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Ephraim Barash

Reb Sholom Barash, the family patriarch, was the owner of a steel foundry and machinery construction plant, and a sawmill and flour mill. He was a loyal Zionist, a generous donor to the various national Zionist funds, visited the Land of Israel, and even thought of settling there, but that never came to be. Sholom Barash was elected to the municipal governing committee of Volkovysk on his own account, and also on the account of his many good works, exemplary character and his highly valued honest endeavors not only in concert with the Jewish members of the committee, but the Christians as well. There regard reached a level where they presented him with a souvenir gold watch, with a very heartwarming inscription, but Sholom Barash returned the gift, after Meir Shiff had the inscription erased, thanking the people who gave him the gift, but he told them he was unable to accept it because he did not do public service in order to receive a prize.

Engineer Ephraim Barash, son of Reb Sholom continued to walk in his father's way. He was the prime mover and living spirit behind of the Volkovysk Jewish community, and his influence was recognized in economic life, education and culture. The good of the community was ever before his eyes, and he was perpetually concerned with the less fortunate of the people, and if he ever found out that there were circumstances that increased the pressure on these people, he was quick to come to their aid. He established the Merchant's Bank and the Free Loan Society, and concerned himself with assuring that these institutions conduct themselves in a democratic fashion for the benefit of the community. The years 1935-1936 were years of crisis for the banking system in Poland in general, and for the Jews in particular. Many banks went under and were closed, but the Merchant's Bank, led by Ephraim Barash held fast, and survived the critical period intact. Barash spoke in a good, rapid style, and what he had to say was always clear, to the point, without roundabout expressions. Also, his Zionism was an active one, and he didn't talk about things that he personally had not done. It is fair to say that “Volkovysk was too small for him,” and consequently, when he was appointed as the leader of the Bialystock Jewish community board, his public service was given a boost, and all of his talents became revealed. He led and helped in every way he could, and many were attracted to his leadership.

His work as the head of the Judenrat in Bialystock has been documented in many different books. Even though there is controversy over his various decisions, there is no doubt that, thanks to his comprehensive efforts in the organization of various projects on behalf of the Germans, that the Jews of Bialystock suffered less during the initial phase than the Jews in the other cities of Poland. He had hoped, that because of the productive work of the Jews in the ghetto, they would be spared from death, and he presented his thoughts in this regard quite openly to the members of the underground and the members of the Halutz movements with who he partnered in this effort. It is possible to find, in the minutes of the Bialystoker Judenrat, one can find evidence of his many thoughts and outlooks. As the leader of the Judenrat, he exhibited great courage, and his appearance as the representative of the Jewish community to the Germans was one of great pride, and not effacing. The well-know adage, “don't judge your comrade until you have walked in his shoes,” Applies beautifully to Ephraim Barash under the conditions he had to deal with. The ‘productive’

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ghetto extended the lives of many Jews, but did not save them from the danger of total extermination.

Ephraim Barash himself did not survive, and his fate was the same as those Jews whom he represented, and was incinerated for their sake. He was killed in Maidanek along with his two children. His wife, Dr. Jocheved Barash, who herself was active in many public institutions in Volkovysk and Bialystock, was killed in Auschwitz.

His third son, Yitzhak Barash, went to the Land of Israel in 1934 to study at the Hebrew University in Jerusalem, but interrupted his studies, and was accepted in flight school. He was one of the first of the young people in the Land of Israel to received a pilot's certification. Yitzhak sought to join the U.S. Army as a pilot, however, his citizenship in the British Mandate was a barrier. He traveled to Cairo, and successfully passed another examination, but even after that, he was not asked to fly actively, and joined as an ordinary soldier in the BAPS. He was promoted after several months, but his young life was cut short by cancer. There is no doubt that the news regarding his family back in Poland did not help his health situation. A short number of days before he died, he revealed a great interest in matters pertaining to the Yishuv, and in particular regarding the Jewish Brigade that was being formed, and which he intended to join. He bore his suffering like his father, with heroism, and sought to keep them concealed from his relatives and friends.

