[Page 100]

The name of Nachum Sokolow was the name of the first Hebrew writer I was exposed to, just like all the natives of Poland, during my youth – and he quickly became like a legend. I was eleven years old in those days and my self–control was not yet sufficiently calm; at that time, I stood on the crossroads. For some reason, the book “Foundations and Roots of Work” attracted me from one side, with its many directions, its simplicity, and straightforwardness, and with its subdued and controlled passion. From the other side, “apostasy” already attracted me. This apostasy was exposed to me in the form of the brief Russian geography of Zamnehof that I found in the home of my teacher, a teacher of young children who worked in the army during the war with Turkey, and whose handwriting was neat and wondrously fine. He taught us Jewish and Russian writing. Aside from these two books, there was the book “Times for Knowledge” by Yosef Ginzberg the son of Moshe Aharon of Cewice, which taught the foundations of technology based on the theories of Copernicus and the division of the house into 1080 units. I found this book in Father's house and served for me as a broad explanation of that brief geography. The image of Sokolow was revealed to me through his daily appearances in Hatzefira. Even though this image was not particularly simple, it seemed clear enough, but it was still like a legend to my eyes. Apparently, Sokolow dealt primarily with the day–to–day questions and needs – questions that were not my questions, and needs that were not my needs – but his way of presenting the matters enticed me to believe that when I would want – what would he not be able to do when I would want?…

Of course, during those days I got together with the maskilim of our city. There were two people who subscribed to Hatzefira, and a few others who read it. Of course, these were partial Hassidim, people who traveled once or twice a year to the Rebbe, like the rest of the Hassidim of the city – however, on their way back they entered and “subscribed.” In the month of Elul, and more so during the ten days of penitence, they would not read Hatzefira, but only glanced at it. However, it was different on all other days of the year. At times, these half Hassidim were joined by actual Hassidim, mainly those who already peeked [at forbidden matters] during their youth, were not affected, but seceded later. They primarily came to benefit from Divrei Hayamim^[1]. They would not withstand the test [of not looking] at this, so they violated “do not covet.” There was a case where the rabbi of our city also stumbled in this matter. Once, a city administrator [parnas] entered his house and found a section of Hatzefira dropping down from his bosom. It was a miracle that the rabbi was returning from a journey at that time, and he had traveled together with the Rebbe, Rabbi Avrahamele himself, until the Nasielsk station. He explained immediately that the Rebbe's cheese had been wrapped in this section, and he had given it to him. They mentioned that Rabbi Shmuel, the son of Rabbi Avrahamele, was a subscriber who read it.

All these people did not read Hatzefira itself, but rather Sokolow. It once happened that Sokolow

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took a break from his articles for a long time, or that the “publisher went out on a journey,” or simply went into his tent and did not go out from there to the community. The Children of Israel who were the readers of Hatzefira in Poland were then like people who prayed to the rain. The heavens closed their treasures to them, and dryness and desolation filled all eyes. There was no dew or rain to moisten the hearts a bit, which were hardened by the toil of life as well as the toil of the commandments. Divrei Hayamim also came in abundance at that time, but was not sufficient to satisfy the thirst. People called out to Sokolow, and at times he would send out one of his articles, Yacha'z or Weber, etc. Suddenly Sokolow heard the prayers of his people. There was a front–page article every day, signed by HN'S [Nachum Sokolow]. He gave, and promised more, a., b., and also c., etc. Suddenly “Is there Hebrew Charm?” with several continuations, and at times Maranan Verabanan with tens of continuations. He was a harsh critic, but nevertheless, his words were not like spurs. They were not humiliating. They penetrated the hearts and lives of the Jews of Poland, and placed something before the sun. He was far, but nevertheless close, close that became far. There was a sound of bustling within the camp. It seems that one more subscriber was added to the few subscribers of Hatzefira. Two or three of the readers subscribed in partnership. The subscribers would now go to the post office to get their newspaper with their own hands; or they would stand at the entrance to the store and wait for the letter carrier. When the newspaper reached their hands, they would not read it. They would only open it and see that “it is here.” Then they would give the newspaper over to the hands of a subscriber who did not subscribe. They would then join together and read it with great diligence and concentration. In the evening, after the stores closed, the subscribers would gather in their meeting place and read with great concentration. They would read and enjoy…

