are already printing his poems, signed by David Einhorn.
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At the time of the first great fire in Volkovysk in 5646 (1886), Reb Shmuel Feinzilber, along with the fire-fighters, was severely injured in the rescue work. He was still in the prime of life, but his legs were only partly functional. Because of this, he would sit on a stool during the summertime , in front of his small white house on the Grodno Gasse. But, he was never alone. He was always surrounded by a variety of people. Here is an emissary from the courts with a question concerning a community matter, here comes a municipal gendarme with a report, and here come some private individuals with papers and questions for ‘Reb Shmuel the Clarifier.’ Everyone makes their way to him, because he is expert in all the aspects of municipal operations. Because he is sharp-minded, has a clear understanding, and is by nature a good politician and a wise administrator. One can say that many municipal improvements are implemented as a result of the initiatives of Shmuel the Clarifier.
In addition, Reb Shmuel was a deeply moral man, and a very warm Jewish person.
On the Sabbath and festival holidays, there would always be a minyan at the Feinzilber home. Prayers were conducted in the first room. Feinzilber sat in the open doorway to the second room. After prayers, the congregation would go into the second room, wish Feinzilber a ‘Gut Shabbos’ and spend a little time there.
One time, a young man attended the minyan who fancied himself as ‘enlightened,’ and he argued that he didn't place much stock in prayer, and other religious ceremonies. One could be Jewish without all this. It suffices to have that ‘very essence of Jewishness[3]’ within oneself.
“Would you be so kind, young man,” – said Reb Shmuel Feinzilber, and opened up a prayer book – “as to read over these couple of words: ‘How goodly are your tents, O, Jacob.’”
The young man read it.
“Now,” – Feinzilber continued, using his hands to cover up the letters above the vowels – “be so good as to read the vowels….”
The young man just stood there, since one cannot read just vowels.
“Can you see,” – Feinzilber continued to explain – “letters with vowels can be read, letters without vowels can also be read, and have meaning, This tells us something. But vowels, dots without letters, tell us nothing. Our prayers, our customs, are akin to letters that inform us. They have deep meaning and a moral sense about them. Try, young man, to put those letters over your small dots.”
Reb Shmuel Feinzilber was a wise man, indeed.
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Eli Leib Rakhmilevich |
The Volkovysk public had a great deal to tell about the expensive wedding that was given for eight days straight in Noroznitzeh proper. The elegant parents of the couple, the various guests, the musicians, and the world-famous raconteur Reb Elyakim Tzunzer, who was brought in from Minsk. This was the wedding put on by Reb Aizik Edelbaum for his daughter Nechama. The groom was held in great regard, a handsome young man, enlightened, able to competently study a page of the Gemara, possessed of sharp chess-playing skills, and also plays the violin – well-rounded, this young man from Slutsk, Eliyahu Leib Rakhmilevich.
Eli' Leib becomes a merchant in forest products, amasses great well and a great name. He does not use the lines of credit that the banks have opened on his behalf, he has, bless God, his own resources. His is smart, practical and has an analytical mind. He calculates the most complicated calculations in his head, by heart, without the need to write them down. In his stone house on the corner of the Millner Gasse and the Wide Boulevard, within the finely appointed residence, his wife Nechama carries on Jewish custom, the Sabbath and festival holidays celebrated in the old-fashioned manner, just as it was done in the home of her parents. The Dayan, Reb Mendele, is a frequent guest there, who is received with the greatest respect, and the Shammes of the old Bet HaMedrash is practically a member of the household.
Eli' Leib is constantly traveling – Vilna, Warsaw, Danzig, Berlin. And when he comes home, everything becomes especially lively: presents for his wife Nechama, presents for the children, the beloved guest is a cause for joy, and the time goes pleasantly. But Eli' Leib, the loyal husband and dedicated father can't spend much time with household matters, because his head is full of thoughts having to do with the forest, the floating of lumber, transport. Here already sits the overseer of all the forests, Reb Shmuel, a pious Jew with a black beard. The forest operations are extensive, and multi-faceted, but Reb Shmuel is avers to written records and thick books. Reb Shmuel has a small pocket notebook and a formidable Jewish memory – and that works. It is for this reason that Eli' Leib sits quietly, and listens carefully to the extensive report from Reb Shmuel, and has nothing to add, because there is nothing to add to the words of a Jew who is alert, and an expert in his chosen field, such as Reb Shmuel the overseer.
And here is the peaceful and composed administrator Reb Yosh'eh Rogov, a tall imposing Jewish man. They say that the rich publican Stanislav Segen has a good ministerial mind, but this same Segen cannot get by with out the advice of Reb Yosh'eh Rogov. And here is Reb Itcheh Schwartz, who speaks so quickly, gesticulating with his hands. Reb Itcheh is involved with all the nobility, and never has time. He wears a long black kapoteh and a cap, and his Polish speech is heavily laced with Yiddish. But it doesn't matter, the nobility must have him, this Reb Itcheh Schwartz, even with his kapoteh and cap.
And here is the lawyer and scholar, Reb Israel Efrat, thoroughly grounded in the Russian system of law. When contracts are written, it is necessary to have the services of this legal counsel, possessed of such strong common sense.
It appears that a contract is to be written with that German, sitting there and smoking a fat cigar, he is a representative of the Berlin lumber company, Albert-Levandowski.
