To the memory of my parents of blessed memory: My father the rabbi and gaon Rabbi Mordechai Chaim Sokolower, the head of the rabbinical court of Chorzele, died on 15 Kislev, 5697 (1936). My mother the rebbetzin Esther Rachel, died on 4 Tammuz, 5678 (1918).

It is the general custom among the entire world, among all circles, to erect a monument over the graves of one's dear ones. Everyone attempts to set up a fine monument, to the best of his ability.

This holy custom has a pure, ancient source. Its source is in the Torah with our matriarch Rachel of blessed memory. It says (Genesis 35) – “And Jacob erected a monument over her grave, that is the monument of the Grave of Rachel, to this day.” Our sages explain (as quoted in Rashi, Vayechi, verse 7), that Jacob of blessed memory buried Rachel along the way, and did not even bring her to Bethlehem to bring her to the Land, so that she could be of assistance to her children: when Nebuzaradan^[1] brought them to exile, and they would pass by, Rachel would come out of her grave, weep, and beg for mercy on their behalf, etc. It is perhaps for this reason that Jacob erected a monument over her grave, so that the Children of Israel would know and recognize the place, and therefore be able to pray there at the time of need, when they find themselves in a situation of trouble.

To this day, the holy custom of visiting the graves of one's forebears is well rooted: from afar, from across the ocean, children and close family members come to the graves of their ancestors, to pray over their grave. To ward off any tribulation, they rush to the cemetery to beg for mercy. When a joyous occasion occurs in the household, on the eve of a wedding of children, they visit the graves of their forebears. For in all generations, the monument atop the grave is the link that binds, or more accurately – strengthens – the natural bond between parents and children. On the other hand, it is thanks to the monument that the children know and feel that their parents are still in a certain place. Even though the distance is very far, and they cannot see them for any price in the world – despite this, something lives within them.

It is told regarding one of our great sages, Rabbi Yochanan, who said, “This is a bone of my tenth son” (Berachot, 5). After his ten children died in his lifetime, he would always carry in his pocket a small bone of his last son who died, and this small bone gave him something through which to remember and not forget that once he had something so precious: ten dear and precious children (apparently, there is some small feeling of comfort through this).

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We, the relatives of the martyrs of the Holocaust years, enter into the third decade after the third destruction in our history. This destruction was so fundamental, and turned into a destruction of the entire nation: entire communities were destroyed completely, and the nation was immersed in a general mourning. The entire nation was submerged in individual mourning. Silenced by the depth of the destruction, for a long period we were unable to come together and join up for a communal memorial uniting the mourning of each individual family of our town Chorzele. However, the general destruction is slowly being forgotten. The general feeling that enveloped the entire House of Israel in every place is weakening from year to year. The terrible tragedy of the murder of six million Jews –– men, women, and children –– no longer makes an impression in the world. People have already become accustomed to these words, and their meaning has turned into a mere linguistic expression.

With this situation, a feeling was awakened and grew in our hearts, which gave us no rest (from time to time, or at times, even more often), imbuing us with longing for family– parents, children, brothers and sisters! During those moments, we began to search for some memorial in order to assuage our soulful longing. Among ourselves, we looked afar, one thought chasing another, perhaps at least giving us some hope that at one point we will be able to visit the graves of our forebears. Even at a moment where this hope seems to us like a fantasy, for our sorrow there is no memorial at all, not even a “tiny bone” of our dearly beloved, for they were destroyed completely and not even a small amount of ash remain.