After the Holocaust, Einhorn assumed the responsibility of preserving the memory of his family, his home town, and everything connected to the Holocaust. He labored and worked hard in assembling material, maintained contact with the survivors of the Holocaust, gathered a great deal of information, and published the Wolkovisker Yizkor Book in two Yiddish volumes (see the reviews at the time of the publication of this book in the chapter on preservation of the memory of Volkovysk). He was proud of having achieved this goal, and hoped to see it translated into Hebrew (as he later told), but this did not come to be. In his frequent visits to Israel, he would meet often with the landsleit from Volkovysk, of which no few received help from him.

In a letter that Einhorn send to the Volkovysk landsleit in Israel, he inserts an excerpt of a letter he received from Eliyahu Velevelsky who arrived in Volkovysk on September 22, 1957, and stayed there for four days. Here is what Velevelsky wrote to him:

“Volkovysk is entirely burned down. There are no streets. Cows walk about in the center of the city. Only ten Jewish families remain. I visited the local museum, and I saw your ‘Yizkor’ Book. I read your book, and that is how I found out about all the beastly deeds of the

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Germans, and about the extermination of the Jewish community. Your book also includes details about myself and my family, about Zamoscheh and all who lived there.”

“This letter – Einhorn wrote – gave me satisfaction regarding the large amount of effort I put into publishing the Yizkor Book. There were times when I despaired of the work, but now that I am reminded that this book is the sole monument to our city, that look on and unfolds everything that was ours and is no more, the recognition that I did something to preserve the memory of our home town, fills my heart with a sense of gratitude for that oversight that strengthened my hand and enabled me to turn my thought into a reality. This feeling was especially reinforced upon reading the possibility that my book might be translated into Hebrew, and would appear as a chapter in the Encyclopedia of the Diaspora, and will stand as a signpost and monument for the younger Hebrew-speaking generation in the Holy Land, which does not have facility with Yiddish, and to be a guide to understanding the experience of generations of Jews in the diaspora, whose existence and development was stopped in midstream.” Einhorn finished his letter with these lines:

My hope is that the scions of Volkovysk many of whom cast their lot in the building of the State of Israel, in all branches of work and creativity, will continue to give of themselves in the creation of Israel, until such time that it will stand like a strong bulwark against all the movements in the world, and that no enemy or malefactor will ever again be able to instill fear in us. I clasp each and every one of your hands from afar, and I wish you peace and blessing.”

Einhorn passed away in the United States in 1966.

Born in 1886 in Karlitz in the Novogrudok District, but came to Volkovysk as a child. His father, Kadish-Benjamin was a military doctor wanted to give his son a religious education, after he himself returned to the faith, and turned over the education of his son to a Heder teacher, and afterwards to the Headmaster of the Yeshiva. At the age of 13, Einhorn began to write Hebrew poetry in the style of the Maskilim of that period, and he only began to write poems in Yiddish after 1904, nearly all of which are assembled in his first book, Shtilleh Gezangen (Silent Songs) that appeared in Vilna in 1909. This book, and his second collection, Meine Lieder (My Poems) immediately garnered much praise and favorable acclaim from important literary critics such as Nomberg, Nieger and others, whop saw a change in the direction of modern Jewish poetry in his work. Under the influence of the revolutionary movement, Einhorn drew close to the Bund, and increased the amount of his poetry published in the organs of that movement. The romantic and lyrical themes in his poems expressed the spiritual orientation and the hopes of young Jews, that was beginning to awaken in those days, and it is no surprise that they found expression in his mouth. Einhorn also wrote essays, on the periphery of the formal literature, in the Fraynd, Volkszeitung, and many other newspapers.

In 1912, Einhorn was arrested on the charge of maintaining relationships with revolutionaries, and after spending six month in jail in Vilna, he was forced to leave Russia, and he went to Paris, and edited a Bund newspaper there, and afterwards went to Switzerland. After leaving Switzerland towards the end of the First World War, he settled in Warsaw, where his literary and journalistic work received great notice. In 1920, he went to Berlin, and served as a regular correspondent for the American Forward, and even published a novel on the Jewish emigrants in Germany. At the same time, he was involved in translating parts of the Tanakh into Yiddish. In 1922, his poem, Rekaviyim appeared, which was a major lament about the tens of millions of victims of the First World War. In 1940, when the Nazis were getting close to the French capital, he fled from Paris, and reached the United States. A collection of all of Einhorn's poetry that was written between 1904 and 1951 was published by the

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Arbeiter Ring in New York.