And Nechama is very busy providing the gathering with tea and snacks.
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And later, in the evening, there will be a presentation in the salon, where their only daughter Esther'keh, a pretty young lady with intelligent eyes, will play the piano. She is studying medicine at the University of Kiev, and later out of the country, will travel throughout Europe, and is well-endowed with good humor and wisdom.
All of Reb Eli' Leib's sons are talented children, handsome, intelligent and academically trained, and Eli' Leib arranged the finest and most important marriages for all of his children.
The firstborn son, Dr. Nachman Rakhmilevich was especially famous. Pious, educated, philanthropic, he plays a major role in Vilna and Berlin as a merchant in forest products and an energetic participant in community matters. He becomes the minister in Kovno, and he is later appointed by the Lithuanian government as a Consul General for the Land of Israel, Syria and Egypt. Shimon finished his studies and lived happily with his wife in Kovno, where he had established a paper factory. Lipa was the son-in-law of the wealthy sugar merchant Dobkin in Warsaw.
The First World War breaks out. Eli' Leib, on business in Minsk, is mistakenly arrested by the Russian Army on the eve of Passover, is released, and dies on the same day at the first Seder. His wife Nechama dies ten years later in the home of her oldest son in Berlin. Nachman dies in his middle, best years, in Tel-Aviv. Shimon passes away young in Kovno, and Lipa and his wife Sala are shot in Warsaw by the Gestapo.
The only survivor of the rich and fortunate Rakhmilevich family is Esther'keh, who is in Tel-Aviv, long life to her.
Reb Koppel Isser VolkovyskyOne of the most respected of the Volkovysk balebatim, regarded with affection and beloved by Jews and Christians was Reb Koppel Isser Volkovysky. With his handsome stature and sympathetic appearance, bordered by his blonde beard, always neatly and beautifully dressed, Koppel Isser made the good impression of an intelligent and proud Jew. His outward appearance harmonized very well with his gentle character and warm Jewish heart. He had a very deep feeling for charitable activities and a very serious attitude towards everything that took place in the Jewish world. Even though Koppel Isser was not counted as related to any of the forest merchants, and did not run any big businesses, his lifestyle was nevertheless of the aristocratic and wealthy. He hand a beautiful home and similar possessions. He had a comfortable home, modern furniture, a secretary's cabinet and a writing table, generous with donations, friendly in his reception, a place on the east side of the synagogue and on the Sabbath he wore a top hat.
His intelligent wife, and academically educated son, and talented, bright and only daughter, constructed a spiritual center, around whom the youth of Volkovysk congregated. The intelligent young lady, Lisa Einhorn the always happy Esther'keh Rakhmilevich and the modest Rachel'eh Edelbaum who was called 'the good Rachel,' were seen there frequently.
It was a great holiday at Koppel Isse's when his son-in-law from Pinsk, Reb Shmuel Saltz would come to visit, who was a well-known and much loved personality in Volkovysk. The name Saltz was famous in Vilna,
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Munich and Gomel among the most prominent of the forest product merchants, who came to him with the most difficult issues, holding that Saltz was the best expert and mediator. And in this, they were not wrong. With his good Jewish mind, he could unravel the most convoluted issues and confused calculations, straighten out complaints and representations, and satisfy both sides involved. The special skill of a peace maker. To spend time with Saltz, who was familiar with the entire world, was a spiritual pleasure. The ladies of Volkovysk would cancel their card-playing evenings, because spending the time with Saltz was much more interesting. And even Reb Mendele [sic: the Dayan] was sad when this dear guest took his leave.
After the first fire of 1886, Koppel Isser proposed that a fire-fighting command should be established. This proposal pleased the community, and the first gathering on this matter took place in the elder Jesierski's small garden.
All the important officials of Volkovysk were there: The Magistrate, the Notary Beyrashevsky, the Postmaster Schwab, the Head Inspector Zhdanov, & Dr. Olshevsky. All the details were worked out. Only the matter of uniforms for the new fire-fighters was there a difference of opinion. The question was whether the fire-fighters needed uniforms, or could they make do with just a red cap, or with only an armband, and would they be permitted to wear these insignias during the work week, or only during their work in putting out fires. There were sharp debates surrounding this question of garb. Only the elder Jesierski was able to straighten out the entire matter. Koppel Isser carried through his proposal, and Volkovysk got a fire-fighting brigade.
The magistrate let it be known that the governor of the Grodno province, Staliapin would visit Volkovysk. And seeing that there would be several deputations at the reception, a Jewish deputation should also participate.
Apparently, Volkovysk took up the matter of Staliapin's visit quite seriously, because Koppel Isser had already visited his friend Reb Shmuel Feinzilber several times at that small house on the Grodno Gasse.
A message arrived that Staliapin had departed from Grodno. Today, or tomorrow, he will be appointed Prime Minister, and he is traveling now to say farewell to the province.
This was at a time when the St. Petersburg legislature took a strong interest in the Jews, when the anti-Semite Purishkevich took a leaf from Haman's book by proclaiming that 'they do not obey the king's law,' that Jews are opposed to land ownership and therefore are not entitled to citizen's rights. And his disciple Krushevan, wrote a new interpretation in his poisonous periodical, Знамя [The Standard], of the second half of that sentence, 'and the King has no cause to take comfort,' indicating that the Czar needs to liberate Russia from the Jews.