Even those of our dear ones who merited to be given a Jewish burial before the Holocaust or during the Holocaust – even those who merited having a monument erected over their graves – can we ever visit their graves? Even if I was given the possibility of visiting Chorzele once, if only to see the grave of my revered father, the final rabbi of Chorzele, and the grave of my revered mother the rebbetzin of blessed memory (who died at the age of 37), I would not be able to unite with their spirit and soul next to their graves for a brief moment. Since this possibility was removed from us (the possibility of fulfilling the tradition of erecting a monument and visiting the graves of one's forebears) we only have one way to do so, in accordance with the words of our sages written at the outset of my words, “We do not make a monument for the righteous, as their words are their memorial.” Even though this statement implies that there is no need to make monuments for the righteous, for they leave behind their words and good deeds, we must interpret this statement in its simplest meaning, for to our sorrow we are unable to make these monuments for our holy, righteous martyrs. The connection to our city and community that once was, to our beloved Chorzele, has been severed completely. There is no possibility, just as there is no desire or hope, heaven forbid, to renew our connection with that accursed land that does not exist for us anymore. Similarly, there is no possibility of erecting monuments to the Holocaust victims of our community, for there is no trace of them. They did not merit, and we did not merit Jewish burials. Therefore, we must forge a new connection to all of our dearly beloved ones, may their memories be a blessing. Their words and their deeds are their memory.

The publication of a memorial book to the martyrs of our city is a great and fine thing. This book will serve as a memorial monument

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for generations. Whenever we look into it, we will be inspired to remember our relatives in our hearts, and this memory will draw us closer to their spirits and souls. When the righteous Joseph was in Egypt, oppressed in body and spirit, young in years, of refined soul and noble spirit, he fell into impure and cruel hands. Before his eyes stood the image of his elderly father, and since he saw the image of his father, his spirit was strengthened to withstand all the obstacles and oppression in his path. This memory gave him the power and encouragement to gird himself and continue on in the tradition of his dear father, as he received it during his childhood.

This memorial book will adorn every house of our fellow townsfolk, and will stand constantly before our eyes in honor and glory. Indeed, I lived in Chorzele for only limited periods of time, but I still managed to gain from its essence and peer at what was inside. Within this tiny town there were great scholars, pious people and people of good deeds, those who pursued charitable and benevolent deeds in a wondrous fashion, and those who engaged in communal work in a faithful and dedicated manner, people through whom the entire community was blessed. I was especially impressed that I found a religious intelligentsia there, consisting of young and old, God fearing and wholesome, who were fully honorable to God and their fellows – great scholars, enthusiastic Hassidim, engaged in the realities of the world, who knew how to speak pleasantly, and relate with love and appreciation to their fellows.

These images will stand before our eyes always, and their holy memories will light up our paths in life, so that we can continue the golden chain – we and the coming generations.

May their souls be bound in the bonds of life.

Translator's Footnote

1. Nebuzaradan was the commander of Nebuchadnezzar's army. See http://www.jewishvirtuallibrary.org/jsource/biography/nebuzar.html Return

This survey was constructed from a joint conversation that took place between six of our townsfolk with the purpose of dredging up from their memories facts and names that would capture the image and essence of the town in a fundamental fashion. The six are: Shlomo Levavi (Herzog), Hagar Levavi (Adler), Gershon Shniadover, Nachman Lenanter, Yosef Nesher (Adler), and Moshe Carmi (Weingort).

Before the Second World War, Chorzele belonged to the Warsaw Wojewoda, district of Plock, Pszanysz Powiat. It was situated on the Orzyc River and the Narew Stream, near the border between Poland and East Prussia.

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The border was about two kilometers from the town. The final railway stop in Polish territory (Warsaw – Ostrów Mazowiecki – Ostrołęka, Chorzele) was about three kilometers from the town. A German town and the Flamberg railway station were on the other side of the border.

The town had a population of 3,800 just before the Second World War, of whom approximately 1,300 were Jews, and the rest were Poles (Catholic Christians). There were four Jews on the town council: Avraham–Michael Adler, Tovia (Tevel) Fater, Shmuel Szniadower, and Mendel Przysusker. Moshe–Aharon Gwyazda, Aharon–Motel Bekerman, and Mendel Kac participated in the civic public committee for tax matters.

Relations between the Jews and Christians worsened during the final years prior to the Second World War on account of the anti–Semitic propaganda. Christian shops were opened, and “pickets” began to appear next to the Jewish shops. The picketers were young Christians who warned the farmers to refrain from purchasing from Jews. Once when Zalman Milsztejn pushed aside a picketer next to his shop, he was captured together with several inciters, dragged to the center of the market, where he was soundly beaten.