After this type of reading, some would gather together again to exchange impressions. Then, they would speak mainly about Sokolow and tell stories about him. In our town it was told that when Sokolow was supported at the table of his father–in–law in the nearby city of Maków, he would sit in the Beis Midrash all day studying intently, but his topic all day would be the laws of sanctification of the moon of the Rambam – a set of laws that no rabbi or scholar found resonance with any more^[2]. It was said that among all the scholars of Poland, only Rabbi Yehoshuale, the great Gaon of Poland, the rabbi of Kutno, was expert in these laws. Sokolow occupied himself with them all day. According to the legend, he would be wearing a long cloak at that time, just like the long cloaks of the rest of the Jews of Poland. However, he had a cylinder hat on his head, and none of the young men of the city would say more than a few words to him.

It is told that even the Hassidim of the city took pride when he was once passing through our city. According to the legends of the city elders, among all the words of splendor of our city, either from in the city or nearby – Napoleon once passed through with his army on his way to Pułtusk. He [Sokolow] was then supported at the table of his father–in–law Rabbi Yosef Lewinstein, who later became a great rabbi in the city of Srock, so it also took on this glory: Once Sokolow passed through^[3]. When he was living in the city of Maków, he was once summoned abroad. The situation was very urgent, and he came from Maków to our city, which was on the border of Prussia, to receive a “semi–certificate” to cross

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the border. He was then the guest at the “Ashkenazi”^[4] of the city, the only Jew in the city to whom they added the surname when they mentioned his name; the only person who had stone steps leading up to his house and whose children had cut–off peyos. During this visit of Sokolow, several of the maskilim of the city entered the house of this “Ashkenazi” and saw Sokolow. Some boast that they even spoke to him.

My heart is also proud that I saw Sokolow during my youth. This is how it happened. I once happened to be in Warsaw, and, of course, my first task was to go to Marianska street to “subscribe.” When I reached the yard, I first looked for Sokolow. They showed me his house, which could be reached through the main staircase. I girded myself and intended to go up, but I noticed the level supports on the staircase, and immediately went back. I asked for the location of Hatzefira. I was shown another entrance, with completely different stairs. I went up, and subscribed. As I was subscribing, as I was saying the name of my city and place, the lad in charge of subscriptions told me that a telegram had reached them that morning stating that our city had completely gone up in flames. I swear to you that I paid more attention to the people entering and exiting the building than to this piece of news, for perhaps I might see Sokolow among them. Sokolow was then sitting in his private room, and I could not see him. –– –– However, when I went down the steps, with my heart saddened by the news and the fact that I had not seen him, it seems that I did see him at the gate of the house, going down the steps and the supports. I was then certain of this, and was very proud of this. It was a topic of conversation between me and my friends for many days. (One of my friends once endangered himself by entering one of the editorial rooms. However, the only person who came out to greet him was Michel Weber, who asked him in clear German, “Sir, what do you want?”)

Of course, new times came later. I was a 17–year–old lad, and I received a letter from Sokolow as a response to the long poem that I had sent to the editors. I later also received a notice from him that my article would be published. It was indeed published in Hatzefira.

Thus began my literary journey. However, Sokolow's path at that time and onward was a legend.

Sokolow remains a sort of legend to this day…

From the anthology: “To Nachum Sokolow, a Jewish Guest from Vilna” (Warsaw, Shvat, 5723 – 1963, pages 10–11).

Translator's Footnotes

1. Literally “History,” but from the context seemingly the title of one of Sokolow's columns in Hatzefira. Return
2. This section contains detailed mathematical principals of calculating the lunar cycle. Return
3. I believe that this means that a similar adage was used to describe Sokolow's connection with the city as was used for Napoleon. Return
4. In this context: German Jew. Return

[Page 103]

Dvora Lachower (5651–5722 1891–1962)

She had a cultural and pioneering soul. She had great, boundless dedication to the values of the nation. I got to know her, and we quickly became friends, when we worked together during the First World War in communal affairs for benefit of the Jewish refugees who had been deported from the Polish–German border by the retreating Russian Army, and found refuge in the large city of Warsaw.

