There was not room enough in town. Hassidism had ceased to be a drawing force. New voices were heard from the outside. The young people were strongly attracted to the surrounding world, some because of hunger, others because of their thirst for knowledge.

The "Hovevei Zion" movement began to flourish in home circles. Young Yeshiva students appeared in the shtibbls to collect money for the Land of Israel. The elder Hassidim in anger, broke dishes, tore up lottery tickets and confiscated the collected funds. All this was of no avail and made no impression. In those Lays "Hovevei Zion's" only activity was raising money. In 1895-1896 important events took place. The "Tzfira" and the "Melitz" (newspapers) informed the Jews of the "Jewish State."

Even the Russian governor of the city already knew that something important was happening among the Jews. When he passed through the streets, he would ask: "Well, have you already king for your country?" News of the Jewish Zionist Congress influenced those active in "Hovevei Zion": David Opatowski, Tanhum Alter, Abraham Rybak, Haim Makowski. The first Zionist society was established. Zionist shekels, shares in the Jewish Colonial Trust were secretly purchased. Zionist propagandists came to town. Ya'akov Hazan's father, who was a well-known preacher of Zionism, was expelled from the city accompanied by policemen. Zionism was forbidden. It became an underground movement. A new chapter began with the founding of "Hazamir" that brought about a change in the lives of the Jews of Mlawa.

That was when Berish Perlmutter came to fame. This handsome, young Yeshiva student from the Alexander shtibbl, with his long capote and beard black as pitch (like that of Dr. Herzl), the son-in-law of the devout Yehiel Landau, was one of the first Zionists in town. He was a born leader, a gifted speaker, able to influence and convince his public. People enjoyed his lectures, he attracted both young and old. There was not an in town in which Berish did not participate: "Hazamir," the Zionist Society, the gymnasium, the "Jewish Fund," the Jewish community, and many others. The gymnasium was his favorite enterprise. He always tended to its needs. Everywhere he was the moving spirit, always devoting time and energy with no thought of material gain.

Berish Perlmutter had a long and difficult way to go before he was privileged to emigrate to Palestine, he and his whole family.

"Hazamir" was founded by Berish Perlmutter, Moshe Gesundheit and Abraham Rybak. Its first president was the lawyer Goldberg, an assimilated Jew who previously had worked at the "Lutnia" a Polish society of a similar nature in which he was the only Jew.

People from various walks of life and of different outlooks used to come to "Hazamir" in Tanhum Alter's house on Chorzel Street. A large library was slowly built up of Yiddish, Hebrew, Russian and Polish books. Speakers such as Y.L. Peretz, Hillel Zeitlin, Dr. Mucdonee, Dr. Klumel, Shlomo Zemah, and Sholem Asch were invited to appear. The names of the town's lecturers and debaters come to mind: Berish Perlmutter, Moshe Merker, Binem Warszawski, and Feivel Opatowski.

A choir was organized under the direction of Ben-Layzer Fried, the conductor of the dragoon regiment orchestra, and under Klinkelstein, the conductor of the Cossack orchestra. Later, the talented Mendel Gurni, the first violinist of the klezmer orchestra conducted the choir. Even song4ests were held. In retaliation, the Hassidim broke the windows at "Hazamir."

The Rabbi sent emissaries to Berish Perlmutter and then, he himself came together with Gershon Kalina and pleaded that they stop ruining the town and not let boys and girls dance and sing together. Delegates from the Alexandrower shtibbl came and warned Berish that he must put a stop to all this and that if not, he would be expelled from the shtibbl. For many weeks the Alexandrower shtibbl was closed so that Berish could not come to pray there, but it did no good. Berish left the shtibbl and put on a stiff white collar. As far as the Hassidim were concerned, this was far worse than shaving one's beard: "A beard can grow anew, but a stiff collar is forever."

The activities of "Hazamir" branched out and became more extensive. A mandolin band was organized and a theatre group, headed by Rachel Golumb. Nancze Wiczinska, Feitcheh Lederberg, Andzia Biezunska, Sabina Lipschitz, Aharon Perelman, Avraham Greenberg, Yonah Lipinski, Dudek Lipschitz, Bureh-Itsel Perlmutter, Feivel Opatowski and yet others, appeared for the first time as actors at the "Lotania." Plays of Gordon, Goldfadden, Ibsen and Chekov were presented. Feivel Opatowski translated the Russian dramas into Yiddish.

The Zionists were not pleased. They wanted to make "Hazamir" into a Zionist club. Goldberg, the president of "Hazamir," was very much involved but he was not a Zionist.

After Goldberg died, Berish Perlmutter succeeded him as president. The Zionists turned "Hazamir" into a Zionist club. Those who thought otherwise left and formed new groups. Each group started to build its own headquarters. Even then "Hazamir" was housed in a large and handsome building on Jedneralska (Dluga) Street. The Bundsits established their club, "Grosser," in the same building. The few Folkists found a corner in the Craftsmen Union on Shkolna Street. But the Zionist and Bundist movements were the most important ones.

Time passed. A new generation grew up. The young people felt confined, even in the midst of their progressive parents. They turned to new ways, created new values. The passive Zionism of their parents' generation was not to their liking. They wanted action. Po'ale Zion - the Zionist Socialist party, was founded as was the Jewish Workers Party, the Bund. "Hashomer Hatzair" appeared on the Jewish scene and also "Hehalutz" and "Freiheit." Trade unions were organized. Craftsmen, merchants and even small-scale businessmen were organized into special unions. The shtibbl and the besmedresh were replaced by the party and the trade union.

*

Like his grandfather, Yisrael Goldman, Moshe Merker was also an Alexandrower Hassid, a scholarly Jew who pored over ancient tomes. From his father Mendel Merker, he inherited his stubbornness, energy, perseverance and zeal. His was the life story of a young Jew who suddenly broke away from his former way of life. He left his wife and three children and at the age of 23, with no financial means and no knowledge of any foreign tongue, set out for Liege, Belgium.

He had a difficult time there. He washed dishes in restaurants and swept the streets. Somehow he managed to eke out a living and study. And in one year he completed the entire gymnasium curriculum.

Moshe then went on and studied mathematics and engineering. When World War I broke out he was forced to return to Mlawa. The former shtibbl student now became a French teacher in the Jewish gymnasium. He was the only teacher in the entire school who chose to speak Yiddish to his students and did not worry about losing their respect. He did not enter into any discussions with his pupils for fear that they would learn something about his background. It was a small town and the students knew a great deal about their teacher's extraordinary way of life. They very much wanted to know his way of thought and what he could tell them of the big wide world. The French teacher was standoffish and taciturn. Only rarely would a smile break out across his wide face. His stout body seemed like a fortress to his students, defending itself with all its strength. Only once did he break his silence. The School Board demanded of "Hashomer Hatzair" to separate the students from the workers. The students adamantly refused to carry out this command and left school. It was then that Moshe Merker revealed his fatherly concern. He swallowed his pride, sought out his students, listened to all their complaints and helped the two sides reach a compromise.