But there was some basis on which to feel that Staliapin, the European, has an entirely different opinion of the Jews. He was acquainted with Jews in Kovno, and kept contact with the Jews of Grodno – with the Landaus, Shereshevskys and Hellers. He also knew the name of Rabbi Nakhum'tzeh Grodner, whom Christians held to be a great saint.
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It is for this purpose that one needs to take advantage of this good opportunity. Remind him with a couple of warm words about the plight of the Jews, which can be controlled by the good will of this man, who is on his way to become the Prime Minister of Russia.
The Jewish deputation consisted of three chosen balebatim: Reb Koppel Isser Volkovysky, Reb Joshua David Pappa, and Reb Israel Efrat. This three-part union was put together with a specific motive, with a specific calculation.
Reb Joshua David, the Gabbai of the Mauer Bet HaMedrash is a Jewish man with a pleasing appearance and a blonde beard, like Koppel Isser's. But this was not the point. The point was something else entirely.
These two Jewish men, Koppel Isser and Joshua David both have a pedigree that is greatly respected among people. The Pappa from Brisk, who had served the government as an officer in the Brisk fortress was Joshua David's father, and the Pappa from St. Petersburg who owns oil wells in Baku, and who is well-regarded in the ministry, is Joshua David's beloved brother.
And about Koppel Isser, we don't have to mention. [He is] a nephew of the Bialystoker philanthropist Reb Yekhiel Ber Volkovysky, to whom the Czar, Nicholas [II] granted a friendly audience.
And when these two presentable Jews with the blonde beards will present themselves to the Grodno Governor Staliapin, and should he take an interest and ask about conditions: who? What? There will be something to say, and something to indicate.
And above all them, the lawyer, Israel Efrat. With his wise head and his honed Russian tongue, he will be able to surreptitiously introduce a few warm and heartfelt words for the benefit of all Jewry.
Three deputations awaited Staliapin's train at the platform of the Volkovysk railroad station: representatives of the surrounding peasant communities, in fur hats and brown overcoats, representatives of the municipal government with insignias on their hats, and the Jewish representatives in cylindrical top hats.
Staliapin came out of his car, and approached the fur hats, greeting them in a friendly manner, smiled, and posed several questions to them, afterwards to the insignias, with whom he spent a pleasant bit of time for a while, and only afterwards approached the cylindrical top hats.
Efrat greeted him beautifully, with the thanks of the Jewish community, who considers itself fortunate to have a visit from His Excellency.
Staliapin heard out this formality, nodded, and answered that the following day he would convene a sit-down with regard to municipal issues, asking that the Jewish deputation also attend.
Efrat wanted to say something more, but His Excellency indicated with another nod of his head to all three top hats that the audience was ended.
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– It's another world, my friends – Koppel Isser said sadly, – previous governors, when they would visit Bialystok, the first thing they would do would visit my uncle, Yekhiel Ber and spend some time with him; and one of them, when he was elected as a senator, made a special trip to Bialystok, to take leave of my uncle. Today, new winds are blowing above us, and who knows what they will bring...
Reb Naphtali the Melamed[4]
He drops into all the Batei-Medrashim on Friday evenings, listens to what the people are talking about, throws in a word, and moves on.
“Have you by some chance read in the newspapers, that it just so happens on the Seventh Day of Passover, the great battleship Petropavlovsk sank at Port Arthur along with Admiral [Stepan] Makarov?” – Reb Naphtali asks the people sitting on the east side.“Myrrh” and “Sweet Cinnamon”“Yes, we saw it.”
“And you remember that a year ago, exactly on the Seventh Day of Passover, the Shammes, Moshe Kiro was killed right in front of the Holy Ark during the Kishinev pogrom?”
“Yes, so what about it?”
“The incident at Port Arthur,” – Reb Naphtali declares – “this is the handiwork of Moshe Kiro, exactly on the anniversary of his death. 'Makarov' in Hebrew is spelled Mem, Kuf, Raysh, Bet. This is the roshey tevot (initials) for: Moshe Kiro Rama BaYam (Moshe Kiro drowned them in the sea)...”
“But, Reb Naphtali...”
“What 'buts,' I don't have time. I'm going to Lev's Bet HaMedrash. Have a good Shabbat.”
It is the Sabbath, and the Torah is being read. Koppel Isser bangs on his copy of the Pentateuch and exclaims: 'Quiet!' But the target of his exclamation, Chaim Ozer Einhorn is unable to remain quiet. Chaim Ozer is a lawyer, and must know everything exactly from its fundamentals. He has notices in this portion a certain 'Myrrh' and its companion 'Sweet Cinnamon' and it is necessary to elucidate what exactly these two items are, and what is their origin.[5] Chaim Ozer gets the congregation interested, and a murmur courses through the east side of the synagogue: Rashi, Onkelos, Evven Ezra, Mendelssohn,[6] and Koppel Isser's protestation goes
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unheard. A lively discussion ensues. Herschel the Pharmacist rises on the east side, and makes a quiet observation to his close neighbor, Reb Yitzhak Aizik Edelbaum. And the observation races across the entire east side, and Koppel Isser bombards his Pentateuch with further pounding for silence.