She was born in the small Jewish town of Chorzele, near the German border, into a house filled to the brim

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with culture and Hebrew tradition. She came to Warsaw to continue her studies. She finished the “High Pedagogical Hebrew courses” under the direction of the teacher, writer, and poet Sh. L. Gordon of blessed memory. She worked as a Hebrew and Bible teacher in high schools in Warsaw. This work did not keep her from being one of the first members of “The Center of Young Zionists” that was founded in Warsaw at that time, to teach courses in Hebrew and Bible at the Center. Later, she would one of the founders of Young Zion in Poland.

She made aliya in 1920 with her friend the poet Y. L., however their paths separated after a brief time. She overcame her personal distress and began to dedicate herself to communal affairs with double energy. She translated books for youth and taught in schools. Later, she started to work for the Jewish National Fund, and served as an emissary and organizer of activities in the cities and towns of Poland. She worked as a counsellor and teacher in WIZO girls' institutions, until she found her natural place among the community of workers. She was a Hebrew and Bible teacher in the institution run by Chana Chizik of blessed memory, and a supervisor in schools for working girls until her retirement in 1960. As in all the roles she played as a teacher, emissary, and disseminator of Hebrew education, she displayed her enthusiastic personality, broad erudition, great responsibility, and talents to endear herself to her many students.

Her life in the Land was not simple. The loneliness and concern for the next day affected her to no small degree and robbed her sense of calm. However, she did not complain, and she accepted her situation with understanding. How great was her joy when she was given the opportunity to set up her own place among friends in the residence of writers: for she had a deep connection to poetry and literature. Poets and writers who appreciated her good taste, her refined soul, and her broad knowledge of ancient and modern Hebrew literature, as well as world literature were among her friends. She was a faithful accomplice of her brother, the writer Fishel Lachower of blessed memory and her friend, the poet Y. Fichman of blessed memory, especially during his last years.

Her death was particularly difficult. She was afflicted by a cruel illness, and was bedridden for an extended period. She spent a long time in several hospitals, but her spirit was intact. She understood that her end was near, and that her energy was ebbing, but she did not stop reading books that were of some comfort to her. She died on Tuesday, 27 Nisan 5722 (1962). Her close friends will always mourn for the refined Devora, for the exemplary faithful friend.

Y. Maimoni

(Davar, 27 Iyar 5622, May 28, 1962)

[Page 105]

On “Dvora in Writing”

Dvora's traits were not like firebrands or blinding lightning. She exuded a soft, modest light, that drew her close to her fellow and warmed the hearts of those who were with her. Her stamp of good will remained with all her acquaintances for a long time.

Apparently, Dvora did not suffer from stormy struggles. She did not have to master the language, culture, way of life, and spiritual values. It was as if she was born in the cradle of Zionism, with a silver spoon of the Hebrew language and love of her nation and its homeland in her mouth. Knowledge and Torah were her climate of life from her earliest youth. The environment of her upbringing and all the experiences surrounded her apparently determined her straight path. In light of that influence, it was natural that she would wish to impart it to others, and that she would be a teacher and educator with her entire essence.

Indeed, Dvora had strong Hebrew–Jewish roots, but along with this, she was enveloped by something drawn from the wide world. There was not a trace of anything frozen in her entire perception. She knew how to approach things from a levelheaded viewpoint, by understanding the proper connections and appropriate proportions. We, her friends at work, felt this approach also when we saw Dvora in her daily life. She was so diligent in nurturing the level that she finally reached in her latter years. She was so proud of her appearance as the master of her home. She was even meticulous about fine clothing and her external appearance. She was able to do all this with a smiling gesture, with a touch of mischievous humor, peppered with the saying of our sages. With this, even the mundane aspects of life were enriched by her externals.

Here are a few words about “Dvora in Writing” as was surveyed on the pages of Dvar Hapoelet.

In her writing, Dvora was literally as she was in her life: open and simple, her internals like her externals, devoid of any special polished style. Everything about her was truth and culture, as she approached the clarity of her internal life.

Her first article was published at the end of 1946. It was dedicated to “Hours of Study” – to that cultural activity to which Dvora had already begun several years previously, between activities in the factories, and the various organizations. Even though her life conditions were very different from those of the members of those two strata – she displayed in this article a great understanding of their problems and needs, physical and especially spiritual. With time, Dvora started to describe the Hebrew culture of the new female immigrants in their settlements. She especially examined what was new, wondered about the new conditions, and prayed with her full heart that these women would grow into a good and well–grounded future here.