There were two priests in the town. One was older, and had good relations with the Jews. The second was younger and claimed that one must not purchase from Jews, but it was forbidden to beat them. On one occasion before a fair, when rumors spread that a pogrom was about to take place, the Jews sent a delegation to the police chief. The police chief accepted bribes and promised to calm the storm. He summoned policemen from the area and, before the fair, arrested all those suspected of organizing the disturbances. A detailed plan regarding the carrying out of the disturbances was found in their hands. This plan included the dividing up of the Jewish girls and Jewish property amongst themselves.

Between the two wars, Avraham–Michael Adler was the head of the community. The following were among the prominent communal activists: Mordechai Mendel Frajdman, Aharon–Mottel Bekerman, Tovia (Tevel) Fater, and Mendel Przysusker.

The Tomchei Aniyim [Support for the Poor] Society was directed by Reb Moshe–Shimon Adler, an important man who himself assisted the poor through discreet gifts. He also set up credit for them in the grocery stores, and provided them with firewood for the winter. He would purchase the wood in the summer so it would get dry. He himself would collect the money to cover the provisions from amongst the residents. During the German occupation from 1915–1918, he would smuggle flour and bread for those in need. Once, some of the pious members of the city council came to him and threatened that if his daughter participated in a theatrical production, they would forbid his shechita (he was a shochet]. The members of the troupe acted with wisdom and promised Reb Moshe–Shimon 30% of the income of the performance for the benefit of Tomchei Aniyim. He allowed his daughter to participate as an actress despite the danger to his status as a shochet.

The Linat Tzedek Society^[1] was founded during the time of the First World War. With the outbreak of the war in 1914, all the residents of the city fled after it was burned down through the actions of warfare. When they returned during the German occupation, many diseases broke out among them. Then, the Jewish–German physician

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Dr. Levi Leiser recommended the founding of the Linat Tzedek. Its founders included Elimelech Cytryniasz, Libe Adler (the wife of the shochet Moshe–Shimon Adler – both of them tended to the sick day and night). Between the two wars, Sara–Masa Szniadower (chair), Hagar Adler, Gitel Kowal, Rachel Jochet, and Sara Jochet were active in Linat Tzedek.

The Chevra Kadisha Society tended to all matters of burial and supervision of the cemetery (there was only one cemetery in the town). The trustees of the Chevra were A. M. Bekerman, Tevel Fater, and, may he live, Meir–Yaakov Weingort. Mordechai–Mendel Farberowicz served as the “Kohen Shamash” – chief administrator.

There was one synagogue in the town, where services were held only on Sabbaths and festivals. There were also two Beis Midrashes, the old and the new, where services were held every day. The Old Beis Midrash housed the Chevrat Mishnayot [Mishna Study Group], headed by Reb Kalman Ajzensztadt. The New Beis Midrash was the spiritual center of the city, where people would debate holy and secular questions and administer general communal issues.

During the High Holy Days, the younger generation would worship together with their parents in the synagogue. The Shacharit service was led by Shalom Margolis, and the Musaf service by Yosef Cohen.

During the times of elections to the Zionist congresses, the activists of the parties and movements would post all sorts of notices in the Beis Midrash, but the gabbaim [trustees] would remove them.

Reb Wolf Tyk would study in one of the Beis Midrashes all day. Reb Yaakov Korzniak, one of the frequenters of the Beis Midrash, would awaken the people every Sabbath for the recital of Psalms.

Hasidim from the Ger, Aleksander, Nowyminsk, and Sochaczew courts existed in town. All of them had separate shtibels, but their influence on communal life in the town was not noticeable. When their rebbes would come to visit the Hasidim, all the Hasidim would gather together, without concern as to whose court the rebbe belonged to.