Moshe remained in Mlawa until the end of the First World War. He was active in "Hazamir" and among the small Folkist group.

Moshe then left town, completed his studies and held many important positions. He elaborated an automatic telephone network in Paris. His home was an open house, artists and writers met there. It resembled a small museum full of works of art. He died destitute in 1929

At the end of June 1929 a notice appeared in "Parizer Heint" that the engineer Moshe Merker and another, unknown, Jew were buried in a common grave in one of the cemeteries there.

*

Along the "green path" between the fields lived the well liked couple, Hanah and Feivel Optatowski, better known among their friends and acquaintances as Hanah-Feivel. Formerly they had been quite active in "Hazamir." After many years, Hanah, an ardent Bundist, left, together with other Bundists, and joined the "Grosser" club. Feivel became a Folkist.

Their home served as a warm and pleasant meeting place with its devotees who visited regularly. These included Zionists, Bundists, and aspiring young writers such as Binem Warszawski, Moshe Lichtenstein, contributors and editors of "The Mlawa Times" who wanted to hear a mayvin's opinion. Amateur actors and just plain Jews such as Leibel Brachfeld, Moshe-David Czosnek, and Simha Galant, who did not attach importance to any political party, came to drink a glass of tea and tell a good joke. To be in town on Saturday and not come to drink a decent glass of tea at Hanah-Feivel's house they considered outright sacrilege. Members of the Zionist Camp such as Haikel Wishinski, Zvi Perla and Ze'ev Yonish would suddenly feel like speaking Hebrew with one another. This was considered a serious offence by Bundists such as Shayeh Krzesla, Shmulik Perlberg and perhaps, the hostess herself. It was like a threat, an offense, a poison. The atmosphere would become tense, a dispute was imminent. Then Hannah's would be heard: "Feivel, take out the mahzor. Can't you see they've reverted to speaking in the Holy Tongue!" This ended up with everybody bursting into laughter and the tension was dispelled.

This warm center was greatly enjoyed by all. In addition to all her other virtues the hostess knew how to play chess. She was the only woman chess player in town. When someone came to their house after a long absence, first of all he was asked to sing a new tune, tell a folk tale or recite an adage.

It was at Hannah Opatowski's that various plans and projects were made and formulated: putting out a paper, reading a play before the drama club, planning the presentation of "The Bluebird," preparing the popular press evenings. Here it was that the host himself, Feivel Opatowski, read aloud some of his creations - poems and translations.

It was Feivel who set the tone. He made his living by teaching in the city "Talmud Torah" and in evening classes of the Craftsmen Union, and also by giving private lessons.

Short, stocky Feivel went about at a slow pace. He never involved himself in quarrels and if he had any complaints, they were only to himself. He never fought for anything. Fighting was foreign to his soul. He was a good friend and well4iked.

From time to time the tempo of modern times would stir Feivel from his dreams, often against his will, forcing him to take part in social activities and in various institutions and projects. Feivel was the town poet. He made rhymes and a poem was born out of various happenings. At all the Purim parties in "Hazamir" Feivel sang the "Ra'ashan Mlawa." In the town's paper, "The Mlawa Times" there was a column, "ink spurts," which included satires on various events in Mlawa, "Poems for the Blue Jewel," written for evenings on current events, and translations for the drama club. These were all written under the pseudonym "Bat Kol" ("The Echo") with great talent and humor.

Feivel spent his last years together with his Hannah in the village of Wengrowa, far from Mlawa to which he was so attached.

Many years before World War I, Goldberg the lawyer took a gifted Jewish boy, Moshe Laski, from a poor home and sent him to study at the local Polish school of commerce. Few Jews attended this school The spirit of freedom then prevalent among the Polish youth who belonged to various underground groups of national and socialist organizations, aroused similar thoughts and feelings in Moshe Laski about his own people. He became affiliated with "Ze'irei Zion." From early youth he took an active part in all aspects of Jewish community life.

All those active in the life of the community sooner or later left town. Not only Berish Perlmutter, Moshe Bialik, Moshe Kaplan and Wolf-Ber Windycki but also active Bundists such as Yossel Przyszwa, Leibel Liewenthal and many others, eventually abandoned Mlawa. For a short period, Moshe Laski studied at Warsaw University, then returned to Mlawa and became most active in public affairs. He participated in many organizations:

"Ze'irei Zion," "Hazomir," the drama club, "Maccabee" and the Fire Brigade. He was the first leader of the Jewish scout organization, belonged to Mlawa's Zionist Committee, and was a member of the City Council and of the editorial board of "The Mlawa Times." He was a teacher and later the principal of the municipal Jewish elementary school, a popular speaker, a member of the executive board of the "Federation" in Poland, and many more.

Moshe Laski set up many institutions in town, trained dozens of young people - but did not keep pace with them. He didn't move with the times. After a while he began to resemble an historical statue that one salutes and which arouses awe before which people assemble on festive occasions, but not for long. In town this was considered the stagnation of a public figure People were not willing to understand that their public servant had given his all and that there was no more left to give. Moshe was an honest and serious-minded person who did not have the strength to persevere on the long and difficult way though which the life of the Jewish masses had rushed headlong in later years. Moshe Laski, the Zionist activist known throughout town, could not envision that in his lifetime the Jews of Mlawa of their own volition would strive to immigrate to the Land of Israel. Moshe was a public worker, but not a leader. He grew away from the Old World but never reached the new one. His work aroused dozens of youngsters to action and fulfillment. This was his reward for all his labor!

A liberal non-religious Jewish home in the Polish style, was a great rarity in those days. Such was the Golomb family's home. The Golombs, influenced by the Poles' struggle for culture and freedom, joined the Jewish national movement. At that time, when Hassidism and religion had a great impact on the Jewish community, families such as the Golombs were doomed to assimilation and conversion. This is what happened to the family of Greenberg the Watchmaker who was far removed from Jewish national life and remained totally alienated from the Jews.

The Polish national movement aroused the national pride of Jewish people who held dear certain values. They began to seek rapprochement with their fellow Jews. The Golomb family with full and artless integrity, joined the Zionist Federation and "Hazamir" and became active in the world of theatre so close to their hearts.

Rachel Golomb made her first theatrical attempts among the Jewish students of the Polish "pensia." She considered this institution's attitude to its Jewish pupils that of a stepmother. She saw how greatly the girls suffered from being rejected and not allowed to participate actively in the school's theatrical evenings and social activities. She gathered these Jewish pupils and rehearsed them for a public performance of a children's play written by Jewish girls, and all this, in the halls of "Lutnia." Let both the goyim and her own people see what the children of the Jews could create. "Lutnia's" large auditorium was packed. The parents enjoyed their children's excellent performance.

Together with other pupils of the Polish school of commerce and with the "Purim Players" from the workmen's circle, the pupils formed the nucleus of the drama club affiliated with "Hazamir." Rachel and Moshe Golomb directed this club for many years. Later, the club got up enough courage to present longer plays by Jewish and non4ewish playwrights. The performances became important cultural events in town.