Later, she wrote about Puah Rakovski when she turned 85. This article was a testimony to Dvora's talent of maintaining trust and enduring friendship. Anyone close to her at that time knew well how much love and attention she dedicated to maintaining this human contact with her elderly friend, as

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with her many other connections. She also wrote about her in her book “I was not Subdued” and eulogized her when she passed away.

A few times, she gave expression to her articles and summaries of the work in the sewing trade schools, in which she served as a teacher and supervisor. In this area, she did not restrict herself to direct supervision, but also dealt with the general problems. All this was close to her – the girls and their fate, the teachers and their problems, even concerns about budget and professional questions regarding sewing.

There were also different articles, dedicated to matters of the spirit which were her prime interest – about the 18^th century Hebrew poetess Rachel Morpurgo^[1], and the prayers and hymns of the High Holy Days.

With significant feeling, Dvora wrote down her impressions on a visit that she benefited from greatly – a visit to Nehora for the dedication of the local school named for David Shimony and the opening of the guest house in the name of Dvora Baron – two people who were very close and dear to her. That visit bound her to the Lachish District.

Fate had it that her final article, in 1958, was a farewell article for her close friend, the poet Yaakov Fichman, after his death. With deep closeness, we will bring down her words, written with full appreciation for his poetic soul. We will also repeat those bright lines of Fichman, which Dvora herself reminisced about there.

Indeed, someone went and did not return / and we will walk in his shadow. How painful is it / without him, the charm has darkened.

Shlomit Or

(Davar Hapoelet, Sivan 5722 – June 1962)

The secretariat of the Workers' Organization decided to establish a monument for Dvora Lachower:
A library in her name in the Iron agricultural school of Hadera

The Activist and Educator

Dvora had three wonderful traits that imparted appreciation of her personality: a wise heart, a refined soul, and pure character.

Her life was complex and rough. At times, someone would ask her to pour out her bitterness, difficulties, and sorrow, but to the end of her days, she knew how to guard her ideological line and independence with honor.

Dvora came to us from Poland, from a house of studiers of Torah and education. When she finished teachers' seminary (the Shla'g courses) she became a teacher in the Hebrew gymnasja of Warsaw. She was active in the Zionist youth movements

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and one of the first founders of Young Zion in Poland. She was alert to culture and literature during all the years of her work.

She made aliya during the 1920s. From the day of her aliya, she became involved in forging souls for Hebrew, and in creating an atmosphere of the Hebrew spirit. Her first steps in the land involved teaching the living Hebrew language, and translating many books from other languages. Later, she became the editor of the Ha'isha [The Woman] monthly. She worked for the Jewish National Fund. In her latter years, she was a teacher for the active committee and a supervisor of the schools for working girls. She loved this task very much, and regarded it as her special mission. She related to the studies with awe and holiness, and she did everything with deep connection and responsibility. Therefore, she had the ability to impart her personality to all those with whom she came in contact. A good friend, a refined soul with overflowing feelings has been lost.

Ita Kalisz

(Davar, 28 Nisan, 5723 – April 22, 1963)

A certificate of donation of trees for the Jewish National Fund in the name of Dvora Lachower – Lichtenbaum, in the name of those who participated in the farewell party for her in Chorzele on February 17, 1934, when she visited the town

1. See https://en.wikipedia.org/wiki/Rachel_Luzzatto_Morpurgo Return

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Agudat Zion in the Year 1900

After great searching, I succeeded in finding a single correspondence in Hatzefira in 1900^[1] about the first Zionist delegates in Chorzele. The following is its text:

“Chorzele (Płock district). Agudat Zion was founded in our city, and more than 50 people donated their shekels to the fund. Thanks are given to the wonderful speaker Reb Yaakov Lisa of Kawle, who delivered his wonderful words before the community. His words left a great effect in the ears of the listeners. L. H. Lachower.”

The speech of the orator in the synagogue and his visit to our city served as the opening for the work of the group.

According to my sister Elisheva Eizensztadt, the widow of Mordechai Eisenstadt of blessed memory, the following people stood at the head of the aforementioned Agudat Zion: Avraham–Yehoshua Bak, Fishel Lachower, Leib–Hirsch (Aryeh–Tzvi) Lachower, Fishel Mar–Chaim, Moshe Mottel (the son of Chaim Baruch the teacher), Zalman Adler, Aharon David Biszka, Avraham–Michel Adler, Avraham–Bunem (the son of Yisrael–Elia the teacher), Aharon David Nizkin, Binyamin Eizensztadt.