As time went on, more than ten cheders with different rebbes existed in the town. Reb Aharon–Leib, Reb Ozer, and Reb Zalman–Meir taught the young children. Reb Feivish, Reb Ben–Zion, Reb Avraham–Yitzchak Hablyn, and Reb Mordechai–Mendel Frajdman taught Chumash. Reb Yechiel and Reb Ben–Zion taught Gemara. There were also cheders that taught Talmud, Hebrew, and arithmetic, founded by Reb Moshe Kalman's and Reb Hershel Gliksberg. The children learned to write a bit of Hebrew from Reb Yidel the teacher and Reb Motel the teacher.

A government Jewish school with two grades existed in 1918–1919, with Velvel Rabinowicz as the principal. Reb Yosef Nesher (Adler) taught Hebrew and singing in this school.

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A four–grade government school existed from 1920–1930. After the end of the fourth grade, the students transferred to the fifth grade of the government Polish School. The teachers in the Jewish school were Y. Fajgenbaum and Mrs. Cytryn. The government annulled the aforementioned order in 1930, and all the classes of the Jewish school merged with the government Polish school.

The children of the Talmud Torah with the gabbai Meir–Yaakov Weingort (second from left), the teacher Natanke Yochanan's (first on left), Yechiel David the shamash (first on the right), Yankel Todres the translator (second from right)

The following is a list of rabbis who occupied the rabbinical seat of Chorzele from 1904^[2] until the liquidation of the community:

Years of tenure	Name	Notes
1897–1899	Rabbi Kowalski	Moved to Włocławek
1901–1912	Rabi Rozenstrauch	Moved to Olkusz
1912–1914	Rabbi Brunroth	Moved to Ciechanów
1916–1937	Rabbi Sokolower	Passed away
1937–1942	Rabbi Fajncajg	Perished in the Holocaust

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The sale of chometz [leavened products] document from the eve of Passover

The following is the list of people, no longer alive, who served in holy positions in our town:

Cantors: Reb Moshe–Shimon Adler (the shochet), Reb Yisrael–Menashe Wald.
Rabbinical judge: Rabbi Hersh (Tzvi) Gliksberg
Shochtim [ritual slaughterers]: Reb Yosef Cohen, Reb Avraham Sziniak.
Circumcisors: Reb Mordechai–Mendel Frajdman, Reb Yosef Cohen, Reb Yitzchak Meir Richter, Reb Avraham Sziniak.
Gabbaim: Reb Chaim Rozencwajg, Reb Tanchum, Kowal, Reb Matis Sokolower, Reb Michael Berent, Reb Mordechai–Mendel Frajdman.
Shamashim: Reb Shlomo the son of Rabbi Weingarten, Reb Hershel (Jofak) and his son, Reb Yechiel–David.

Before the First World War, Reb Fishel Lachower of blessed memory disseminated the ideas of Zionism and enlightenment in town. The first Zionist pioneers [chalutzim] made aliya in 1909: Mordechai Ajzensztat of blessed memory, Simcha Adler, Eliezer Mar–Chaim.

The first Zionist organization was set up after the war in 1918 by the emissary Y. Hendler of Maków. All of the Zionist parties and movements in the city joined this organization later.

The following is the list of Zionist organizations and the active members who stood at their helm:

1. Mizrachi (the strongest movement in the town): Mordechai–Mendel Frajdman, Avraham–Michel Adler, Moshe–Aharon Gwiazda, and Meir–Yaakov Weingort.
2. Hechalutz: Moshe Leib Davidson and Yosef Lenanter (the founders), Yaakov Frankel, Yehuda, Richter, Pesia Student.
3. Gordonia: Artzia Lichtensztejn, Moshe Rosenblum.
4. Poale–Zion: Nachman Lenanter, Gershon Szniadower, Simcha Sokolower.
5. Beitar: Bunim Adler (Nesher), Zisha Gerlic.
6. Al–Hamishmar (group 1): Shepsl Frankel, Shlomo Hertzog, Avraham Kac, Moshe Jochet.
7. Et–Livnot (group 2): Aharon–Leib Grzebialka, Eli–Leib Fater.
8. Agudas Yisroel: Ben–Zion Sokolower, Shmuel Najer

The activities of the Keren Kayemet [Jewish National Fund] and Keren HaYesod were conducted jointly by all the Zionist organizations who were represented in the civic council. The chairman of the council was Mordechai–Mendel Frajdman. His assistants were Avraham–Michel Adler and Aharon–Motel Bekerman.