Einhorn was one of the better Yiddish poets, and not few of his poems became folklore pieces, to be heard on the lips of many during the twenties and thirties of this century. D. Einhorn describes something about his youth in Volkovysk in connection with gatherings of young people in the evenings at the beginning of the twentieth century: “And here comes the young David Einhorn. He lives, together with his parents in the Kulakowski house at the corner of the Szeroka Gasse opposite the church. Einhorn hurried to the house of his friend, Sonya Farber. Sonya is an interesting young lady, and all the young people and revolutionaries were in the habit of meeting at her house. Einhorn is running along speedily, with his pockets bulging from pamphlets and revolutionary literature, and all manner of pieces of paper on which he had sketched out thoughts that were on his mind, and impressions of experiences he had during the week. There will undoubtedly be many familiar friends at Sonya's house, who will read his poems, and whose opinion he will hear. On Saturday nights like this at Sonya Farber's house, the poet's skill and capabilities matured, who in a matter of days would publish Shtilleh Gezangen, and from this house, the festive ring of revolutionary poetry would be heard in Yiddish and Russian, that were in the mouths of the young revolutionaries.”

He was born in 1901 into a venerable Volkovysk family. As a child, he was educated in Linevsky's Heder (even after he had developed a major reputation throughout Poland, he was in the habit of sending his teacher a greeting card before every Jewish holiday in a clear, precise Hebrew). He obtained his higher education in Warsaw, and after he finished his training in law school, he became famous as a brilliant lawyer, and also wrote a regular column in the Jewish newspapers of Warsaw, on matters of law and jurisprudence. He earned a high post in the Polish judicial system, and he represented the country at a legal conclave that was held in Madrid. At this conclave, Lemkin proposed the adoption of a law to protect nations from wrongful acts. The government of Poland, whom he represented at the conclave, was apparently not pleased with what he was doing, and apparently hinted for him to resign – which he then did.

Lemkin was one of the few jurists in Poland between the wars, who called out and warned about the threat from the Nazi regime for the nation in general, and the Jews in particular. He succeeded in fleeing from Poland at the onset of the war, and reach the United States, and there he became affiliated with a number of universities as a lecturer and expert on international law, and in time, became the permanent assistant to the senior judge, Robert Jackson, who later became the chief prosecutor at the Nuremberg trials held against the Nazi criminals.

In his book, “Parliamentary Governments in Europe,” which appeared in 1944, Lemkin describes the plans for the uprooting of the Jewish population, and it is here that the concept of ‘genocide’ first is mentioned. He wrote this book while he was still in Sweden, before he arrived in the United States, and this was one of the first books to reveal the Nazi crimes. In the Nuernberg trials as well, Lemkin made efforts to include the crime of genocide in the charge against the Nazi criminals, but the judgement did not include this crime in the charge. It was only because of Lemkin's personal efforts, without the support of any nations or organizations, that the United Nations adopted the genocide clause in it charter in 12.8.1948, in accordance with Lemkin's proposal, that is – a law against the murder of a people, and punishment of everyone who breaks that law. This law was also passed by the Knesset in Israel.

Despite his many accomplishments, Lemkin was a solitary figure, and was forgotten in his last days (his name is not even mentioned in the Hebrew Encyclopedia), and he passed away on 28.8.1959 at 58 years of age.

He was thought to be the second richest man in the

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city (First place was occupied by Eliyahu-Leib Rakhmilevich). Those in the know said that he could put one hundred thousand rubles on the table, that he had at hand. Reb David conducted large scale and multi-branched business enterprises, and among other things, he dealt in commodities such as petroleum, sugar, and salt on a large scale. Apart from this, he owned fields and forests in the Volkovysk vicinity.

He was an enlightened man, and attempted to pass on an education to his children worthy of his name. The education of Jewish youth was first and foremost in his mind. It was thanks to him that the first modern Heder was established in the city, and afterwards, the first Russian ‘Real’ school. Henoch Neiman worked along with him in the area of education. These two were the first to send their sons to the Hertzeliya Gymnasium in Tel-Aviv, and they were also among the first to buy shares in the Colonial Bank, and parcels of land in the Land of Israel. In 1929, David Hubar and most of his family moved to the Land of Israel. He did not want to be involved in business in the Land of Israel, and he sunk his capital into planting an orchard of 200 dunams in Ness-Tziona. He was in the habit of saying: I dedicated more than enough time to commerce. Now, in Israel, I want to be a man of the soil, to plant and sow.” He and his wife Pelteh passed away in Tel Aviv.