There is basis to say that the impetus for Zionism in Chorzele was due to the influence of Rabbi Yehuda–Leib Kowalski of blessed memory, one of the heads of Chovevei Zion and a founder of Mizrachi, who later served as rabbi of Chorzele from 1897–1898. He established a Yeshiva in Chorzele in which 2000 students, from near and far, studied. The city became a famous center of Torah. He also founded public institutions. Everyone revered him greatly. In the year 5659 (1899) he moved to Włocławek, and became known as the Rabbi of Włocławek.

Agudat Zion existed in Chorzele until the year 5654 (1904), during the time of the Russo–Japan War. Then, the group that maintained Agudat Zion broke up. Some immigrated overseas and other left the town and moved to other cities.

[Page 109]

Leib–Hirsch (Aryeh–Tzvi) Lachower

Leib–Hirsch Lachower (1881–1942)

Our mother would say that his fame spread in town regarding his knowledge and greatness in Torah already in his youth. He was the student of the rabbi of Turek. Later, he was a student of the Yeshiva of the Rabbi of Włocławek. He had broad secular education that he obtained on his own. He was fluent in European languages, including Russian, German, French, English, and Italian. He also knew Latin and Greek. Of course, the he was fluent in the Hebrew language.

He was beloved by everyone due to his calmness and good heart. His words were always spoken calmly, as is the way of scholars. He was especially connected with bonds of love to his brother Fishel. This love never dissipated. When Fishel published his first book on Ahad Ha'am, he dedicated it to his brother (The preface states: Dedicated to my brother Aryeh–Tzvi).

He traveled with Father to Rostov on Don in the year 5664 (1904) to assist him in his business. He spent three years there. In 1907, he returned home, and married Chaya (Clara) the daughter of the ritual slaughterer (shochet) Yoel Zusman Hillelson of Konigsberg, the brother of Professor Herman (Tzvi) Shapira, the founder of the Jewish National Fund and a planner of the Hebrew University of Jerusalem.

Leib–Hirsh's daughter was named Zusa, after her grandfather Zusman. Leib–Hirsch lived in Rostov until the end of the 1920s. After the death of his wife, he moved with his daughter to Astrakhan on the Volga River. His horizons were too narrow there, and he moved to Moscow, where he headed a large government institution, thanks to his administrative talents.

After finishing university, his daughter married the son of Chava Nizkin, the grandson of Shmuel–Yaakov Nizkin of Chorzele.

Correspondence with Leib–Hirsch to our home continued until 1937. After the “Moscow Trials” and Stalinist purges, we knew nothing more of him.

He died in Moscow during the war, in 1942. May his soul be bound in the bonds of everlasting life.

[Page 110]

Moshe Lachower of blessed memory

Moshe Lachower in Chorzele in 1913 (1892–1943)

He studied religious studies in various cheders; and general studies with student teachers who came to our city during the summertime, as well as through self–study. He particularly excelled in mathematics. He completed a bookkeeping course given by Yaakov Mark of Libawa. Moshe was one of those active in the founding of the first public Hebrew library. He was a member of the library committee along with Moshe Nizkin, Mordechai Eizenstadt, Shmuel Mar–Chaim,

[Page 111]

Dvora Lachower, Leah Lichtensztajn. (The library was housed for a few years in the attic of the home of her father, Mottel Lichtensztajn.)

Moshe left Chorzele in 1912 and moved to Warsaw. There, he accepted a job as an accountant in a textile business, and later in the Central publishing house.

He went to Russia in 1915, and settled in the city of Kharkov, where he continued to work in his profession at private businesses. After the October Revolution, he worked as chief accountant in a government office of the Soviet Union.

He married his wife Manya in 1920, and they had two daughters: Shulamit and Lida. From letters that we received at certain times, it appears that they lived a fine and interesting family life.

With the outbreak of the Nazi war against the Soviet Union, after appeals of the government offices in Kharkov to their officials, Moshe, along with his wife and two daughters, moved to Kazakhstan, where he continued with his work. We learned from a Jewish refugee in Warsaw who worked together with him that his life was difficult, but he concerned himself with refugees and shared his meager bread with others.