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Economic Life

All the local industrial enterprises were in Jewish hands. These included the beer distillery, the brick kiln (owned by the brothers Mendel and Pinchas Przysusker), the wool workshop (owned by Shimon Szniadower), the oil factory, and the flourmill (owned by Mordechai Lichtensztejn).

There were three Jewish estate owners in the nearby area: the Cwyrkowsky brothers, M. Richter and partners (the Zimna Woda Estate).

A significant portion of the Jewish population was involved with traditional commercial endeavors with the residents of the other side of the Prussian border. In 1933, the year of Hitler's ascension to government, the border was closed definitively to such enterprises, especially for the Jews.

The open commerce with the residents of Prussia included used clothing, dried mushrooms, strawberries, and other fruit. Before the First World War, during the Czarist rule, the Jews of Chorzele were occupied in leasing ponds in Prussia for the purposes of fishing. They would reach as far as Astrachan on the Caspian Sea for fishing purposes.

Before the First World War, Moshe Aharon Gwyazda established a loan fund. During the period of German rule (1915–1918) the fund was turned into a bank, which was under the supervision of the Jekopo Center in Warsaw between the two world wars.

Moshe Aharon Gwyazda was always the living force behind the bank. The bank granted loans to all Jewish residents who were in need of such, especially the small–scale businessmen and tradesmen.

Those active in the bank included Mordechai–Mendel Frajdman of blessed memory, Mordechai Przysusker of blessed memory, and, may he live, Shlomo Levavi.

Between the two world wars, the situation of the Jews of Chorzele was similar to that of the Jews in other towns of that nature in Poland. Before and immediately after the First World War, the situation was particularly bad. This forced many of them to seek new sources of livelihood overseas. This also explains the situation that there were only about 1,300 Jews in the town just before the Second World War.

A significant number of the Jews of Chorzele escaped to Russia along with the Red Army that was retreating from the area at the beginning of the First World War. Most of them never returned to the town, but rather immigrated later to other countries, including England, Switzerland, Israel, the United States, Argentina, and others. These émigrés included Rabbi Goodman (England), Rabbi Botchko (Switzerland), Rabbi Sokolower (Israel).

The town library was founded during the time of the German occupation (1915–1916) by a group of activists from among the youth: Alter Cytryniasz, Itche Koszniak, Hagar Adler, Yosef Adler,

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Liba Przysusker, Hershel Jochet, and Shlomo Herzog. The library included several hundred books in Yiddish and Hebrew, and its committee displayed initiative and effort in various cultural areas, including performances, question evenings, a dramatic group, etc. Those active in the dramatic group included Moshe Cwyrkowski (the scenery director), Yosef Tyk (the stage manager), Gershon Szniadower, Leizer Neuborsky, and others.

There was also a Tarbut hall in the town, where the youth would gather every Sabbath between Mincha and Maariv to sing Israel and popular songs, and spend time together.

The following were among the important guests who visited the town for matters of Zionism, culture, and education: Rabbi Milikowsky (1916), Melech Ravitch (1928)^[3], Dov–Ber Malkin (1931), Dvora Lachower (1932). Their visits instigated a cultural–societal awakening among the majority of the residents of the town, even though the visitors targeted their visits to the specific group to which they were affiliated.

Translator's Footnotes

1. A lay run society to tend to the sick, especially during the night. Return
2. From the table below, it appears that the date 1904 is an error in the original text. Return
3. See http://www.yivoencyclopedia.org/article.aspx/Ravitch_Melech Return

The town of Chorzele did not stand out in any way from amongst the other towns of Poland, in which vibrant Jewish life took pace. Its only outstanding feature was that it was in a remote area, and was a border town on the border between Poland and East Prussia.