“As for 'Myrrh' and 'Sweet Cinnamon,'” – Eliyahu Leib Rakhmilevich remarks – “Reb Hirsch is better acquainted with these items than everyone else. These are ancient remedies used by apothecaries, and we do well to listen to the words of a practitioner.” And the ruling is according to the word of Reb Hirsch.
The Forest Products Merchants of VolkovyskIn the dark forests of Polesia and Belorussia, across the Volga and near the Ural, the Jewish forest product merchants, their agents and representatives brought light to the local inhabitants, a living and sustenance. Many of them had forest merchants from Volkovysk, such as Reb Itcheh Lev, the Hellers, the Rakhmileviches, the Jesierskis – these were people of the Jewish Lithuanian intelligentsia, sharp-minded and with a great breadth of capacity. They spend a great deal of time out of the country. One sees them in the forest groves, the wood markets, in the bank. You see them in Carlsbad, or in Danzig, Tilsit, Memel, occupied with commerce, arranging deals and presentations. But they were people with a deep Jewish feeling, tied to and loyal to the old Jewish tradition. Among these forest product merchants were Torah scholars and good Hebrew stylists. On the subject of these merchants of forest products, coming together to straighten out certain disagreements, a Jewish Volkovysk forest Jew wrote an entire humorous poem, of which only the introduction remains in my memory:
Cedars of Lebanon, Ardent Torah scholars, Masters of wooden slats and other sorts of merchandise, Were invited to a meeting to adjudicate and direct, A thing or two, disputes and transgressions, Some sins and things not so, Between all who partake in Torah study that rules, In order to compromise, even out and eliminate conflict, Everything was solved there at the sit down, As it should be, on a seat of marble, The deputy sat beside the Head, Everything in order, with candles lit, There are cups of warm brew, and even cooked food, And the words of the wise are heard with satisfaction, And the complaints are linked one to another, And even riddles are told, As is the custom among Jewish men.“And You Shall Not Draw Near to a Woman”
It is Purim. At Reb Leib Heller's the meal has already been served. Presentations are about to be made. The gathering has already had a little to drink, and they are somewhat loosened up. A beautiful lady enters, who is known to everyone. One of the attendees offers her a compliment: “Madame, when you enter, the room
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becomes brighter. Beautiful eyes remind one of the phrase, 'Let there be light.'”
“But,” – a second guest adds – “In the Gemara there is a difference of opinion. What is the meaning of the word, light: 'Night,' or 'day.'”
The 'madame' understood Hebrew, and this last remark did not please her.
The following morning, the guest who had made that second remark received a note, with the following 'gift of the season:'
The light of night or light of day, Is a Talmudic dispute from days of yore, But every gentlemen, That knows at least something, Of the rules of chivalry, And rules of the salon, Will not sully the honor of an ordinary woman, Much less someone considered a lady. Queen Esther is recalled with affection, And because of here, all daughters of Eve, Whosoever has forgotten and crossed the line Here is the dictum of not to do: And you shall not draw near to a woman.Reb Benjamin Bialsky
In the preface list that Reb Mendele the Dayan set down in his book, there is a name, the magnate, Reb Benjamin Bialsky of St. Petersburg. The name of the Russian residence adds some noteworthiness. However, the truth is, that this merchant of St. Petersburg was, and always remained a son of Volkovysk.
In the 1890's, the production of flour made from potatoes (krochmal) started to develop in the fields of the nobility in the Volkovysk ambit. This was a primitive production process, that had a very limited local demand, and could not count on a larger level of export.
It was known that Poniazovkin the krochmal merchant was in Yaroslav, who provided all of Russia with potato flour. One also heard, that Finland, with its paper and molasses factories uses a large quantity of krochmal which is imported mostly from Holland. Naturally, it would be good to get business from Finland. But who is in a position to compete with a Poniazovkin or a Holland, who provide first-class merchandise which is famous and held in high regard in all respects.
The ones able to effect such things, for the most part, were out of the country, and simply did not have the time to deal with such things, which was more the province of merchants and speculators, but not that of aristocrats.
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And the leading administrators, who should have been concerned about the development of the production, gave this as much attention as their principals.
A son of Reb David Bialsky, a talented young man named Benjamin, decided that it would be a good thing to take a hop over to Finland, and to have a look at the krochmal situation there. There is a problem with the Russian visa and the Finnish language, but perhaps the Good Lord will help.
Benjamin goes off to Finland, tours the factory works in Helsingfors [sic: Helsinki], Abba, Tamerfors [sic: Tampere], meets the directors, factory production heads, merchants, asks questions and does research. He studies, and returns with important ideas in his head, and with a Dutch document, a brochure printed in Amsterdam, dedicated to the subject of the potato flour industry. This brochure was very important resource, being a sort of summary document of the processes and procedures, with basic rules and regulations that relate to the manufacture of potato flour.
This was basic knowledge for the producers in the Volkovysk area. And it had a practical impact. The krochmal from Volkovysk improved, and with the intermediation of the reformer, Benjamin, the krochmal began to be exported to Finland a little at a time.
Later on, Benjamin Bialsky opens an office on the Suvorovsky Prospekt in St. Petersburg, brings his younger brothers there, becomes a first class St. Petersburg buyer, and plays a meaningful role on the Kalashnikov commodities exchange[7].