He followed a straight path and had a straightforward heart, always doing good things.

He died in March 1943, during the war, in the village of Mikhaylovka near the city of Dzhambul, Kazakhstan.

May his memory be forever blessed.

Translator's Footnote

1. There is a text footnote here: Hatzefira, year 26, issue 289. Wednesday 5 Shvat 5660 – January 10, 1900. Return

My husband Mordechai was born in Chorzele in 1889 to his father Kalman Eizenstadt and his mother Chana–Rachel, the daughter of Yosef Monkarsz, known as Yosel–Meir Libe's. Mordechai lost his mother when he was five years old. A few years later, he left the home of his father and step–mother and moved to the home of his maternal grandfather, following his older brothers and sisters. He received his education from the teacher in the cheder, and from there, he went straight to the Beis Midrash at a young age to study Gemara on his own.

During that time, the Beis Midrash of our town was still bustling with lads who were studying Torah. It

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was customary in those days that the older lads would guide and teach Talmud to the younger ones. My brother Fishel Lachower was among those lads, and Mordechai, who was five years younger than he, was one of his students. Mordechai studied Torah from him. Mordechai was a diligent and attentive student, with a good head. People still remembered him in a positive light many years later.

Mordechai Eizenstadt in Chorzele, 1913

He left Chorzele in 1911 and made aliya to the Land of Israel with two of his friends: Eliezer Mar–Chaim and Simcha Adler, who should both live long. Mordechai was accustomed to arduous work from an early age, first in his father's house (he was a lumber merchant), and later in his grandfather's house (who had an iron implements store). Nevertheless, he was not able to get used to the difficult agricultural work in the Land, and he returned home after about a year.

[Page 113]

He moved to Warsaw in 1914, when the First World War broke out. After the war, when branches of the Shtibel Publishing House moved to Warsaw from Moscow and Berlin, Mordechai began working there. He continued in this work for the entire time that publishing existing in Warsaw.

He made aliya to the Land of Israel once again in 1934, and settled in Tel Aviv with his family. When the state was founded, he began working in the Interior Ministry of the government. When the government offices moved to the capital, he moved to Jerusalem, and continued his work until the day of his death, on the eve of Tisha B'Av 1954.

May his memory be guarded by us forever.

My father Reuven–Tzvi (Hershel) Nizkin was born in Chorzele to his father Shmuel–Yaakov (Yankel) Nizkin and his mother Malka–Rivka. They had 12 children (eight sons and four daughters). Grandfather Shmuel–Yaakov was a wealthy man, a scholar, and one of the important householders of the town. His business was the export of all types of fish to far–off Russia.

Not one of the twelve children of Grandfather Shmuel–Yaakov survived. Most perished in the Holocaust along with their families. Only a few of the grandchildren remain.

My parents had five sons (Moshe was the eldest), and one daughter. We received a traditional Jewish education in Father's home, as was customary in our small town during this days. However, after we left he town and moved to Mława and then to Warsaw, we received general technical education. Some of us continued to higher education.

My brother Moshe belonged to the circle of young maskilim in Chorzele – the friends of Mordechai Eizenstadt and Moshe Lachower.

Three brothers survived from my father's household: Shmuel–Yaakov, Avraham–Meir, and Yechiel. Naomi, the only daughter of my brother Moshe, survived as well and lives today in Mexico.

My parents Reuven–Tzvi and Manya, my brother Moshe and his wife Adzia, my brother Mordechai, his wife and their son, my sister Freda, her husband Dov and their daughter Ruth, all perished in the Holocaust.

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Mordechai Biran (Przysusker)

You left us quietly and discreetly, without saying anything. To us, however, this was like thunder on a clear day, like a summer storm. A young tree, which was only beginning to bear fruit, was cut down. You left and did not return…

Your face, your warm smile, the caress of your hands, your footsteps, are guarded by us in silent grief. Your calming words sang through the atmosphere – however now you are no more. You –– who helped all in need, who protected your fellow with your body, whose heart was open to every person and every tribulation. You – who dedicated all your free time, and even your non–free time, to your family and your children, whom you loved with all strands of your soul, whom you educated and walked with path after path, step by step.

You won the hearts of the masses with your charming personality. You conducted a large enterprise, into which you invest your best energy, initiative, and years. You built a house, the nest of my fortunate family, but you did not merit to harvest the fruit of your labors.