The bridge over the Orzyc River is found at the main entrance to the city, where the flourmill of Mottel Lichtensztajn (known as Mottel Zeigermacher – the Watchmaker – even though he never worked as a watchmaker) was located, as well as the flourmill of Berl Brener. Ruda Road, which was a sort of “information center” for those who were entering and exiting the town, was nearby. From this road, one would reach a square yard, around which there were shops, primarily owned by Jews (except for two or three gentile shops). This square was the center of the town, where the market days took place twice a week, as well as the monthly fair. Military parades and festive celebrations of the Polish population, including religious ceremonies, took place there. The rest of the streets of the city spread out from that square. The streets were not called by their official names, but rather by the names of their prominent residents, such as the Street of Reb Tevel Fater and the city rabbi, Rabbi Sokolower; or the street of Reb Avraham Shaar and Moshe–Aharon Gwyazda.

On the route from the square toward the border, one would pass the Great Synagogue and the mikva [ritual bath]. After Szirota's grocery store, the road led to the beer brewery of the brothers Mendel and Pinchas Przysusker, and further on, to the edge of the city (the dunes), where Chaitsha and Rachtsha Herzog and Yechezkel Segal lived.

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Those active in the Y. L. Peretz Library (1930)

The societal life of the town was centered primarily around the following movements:

Mizrachi – encompassed all the areas of life in the city, and conducted publicity on behalf of the Zionist idea among the Orthodox circles. The crowning achievement of its Zionist activity was the effort on behalf of

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the Jewish National Fund [Keren Kayemet], to which Mordechai–Mendel Frajdman was especially dedicated. The Mizrachi members founded a synagogue that also served as a meeting place for the young men of the city who wished to find a symbiosis between religion and Zionism, as well as for people who were especially active in communal life.

Agudas Yisroel set up a hachshara camp for agricultural work on the farm of the Jews Cwyrkowski. Ben–Zion Sokolower, the son of the rabbi, and Shmuel Neuer were especially active on that front.

The Hechalutz movement stood out in its Zionist activity and its organization of all communal matters in the town. Its influence was especially noticeable in forging the character of the youth. Hechalutz activists included Yerachmiel Segal of blessed memory, Yehuda Richter, Yaakov Frankel, Avraham Weingort of blessed memory, and others.

The influence of the Bund was not very large in our town, even though some members of the working intelligentsia with left leaning tendencies were members. They had a headquarters and a library named for Y. L. Peretz.

The Beitar movement was organized by Bunim Adler. After he made aliya, it was headed by Zisha Gerlic, Nathan Rosenblum, and Meir Shaar.

Zisha Gerlic

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to pay the last respects to any deceased person, without any expectation of remuneration. Over many years, the heads of the Chevra Kadisha included Tevel Fater, Aharon–Mottel Bekerman, Meir–Yaakov Weingort, and Chona Kowal. The annual Chevra Kadisha feasts that took place on the 11th of Adar were major events. The important people of the city and many guests were invited.

Chorzele had a special connection with the position of the town cantor. When the Cantor Moshe–Shimon was no longer able to fulfil his role on account of his age, Menashe Wald was accepted as cantor. His sweet voice and enthusiastic prayers, which were literally an outpouring of the soul, were the pride of the town. The synagogue was filled to capacity during his prayers.

Most of the residents of the city earned their livelihoods from the grain and foodstuffs trade. They would purchase produce from the farmers of the area, and supply in return everything that was needed in the villages. The manufacturing enterprises included a beer brewery and the brick kiln of the Przysusker brothers.

The shops for the sale of textiles were noted for their strong economic position. Mendel Farberowicz, Szafran, Avraham–Michel Adler, and Baharb were known as wealthy individuals.

Some of the residents of the town earned their livelihoods from shoemaking and tailoring. There were also two carpenters, Leizer–Itzel and Fishel.

It is worthwhile to note that, for the most part, the town had Zionist leanings, and a large portion of the residents actualized the Zionist imperative of aliya to the Land of Israel. Thanks to that, a large number of Jews of Chorzele live in Israel today, and are represented in many branches of economics and industry, as well as in a variety of social circles.