In time, Golomb's son-in4aw, Arek Greenberg, directed the drama club. After a while Arek became an actor in the Jewish Theatre in Mlawa. The stage sets were designed by Moshe Lichtenstein and Ruven Roller. The costumes, music and acting gave the impression that the spectator was sitting in a real theatre. Reviews appeared in the local paper, "The Mlawa Times," as did critiques of each play and of the actors. For days on end, every performance was discussed in front of Yehiel Galant's house, in Kuba Kleniec's perfumery, in Aronowicz's tea store, in the market, and even in the city streets. There was more than enough free time for that. The drama club used to appear in many of the neighboring towns and even got as far as Ceichanow, Makow and Prusznic. Eventually, drama activity became an integral part of Mlawa life. The modest seeds sown by Rachel and Moshe Golomb had fallen on fertile soil.

During the Russian regime, Moshe Golomb was the principal of the government school for Jewish children. He was good natured, naive and honest. For many years he was involved with the Jewish children. He was a good citizen. During "Fonia's" rule, he wore an official cap with a feathered star, and a blue jacket with brass buttons, just like any other government official.

Rachel his wife was totally different. A moody soul, uneasy, and a ball of fire, she was a good and loving mother to many youngsters who visited her home, which, in time, became a Zionist meeting-place.

Their daughter Alla was for many years the head nurse in Warsaw's Department of Social Welfare. She fell in the course of duty, serving as a nurse, during the Jewish uprising in the Warsaw Ghetto.

World War I shook up Poland. The Russian Czar was overthrown, and then the German Kaiser. Student youth disarmed the arrogant German Junkers. People such as Abram Cwok, Yossek Rodak, and Zalman Lidzbarski, sensed that great changes were taking place. The Czar's rubles and the German marks lost all their value, became just pieces of paper.

The young people felt the change at once. In town, youth movements were organized: "Hovevei Sefat Ever" (Lovers of the Hebrew Language), "Maccabbee" for gymnastics and sports, and the scout organization "Bar Kochba." Later, "Hehalutz" was established, for emigration of the youth to the Land of Israel. It should be pointed out that this was the first organization of its kind in all Poland. "Hashomer Hatzair" was later established from the scout organization.

It all started with gymnastics and hikes, handsome uniforms with colored laces, and badges of honor. "The children are playing at war," people said. Impressive roll calls were held with large banners and small ones. The bearer of the large flag was Nahman Eks. The officers were: Moshe Laski, Mendel Pizic, Nissek Lipschitz, Meyer Kanarek. The women officers were: Nancza Rybak, Mala Wishinska, Doba Alter, Hayah Nitzkin. The boys of Mlawa competed with one another for good deeds. An old Jew carrying a box of goods, a Jewish woman carrying a bundle of laundry, had only to appear on the scene and at once young scouts popped up and carried their packages.

Each Saturday they marched to the synagogue, faithful to the scout's pledge to "God and country." The marching and the playing of the drums were a complete novelty As long as they remained just ceremonies, the parents watched in silence and even enjoyed them. The first encounter with opposition from the parents came when the youth began going on excursions to the forests and the peasant villages, the parents were worried about possible mishaps. This led, therefore, to the youth running away from home.

The great joy upon Poland's liberation quickly faded. Jewish blood was shed throughout the country: in Lemberg1 Minsk, Plock. In trains and on the road, Jews were slaughtered. Near Mlawa the goyim murdered little Moshele the Butcher who used to wander from village to village. Menahem Kozibrodski a member of "Hashomer Hatzair" who had been a soldier in the Polish army, was killed with an ax by the peasants. The Jewish scout movement quickly assessed the situation and felt itself alienated and despised by the Gentile youth. The laces disappeared and Hebrew replaced Polish in their circles. The heroic epos of "Hashomer" in the Land of Israel captured their imagination. The scouts became members of "Hashomer Hatzair", an additional reason for severe conflicts with the parents, who usually wanted their children to have a practical goal in life. In previous years, Mlawians such as Baruch Itsel Perlmutter and Yakir Warszawski had visited Palestine. Now the rush to the Land of Israel became a mass phenomenon. Children from wealthy backgrounds left school and began to learn a trade.

"Children's communities," summer camps were organized. Children carried out various tasks in town. Their earnings were deposited in a common fund in order to subsidize members unable to pay the dues necessary to cover the costs of the organization. Each year, large Purim Balls were held. Members of "Hashomer Hatzair" dressed up in Purim costumes, their masks representing figures from the Bible, folk characters, and others.

The income from these parties which, accompanied by music, were held in the Jewish gymnasium building, was used for the summer camps. Jewish holidays were celebrated with great festivity, especially Hanukah and Lag Ba'Omer (mid-spring harvest holiday). In closed formations boys and girls marched to the forest. The Lag Ba'Omer excursions drew old and young alike, to the forest.

At that time, the old leaders were replaced by young ones: Zvi and David Perla, Motek Bornstein, Haikel Wishinski, Ze'ev Yonish all now in Israel.

The first to emigrate to the Land of Israel were: Duvcze Mondrzak, Yossel Garfinkel, Yehiel Katz, Nathan Nathan and the carpenter, Shmelkeh Cytryniarz. After them followed: Usher Yonish, Esther Fraenkel, Shiyeh Naparstek and Abram Perlmutter. And then, entire families: Berish Perlmutter, Moshe Bialik, Avrum Rosenberg, Avrum Yonish, Moshe Kerschenbaum, Haim-Eliyah Perla, Avrum-Benyumin Magnoszewski, Eisenberg, Wishinski, Blumenkrancz, Meizlic, Windicki, Taubenfeld, Katz, Pinkus, Koppeh, Shtrumpfman, Shaft, the Grabien family. The Ciechanowers, the Czosneks, Joseph Makower, Kaplan, Beile the Baker - Jews from all levels of society. The zealous, orthodox leader, Pinhas Mondri, who was opposed to Zionism, emigrated to the Land of Israel with his entire family.

On Thursday when mail was delivered, even the Gentile postman knew that the whole town was impatiently waiting for letters from "over there" (Palestine). The good news in these letters was carried from one person to another.

Major changes took place in the workers' movements in Mlawa too. Before World War I, meeting were held in secret. During the War years, the "Bund" and "Poalei Zion" were established as legal parties. After the War, there was a big shake-up in the "Bund" because of the heated disputes in the comintern over the 21 sections. Isaac Greenberg played an important role in this controversy which determined the party's future course in Mlawa. The "Bund" split up into two groups. The brothers Kristal (sons of the Alexandrower Hassid Moshe-Ber), Eidlic and Isaac Greenberg went over to the "Combund" which later became part of the Communist party. Wielgolaski, Levinthal, Psziszwa, Binem Warszawski, Zilberstein (the son of Itcheleh Czyzewer), who later was a correspondent for the "Folks Zeitung" in Palestine, and Haimush Pizic remained in the "Bund."

Haimush Pitzic, who came from a wealthy family, organized a professional union of cooks. This made a big impression in town. The cooks no longer called their mistresses "Madame.'