The Bialsky Brothers, all schooled in the Torah, energetic Volkovysk Litvaks, minds sharpened by the study of the Gemara, developed and invigorated the krochmal production in the Volkovysk area. Sitting in St. Petersburg, they had the opportunity to follow the course of the large krochmal transactions, and to place meaningful orders.
Their orders were short and to the point. Written in an abbreviated and coded Hebrew, with aliases as a protection against ill-intended eyes of competitors.
The renown Finnish firm of “Jokisokker Aktiabolazet” was known to them simply as ‘Jokl.’ The Finnish city of Helsinki was coded as the residence of the Patriarch Abraham, ‘Elonei Mamreh.’ And the product krochmal itself, had to get by with the name, ‘Korah.’
A sort of telegraphic correspondence flowed from St. Petersburg to Volkovysk containing hidden messages, rhymes and riddles:
“Jokl is occupied and is not seeking Korah,Because Mordechai came to him as a guest.”
(What this meant was that the firm of Jokkis Soker did not require any krochmal at this time, since they had just received a shipment form Holland.)
The portion of Korah is completely stopped
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Until we receive a message from Elonei Mamreh
(This means, do not close any new krochmal deals until we get a telegram from Helsinki).
“Peace be unto you! Korah as gone to heaven.”
(This was a cheerful greeting, that the price of krochmal had started to go up).
The Bialsky Brothers ran a Jewish operation. The office was closed for the Sabbath. They had guests at their table, the wine was blessed, Sabbath melodies were sung, and words of wisdom from the Torah were exchanged. A slice of Volkovysk in St. Petersburg.
And when a Jew from Volkovysk had a need to be in St., Petersburg, he know that Reb Benjamin was there to help out with travel permits, because the ‘angels of service’ on the Suvorovsky Prospekt were good acquaintances of Reb Benjamin.
And when such a Jew would leave and return in peace from St. Petersburg, he would give Reb David regards from his children, and offer his thanks for the safe conduct.
Reb David was once asked how his little Benjamin had managed to work himself up to such a level where he could deal with the Czar's difficult rules concerning visas for travel?
– It's a simple thing – Reb David replied – Interdicting the Czar's obstacles is not hard for one who had to exhaust himself trying to understand a particularly difficult passage in the writings of the Rambam.[8]
And besides, all those named ‘Benjamin’ enjoy a special privilege granted to them by Moses our Teacher, that they make dwell peacefully in general, even in St. Petersburg, since it is written in the last chapter of Deuteronomy:
“And to Benjamin he said, the beloved of the Lord shall dwell in peace.”[9]
Saturday Afternoon – A Stroll Through Volkovysk StreetsWhen the new Bialystok-Baranovich railroad line was put through in the 1880's, Volkovysk began to grow. The renown contractor, Tzigel came to town, and he began to construct the new barracks with great intensity. Streets, squares, stores, imposing buildings, a new world, a new city. An entire artillery brigade will be billeted here.
The elder Bloch, a scholarly Jew who was a specialist in the leather trade, built a large tannery, that already had a large customer base in the world, and employed many workers. Barash is building the iron casting factory, Ber'tzeh Mintz plans a brick kiln in Dr. Yelitz's yard, behind the Swedish Hill. The old water mill with its great wheel, that rumbles day and night over there near the Polish church, will now remain only as a memorial to days gone by. Because at the Nasip's, there already stands a three story mill powered by steam.
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Nakheh Heller has constructed the beautiful modern hospital on the road to Rosh, as a gift to the city. Perliss & Ginsberg have opened a bank house. Manya Galai refurbished his hotel, because he anticipates guests. The Gabbai, Aaron Shifmanovich will re-decorate the old synagogue and paint the roof. There is talk of sidewalks and a telephone. Volkovysk is growing, with God's blessing, and becoming a center of distinguished people at the same time. We will be able to function without Bialystok. You can buy just about anything you need at David Hubar's. Perhaps you wish to buy a gift for as bride and groom, a golden watch, a signet ring, or altogether, a diamond, well then, kindly go into Reb Meir Shiff.
All of this is thanks to the new railroad, and that is why it is recalled with favor at every opportunity.
It is the Sabbath, a nice summer day. The young people have gone for a stroll in the Zamkov woods. The older folks are sitting out in front of their houses carrying on a conversation.
At the house of the teacher, Reb Nakhum Halpern, on the high wooden porch, you can see a circle of Jews who enjoy listening to Reb Nakhum's explanation of the Torah portion of the week. Reb Nakhum is a sharp-minded and precise, knowing the Tanakh by heart, he conveys a point both in a knowledgeable and interesting fashion. Afterwards, there is a discussion about the new cantor, Reb Noah, whom Reb Aizik Nachman'tzeh's brought to Volkovysk, and who today really laid out an outstanding inaugural Sabbath service. Reb Noah's service is no small thing! A rendition by him of Boruch SheAmmar, or Adon Olam was capable of restoring the soul. And do you know with what he captivated the entire congregation? If you remember, it took place at the first night of Selikhot, when he came out with the prayer, “Hear my voice and see the tear in my eyes.” Tears welled up in the eyes of all the congregants. You are toying with Reb Noah! There was no one like him. To tell the truth, were it not for the new railroad, we wouldn't have had him. Reb Aizik Nachman'tzeh's would not have gotten him to come in a horse-drawn wagon. We must thank the railroad, “And Harbonah is to be remembered to the good.[10]”
You ask, what is that circle of Jews over there near the shuttered stores? You obviously don't see who is standing in the middle, speaking with such intensity and gesticulating with his hands. That is Reb Leizer Shaliota, an analytically minded Jew, a Torah scholar with a sharp intelligence. He is explaining to the gathering, that there is nothing to get worked up over the new railroad. After all, what is the concept of a railroad? It is to straighten out a way, cutting down a mountain, filling in a valley and digging a tunnel. Here, look in the book of Isaiah, Chapter 40: “Clear the way, straighten out a road in the desert, every valley will be raised, and every mountain and hill will be brought low.” Here you have the entire purpose of a railroad. And if you think the telephone is an innovation, you are mistaken. Open up rabbinical texts that are from hundreds of years ago, you will find questions and answers about this very subject: Is it permitted to talk on the Sabbath over a given distance? What do we mean by “distance?” What does it mean to talk? My friends, this is the telephone. It is clear that there is nothing new here, there is nothing new under the sun.