I will mention a number of individuals who are particularly etched in my memory:

Cantor Reb Yisrael–Menashe Wald

Reb Yisrael–Menashe Wald and his family, including two sons Shalom and Chaim, came to Chorzele from the large city of Warsaw, where he was an honorable merchant. He became a cantor when he lost his livelihood. He was accepted as cantor of the town after a try out on one Sabbath in the Great Synagogue. His voice was sweet, and since he was a great fearer of Heaven, his prayers were suffused with religious devotion. When he reached the prayer “Hineni Heani Mimaas”^[1], he would place his head on the podium, tremble from fear of G–d, and his tears would dampen his machzor. However, when he reached the phrase, “and chastise the Satan” he would straighten out with pride, as he shouted to overcome the forces of evil…

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Cantor Yisrael–Menashe Wald and his family

Great love was felt and is still felt by our townsfolk toward the Lachower family. The well–known writer and researcher Fishel and his intelligent, diligent sister Dvora came from this family. For many years, Fishel Lachower bore the idea of writing a memory book for our town. When he was finally free to actualize this idea, his work was interrupted by his death.

The Lachower family in Israel gave us the aforementioned manuscript of Fishel to look over. With their permission we are publishing its first page here – “The town” (page 25), which was definitely referring to Chorzele.

Dvora Lachower was given open expressions of love and appreciation when she came from the Land of Israel as representative of the Keren Kayemet LeYisrael [Jewish National Fund], and arrived in Chorzele for a brief visit with her family and friends. Dvora was very active in our organization in Israel. She delivered a memorial speech that was full of content and emotionally arousing every year on the memorial day of our destroyed community.

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Manuscript from the estate of Fishel Lachower (“The Town”)

Life in that town was still quiet in those days. In the surrounding towns, the sound of the piping of the locomotives could already be heard. The railways already crisscrossed the land, making lines through the flat land. However, this town was still virtually invisible, hiding among the dunes, forests, and bogs.

Here, if a sound is heard calling out, it is the voice of the shamash of the synagogue summoning the people to the worship of the Creator, or, to differentiate, the bells of the Catholic church that have been ringing morning and evening for generations, summoning the believers to prayer and supplication.

To go travel from the district capital to the town one passes through seven hills on an unpaved road. A Jew could set out from there with his wagon laden with merchandise on Thursday morning, but might not arrive in the town for the Sabbath. On such a Sabbath, the Jews would not rest. After the Sabbath day meal, they would walk to the Sabbath boundary^[2], where they would wait by the road and look afar. Those who did not go lay down on their beds for their Sabbath afternoon nap, but their sleep was disturbed. They were not at ease after such a fitful nap. Both groups, those that went and those that did not, hastened to make Havdalah after the Sabbath. On such a Sabbath, one does not add from the holy to the profane [i.e. delay the departure of the Sabbath] – it is similar to one who marries a widow or a divorcee where one does not add on to the ketubah^[3]. They would stand near the bridge, and wait there until midnight. They would go home at midnight, but another watch would come to listen for any sign or sound of a wheel outside the city. It once happened that a wagon that set out from the district city on Thursday did not return until Monday. On Monday, the horse returned with the bit in its mouth, neighing, but without its rider. He fell with his wagon into an uncovered pit, and the entire weight of the wagon was on top of him, and did not get up after his fall.

On such a Sabbath, the town's rest was disturbed. However, on the rest of the days of the years, the town was as it always was from year to year.

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Fishele the Carpenter

Fishele the Carpenter was short in stature, but had a great and important profession. Most of the carpentry for the Jews of the town was done by him. He never earned enough to live on despite being busy with his work from early morning until sunset. Nevertheless, he did not admit to his poverty so as not to have to rely on others. He was blessed with two traits: self–respect and honesty, both of which he lived up to zealously. When he was a candidate for aliya to Israel, he refused to fill out the aliya questionnaire, for it was against his internal convictions. Therefore, he remained in the Diaspora.

Avraham Weingort

Reb Pinchas Eichelbaum was one of the prominent individuals of our town. First of all, he stood out with his love of his fellow, and affection he displayed to all the residents of the town. He was of the stock of those Jews who added grace and goodness to the life of the town. Indeed, through the hearts beating inside of them, simple Jews left their mark on the life of the town with their modesty and discreetness.