Moshe Herman, Shayah Krzesla, Shmulik Perlberg and the party sympathizers Moshe-David Czosnek, Haim Yonish and Avrumcio Warszawski, were members of "Young Bund."

Influenced by Jewish settlement in Russia, many Bundists came to the decision that they should emigrate to the Land of Israel. They joined "Poale Zion." The active members were then: Nahman Aks, Berlinka, Bezalel Shapik and Abram Shaft.

People left, abandoned town. Even the leaders of the "Bund" left for far-away countries such as South America, Australia and Palestine.

*

At the time that the best of the young people left Mlawa in an endless stream to the Land of Israel, Meyer Kanarek, Zalman Leder's grandson, appeared on the scene as a prominent community leader. He hailed from Plock and was brought up and educated in Mlawa. He helped to establish a Jewish scout organization and became one of its leaders. When this organization set off on a new course, he left and became an actor together with Arek Greenberg. He worked as a bookkeeper at the Sabo's mill. Then he married, had a son and lived no differently than people of his kind.

He and his friends used to meet at Kuba Kieniec's house, at Sabina Lipschitz's and at Nancza Rybak's, and chat, play cards, drink tea and stroll about the Mlawa park. But time did not stand still. His interest in the public's needs stirred Meyer and he joined the Editorial Board of "The Mlawa Times" and became absorbed in municipal affairs. When elections were held for the City Council, he was elected as a representative of "Po'ale Zion" and the progressive sector of the population. Later, he became a member of the city's Executive Board.

In surroundings filled with hate, Meyer Kanarek took his first steps in the City Council. He first appeared at a public meeting of the Council and appealed to the goyim in Yiddish. The Gentiles were astounded. the Jews panicked. "He'll bring about a disaster," they claimed. Indeed, the goyim caused much trouble. They changed the market days from Tuesdays and Fridays to Wednesdays and Saturdays in order to undermine Jewish trade. The Jews didn't take this to heart; not a single merchant opened his store on Saturday nor did any craftsman come to the market with his wares. Market days were meagre and miserable affairs. The peasants stopped coming to town. The ploy of the Gentile representatives in the City Council failed and market days were shifted back to the original.

The City Council had intended to make life difficult for the Jews. To its great regret, it had to surrender to the Jews' demands. For the first time in the history of the Jews of Mlawa, the City Council established Jewish "old-age homes," and a kindergarten for Jewish children. Funds were allotted various Jewish institutions, the gymnasium and children's camps, and there was better food in the elementary school. The goyim despised Kanarek but, at the same time, held him in respect. In view of his integrity and education, they invited him to participate in the most important municipal committees.

In time, Jewish representation was increased by the Bundists who also had members on the City Council. The participation of "Poale Zion" was enlarged by the election of Bezalel Szapik and Simha Galant.

In Meyer's time, the bonds between the Jewish workers parties, "Poale Zion" (Z.S.) and the "Bund" and the Polish Workers party (P.P.S.) became closer. May first celebrations were held in the market place for both Jewish and Polish workers. Jewish and Polish leaders gave speeches for the workers of both people.

All the achievements and all the important work on behalf of the Jews did not affect Meyer's iron will to immigrate to Palestine for the sake of his son. But he did not have time enough to realize his dream and was killed together with all the other Jews.

Here and there along the Jewish streets lived Gentiles: respectable citizens, craftsmen, street cleaners, or just plain Shabbes goyim (Christians who on Sabbath do work which is prohibited to Jews). Strictly Gentile streets were almost non-existent. The streets were of mixed population. The Jews lived as close as possible to the market; the Gentiles, as near as they could to the outskirts of town. That was the setup in all the mixed streets. Occasionally a Jewish family ventured to live far from the market, nearer to the forest, to Wulka, amid the silence of the Gentile Wimiszliny or, far away, but within city limits. A city Jew, who had spent all his life among Jews and lived on Jewish streets, was struck with terror when, even in midday, he had to pass through an unfamiliar lane. He couldn't comprehend how Jews were able to live in the midst of Gentiles and dogs. In each Gentile yard there was a dog attached to a chain that charged every intruder with full force. And indeed there were very few Jewish families who lived so far away.

On Nieberg Street, behind town, lived the old Gur Hassid Zisza Zilberberg, who was the town mohel (circumciser). In his free time he helped out in his wife Zisa-Dinah's shop. They were the leaders of the few Jewish families who lived there. Their Gentile neighbors were full of respect for this orthodox family. Close by their house were two more Jewish stores. One belonged to Itcheh Feigenbaum, also a Gur Hassid, the other, to his brother-in-law, Moteh-Leib Perlberg better known as "Ronczka" (little hand). Their wives and daughters assisted them in the shops and they made a good living.

In Zisza's house there also lived Mendel-Leib Greenberg, Ya'akov David Kleiner and the brothers, David and Izhak Yonish.

A Jew with the face of a black lamb, a small Jewish hat on his flat-topped head, dragged himself along the street on long, thin legs. He was always chewing on a straw or muching grains of wheat. This was Lask, the commission agent.

This sums up all the families who lived on Nieberg Street which reached from "behind town" to the little bridge. From the bridge on, the Jewish population was denser. Here lived Yankl-Duvid Nattelberg the Yellow, who was the old, "Mizrahi" warden, Wolf-Ber Windicki, Itcheleh Zilkes, his brother Luzer, the drunkard, and their mother, and Yacob-Yosef Witman who owned a lumberyard. He was a veteran leader of the Jewish community and the representative of the Orthodox Jews on the City Council. Here also lived David Henoch Fraenkel, a tall, dark Gur Hassid. His daughters came to Palestine with the first Aliyah (immigration to Eretz Yisrael). Moshe his son, was a long-time member of "Zeirei Zion" and a friend of Moshe Laski. At every possible occasion, he spoke of Eretz Yisrael. He was quite successful in his business affairs, bought houses, including the big building in the market place, Moshe Warsztacki's house. He didn't make it to the Land of Israel. It was in this area that Shayiah Makower had a large, fenced-off, lot for agricultural machinery. This is where Avram Zukerkorn the Black had a small store. Here lived Simha-Binem Lichtenstein, the fisherman Zureh Lengalka and his daughters who were fine singers, Azriel the Yellow, Shimshon Rosenberg and the Rope Maker. The houses of all these people reached almost to the end of the market where Henoch Zilberberg and Witman, known as "Panicz," lived.

From behind Henoch Zilberberg's house, Priest's Lane extended from Neiberg Street to Dzialdowo Street. On one side of the lane there were wooden granaries, on the other side, the priest's orchard.

The old priest lived at the entrance to the orchard together with young and other old priests. It was there that hate and animosity kindled and blazed, there that the attacks on Jews and Jewish stores were planned and prepared.

Just opposite the icon of the crucified Jew from Nazareth, on the small window at the entrance, there was another picture that depicted a well-fed Gentile about to kick a skinny, frightened Jew. According to the caption on the picture, the Coy was yelling: "Zid (Jew) - go to Palestine. Don't buy from the Jews Buy from your own kind." Close to the poster and near the yard, fights often took place between Jews and Gentiles. Young Jews such as Shiyah Naparstek, Usher Yonish, Haim-Yosef Eichler ("Tsots") and others, lay in ambush for the Gentile who like mad dogs had spread venom and hostility toward the Jews among the Christian population. From time to time they took their revenge on him for his deeds. One Friday, towards evening, they tarred the poster.