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Do you know Reb Yaakov Grodzinski the lawyer? He is jokingly referred to as Ivan the Terrible.[11] And do you believe, God forbid, that he is really an angry and cruel Jew? God forbid, no! Grodzinski is a tall, strong Jew, who constantly demands justice from the public, the law, and righteousness. And he takes great pleasure in telling the truth directly to people, looking them right in the eye. And he says it out loud, in a voice, with no evil eye intended, that small town cantors may justifiably envy. There is a story that goes around, that when Reb Yaakov Grodzny whispers a secret into someone's ear in Karczyzna, it can be heard in Zamoscheh. It is because of these traits, that he was given the nickname, “Grodzny.” It describes a strict Jew. But in reality, Reb Yaakov is a good-hearted man, who takes the obligation of entertaining guests very seriously, and is always ready to help out someone in need. Reb Yaakov has a beautiful house and a large garden. There, between the trees, around the table where Reb Yaakov's wife, that Woman of Valor, has set out glasses of tea, biscuits and other delectable items, all home made, a bevy of guests are seated, and they are talking about the Mammoth.
You don't know what the “Mammoth” is?
A fine state of affairs! The whole world knows about this already. Local and foreign newspapers have written about this already in great detail.
This happened at the time that the new railroad was being built. While digging for the foundation of the Volkovysk railroad station, the tusk of a [Woolly] Mammoth was found, that was believed to have lived before the Deluge. We speak of it as a tusk, but be a big shot and try to pick it up, which looks like the bent axle of a wagon. This ‘little tooth’ was placed under glass in a special niche the wall of the railroad station, accompanied by a writeup in metal letters nearby, describing the circumstances and time when the tusk was discovered, so that future generations will know what this Mammoth was. And now, we are sitting in Reb Yaakov Grodzinski's garden talking about it.
This very same Mammoth became sort of a possession of the Volkovysk Jews. It was revealed that this Mammoth may have had a connection to ancient Noah in the Bible. It is clear, that if the Mammoth survived the Deluge, he must have been a passenger on Noah's Ark, and must have traveled together with him to Mount Ararat. Today, we see only a trace of the Mammoth, who must have taken his leave of Old Noah, and undertook a journey, if you can imagine, from Ararat to Volkovysk – and spent his last few years here.
“You are right, my friends,” – Reb Yaakov Grodzinski says – “but it has already been recorded by the newspapers, Kaddish has been said, and a nice gravestone has been placed in our railroad station. So now, be so kind as to partake in the tea and other delectable dishes that my good wife has prepared for you.”
There is still an hour to the Mincha prayer service. We can still make a visit to Reb Yehuda Leib the butcher. There he sits, in front of his small brick and stone house that he had built after the fire on the Grodno Gasse, and he is surrounded by his neighbors and good friends. Yehuda Leib is a wise Jewish man, who dislikes worries, always in good spirits, always ready to do someone a favor, and always with a smile and a suitable word. Yehuda Leib does not relate to the modern world. He says, once – now there was a world. The one time
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Volkovysk Jews were healthy as forest beasts and wise as the day is long. We no longer have Simchat Torah and Purim the way we used to, or the Kiddush put on by the balebatim, when a well-browned taygakhtz was served with real gribbenes.[12] I really don't care for these modern shalakh mones packages and their silly sweets. I send filled spleens[13] for shalakh mones. Eat hearty, children, enjoy and understand what a real Jewish delicacy consists of.
Yehuda Leib then tells the people what occurred to him during the time the new railroad was constructed.
– The telegraph poles – Reb Yehuda relates – were already installed along the entire length of the railroad line, but the wires ha\d not yet been drawn across the high porcelain glass conduits at the top.
In the villages that were privileged to get such a pole, the peasants believed that it would already be possible to communicate with St. Petersburg. One only needs to know the right word, the right language. Some jokester must have convinced them of this. I happen to have the need to travel through a village near Berestovitz where I get into an argument taking place between gentiles, where they are murderously assaulting each other.
– Stop it! I yell at them, stop hitting each other, because if you don't, I'll send a telegram and summon the soldiers. And I go the telegraph pole.
The gentiles stop and watch me, looking to see what I plan to do. Well, I say to myself, I will explain a sentence from the Chad Gadya[14] to you in a minute.
The gentiles continue to stand and look.
