[Page 487]

1 – Khatzkel Krutsel (Henne Rochel's)

Always in a happy mood, with a little white beard, nicely combed, lived in the market place in a large white house (Henne Rochel's brick house). He was pious and righteous, had a small soda factory and a glass store that his wife managed together with his daughter Yehudis. At the same time he was a beautiful Baal Tefila [leader of prayers] who prayed in the building's Beis Medrash [study hall], and until the end of his life he had a beautiful voice that resonated strongly and youthfully. His entire family did much for the welfare of the community and helped everyone in need.

Lived in a section of Henne Rochel's house. He had a haberdashery store. A learned man with a God-given voice. He was a fine Baal Tefila, prayed and studied in the building's Beis Meidrash. He was a real representative of the congregation in his prayers, and on top of that, a quiet, humble person.

He lived in “Arop”* [“down”], not far from the river. He was a ritual slaughterer and a scholar. On his face with the small, pointed beard, there was the refined distinction of a Torah scholar. He was an exceptionally outstanding Baal Tefila, and prayed in the new Beis Medrash. With his heartfelt prayers, he moved people to tears. On Simchas Torah [holiday expressing joy with the Torah, at the end of Sukos], when he sang with the Hakafos [dancing with the Torah scrolls], he created much liveliness, energy, and joy.

* Arop: Though Suchowola was held in high esteem among the numerous towns and villages of the area, it nevertheless suffered a manner of discrimination, which was the “Berg” and the “Arop.” When a Suchowoler found himself visiting another place he was immediately asked: “Are you a “Berg”er or an “Arop”er? (a “Hillsider” or a “lower [dale] sider”?), and the question caused much discomfort to the person being asked. It was the thing that split the town into two distinct areas, sociologically speaking. “Hillside” referred to being on the hill, where the shopkeepers and merchants were, and the “lower side” referred to where the artisans and hawkers were to be found. This state of relations imprinted itself in the minds of the youth such that peaceful and brotherly relations were not always maintained. (excerpt from translation by Aryeh Shmukler, Suchowola Yizkor Book, p. 131)

He was a religious man and at the same time considered himself modern, and had a patriarchal appearance. As he was a Baal Tefila of great stature, he prayed in the building's Beis Medrash and was also invited to the larger cities to lead the prayers for the High Holidays. He was also invited to Berlin. When they talked about his Unesane Tokef [most significant prayer during Yom Kippur], it was said that even the walls trembled…

He was hoary gray, with a wide, combed beard, and led the prayers in the new Beis Medrash. For the High Holidays, he went to pray in the larger cities such as Augustow, Suvalk, and Bialystok. He never got involved in any social activity, but made an effort to stay within the “four amos” [“four steps” very close proximity] of the Beis Medrash.

A merchant, had a manufacturing store, and a dyeing business. He lived in “arop” not far from the large synagogue, was very involved in singing, and was a very fine Baal Tefila. On Shabbath and Yom Tov [Jewish holidays] he led the Musaf [late morning] prayers, a modest, pious man.

He was a type from the old, simple, Jewish workers. Lived from the labor of his hands, put in an honest week's work, and then came home for Shabbath, happy and in a good mood, had a nice voice, and led the prayers in the new Beis Medrash.

[Page 389]

1 – Daniel Skljar (Yoikhne's)

Strongly built, with a large silver-gray beard that gave him a patriarchal appearance. He owned a beer brewery and lived on Karpowiczer Street. His home was walled in by a tall fence, as a fortress. One side of the house projected into Karpowiczer Street, the second into the shoemaker's village. It was a green-colored house surrounded by flowers and trees. In the large yard, there were all kinds of buildings, gardens, and orchards with their own wells.

The entire house with its many rooms was inhabited by his family, all of whom respected Daniel greatly, as did all the residents of the small town. In the summertime, when he left to do business with his white coat, and with a fat German cigar in his mouth, everyone moved and got out of his way. Even the peasants moved to the side as they called out:

“Daniel is going by!”

Reb Daniel gave a lot of charity and raised his children in a worldly, modern spirit.

He lived in the “arop” near the new Beis Medrash in a wooden house with a large, stone bridge, with an entrance that required that you go up the wide stone steps. He was an old fashioned, religious Jew. For many years he was the Gabbai [beadle] in the new Beis Medrash and Gabbai of the Chevra Kadisha [Jewish Burial Society]. He knew every single grave in the cemetery, and maintained the city's record book which was not permitted to be looked at by any private individual other than members of the Chevra Kadisha.