Opposite the priest's house and the nest of hatred toward the Jews, a narrow back alley called "The Sanctified" ("przeswietna") passed next to the jail at the bottom of the hill and continued up to Nieberg Street. Only two Jewish families lived there. One was Joseph the Silent who was the father of Moshe Ljchtensztein, his wife Zipra (Zippora), their sickly son Gershon, and their daughters. The other was his neighbor, the kiosk owner, a man who dealt in dairy products and owned many cows, and his robust daughters.

On this street there was also a white building that struck fear in Jew and Gentile alike. This was the hospital, named after "St. Wojciech," the city's patron saint.

To the left, opposite Zisza Zilberberg's house, the narrow "wymysliny" where almost no Jews lived, twisted and turned, extending until the starostwo house. There were two parts to this lane. On the side where the little bridge was, in the direction of the Rosegard, lived the Gentile potters. Their profession was not held in great esteem by the Jews. Only the young people who intended to emigrate to Eretz Yisrael got to know the potters and wanted to learn their trade. On the side opposite the little bridge, closer to Dzialdowa Street, lived only Jews.

The district commissioner's house ("wojtostwo") was on Butchers Lane near the butchers market that fed the city's inhabitants. The butchers had a building of their own here and their own Hassidim. Mordechai-Leib Rak, who was a well-to-do Jew and the son-in-law of Shimon Lipsker, Yonathan Segal, Mordechai Shtrumpfman, Motele Zilberstein and Mordovicz were all wealthy businessmen, Hassidim who attended various "shtibbls" and Batei midrash. On Saturdays and festival days, they always prayed at the Butchers' Synagogue.

Half the street was taken up by Yuda-Nissan Tachna's vegetable garden. The street had a Gentile atmosphere about it. At the entrance leading from Dzialdowa Street, there stood a big iron pump from which one drew "hard" water. It divided the street into two: one part in the direction of Wulka, the other, to the market. On the way to Wulka there were several Jewish families. Abraham Pszemiarowicz and Berish Perlmutter lived in a red brick building surrounded by a pretty garden. Haim Drattva had a lumberyard there. In the section nearer to the market lived only Jews: Huna Taifeld - the baker from Warsaw, Sima the Baker, Eliyah-Berish Zilberman, the tailor Tzudek Windicki, Joshua Frocht the house painter who later emigrated to Eretz Yisrael with his family, Moshe Laski, Mattes Katz, Shmuel-Avigdor Greenberg, Korn, and others.

Mendel Gurni was an important figure in town. He was the first violinist and the conductor of the town's klezmorim (street musicians). He lived in the Jewish section of Dzialdow Street. Close by lived the "second violinist,"' Fischel Green. The other musicians, Ya'akov Greenberg, Mendel Green and Berl Badhan (rhymester) who played the hand organ, lived on other streets, among Jews.

The Jewish klezmorim who gladdened Jewish celebrations were for the most part wretched paupers. In order to maintain their families, they also had to work as barbers or male nurses. That is what Ya'akov Greenberg, Fischel Green and Mendel Green did. Those who lived only from their music were Berl Badhan, dressed in a capote and a Jewish hat, and Mendel Gurni who already then wore a jacket as did other musicians. People were particularly proud of the great violinist Mendel Gurni.

A Jewish heart yearned and longed for melodies. As a thirsty man to a spring, a Jewish soul was drawn to music that cleansed one's soul, purified it and elevated one's life from its day-to-day dreariness. Sabbaths, festivals, celebrations, prayers and fasts were full of song and music. The Hassidim's souls went out to melodies that tugged at one's heart and in which the "Bnei Hahala" were sung in the shtibbl as Sabbath drew to close. For the Hassidim a melody was one of the basic element of life. When a Hassid visited a Rebbeh, he always tried to bring along a new tune. It was considered merit for a learned young man to be able to carry a tune, to be able to conduct prayers and be the cantor at the reader's stand. For the Hassidim praying was interwoven with singing.

The Mitnagdim did not sing during prayers. They were familiar only with the Sabbath festival songs sung at mealtimes in their homes.

After Havdalah, on the Saturday evening of the week of wedding celebrations, Mendel Gurni, a tall, erect and well built Jew, would appear at the in-laws' home. He came with a band of musicians at the conclusion of the Sabbath to play "Shavua-Tov (good week).

Inside an oil-lamp would be burning. The table was still covered with a white Sabbath cloth. In4aws and friends we contentedly seated around the table wearing velvet hats or velvet skullcaps, dressed in silk or satin caftans, or in red or blue dressing gowns embroidered with flowers of many colors. The women wore silk and were bedecked in gold and precious stones. Everybody drank tea, the men talked and smoked cigars. At the close of the Sabbath it was customary to smoke cigars.

All of a sudden Mendel Gurni would appear. The sweet strains of his violin drew at one's heart. Mendel Gurni played on is fiddle accompanied by Fischel Green on his fiddle, Ya'akov Greenberg on his concertina, Berl Badhan on his flute, and Mendel Green on the double-bass. They made it their business to play only melodies of joy and gladness. "Shavua Tov," "Shavua-Tov," Mazal-Tov," a wedding, a wedding! But the room was not filled with joy. The more they played, the more tears poured out. As result the atmosphere was sad and plaintive, like at Jewish weddings or Jewish celebrations in town.

The man of the house, a Hassidic Jew, was the first to shake off the spell of the music. Reluctantly, he tried to be rid of the enchanted sounds that were like a rope around his heart. He rose and said his thanks to the musicians who immediately ceased playing. Everybody awakened and wished one another Mazal Tov, Mazal Tov, Shavua Tov, a week of good health. This was how a wedding week began.

The wedding day arrived. Both bride and groom fasted. In the house there was a half-festive, holemoyd (the intermediary days between the first and last days of Passover and Sukoth) atmosphere. Sima the Baker worked hard. Inside, smells of baking filled the air. In-laws from out-of-town in everyday and holiday dress, came and went.

In the morning hours of a day like this, Mendel Gurni again appeared with his band of musicians and played for the bride. As they played "Boker Tov" (Good morning) everybody burst out crying. At the approach of the wedding ceremony, a feeling of sadness prevailed. Saddest of all was the bride. She had to fast and pray according to the Yom-Kippur prayer book. Her day of joy turned into a day of mourning, of endless weeping and tears. Death and the Destruction of Jerusalem came to mind. In front of the canopy, Berl Badhan appeared to sing in honor of the bride. He began by saying: "Little bride, little bride, pour out your tears / Cry in honor of your wedding / I will give you a platter of bitter herbs / Weep no more, charming bride." Even though there was much eating and drinking and people began dancing and Berl Badhan announced "wedding presents" for the couple, and let fly sallies, quips, hyperboles and proverbs, the heart was heavy.