The pain is very great!

“There was a man – and we saw: he is no more;
This man died before his time,
And the song of his life stopped in the middle;
And it is too bad! He still had another hymn –
And that hymn is lost forever,
Lost forever!”

[Page 115]

Regarding my grandfather Shlomo–Asher Rogen of blessed memory, it can be said with a full voice: he was a Jew who loved peace, pursued peace, and loved his fellow^[1]. He greeted everyone with an effusive good–morning, asked about their wellbeing and the wellbeing of their family, took interest in the situation, and wished the person good.

He himself was satisfied with little. He would say, “The main thing is trust in the mercies of the Rock^[2] who concerns Himself with His flock.” Even when his economic situation weakened considerably he would also repeat, “Thank G–d for this.”

He was an active member in almost all mutual benevolent and charitable institutions in the town, including Bikur Cholim [tending to the sick], Linat Tzedek [tending to wayfarers], Lechem La'aniyim [bread for the poor], etc. There was no joyous occasion in town (weddings, Bar Mitzvahs, etc.) in which he did not play an active role. In the event of an illness, he would visit the sick person daily. In the event of a death – he saw it as his duty to not only participate in the funeral, but also in the prayer quorum [minyan] organized at the house of the mourners during the period of Shiva. When someone left for some place abroad, he would accompany the traveler to the railway station and bid him farewell with an abundance of blessings.

When someone whose Orthodoxy was open to question immigrated overseas, he blessed him in the name of G–d several times and wholeheartedly wished him success and happiness. His acquaintances would ask him, “Reb Shlomo–Asher, he does not pray and does not observe the commandments, why this enthusiasm to bless him?” Grandfather would respond, “He is a Jew like all Jews, and a Jew even though he sins has a place in the World to Come.”

His trait of forgiveness was only to humans, but his trait of mercy extended to other living beings. He would get up early to feed the cow, saying, “The cow does not know how to ask for its food, therefore humans must tend to it before they tend to themselves.”

He loved people, and always looked for the good in a person, and sought to extend the benefit of the doubt. His patience was boundless. Nobody ever saw him angry in any situation. A façade of joy was always upon his face, for he was always happy with his lot…”

Translator's Footnotes

1. Pirkei Avot 1:12. Return
2. A euphemism for the Divine. Return

[Page 116]

Rachel (Rachche) Pater

Anyone who would arrive in Chorzele on the afternoon train would be astonished about the quiet and calm that pervaded the place. Already with the first meeting of the people of the town, one would feel that one arrived in a place with an abundance of culture. A Zionist emissary would find well–rooted Zionism in all its branches and factions. Even a businessman or ordinary guest would be received properly and with warmth.

This small town had a Tarbut center with a large library, many activities for the benefit of the Jewish National Fund (who does not remember the Blue and White parties), as well as an amateur drama club. This small town had a Beitar center – fine, well–organized, and cultural – that organized cultural and entertainment activities. This small town had a Young Agudas Yisroel center with a serious library, activities, and culture, especially focusing on the end of the Sabbath (Seudat Shlishit and Melave Malka). This small town had a Bund center named for Y. L. Peretz, with a large library and organized activities.

In the business realm, one would find a Jewish bank, well–developed and good, with financial connections to government circles.

An ordinary guest who came to town would find the Hachnasat Orchim communal hall, operating summer and winter, with hot tea and a bed to sleep, for no cost.

Rabbi Sokolower of blessed memory was famous in town for his warmth, pleasant mannerisms, and sermons in the synagogues. On the other hand, the Catholic priest was also well–known in a positive fashion, for he preached goodwill toward Jews every Sunday in church. He was loved by the Jewish community. The scholars Reb Yitzchak Meir Slowna, Reb Tevel Pater, Reb Shmuel Frenkel, Reb Mordechai–Mendel Farberowicz, were known in town. Other well–known individuals included Reb Menachem Kowel, Reb Mates Sokolower, Reb Michel Adler (the head of the Jewish community), and others.

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Reb Moshe Aharon

For a long time, it was not clear to me what preceded what: the Jewish National Fund to the Jewish Bank, or the Jewish Bank to the Jewish National Fund? This was because nobody could separate the two during the time that Reb Moshe–Aharon was the coordinator of both organizations.

