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I was a child of very poor parents, so for cheder I was sent to Motel the teacher. But the teaching went badly. I have not thought through the cause, whether I was a dense pupil, or the rebbe was a no good bully. In short—the whip did not leave my backside, and even my ears were well pounded by the teacher.

So I went “on strike” and didn't want to go to cheder. My parents, having no choice, had to change the rebbe, and they sent me to Leybke the teacher. That also from there I did not come out a scholar—that is certain.

But there came about another odd story. The rebbe's son had a bit of a workshop, and he put me to work. I was then nine years old. I “learned” half days with the father and the other half days I worked for the son. My “master” agreed with my father that he would pay me three rubles a year. It was a laughable wage, but that is what was agreed on. I worked for a full four years and never saw a groschen before my eyes.

Meantime I became 13 years old, and as it goes with Jews—I became bar-mitzvahed. My father had to buy me a pair of tfiln. But there was a question: from where does the money come? My father, as I said, was a poor man. Therefor the matter of the tfiln troubled me greatly. I did not think for long, and knowing that my boss had two pairs of tfiln, I took one pair for myself.

When I brought them home—my father thought for a long time what to do. On the one hand he was pleased, because the bar-mizvah problem was resolved. And besides, he was comforted by our religious authorities, who declared to him:

“--haganev mhganev ptur—when a person steals from a thief, there is no penalty.”

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 In honor of my honorable father, the righteous rabbi, genius in the Torah, R' Yehiel Gedalia son of HaRav HaGaon R' Henoch Hendil zt”l. Died 21 Sivan 5678 in Przytyk;

My mother the Rebbetzin, Chana-Freida, daughter of R' Shlomo-Yehudah may peace be upon him, perished in the Holocaust 21 Tishrei 5703 in Yedlinsk-Bialabzheg;
My first wife Mrs. Yochevd daughter of R' Avraham Peretz-Zeida may peace be upon him;
My daughters Chava-Neche, Ester-Galde, Bracha-Keile, my beloved friend Miriam-Malka, her only son Mordechai-Menachem Peretz, May Hashem avenge their blood;
My brother Yakov-Shmuel with his family;
My brother Shlomo-David, ritual slaughtered in Yedlinsk, with his family;
My sister Chaya Yakov with her family;
My sister Yochevd, her husband Yakil Zucker and their family;
My sister Ester-Hadassah her husband Moshe Lerner HaCohen and their family;
My sister Bracha-Galde and her family;
My brother Simcha Bunim, ritual slaughtered in Leskazshev, Miriam Liberman and their family;
My sister Miriam-Dvora and her family.

I was born in Przytyk. In the year 1912 my parents settled in Vistik. I was then still a little boy.

In the year 1920 I was married in Przytyk to the daughter of Abraham-Peretz the grandfather, may he rest in peace, Yokheved, who was called Yadzshe, may the Lord avenge her blood. We stayed in the home of her parents. We dealt in drygoods. We travelled to fairs—Thursdays to Radom, and on Mondays we went to the market in Przytyk. We did not make a living from that business.

One morning in the year 1927 there came to see me R' Itshele Apotshner, R.I.P. He was an uncle of my mother. He said to me:

__How long will you struggle like this, going to fairs, borrowing money and not making a living? Take my advice and start a bakery, it's very good to be a baker.

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trade, gave me examples from the Talmud, that great Tannaim worked in trades—R. Yochanan the cobbler….

At that time we already had two little daughters and needed an income. So I agreed on the condition that I must first pay all my debts to the merchants in Radom. Since I had no money, we packed up the drygoods and sent them away to the merchants in Radom.

Only then did I go to borrow money, in order to set up the bakery. I must remember all those who helped me out with loans without deadlines—R. Pinchas Malts and his wife (200 zlotes); R. Shmeiah Shmedro (75 zlotes); R. Moshe-Iehusha Lindenboim (200 zl, a promissory note), also R Dovid Lerner, may the Lord avenge his blood, gave me goods for the business and R. Menashe Shtengel set up the oven for me and waited for his money. In a short time we paid off all the debts.

We made a good living (we had parnose). From all groups in the population they came to us—tradesmen, merchants, Chasidim. We soon decided to give free tea to everyone every shabos morning, everyone, without difference. Very early there would come R. Iosef-Chaim the shochet, may he rest in peace, R. Moshe Apotshner, my uncle R. Itshele Apotshner, R. Yeshihu Tober. To Chasidim and tradesmen we gave tea with sugar, even with raspberry syrup.

I prayed in the Vorker Shtibel. There were no well-to-do people there, but love of friends and brothers -ahabas reim vachim- ruled. People were concerned about the well-being of others. Every Shabos after prayers someone made kiddush, in order to benefit anyone who did not have at home what to make kiddush with. At the kiddush we spent time with
Torah lessons and Chasidic lessons (divrei-torah and divrei-chasidus).