A wedding like this provided the klezmorim with a living for many weeks. All the in-laws paid, the guests too: some for music in their honor, others for a dance played according to their request. The most handsome payments were for the "Broom dance" and the "Mitzveh Dance."

In later years the klezmorim also performed at the theatre. At the "Zamir" they played songs from "Shulamith" and "The Witch" by Goldfadden, gypsy airs and shepherd tunes in Jewish adaptation. These melodies were incorporated into Jewish celebrations and prayers.

The band of Mlawa musicians also played in the neighboring cities and towns, at Gentile weddings and at balls held in the squires' courtyards. Jewish melodies and gefilte fish were always enjoyed by the Gentiles.

*

We mustn't forget Chorzel Street, the Green Market, Szkolna, Dluga and many small streets in which Jews lived and worked.

There were streets considered Jewish only because of the names the Jews gave them. "Granary Street" was known as Mendel Merker Street." Mendel Merker, one of the elected Jewish community leaders, had a storeroom there in which he kept lime, wood, and coal. During World War I, he was the mayor of the city.

From this street extended "Winding Lane" also known as Ya'akov-Shlomo Lane. Ya'akov-Shlomo Mondrzak who dealt in horses, wheat and forests, lived there. He had an estate of his own. Yaakov-Shlomo was a simple Jew who on Saturdays wore a velvet hat and prayed in the shtibbl. When he became angry his voice grew hoarse and it was difficult to hear and follow what was saying. It was as though he was being strangled by his wrath and fury. When he had a fit of happiness he would gulp down some brandy, grab hold of his wife and begin to dance - even on an ordinary weekday. His anger and rage never got so out of hand that they overcame his great love for his children. He allowed them a great deal, forgave them all their pranks, and he cherished all the troubles they caused him. He dearly loved his children and could refuse nothing to Duvcze, the son of his old age. Duvcze while still a youth was among the first to emigrate to the Land of Israel.

There was an old building on Szkolna Street. People said that Napoleon had stayed there when he thought to conquer Russia. The actual truth was that one of his generals had slept there. In that same house there lived for many years the wheat dealer, Avrum Cwok (nail), an ignoramus and a boor. During his entire life he struggled against his Yetzer Horeh (evil urge-personified). The name "nail", it was told, was to show that when he weighed a load of wheat, he would place a nail on the scales. Others were convinced that the nail was used to pierce the platform of the granary onto which the farmers emptied their grain, so that some would fall through. A Jew fighting his "evil urge" could hardly allow himself to cheat simply by pressing his foot against the scales or by using false weights.

The war he waged in the new besmedresh was an entirely different story. Avrum the Red, fought like a lion against all those who caused a holy place to look like, let's not mention it in the same breath, a church. "Where ever did you hear," he yelled, "that a floor in a besmedresh should be washed and spittoons should be placed in every corner and a Jew should not be free to spit where he chooses?"

His greatest conflict took place in the succah (booth built by observant Jews on the Feast of Tabernacles) ,in the presence of all the neighbors. Avrum Cwok with the flushed face was a real glutton. When the head of a large carp was brought to him inside the succah, his battle immediately began, accompanied by the appropriate chant: "You, Yetzer Horeh, think to entice me to succumb to my appetite and eat the head. And I, just to spite you, may you go mad, shall not take a single bite," and Avrum pushed away the platter with the fish head. "However, it is a holiday," he went on and relented, "and in honor of this day it is a mitsveh to eat fish." He slowly drew the plate back towards him. "But, Yetzer Horeh, you want to lead me astray..." The dish moved back and forth across the table. Avrum played with the carp head as a cat toys with a mouse. The eye of the dead fish on the platter seemed to be watching this battle against the Yetzer Horeh with the pale smile of death that seemed to say:

"In the end, the big fish always eat up the little fish." The battle ended. The commandment to eat fish on holidays had prevailed over the Yetzer Horeeh.

*

Large trees stood on either side of the street. In the courtyard there were gardens and orchards full of vegetables, flowers, and fruit. On the windowsills, basking in the warmth of the good sun's rays, there was an exhibition of flowerpots full of green and red tomatoes that the Jews considered a fruit unfit to eat, suitable for goyim only.

NOTE: During the 1850's, Warsaw Street was totally destroyed by fire. Avrum Dombkiewicz (Terzer) was the first to rebuild houses on this street along the river "rzeka". He sold the houses to Leibel Warsawer. Later he renovated old houses and built new ones at the end of the market place and on Plock Street. He himself lived in the first building, the one with the "entrance." In the second house live the Russian, Ivanow, a former Cantonist.

Warsaw Street was the longest of the Jewish streets. It led the Jews of Mlawa on their last journey to the old and new cemeteries. But before that, there was a long stretch to go.

The street started off as a sort of corridor to the Old Market. Every day people traded in fish, fruit and vegetables here. The fisherman, the fruit peddlers, the stall owners and also Huneh the lame and his wife, Mania - were the ones who carried weight here. The housewives feared them like raging fire. They were careful not to slip and fall victim to their vicious tongues. Haim the Red contentedly sat on the fruit stalls with his daughter Rifka, who went crazy two weeks out of every four. "Rifka the Black," the mother of Elka, the servant girl, was the most veteran huckster here. In winter she wore a warm coat lined with cotton and held a pot full of glowing embers between her knees in order to keep warm.

The fish were kept in a wooden bucket filled with lumps of ice. The fruit was placed in narrow, wooden pails and in deep, round baskets, or laid out in rows on wooden stands.

Red and yellow cherries, green gooseberries, green, yellowish-white currants, plums of all sorts and sizes, apples, pears alongside red radishes, yellow carrots, onions and beets were in abundance. All kinds of fruits and vegetables delighted the eye in their blaze of cool and fresh colors. The small market was always full. Even on weekdays it had festive look. Encircling it were the Jewish stores and Jewish craftsmen.

The entrance to Warsaw Street was watched over by Alter Kohn, the leader of "the Holy One's Cossacks," who belonged to the Alexandrower shtibbl.

From the market, the street continued down the slope until it reached the pump. Then it climbed up to the little "Tzudek bridge," racing uphill until the end of town.

The little houses were, for the most part, made of wood, in accordance with their owners' characters and taste. Only Jews lived there. Not EVEN ONE TREE GREW ON THE ENTIRE STREET. The street's inhabitants filled the air with noise. It was here that the organ grinders lived, the rag pickers, the drivers, coachmen and itinerant peddlers such as Yoel Lentke. Scattered here and there lived also Hassidic Jews like Mendel Wold, Haim-Shmayah the Dayan, Herszc-Tivia, Itcheh Mendel and Fischel Rosenstein. This was a street of artisans and storekeepers, a street of ordinary Jews.

A tall iron pump stood in the middle of the street. A pump was not an unusual sight. It provided water for house and beast. Many of the town's streets had pumps, there was one even in the market place opposite David Pizicz's house. The pump on Warsaw Street was different than all the others. Here it served as a border, a boundary between life and death. Every day it creaked and groaned with each pull of its bent iron handle as it sluggishly went up and down. Sometimes two or three personas had to hang on to it in order to draw some water. In the winter a mountain of ice built up around the pump and made it almost inaccessible. The water-carriers had to put glowing embers on the ice in order to melt it.