I quietly begin to recite the prayer, Asher Yatzar. Afterwards, I put my ear against the pole, and listen for a while. Afterwards, I strike the pole with my fist and shout out, “Yekum Purkan min shemaya?“ Бунт! Прислат Войска! (Send the military).[15]
The gentiles were frightened.
Stop Leibeh! They began to plead, we will stop fighting, we will leave, call them off.
Nu, I say, good. I repeated the procedure with the Asher Yatzar, and again shouted out “Yekum Purkan min shemaya! ” Stop! Не Нодо! Смирно! (We don't need them, it's quiet).
That's how I made peace among the gentiles.
Jewish Tenant Farmers
In the high circles of St. Petersburg it was axiomatic that Jews had no talent for agriculture, despite the fact that in the Kherson Colonies of Poland one could encounter Jewish peasants and tenant farmers, who were both dedicated and loyal to tilling the soil. One could also see this in the Volkovysk area, where large tracts of land were leased to and developed mostly with Jewish intelligence and worked with Jewish hands. These Jewish tenant farmers never studied at any school of agronomy, but nevertheless were recognized by all the surrounding neighbors as good practitioners.
Dr. Zhivotovsky, the land lessor from Levshovo near Berestovitsky, was a schoolmate of the Prime Minister, Staliapin. The latter invited him to be the editor of the periodical, “Rossiya.” It was the time when the Black Hundred set the tone for Russia, and the editor of a patriotic periodical certainly didn't need to have any business with a Jew. Despite this, the estate manager of Levshovo was indeed a Jew, Reb Jonah Khozeh, who lived quite a comprehensively Jewish life in Levshovo: a minyan at his home, a study full of books, and a Rabbi who was a Torah scholar to instruct his only son. The editor of the patriotic periodical “Rossiya,” and the estate manager of Levshovo were very close to one another, true friends and comrades. Staliapin's colleague had a high regard for the Jew, not only for his expertise, but also as a person and an intimate friend. Even the Rabbi of Reb Jonah's only son occupied a great place in the mind of the St. Petersburg aristocrat. The chancellery of the St. Petersburg municipal authority once received a telephone call from Zhivotovsky, to the effect that his friend was coming to St. Petersburg and would be staying at a certain hotel, and therefore the police should not disturb him with too many questions about documents. The functionaries thought, who knows what important personage is expected. But when Zhivotovsky spoke the Jewish name of his friend, the police had to bite their lips, and keep quiet.
The ‘great personage’ was the Rabbi of Reb Jonah's only son, who needed to be in St. Petersburg, but as a Jew, he had no rights to entry there.
Reb Ber'tzeh Mintz, who lives on his property near Zelva, is known as a superb host to his guests. When you come to visit him, you have to at least spend the night. This is because Reb Ber'tzeh does not understand how you can let a guest out of the house without an afternoon meal and a good night's sleep. And should you show up on a Friday morning, you are truly lost. You are not going to get away before Sunday afternoon. Reb Ber'tzeh's son, the hearty and easy mannered Shaul'keh, will take care of that, either that, or they will take an axle off your wagon, in accordance with the old-fashioned custom of the village Jews, or Shaul'keh will think up some other contrivance. In short, you are staying for Shabbos. And truthfully, as Reb Ber'tzeh says, what's the rush? Thank God, there is a minyan, and as a guest, you deserve a fine aliyah [to the Torah], and should you be an expert on cholent, and should you be a connoisseur of the genuine Sabbath delicacies, prepared in the manner of our old grandmothers, then you will, with God's help have an opportunity to enjoy this, thanks to the lady of the house. God should only give you the appetite to fulfill the commandment to enjoy the Sabbath properly. Old Reb Ber'tzeh is right, because it is well-known what people say, that a Shabbos at Reb Ber'tzeh's gives you enough strength for the entire week.
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The land holdings of Baron Bishping in the Volkovysk area are extensive. The estate managers are Jewish. When you look over the fields, you will see a rider, a broad-chested man with a black and silvery beard. When you examine the valuable riding horse and the beautiful saddle, you think that this must be the Baron himself. No, the Baron is in Paris or Italy. The rider is Reb Meir Vireker the manager of all the Vireker lands. You can come to visit him as well. You will be a welcome guest. In Virekeh[16] there is also a minyan, and a table set fit for a king. The silver service that one sees at the Passover Seder in Reb Meir Vireker's house will not be seen in the homes of even the richest city folk.
The famous Polish writer, Aliza Arzheshkova, who had a superb understanding of the live of the rural Jews, would always tell Nakhum Sokolov when he would visit her in her home in Grodno, that she is very happy when she sees that the rural Jewish type of person, that she wrote about in her books, continues to exist in real life, but sadly, this type of person no longer exists.
A Jewish SwindlerIt was a biting cold frost, but the lumberjack inn was warm. The lumberjacks had just returned from the forest, laid down their saws, their small splitting hammers, took off their short parkas, wiped off their frozen beards, and sat down with the account books to copy over the number of units of wood, written down in their small notebooks, that they had harvested from the forest.
Feyge the cook had prepared the table, serving a hot cabbage borscht with potatoes and was getting ready to bring out the roast goose with beans and rice.
The group gathered, had a shot of whiskey, and a conversation ensued concerning the cutting and stacking of wood, sharpening tools, thresholds, standards, the weekly discourse of the trade of Jews who worked in the forest.