In the Vorker Shtibel both shochets prayed. We received from them kugel, kishke, and miltz. R. Iosef-Chaim the shochet and R. Dan Hofman, R. Yakov-Shmuel Vaksman, R. Hershl Farbeer, and R. Asher Vaiser were very good prayer-leaders.

With the passage of time R. Iosef-Chaim grew weaker, R. Dan Hofman went over to the Amshimover Shtibel. So R. Iosef-Chaim drew in young prayer-leaders, and by conscription, his son Leibel. Also me he made a prayer-leader. At first I didn't want to be. When he asked me why, I answered that I

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was afraid. He said that that was very good, and because of that I would davn well. So it was until the war.

Who doesn't remember the winter, in the year 1937, Shabes Parsha Beshalach? It was Sunday. There came to Przytyk the Admur of Otvotsk. He stayed in the home of Moshe Lerner. On Shabes he received his followers at the bet-medresh. Groups of people came, from Radom, Shidlovtse, Yedlinsk, Bialobzsheg. The respect for him was great, even from the youth. The Rabbin was received with great respect and honor. R. Pinchas Maltz, singing, brought a sefer-Torah from his home to the Shul.

In Przytyk there was also a Beis-Yakov Shul, onder the leadership of R. Yosef-Chaim the shoichet. Every second week people used to meet there, to make sure everything was in order. In that Shul were the best teachers. In Israel is to be found one of the teachers, R. Tsvi Waiser's daughter-in-law, from the home Sarah Boim.

Also the Vorker Rabbi came every year to Przytyk and stayed by R. Yosef-Chaim the Shoichet, and sometimes by R. Shmieh Shmedro. People went to meet him with great fanfare.

In Przytyk there was also a Gerer Shtibel with Talmud experts (talmidei chachomim), with excellent prayer-leaders; an Amshinover Shtibl, which was located in the courtyard of Zeyde's family, by R. Shmuel-Simcha, R.I.P. Lastly R. Dan Hofman lived there, a Talmud scholar, a Torah-reader and prayer leader in the Days of Awe. Mendl-Dovid the grandfather, who had the government alcohol monopoly, was not ashamed to wear Chasidic dress—on Shabes a silken overcoat. His house was really Jewish. His wife Rachel was a big charity-giver-- anonymous gifts. She cared about the sick and the poor, and for women in labor, and always asked after them.

In the Amshinover Shtibel there was a handsome young man, Yosl Hendl. He learned well and in his sweet voice he sang Modzshitzer nigunim. There was also a Biolobzsheger Shtibel, which was at the home of R. Elimelech Katz, who was a great Talmud scholar, a problem-solver, and who was interested in everyone.

I also knew the book of the chevre-kadishe in which were written the tikunes. R. Meir-Leyzer, my father Harov Iechiel Gadli (sic). The book was kept by the Gabbai Rishon. In the last ten years before the war R. Itshele Apotshner was in charge (mseder geveyn). The chevre took in about ten Chasidishe young persons. I was one of them. In Przytyk there was a beautiful shul, from the old times. In summer I davened a mincha-maariv there and on Shabes a mincha. It was a pleasant midrash-house. Half the night you would find there proprietors and tradesmen studying Mishnah, saying Psalms, and davening till 12 o'clock in the daytime.

That was Przytyk with its people, shtiblech, and organizations—until the war.

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It has already been many years since we left Przytyk. Nevertheless, our native town is deeply rooted in our hearts. We believe that Przytykers are not the exception regarding this. It seems that this is a normal phenomenon. Every person has a natural connection to their birthplace. It is possible that this is better developed in those who come from small towns.

This is certainly a matter of sentiment, of pining for the place where one saw for the first time the sky, the trees, and the world around. Then one spent one's childhood, and perhaps one fell in love with a girl or boy for the first time…

It is therefore understandable that we Przytykers believe that our town is a sort of exception with its natural beauty.

Chaya says, “I do not know a more beautiful region, blessed with all fine characteristics, than Przytyk.”

In truth, Przytyk was not large, but the surrounding area – the green meadows, the wildflowers – yellow, white, violet – giving forth its usual aroma to the entire area. It is impossible to forget the effect this had upon us when we left the stuffy house or Mottel Melamed's cheder. With one jump, we were out in the fresh meadows and fields, or in the water, and to the surrounding forests, the wooden cottages…

We must also note that taking advantage of that fine nature was often dependent on the caprices of a peasant, who would remind us at every opportunity that we were zhyds. Nevertheless, we grew and flourished socially in that environment.