A first class watchmaker and silversmith, and a dedicated and loyal public servant. He was one of the visitors to the house of Rabbi Borukhov, and was dedicated to him, heart and soul. He would never taste a new fruit that he had cooked, without first bringing it to the Rabbi for a SheHekheyanu blessing. When he would participate in the initiatives of gathering wood for the poor, and providing flour for Passover to the needy, he would do so with complete dedication, and none of the balebatim ever got away from him without giving something.

His ‘brain-child’ was the Old Age Home. It was he who introduced the custom, that every happy occasion, wedding, brit-Milah, or Bar Mitzvah, should be an occasion to make a donation this institution, and even on the occasion that a child recovered from an illness. On the eve of a festival, Reb Meir would bring from the best of everything to the Old Age Home, and would spend many hours with ‘his old folks,’ who were always beholden to him. He was an exceedingly generous man, and many benefitted from Reb Meir's charity.

Tuvia Fenster

The Heller family (six brothers) was connected to Volkovysk through many means of support they offered to institutions that they were concerned with establishing and developing. It is especially important to recognize Nakhum, who in the final years of his life, was thought of by the Jews of Volkovysk as a redeeming angel. At that time, he lived in Berlin, but his heart was attuned to the needs and exigencies of the needy Jews in the city of his origin. Thousands of stories tied him to the Jews of Volkovysk, and legends about him grew in the city. And the name Nakheh Heller became an icon for Jewish wealth, and unbounded philanthropy, and accordingly, he was the archetype of the rich Jewish philanthropist, whose hand was always open, and dis not refuse his help to anyone.

His business was in very large scale lumber

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operations, and hundreds of Jewish families in Poland and other lands made their living in his factories and offices. Anyone who had a post in one of the offices of the Heller businesses, saw himself as secure as if he had a respected government position. Nakhum Heller never let anyone go who worked for him, and even when the First World War broke out, and all the connections of his enterprises were broken apart, Heller ordered that all his employees be paid their monthly wages on schedule.

Heller founded the Jewish hospital in the city in 1889. This was a first class accomplishment in medical care. There was not a hospital that large in the entire Grodno Province, and it was equipped with all the requisite equipment and facilities. The establishment of the hospital was dependent on an expenditure of thirty thousand rubles – a huge sum in those days. Among other things, Heller concerned himself with the planting of many trees and a garden around the hospital, and he hired expert agronomists for this purpose from the YK”A. He also established the Bet Lekhem Institution on the Schulhof that provided breakfast and lunch for the children of needy families.

Heller began living in Berlin in 1905, but he would send a set sum of money before each holiday and festival to provide holiday fare for the needy. Also, his wife, Hinde, offered considerable assistance to families without means. It should not come as a surprise that the Jewish community bestowed a great deal of love and affection on the Heller family, whether it was on a happy or sad occasion that might befall this family. Nakheh's brother, Horaczy, was thought to be one of the richest men in all of Poland. He dealt in exporting lumber, and was in contact with the biggest importers in England. He also supported the strengthening and continuity of the Jewish institutions offering help in Volkovysk, and when the news of his passing in Warsaw arrived, a large delegation from Volkovysk headed by the Rabbi and the President of the community went to attend the funeral.