It happened that the conversation turned to the subject of forest merchants, today's and those of yesteryear. Take, for example a Jew like Reb Itcheh Lev, who had a very great reputation among us, and throughout all of Lithuania and in other countries. Reb Itcheh Lev was a Jew beloved by all of us.
“What is there to talk about,” – the old lumberjack Reb Motya retorts – “but of course Reb Itcheh Lev was a very prominent Jew. But, in my case, he once deceived me about a couple of hundred korb.”
“Who?” – the entire gathering shouted – “Reb Itcheh Lev? You? Deceived? Are you crazy, or have you lost your mind?”
“That is some nerve,” – began a young lumberjack – “that a Jew should say….”
“Quiet!” – Nachman the overseer of the lumberjacks cut him off – “Reb Motya is no drunk, first we will hear him out.”
“Well now, listen to a story.” – and Reb Motya gave the gathering a smile – “It was after the great fire in Volkovysk (in 1886), God forbid it should happen again. It was as terrible time, even for a hale and hearty
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young fellow like me. For what good deeds, I do not know, but Reb Itcheh Lev drew close to me. How are you, Motya? How is it going? Here take this little nothing, we'll settle up at a later time. – And in this fashion, he would surreptitiously give me financial sustenance. I took it because I was in great need of money for food, and I knew that Reb Itcheh Lev gave it with all of his heart. Some time went by, and I took stock and realized that with all of his generosity I had become indebted to him for over two hundred korb. Bad! I needed to repay. So I somehow scraped together a hundred korb and I pay a call on Reb Itcheh Lev. As it happens, I run into Mindl Tzirel , a dear soul, just like her husband.
– How are you, Motya? – “So-so,” – I say – “I've come to repay a debt.”
– Have you forgotten – she points to me – it is just before a holiday, and before a holiday one must give but not take. My husband had just returned for Sukkot from out of the country, and he is quite busy. If you want to see him, it would be better if you came back on Khol HaMoed.[17]
– Good!
So I returned on Khol HaMoed. Reb Itcheh invited me into his office, asks for wine and refreshments to be served. Very nice.
I remind him about my debt, and put down the one hundred on his desk.
I observe that Reb Itcheh becomes very pensive, and stares intently at the one hundred.
– I would like an expert opinion – he says to me – exactly how much this one hundred actually weighs. After all, it is the product of mountains of hard work, sweat, worries. Who has the strength to lift up such a burden? Take it off the table, Motya, you have a couple of strong hands.
– But Reb Itcheh – I say – A debt for your considerations…
– Why are you trying to confuse me with talk of considerations! – he replied angrily – Who? What? When? Old wives' tales! I remember nothing, and it is forbidden to take back that which is forgotten. It is an explicitly referenced mitzvah in the Torah, and indeed, it is a great mitzvah, called shikkhah, that which is forgotten. What do you want me to do – transgress a Torah commandment? You can also fulfil this very same mitzvah. Such a beautiful, such a rare and such an easy and simple mitzvah, shikkhah! It is to be forgotten, and an end to it. Get what was done out of your head: I did not give, and you did not take. Forget it, and erase it. But, one thing you mustn't forget. When a consideration is needed, you shall remember that in Volkovysk there is Itcheh Lev.
“Exactly in this way, with biblical quotes and parables he got me good and mixed up, and left me speechless.
“In short, here, there, Reb Itcheh Lev ‘deceived’ me regarding over two hundred korb, and they have been lost ever since.”
– They should only multiply! – Nachman the overseer of the lumberjacks shouted as he pounded the table with his fist. – God should provide only more of these sorts of wise guys and swindlers among the Jews. Feyge! Bring the samovar and the humidor of cigars from the top shelf! We have to honor Reb Motya!
Translator's footnotes:
- The term, ‘little father,’ in Russian, seemingly a paternal nickname for the resident Russian official. Return
- ‘Little Mother.’ Return
- Using the Yiddish phrase, ‘Dos pinteleh Yid,’ literally ‘that point which defines a Jew’. The following text involves an analogy to the ‘points,’ or dots, that are the vowels in Hebrew writing. Return
- This appears to be Reb Naphtali-Hertz Nakhumovsky. Return
- Exodus 30:23 Return
- Some of the principal commentaries on the Torah. Return
- Referring to the Kalashnikov District in St. Petersburg. Return
- The Hebrew acronym for Rabbi Moshe ben Maimon (Maimonides) the great medieval Jewish scholar. Return
- Deut 33:12 Return
- From the Purim story in the Book of Esther, recalling the steward Harbonah, who warned of the impending danger. Return
- The joke comes from the Russian name for that Czar, Ivan Grodzny. It is a play on the lawyer's last name. Return
- A browned potato pudding with cracklings fried in chicken fat. Return
- Similar to a heldzel, or stuffed gizzard. Return
- A metaphor, drawn from the need to explain the Aramaic allegorical poem at the end of the Passover Haggadah. Return
- A random choice of a couple of prayers, in Hebrew and Aramaic, to create the illusion of a secret or mysterious ritual that could be ascribed to telegraphy by the ignorant or unknowing. Return
- Called Vyareyki in modern Belarus. Return
- The intermediate festival days for Sukkot and Passover. Return
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