In Przytyk, libraries, sports clubs, professional organizations, and political organizations such as Mizrachi, Poalei Tzion, Beitar, Communists, etc. sprouted up by leaps and bounds. All of those organizations were a form of protection against the Pilsudski-Endeke anti-Semitism.

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The older generations indeed held by the former traditions. There were Hassidim with their Hassidic shtibels – Ger, Aleksander, and others. There were religious people, simple Jews, and most importantly – Jewish workers, especially the home workers and tradespeople (chalufinkes) who leaned toward the left.

We mention them all with awe and honor, ignoring their differences. We are strongly regretful, and our heart is full of pain in that we are no longer able to see and connect with our Przytyker Jews…

Unfortunately, we will never see them again – the quiet, hearty Jews who were cruelly uprooted by the Hitlerite angel of death, and whose graves are unknown and cannot be found.

We bow our heads deeply over the unknown graves – scattered and spread out in the concentration camps, in the gas chambers, and in the ghettos!

I learnt with Mote Melamed together with the children. In those days, it was a great advancement – a mixed school for boys and girls.

Our rebbe, Reb Mote, was no loafer. He was a highly intelligent man. He taught his students Chumash, Gemara, Polish, Russian, Yiddish, literature, and history.

Mote Melamed was an exquisite, active man, with a special talent to tell children's stories. He caught our interest with his stories, which he composed himself and told in segments over many weeks. Under our conditions, Mote could be known as one of the masters of children's stories, equal to the greatest story tellers and authors for children.

I recall an interesting happening from the years 1922-1923, when we were studying with Mote Melamed.

In the winter, we used to go to cheder during the days, and also in the evenings. During those times,

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a workers' strike took place. The strikers were the older brothers of the cheder children, who demanded a raise in salary. The cheder children became infected with the strike atmosphere and presented their own demands.

They copied the older ones – the organized, elected a responsible leader, put up strike pickets – everything according to the example of the older ones.

And do you know what their demands were? A small thing: We did not want to go to cheder at night!… We saw that this was not happening in the secular schools. What – we should “work” during the day and at night?

The strike was well organized. The pickets did not let any child through. Anyone who said that they were going to cheder would have their bones broken.

The children were victorious! From that day on, we no longer went to cheder in the second half of the day.

Elections took place in 1931, during the time of the Sanacja [Sanation party] rule. The electors chose between four lists (or four numbers).

Of course, the ruling party of Marshal Pilsudski (Sanacja) took list number one. The Communists, for example, had number four. There were also Jewish lists of the Zionists, Mizrachi, Agudas Yisroel, Bund, and others.

Naturally, all the lists had their followers among whom agitation would take place. However, the number four performed deeds – as one says. We were young, dynamic, and physically strong – and all this was needed in the election campaign.

We were also enthusiasts, believing that the fate of the world was weighed on the Przytyk scale, and that the fate of the Jews of Przytyk was now at stake. For us, this was as clear as day. Having many organizational experiences and solid arguments, we had success in the world of workers – with the shoemakers, tailors, hat makers, and also with the poor small businesspeople.

One must not forget that the Communist Party, for which we were urging people to vote, was illegal. Why the Pilsudski regime

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permitted that movement to present a legal electoral list – was incomprehensible.

Therefore, many felt a bitterness, and tried to expose the members and sympathizers, and lay a hand on them. It was also understandable that the fear of falling into the hands of the police impeded us and made our work more difficult.

We also had many opponents on the Jewish street, and this was not news. The religious Jews shouted: Do not vote for the heretics! The Zionist voices accused the Jewish Communists of lacking the national feeling!

Nevertheless, we were still the strongest on the Jewish street, and we were fortunate.

How many years of prison would this later cost – that is already a second matter. I was sentenced to three years of prison; however, I remember how they congratulated my victory (and I was known in town as a “Red” and I was called “The Yellow Beast”). Even our opponents did so. They gave me a pinch on the cheek and shouted: Bravo, beast!

There was a plethora of parties in Przytyk – from the extreme right to the extreme left: Aguda, Communists, all Zionist shades. One party was not there, the Bund.

The parties helped a great deal to educate the Jews and give them a world outlook and political orientation. Each party had its locale where they held meetings, readings, lectures, or ordinary social gatherings. People would also get together in the locales to spend time and engage in discussion. In the locale, one would forget the grey, day-to-day realties,

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for there it was happy and hearty. Lads would meet girls (in those days, that was a sin).