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Pinchas Eichelbaum as a soldier in the Russian Army (center)

May his memory be a blessing.

Reb Yosef Chaim Mar–Chaim was one of the important householders of the town. He conducted a forestry business of significant size, excelled in his scholarship, and was known as an expert in the Torah. He made aliya to the Land of Israel together with his wife Golda, who was his life partner. They settled in Mekor Chaim near Jerusalem.

He dedicated himself completely to the study of Torah through all his days in the Land of Israel. He would frequent the home of the chief rabbi, Rabbi Kook, of holy blessed memory.

Reb Yosef–Chaim and his wife died, and were buried in the holy city of Jerusalem. They left behind a large family, who were very active in many areas.

[Page 28]

The Przysusker Family

Reb Mendel Przysusker

Reb Mendel lost his wife Chaya Perl when he was still young, but he remained a widower and did not marry again despite the urging of his family, his friends, and the Hasidim who were close to him. Despite the fact that he was Orthodox and Hasidic, his connection with his first wife was one of great love that cannot be described in words and could not be severed with the vicissitudes of fate.

Reb Mendel was one of the people suffused with Jewish grace and glory, who imparted Jewish splendor throughout Poland. His appearance commanded respect. He was a wise, upright, and successful businessman. He was accepted and honored by all the townsfolk. He was involved with all aspects of communal life, simple in his mannerisms, and friendly with the common folk. He would frequent government offices where they respected his opinions and ideas. Reb Mendel was an uncompromisingly religious man, but he was above Jewish and Hassidic zealotry. He was especially careful about the commandments between man and his fellowman. He never crossed a border, and never set foot on German soil. He would explain this by stating that he found in an obscure book that the German nation descends from Amalek, and one should be careful not to enter into their domain.

Reb Mendel stood out in his longing and pining for the Land of Israel, but his wide–branched business endeavors and his strong family ties prevented him from making aliya and settling there. He died at the hands of the Nazi enemy, and perished along with the members of the community that he served during his lifetime with pride, benevolence, and comfort.

[Page 29]

Reb Pinchas and Krusa Przysusker

Reb Pinchas and Krusa Przysusker belonged to the group of good, simple people, who symbolized all that was good and sublime in the Jewish towns of Poland.

Mordechai Przysusker (Biren), the young son of Reb Mendel and Chaya–Perl was treated specially by his sisters who raised him, for he was orphaned from his mother Chaya–Perl when he was still a baby. Chaya–Perl was an intelligent, dear woman, beautiful and beloved by all who knew her. When the child grew up and became a lad, he was already graced with special traits – expertise and sharpness, natural intelligence, and a friendly manner with people. These traits stood out especially when he became a young man and began to direct the wide–branched family businesses. He was especially talented in matters requiring constant contact with the authorities. Despite his many business endeavors, Mordechai found time to take care of communal matters. He was especially dedicated to issues with running the public bank and the fire fighters organization.

When he made aliya, he became involved in the establishment of the first beer brewery in the Land (Nesher in Rishon Letzion), which he directed for many years. Even here, despite being very busy with his business, he dedicated all his free time to the organization of former residents of Chorzele.

Mordechai Przysusker (Biren) was the chairman of the organization, and he was the one who laid the foundations for its proper functioning. He made great efforts to establish the charitable fund of the former residents of Chorzele, and to perpetuate their memory in a special grove in the Martyrs Forest in the mountains of Jerusalem. Until his last day, he stood at the head of all activities of the organization. His memory will be guarded by us forever.

Translator's Footnotes

1. “Here I am, poor in worthy deeds” recited by the cantor prior to the Musaf service on the High Holy Days. Return
2. See http://www.halachipedia.com/index.php?title=Techum Return
3. The Ketuba is the marriage contract that specifies an amount to be paid upon dissolution of a marriage. There is an additional amount specified that does not apply to the marriage of a widow or a divorcee. The author is evidently trying to display his halachic prowess with these analogies. Return

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