[Page 491]

3 – Shlomo Rabinowycz (Iser's)

He was once a lumber merchant, and lived in the marketplace. After the outbreak of World War One, he was taken as a hostage, then came back right after the Russian Revolution. He was a member of the city council, belonged to Mizrachi, and helped build the Mizrachi synagogue. His son Yankel was a respected teacher.

A modern Jew, educated. A successful merchant of flour and flax. He lived on Janover Street, and belonged to the general Zionists. His son Chaim (Eimah) Schwartz was a teacher in Suchowola and later completed two degrees: Doctor of philosophy and of agronomy. He was also the head of Beitar [Zionist Youth Movement]. Eimah was a perpetual student and had the title Doctor of Medicine.

Aside from all of those that are mentioned here, there were many others of great accomplishments for community activities: such as Alter Mali, Velvel Stuczinski, Tuvia Stuczinski, Meyer Smolar, Shimon Kaleko, Sholem Tikoczki

Yakov Tsaban, Khatzkel Kaleko, Moshe Binshtin, all reserved, modest Jews., for many years learned with the children in their houses and in cheders [religious elementary schools], they sacrificed themselves to raise the children in the Jewish spirit, denied themselves everything, and many times suffered from hunger. They were poor but honest. Thanks to them, our children received a national education. Also known were Simkha Leizer, the teacher and “kakoreltchik” who went to private homes and was a teacher of young children.

[Page 494]

Reb Gedalia Bagner – the undertaker, was a familiar figure in town.

A happy man, good spirited, capable Jew. According to his vocation, he was well matched to his tasks.

Even though Gedalia was known by the title of “undertaker,” a job associated with sadness, they could still say about him: “He should be used for joyous times.” Gedalia was also the “shul rufer” [the person who would go from house to house early in the morning and wake everyone up to go to shul]. When you would hear his ringing, rich voice saying: “Get to shul!” there was a sense of Shabbath and yom tov [holiday]. He called for an end to the worries of the week, the Holy Shabbath has come.

When there was a festive meal from the Talmud study group of the Burial Society, Gedalia was the right hand man. He assembled the esteemed guests, he gave the children candy and cookies, he brought the packages to the people of the burial society. No one made a move without Gedalia.

Gedalia was also the shamash [manager] of the shul and the supervisor of the baths.

All his responsibilities, both for the deceased and for the living, he carried out with great commitment.

Yankel the “Dziesietnik” was a Section Head for the Russians, then carried over the position to the Germans, and later to the Polaks.

Regimes may change, but there are always laws. Every kingdom has to have its people who inform the residents that a law is no joke, and that you have to heed it. Yankel was the “ruler” of the town in all times.

Yankel filled his position with respect, but he had a Jewish heart. “Our brothers of Israel” [meaning all Jews] were closer to him, and more than once did he warn about a “search” that was coming up, or that a new law was [to be implemented].

His fate was like all of the Jews in the town who died. He merited that one of his grandchildren, it was Meyer's (Dvora Kartowski), was one of the few of Suchowola that survived.

She stands before my eyes, a serious person, tall, with a proud raised head, a beautifully combed wig or head scarf that covers her gray hair, intelligent, always with sad eyes. The older children in the house tell that she's been sad like that since our brother–in–law Yitzchok left this world too early and left her daughter as a widow with four young orphans. She …

[Page 495]

Caption: Henny Rochel Krutsel

… never again wanted to put on new clothes [because of the mourning], and was never happy, never laughed.

She would always wear a simple, modest house dress with three aprons, one on top of the other. The first was for the kitchen, while peeling potatoes and washing dishes. After completing this work, she would take off the first apron and then have the second apron – for the rest of the housework. And then she had the third for when she went out. She was a strict person, with punishments ready for each child's sin, and was full of compassion and love when something was hurting the child.

It sometimes happened that my sister would greet me in front of the house with the words: “It's better that you don't go into the house. If you do, you're going to get it from Mameh!” Filled with fear, I remained outside until it got dark and then I quietly sneaked into bed, without having eaten, with a pained face, saying I had a “toothache.” Instead of the guaranteed beating, I got a glass of hot milk from my mother. It was steamed with butter and honey – a sure cure for a toothache.