Reb Moshe–Aharon, who was one of the prime initiators of both of those institutions, invested the best of his talents and his entire life into them. We regarded Reb Moshe–Aharon, the Jewish National Fund, and the Jewish Bank as one thing, for he lived his life to bring in more money to the Jewish National Fund and to develop the bank.

I remember when I came on Chanukah to purchase a Jewish National Fund stamp with the Chanukah gelt [monetary gift] that I had received: how he gave me over the stamp with such holiness and love, explaining the Israeli landscape that was illustrated on it. Reb Moshe–Aharon displayed the same holiness toward the bank: which he founded, in which he invested his money, concerned himself with its development, and set up financial connections to the wide world on its behalf. He succeeded in obtaining a government permit, giving the bank the name “The Cooperative Jewish Bank.”

The “History Book” of Chorzele would pass to different hands each year – to the first trustee of the Chevra Kadisha [Burial Society], who was the custodian of the communal ledger. It was a strict custom for generation after generation that each year on the 11th of Adar, the trustees of the Chevra Kadisha would be elected, and it was a general principle that the first trustee would be the custodian of the ledgers of the organization.

The living and the dead, the events that took place, in which institutions money was invested, and the like were all written in these ledgers. During the final twenty years before the Holocaust, Reb Tevel Pater held these books, with the appropriate assistance of Reb Yitzchak–Meir Slowna. Both would make their inscriptions with a sense of holiness, and sign every note in these ledgers with awe. The history of the Jews of Chorzele was written and sealed in these ledgers.

There are history and legends connected with this date with respect to several events in Chorzele. It was said that the first Jew set foot on the soil of Chorzele and settled there on the 11^th of Adar. The elders of Chorzele would further relate that there was a time when an edict of expulsion was issued against the Jews of Chorzele, but a miracle occurred on the 11^th of Adar and the edict was repealed.

The last Jews left Chorzele on the 11th of Adar when they were deported to the Maków Ghetto.

The communal institutions held their elections on the 11^th of Adar. The elections were democratic and inclusive. Everyone would gather for a meal at the home of Reb Tevel Pater, with Rabbi Sokolower at the head, and they would elect

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the head of the community, the head of the Chevra Kadisha, and the heads of all other communal institutions. During that meal, reports would be given about all the activities that had taken place, and plans for the future would be prepared.

The meal itself was an important event. Mrs. Ruchchia Pater, with the help of the talented cook Mrs. Chaya–Sara, would serve homemade delicacies at the tables, with the taste of the Garden of Eden, made with the heart… When the Jews of Chorzele were goodhearted with wine, what did they do? Reb A. M. Adler would exchange clothes with Reb A. Shaar and they would dance on the table. Reb Yitzchak–Meir Slowna the scholar would compose words of didactics (a pshetl) on the spot in reverse logic. Then everything would conclude with a Hassidic dance.

In memory: Our father Reb Tevel the son of Meir Pater; mother Mrs. Rachel the daughter of Shraga (Blum); brothers: Eli–Leib (with wife Tzlovka and children), Shalom (with wife Dina and children), and Hershel. Sisters: Leah (husband Moshe and children), and Mirel, may their souls rest in comfort.

Eli–Leib Pater and his wife

Hands trembled, hearts were bloodied, and eyes were filled with tears. Pictures of our town Chorzele swim before me, pictures of my and your dear ones, of a piece of my and your life, a piece of our hearts.

On January 1, 1940, when the first wave of the war had

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passed, I visited Chorzele, returning from the Russian side. (Berl Ciechanowski brought me from Maków Mazowiecki.) To my wonder, I saw several tens of Jews in Chorzele who were managing even though commerce and work were forbidden.

The synagogue and Beis Midrash were in ruins. A shtibel for worship was set up in the home of Reb Velvel Gutlezer. A Torah scroll, a rabbi, and a cantor were not lacking. All the benevolent organizations were functioning again: the Hachnasat Orchim, Gemilut Chasadim, and Bikur Cholim. People helped each other as in the good times. My father's house was open again, and Jews came to him, some to hear a page of Gemara, some for advice, some to discuss politics, and some just to spend time. My father was privileged to be the last person to leave Chorzele, and he helped with what he could until the last minute.

May the souls of all the martyrs of Chorzele be bound in the bonds of eternal life!

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