Born in Suprasl near Bialystock, and his father served as the Cantor and Shokhet in the town. As a youth, he studied in the Yeshiva at Bialystock and at the “Chafetz Chaim” Yeshiva in Radun. After his marriage, he went to Kovno, studied at the Yeshiva, and received his ordination as a Rabbi from the son of the great scholar, Rabbi Gaon Isaac Elchanan, and the Rabbi of Slobodka, Rabbi Moshe Danishevsky. When he returned to Volkovysk, he did not use the Rabbinate as a means of livelihood, and preferred to take up commerce, but dedicated a significant part of his time to public service. Many families, whose breadwinners were taken into the army, were left with no means of sustenance at the outbreak of the First World War, and Abraham-Zalman Kurtz, together with Joseph Rudy and others, organized a store on their behalf, that provided them with necessities at low prices. When the Germans captured the city, and many refugees streamed through Volkovysk on their way to Russia, Rabbi Kurtz organized a committee that would meet the refugees at the train station, and provide them with foodstuffs and other necessities. When a lack of bread was sensed in the city, during the German occupation, he managed to use the city resources to obtain 50 pood of corn grain for purposes of baking bread, that was sold to the populace at reduced prices. 468 families received bread at that time for a cost of 3 cents per pound, and it was in this fashion that he compelled the peasants to lower their bread prices that had escalated at that time. He was one of the leading workers on behalf of Linat Kholim, the Orphanage, Gathering of Wood, and the Shas study group. He was the head of “Clothing the Naked,” a group that provided clothing to poor of the city. Many other workers gather around him, to help with his community endeavors.

He came to the United States in 1923 with the other members of his family, and served as the Rabbi of Rochester, NY. He was equally dedicated to community work in his new home, and was well-known for his charitable work.

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Israel Novick was known in our city as a lumber and forest merchant, and also as a dedicated Zionist, and a loyal and exemplary public servant. He was also a Gabbai at the Tiferet Bakhurim Synagogue, and assured that his children would get a traditional and national education. His daughter, the teacher Hannah Novick, emigrated to the United States, and there she also continued teaching and being active in various Jewish institutions, especially in the educational institutions of the Yiddisher Arbeiter Farband.

In his time, his son Yitzhak emigrated to Argentina, and from there he went to the United States. He lives in New York, and is active in immigration and naturalization affairs. One of his sons is a scientist in the field of atomic and electronic research, and has published books that have been translated into many languages. He is also the editor of a monthly scientific periodical in the United States. Another son of Israel Novick, Ze'ev, was one of the first residents of our city killed by the Nazis when they entered the city. His wife and two daughters were killed in Treblinka.

The only son of Israel Novick, who went to the Holy Land as a Halutz, one of the heads of Gordonia in our city, is Abraham Novick, who lives in Hadera to this day, and is known as a vary active individual in many community institutions, and on this account, also with the Organization of Volkovysk émigrés and its environs.

The home of my father, ז”ל abounded with Jewish people, who had come to consult him in order to straighten out disputes, to clarify misunderstandings, or just to say hello, etc. What characterized my father, was first and foremost a certain faith in the justice of the Divine, study for its own sake, and what would flow from it. All the time he could spare from public service, which he did without consideration of reward, he dedicated to Torah study. He was the Chairman of Bank Ladowy, and a member of many community institutions. Apart from all of this, he also would lead services in the synagogue, and composed many prayers and melodies, and many were drawn to the synagogue to hear his prayers and melodies, because he also had a very pleasant voice, and he put a lot of feeling into his praying. Father also set himself another goal – to draw the community closer to the Shas, and his lessons in Shas are well remembered by those who enjoyed them. He would have the Siyyum celebration at his home, with great ceremony, in the presence of the Rabbi and all the students.

When he went up to the Land of Israel and joined his sons, he did not sit around idly, and he worked in the supermarket that we opened in Petakh-Tikva. He loved to walk about in the streets, enjoying the fragrance of every tree and every flower, and his love for the Land of Israel knew no bounds.

One day, as father sat in front of the store, an American tourist went by the storefront, and when he saw father, he approached him and embraced him with great emotion, and began to tell passers-by with what esteem father was held in Volkovysk.

Father was the chairman of the selection committee to find a successor to Rabbi Borukhov after he went to Israel, and he was strongly in favor of Rabbi [Yitzhak] Kossowsky. One time, when we lived in Petakh Tikva, father went to the local Rabbi to sell the Chometz on Passover eve. He was surprised when he found out that this Rabbi was none other than Rabbi Reuven Katz, who was the second choice to be Rabbi of Volkovysk, but was not selected. Rabbi Katz recognized father, and he said to him: “I didn't get your support at that time to become Rabbi of Volkovysk, but as your eyes bear witness, I did succeed in earning the appointment as the Chief Rabbi of Petakh Tikva.”

During the High Holy Days, father would lead services in a synagogue in Bnei Brak, where my brother Shlomo lived, and after he passed away, this synagogue bears his name. At every appropriate occasion, especially at family gatherings, we resurrect our memory of him by singing the melodies he composed. May his memory be for a blessing.