All of a sudden, there would be a death in town. The funeral proceeded from the market to Warsaw Street. In the winter, the pump grew like a mountain, blocking passage and making it difficult to pass. The escorts reached the pump, again extolled the deceased's virtues, participated in the weeping, delved into reflections, washed their hands, and returned. Continuing on his was, the corpse remained only with its dear and near ones. The "city" paid its last respects only up to the pump. The path from town to the pump was strewn with remorse, moral stocktaking, and sad thoughts.

The pump on Warsaw Street differed from all the others in town.

In town, hard water was brought from a pump or drawn from a well in a neighboring yard. There was much water at Yachet's, far away from the city. The water carriers carted the water on wooden barrels from house to house. Most of the water carriers belonged to the "Ladno" family. Itzikl carried water in two pails attached to a shoulder pole. He was a short, stocky Jew with flushed cheeks and short, black hair scattered over his head. Leibel "Pral" "ate days" in exchange for supplying water. Leibel was known all over town. Everyone took advantage of him and he was afraid of everybody, even of small boys. If anyone whispered into his ear the two words: "Leibel, knife," this overgrown boy would put down his full pails, throw off the yoke, and start to run as though escaping from a blazing fire. Saturdays he ate at Abraham Yizhak Wiszinski's table. Twice a year he received a white elastic collar and a shirt from Berish Tzeitag. The Grzebieniarz family provided him with cotton trousers and a cotton jacket in exchange for porter services: carrying merchandise to the stall on market days. He used to get a large loaf of hallah, a few pennies, for carrying out an errand or for bringing shalahmones (exchange of gifts at Purim). During the entire year he carried water for the klezmorim in exchange for the privilege of carrying the double-bass and the trumpet to weddings. Leibel belonged to the city and the city took care of him.

A fine fellow, black as a Tartar was Leibel. His head floated in the clouds. Both winter and summer, his fat, shiny face erupted in red pimples from which stuck out bristles of short hair, sharp as needles. He was not one for talking. The words tumbled from his mouth, which extended from ear to ear, like single, unconnected links falling off a chain. He serached for each word like a person leaping from stone to stone as he tried to keep himself from falling into the mud. Each word was involved with the exertion of all his senses, all the muscles of his face and eyes. Finally a blurred sound would erupt, a word without defined borders that floated up from his thoughts.

The city took almost no interest in Leibel "Pral." The folks believed that it was natural for a city like Mlawa to have its own madman, its own "sheketz" (shaygetz-scamp), and its own fool. And that's what they used to say: "When we do need a village fool, a town scamp, will we go to borrow such a creature from another town?"

Leibel himself did not bother anybody, never stood in anyone's way. He had one weakness, he took great pleasure in cantorial music. And if such longings slumbered in his heart, his great desire, his strong passion, was to once be worthy of the privilege of himself being the cantor before the reader;s stand in the synagogue. When Leib - Hirsch's son, who was a cantor in Breslau, came to visit his father, the days of carrying water and running errands, of being a porter in the market, came to an end. For days on end, Leibel hung about Leib-Hirsch's yard in order to see and hear the cantor from Breslau.

On Purim and on Simhat Torah, the Jews allowed themselves the liberty of seating Leibel in the middle of the synagogue hall with a trumpet in his hand so that he could demonstrate his ability. Leibel took this performance very seriously. His sounded the brass trumpet with the full force of his healthy lungs. Sounds flitted through the hall like black bats. All those who heard them, shuddered from fear and loathing. This maltreatment of Leibel brought about neither joy nor pleasure.

The same thing used to happen on Simhat Tora. When the rejoicing had reached its peak and the men were throwing their prayer shawls at one another, Leibel would be brought before the reader's stand. Once a year his wishes were fulfilled and his desires satisfied.

At noontime on Warsaw Street life went on outdoors. Jews sat in their stores, or stood at the entrances. Here was an artisan working away; there, next to a stall, stood his dealer. A cart passed, a wagon, Nahum the Ice Cream Man in his white apron, and barrels on his head.

In Alter Kohn's building there were many stores. First of all his store - chock0full of materials and fabrics. Wooden stairs lead to it. Alter Kohn's wife served the customers. Next to this store was the small shop of Moshe Gaben from the Alexandrower shtibbl. He was rent apart from being pressured by his bargaining clients. His head was covered with a velvet, Sabbath hat. Leah Fillar had a store there which also served as a delicatessen. One could eat a piece of herring and polish it off with a slice of sponge cake, drink a glass of tea or a glass of soda with syrup which was measured out in small wine-glasses made of white metal. These were soldered onto long, wire handles that hung over the tops of glass jars containing syrups of various colors; red like raspberries and citron-yellow. They whetted the desire to drink, to exchange a few words with the owner who once had been pretty and clever. Opposite this shop sat a sallow Jew, "futerl" (little father) in a real inn. The Gentiles drank beer and brandy there and gorged themselves on derma and cabbage.

Next to Leah Fillar's store lived and worked for many years Mendel the Cap-Maker, who was the son of Yohanan and the brother0in-law of Shmuelm the tombstone engraver. Mendel's lips quivered endlessly, like two loaded springs, as he recited chapters of Psalms and worked. He used to pray as he blocked a hat over his knees and even while being paid. He sewed caps for hundreds and thousands of Jewish and Gentile heads of all sorts and sizes. Jewish boys were brought to Mendel on festival eves. His two teenage sons worked with him. They followed their father in ways of Hassidism.

Opposite, one could get a haircut at the shop of Ya'akov Greenberg, the klezmer. Adjacent, at Loewenthal the Tailor's, hung a sign on which was drawn a woman in a long coat. Haim Slusarz (locksmith), Haskel Slusarz and Meyer Slusarz worked in the cellar. From Meyer's workshop one could hear the sounds of hammering and filing made by them and their apprentices.

The three locksmiths lived in this vicinity. One usually heard Meyer's voice. During all those years he began work as soon as the Sabbath was over. He was involved with the people of the town. Meyer was always mouthing proverbs, jokes in obscene language, even when not asked for his opinion. He had sons who were strong as steel, firm and solid. The boys in town knew that Herschel had a "barrel stave" in his belly and that he could stand up against the whole world.

Among the strong and healthy locksmiths lived a thin, pale, citron-yellow Jew. This was Mendel Owsianko who dealt in skins. Nearby was a large sign on which was drawn A Russian officer. That was where the army tailor Wielgolaski lived. In front of the door sat an old woman with poor sight and hearing. Pimples grew on her old skin. She cooked salty, spicy chickpeas that for years she measured out to the children in a wooden container, a little bit larger than a wine glass.

Next to Pinkus the Tinsmith and Rouhel-Leah who delivered chickens to Warsaw, lived Menasze Szrenski, a learned Hassid, the cantor of the Musaf prayer (prayer following the reading of the torah) in the old besmedresh. His sons wore spectacles set in gold frames. They were lovers of music.