My sister Yehudis' children, who were left as young orphans, were raised in the house along with me, playing together …

[Page 496]

… as brother and sister, both kissing and arguing with each other. In order to keep peace, my mother would punish me. I protested with: “But Sender is also guilty! Why don't you punish Sender?” The answer was: “He has already been punished enough by God, he's an orphan.”

The problem of the “Barg” [“the hill”] and the “Arop” [“bottom of the hill”] more than once evoked bad blood both among the old and the young in our town. But our mother did not raise us with this sense of yichus [entitlement for lineage]. Her heart was actually drawn to the place where one heard moaning and crying, or felt hidden sadness.

When the new social life in Suchowola wiped out the borders between “Barg” and “Arop,” there were mutual problems within the youth. Once a woman came to my mother and asked: “Look here, Henne Rochel, doesn't it bother you that your daughter is going to marry someone from the Arop?”

“It's nothing to worry about,” my mother answered her. “As long as he is an honest person.”

Every Shabbath eve, she gave portions of meat and challah rolls to poor people. She stood at the large oven, and with her own hands, she set down the cholent [Shabbath stew] for herself and for the neighbors, and her lips were constantly saying “this is in honor of Shabbath.”

The entire day of the eve of Shavuos, my mother sent me around with jugs of buttermilk, sour cream, and dried cheese for those who didn't have their own cow, so that they would not remain without dairy foods for the Shavuos holiday [when special dairy foods are eaten].

In the cupboard, among the Passover dishes, there was a large glass jug filled with money that was sacred and set aside for charity needs. In one family's home that was filled with children, their cow fell and they were left without a drop of milk. One poor wagon driver's horse fell. A fire in the town left a family without a roof over their head. Poor parents need to marry off …

[Page 497]

… a daughter. And Henne Rochel's jug came forward for all these cases. “It's only charity for now, you'll pay back when you can,” she said comfortably so that the other person shouldn't be embarrassed because of his need to take a donation.

With her exceptional life wisdom she would teach her children:

“If someone stretches out his hand, give him some charity and ask no questions.”

“If someone asks a favor of you, do whatever you can, but don't give your advice if no one asks for it and if it is a foolish thing. What is foolish for you can be a life issue for someone else.”

“It is a great mitzvah to comfort a mourner. But at the same time, don't miss going to a simcha [celebration] if you are invited. Participating in a simcha and sharing the joy is no less important than crying together and sharing the pain of a relative.”

“Don't ask for the downfall of a ruler. Who knows what a demon the next one will be.”

When they sold shekels [Israeli currency] for the Zionist Congress, mother bought two at once. One she bought at Mizrachi, because they are religious, and a second one by Poalei Zion, where her daughter belongs – it's probably good. They are expressly for Israel as well.

Those who counted these voices, surely didn't think that within this Suchowola woman there were two souls that yearned for the Land of Israel.

Her yearning for Israel was strong and profound. “To live in Israel for one day, and then to die…” is what she said to my sister Chaike during a visit there. My sister later recounted this sadly. Her life wisdom and strong morals she absorbed from the Tzena u'Rena [women's Torah].

These were our mothers.

Now I am in the Jerusalem Hadassah, where I spend a large part of my life. I often remember my mother's life wisdom that acts as a life compass for me until this very day.

[Page 498]

A familiar figure among the Suchowoler in America. Her home in New Milford was a continuation of her mother Henne Rochel's house in Suchowola. With the tradition of hospitality for guest and doing good deeds, Chaike left the town when she was young, but she was still able to absorb her parents' ways. From her mother, she inherited the breadth of heart and readiness to help those in need. From her father, she inherited Jewish song, humor, and positive feeling. The entire time in America, Eida Goldin did not give up her ties to her old home. She worked hard in order to meet the requests for help from the family and from institutions. She denied no one. Shortly before her death, Eida was the initiator of collecting money to bring over to America those few surviving refugees from Suchowola. The sum of money that the Jews managed to collect for this cause later became the foundation for the Suchowola Yizkor Book.

In New Milford, Eida was beloved and respected by the few Jewish families there and by the hundreds of Christians. She had a good word for everyone. A smile.

She did not live to read the Yizkor Book, to which she contributed greatly.

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