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The image of my grandfather Meshel is well-secured in my memory, and quite possibly in the memory of many of those from our city, because this was a unique image of its kind, and it was not because he attracted the affection of Jew and gentile alike, simple folk and well-connected people. Or in a word – everyone who came in contact with him. The degree to which this affection extended can be gleaned from the fact that the simple Christian peasants appointed him to be a judge and sole mediator, and they would bring to him any and every dispute that arose among them. No one took issue with the final decision of Meshel Lashowitz. Both sides accepted his word at the outset, and this was due to two traits with which he was blessed: a. He was a wise Jew, and b. He was straight in his ways, and unbiased in matters of law. And after all, these are the two traits that every judge or mediator must have. It should therefore come as no surprise, that among his acquaintances and supporters, were many important government and municipal judges from Volkovysk who from time-to-time sought his advice. They knew well that Grandfather Meshel was not schooled in law, and was not versed in the terminology of judgement and jurisprudence, but despite this, his ‘common sense’ was not discounted, and was a counterbalance to formal education.

He was handsome, able-bodied and broad-shouldered, he had a long, well-combed beard, always spotlessly dressed. He looked like an aristocrat. He had many businesses: commerce in forest products and grain, an owner of land and grain silos several kilometers from the city, but above all – the holder of the franchise for mail delivery for the entire Volkovysk district that was not reached by the train. To this end, he employed carriages, wagons and horses that were housed in a large station behind his house on the Kholodoisker Gasse. He received this franchise from the authorities, and not everyone was so privileged. The fact that the government, which was not known to harbor any special affection for Jews, would bestow this franchise specifically on a Jew, gives further testimony to the extent to which his popularity reached, and Grandpa Meshel was a stalwart Jew, who did not conceal who he was. It was the opposite: he was very open and public about it.

One thing to be learned from our research is that his many businesses required him to hire help, but most of the workers were members of his family: his sons, daughters, and relatives. He depended on his workers, who worked, naturally, under his direction, even though himself, had to turn to engage people who had come to see him, and to participate in mediation for which he took no compensation, and for community service. He loved the people, and always sought to achieve compromise between them, he hated strife and contention, and pursued peace.

While still a child, I benefitted from the work of my grandfather and his associates. During vacation from school, and at harvest time, I would frequently ride out with my grandfather on one of the wagons that would travel between the fields and the silos in his back yard. My joy was boundless, and I had no peer during the hour when I sat on a pile of wheat or barley trying to be seen by everyone, especially by my friends, who could not hide their envy for Lashowitz's grandson, who was so lucky to have such a grandfather… and so much more, when I would go through town – on a sleigh with a big lettering that said ‘Polish Post’ emblazoned across it, and I, the little one, pulling on the reins, and every time I would see one of my friends, I would yell out a thunderous ‘Dyo,’ so the horses and my friends would know exactly who is in charge here…

Grandpa Meshel was also a Kohen. During the holidays and festivals, when it came time to bestow the priestly blessing in the synagogue, Grandfather, accompanied by his four sons and two grandsons would go to the front of the congregation to administer the blessing with their voices raised high in Yevarekhekha! It appeared to me that the administration of the priestly blessing was one additional monopoly enjoyed by Meshel Lashowitz and his family. If my memory does not mislead me, I think there was only one other Kohen in our

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synagogue, and this was Beinish the dye storekeeper. Him and no other. This was a profound experience for me, the hour at which we descended from the Bimah after administering the priestly blessing, and we passed by the two rows of worshipers with feelings of great pride, who would shake hands with every one of the Lashowitzes, offering us a Yashir Koakh…

I loved visiting my Grandfather Meshel's home when I was a youngster, from whose handsome face a smile never vanished, and who would graciously receive anyone visiting his home – and there were many who did this. In his large yard, on piles of hay, one could meet with young people who felt there as if they were in their own home.

I remember one other fact about my grandfather's house, and this was very characteristic of those times: in his attic, he had laid out, one on top of the other, sacks of currency of all color and denomination, which in its time probably represented enough capital to buy many houses, but today isn't worth the husk off a clove of garlic, and the only use they have is that his grandchildren could play with those rubles and kerenkas, etc.

Those were the days –

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