Slightly closer to the market lived the shoemaker, Simha the Lame, and Abram who sewed fur coats. Opposite the pump lived the tarrer, Altman, and his brother, the "pharmacist," who was "not quite right in the head." He was covered from head to toe with the lubricating oil he offered the peasants in small, three legged metal bowls together with a small, black brush to smear over their boots.

On the left side of the street lived Shmuel-Eliyah Klein, the tailor Szrenski, the "Dziedzic" (a family) fishermen who dealt in trade with Germany, and the cap-maker Haskel Blum whose son Maneh's was the Jewish lawyer in town. Nearby lived and worked the dyer Eliyah. Just before the pump you could find the sons of Mordechai Yablon who, after his death, became barbers and klezmorim. When the rich began to hold their weddings in halls in Warsaw and the klezmorim's income dwindled, together with the son of Morgenstein the Tailor, they established an orchestra.

On the same street resided the cobbler Shapik, the valisemaker Krasnoborski, and many other Jews. Just in front of the little bridge lived the melamed Nuskeh and his son. Teitelbaum with the blond, pointed beard. He wore a stiff, black hat. By profession he was a writer of requests and a small-scale hedge lawyer, his special attire suited his trade. He advised poor clients on legal matters and took care of any clerical work involved.

The largest courtyard on Warsaw Street was that of Leyzer Narzemski. He conducted a large-scale business with Russia and Germany in skins, wines and chinaware. After his death, his business empire was conducted by his son-in-law, the Hassid Hersch -Tovieh Yonish, who was married to the pretty and clever Zisa-Reizel. In that yard traffic bustled and seethed. Many families lived there. People were constantly arriving and leaving or milling about.

In Hersch-Tovieh's time, there was a great change. The courtyard ceased to be a yard. Right in the middle of it, a house was suddenly erected, a warm and open Hassidic home. From morning until late at night, the doors never closed. People came to discuss matters of Hassidim, to ask for advice, to drink a glass of tea, and to play chess. If the walls could speak, they would tell how Zisa-Reizel, with the aid of other housewives, wisely and gracefully conducted the complex and secret work of bringing money and bundles of food and clothing to respectable families that had fallen on bad times. All this was carried out in the big and spacious kitchen that sparkled and shone with its pots and pans hanging on the walls and its cauldrons of heavy copper. Everything was done in secrecy, in strict confidence, so that no one would have any inkling of what was going on. Sara Wattemacher was the chief assistant. With the utmost grace she appeared wherever there was need to join in weeping and to comfort and gladden people's hearts with a maxim or a proverb.

In the apartment below, Hersch Tovieh walked about with a prayer shawl around his shoulders. He went from one room to another, walking back and forth even after prayers. Both in winter and in summer, Hersch-Tuvia's day began with a dip in the mikveh's cold water. "Is a Mitnaged able to appreciate the full flavor of a cool dip on a Saturday?" he used to say. This morning habit had taken root in the days when he had studied together with Yankeleh Radzyminer who later became a Rabbi. Hersch-Tovieh's head was always working. He just couldn't bring himself to behave like all the other Jews, he sought ways of his own. At the wedding of his first-born, Abraham Yankev, he just had to dance in the wine.

Hersch-Tovieh stopped travelling to visit the Rebbeh. When asked the reason why, he answered: "Each Rebbeh sets a table of his own. A small Rebbeh has a small table, a big one - a large table. My Rebbeh is so big and so great that his table reaches all the way to Mlawa. This means that I am always seated at the table of my Rebbeh."

Hersch-Tovieh was considered one of the wisest persons in town. From morning till noon he sat and studied. Evenings people came, good friends, to ask his advice, to present him with matters for arbitration. He was known as a great arbiter not only in his town. He settled the most complicated disputes. When the Rabbi had difficulty in reaching a judgment, he would consult with Hersch-Tovieh.

Hersch-Tovieh's yard continued up to the little bridge. Here the street tilted slightly upwards as though to keep a distance from the dirty waters of the river "rzeka" that flowed so sluggishly that it bored one to tears. The stream cut the street in two. On the other side of the little bridge lived Haim-Shmayah the dayan. He was a Sabbath and festival-day Jew (one who held every day holy), totally immersed in the study of the Torah. His wife Dina together with her daughter Lieba saw to their livelihood. They had a small shop quite close to the little bridge. Haim-Shmayah taught the Fur Hassidim in their shtibbl.

An entirely different type was the proprietor of the house in which Haim-Shmayah lived. In Haim-Shmayah's apartment, which was in the upper portion of the building, people were immersed in Hassidim, in self-denial, always busy with preparing themselves for the world to come, praying, fasting and learning Torah. In the back of the yard stood a strong, sturdy, swarthy Jew, wearing a leather apron and holding an ax in his hand. He carved wheels out of hard wood and made carts for the peasants. This was Ya'akov-Hersch the Coachbuilder, known in town as Olbrisz. Because of a well known incident, he won fame among the gymnasium students who regarded him with admiration and envy. This was in the days when the youth wanted t o learn a trade suitable for living in Eretz Yisrael. The coachbuilder's trade was considered a difficult one. David Perla, Motek Bornstein and Ze'ev Jonis still remembered how hard it was for them to learn this trade. Haim-Yosef Eichler "tsots", were he still alive, would also certainly recall Azriel the Blacksmith from whom Eichler and his friends learned a suitable and good profession for Eretz Yisrael.

Ya'akov-Hersch discovered, all of a sudden, that his trade was nothing to be ashamed of. Even in the Land of Yisrael this profession was in demand. Young men who "knew how to write" turned to him to learn coach building. It was hard for him to grasp and comprehend why people who "excelled in writing well" should seek to become coachbuilders.

*

Starting at the home of Azriel the Blacksmith, the houses became sparser. Here was the tar pit and where an unpaved alley passed through. Here were the beginnings of "Hashomer Hatzair" and of the gymnasium. Originally, Russian officers had lived there. Later, the "Talmud Torah" was in this place. Gardens laden with fruit made the Jewish boys risk their lives to climb over the fence and steal fruit.

From the hill extended the fields and orchards of the Starostow offices - the lungs of Warsaw Street. The sand paths raced pell-mell downhill until Yachet, up to the Segal distilleries, until they reached the Christian cemetery. At the edge of town was the government elementary school for the children of the Jews, Golomb's school. A bit further on, were Mendel Borenstein's brick factory and David Przysuskier's beer tavern.

A vast field spread out over a long distance. It was fenced off by a wall of red brick. On Tishah Be-Av, in the month of Elul, during the Ten Days of Penitence (between New Year's and the Day of Atonement), during the troubled days of the individual and the community, the paths were full of Jews. Men and women went to prostrate themselves on the graves, to implore and seek an advocate to plead their cause up above. Here was the cemetery in which a Mlawan Jew found his final resting-place.

The watchman who guarded the cemetery was from Argentine. His wife Pearl and his daughter Rachel carried milk to town.

This was the end of Warsaw Street. Here the Jewish town ended.

Tel Aviv, 1949

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