The leaders of the various parties stood at an elevated level. Heavy debates often took place between them, but outside their locales (similar to the Hassidim, where one would not go into the other's shtibel). A Mizrachist would seldom enter the locale of Poalei Tzion to spend an evening, and heaven forbid that a Beitarovich [Beitar person] should enter the locale of Hechalutz. However, in front of the locale, they would discuss with whomever they wished. Everyone believed that they had the entire truth. The proof was – so it was written in their newspaper. However, the opponent believed exactly the opposite – and he was also correct – according to his newspaper…

The people holding the discussions remained good friends even though the discussions were very passionate. A close friend was, however, someone who belonged to the same organization^[1]. Nevertheless, incidents often took place. For example, the Beitarniks brought in a speaker to lecture in the synagogue. An acquaintance of mine, a member of Beitar, saw that too many people were coming from the opposition. A few minutes before the speech, he asked me, “Shalom, will you be disrupting us?” I did not answer. Half of the speech passed in good order. However, when the speaker posed a question and his answer did not please us, we began to sing Hatikva. Of course, everyone had to join in with the national hymn.

Such incidents were rare, however.

Another incident took place on a summer evening. We were standing in a circle in the market and discussing. Yidel Warszawsky, a Communist, said (referring to Michael Pacanowsky) that the elders have now failed, but “So many youths will be getting lost in Mapa'i^[2] – it is a great shame.” The Poalei Tzionist Pacanowsky was insulted and left the circle.

One question during the time of a reading remains in my memory. Rafael Honig (later one of the accused in the Przytyk trial) asked, “Must we build the Land of Israel with capital? How is it that you want to build a Socialist land with capital?” His solution: we do not have to build…

Every party was engaged in educational-cultural work. The

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chairperson or the counselor conducted readings and discussions, and would declare the approach of the party to various problems: Jewish as well as general worldly. The better-known members would give lessons in the local, especially in Hebrew and Jewish history. Every organization also had its library.

The organizations would frequently work together in presenting a combined list for city council elections and the Zionist congress. Chaim-Yosef Blachasz from Mizrachi did not always feel good when he had to negotiate with Poalei Zion. How does a Jewish merchant come to workers?

During the time of the Przytyk pogrom, all the parties, from the extreme right to the extreme left, cooperated in the best fashion to organize the resistance.

Even though the town was small, there were many Hassidic shtibels, aside from the Beis Midrash and the synagogue. Not only did one pray in the shtibels; but hey were open all day for whomever had time to come and study a page of Gemara, or merely peruse a book.

For Jews, the importance of the individual was at a high level. The Hassidic shtibel as well as the professional organizations contributed greatly to the formation of a society in which individuals would feel that they were not forgotten and had equality. People knew each other well in their own shtibel, in a homey group. People would relate to each other in a friendly, close manner, like their own family. In the Gerrer Shtibel, or in another holy place for example, they would not start to recite the Shacharit service on the Sabbath if Yankel^[3] was absent. If it was already the latest time to start the service, they would send a child to inform him that the congregation was waiting for him.

The largest shtibels were those of the Gerrer and Warker Hassidim. There, very pious Jews, Torah scholars, would worship. The Warkers excelled with their modesty. On the other hand, the Gerrer Hassidim were more self-assured in the merit of their Rebbe.

The Warker Rebbe, may the memory of the holy ones be blessed, once came to Przytyk. Of course, it was a great honor for the city in general, and for the Warker Hassidim in particular. They gave the Rebbe great honor. They celebrated the Sabbath with all the Przytykers,

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and then held a large Melave Malka^[4]. Then they dealt with more weekday-like matters: asking the Rebbe for advice about livelihood, health, marriage matches, etc.

The shochet came to the Rebbe with a petitionary note [kvittel]. His son Dovidl was not following the straight path as is appropriate for the son of a shochet. It had reached the point where Dovidl would ride a bicycle – not, Heaven forbid on the Sabbath, but rather during the week – instead of sitting with his Gemara. The father brought Dovidl to the Rebbe. It became apparent that Dovidl was not as modest as his father. He permitted himself to ask the Warker Rebbe: “Why are you talking so much about me. Is it a sin to ride a bicycle?” The Rebbe answered him, “No, it is not a sin to ride a bicycle, but you are traveling to sin with the bicycle.”

The council of Young Agudas Yisroel (June 1934)

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possible, people would travel to the Rebbe to absorb Jewishness and Torah for an entire year.

A substantial proportion of Przytyker Jews were merchants, but there were also tradespeople. They were simple, pious Jews who for the most part traveled to the Opoczner or Bialobrzeger Rebbe.

The Przytyker rabbi of blessed memory, himself a son of a Rebbe, had his own shtibel. He was very particular to clearly pronounce every letter, especially with the recital of Shema and the Shemone Esrei, and not to mix up a zayin with a samech, or a beit with a pei^[5].

Nathan the shoemaker, a simple Jew, was also influenced by the Rebbe, and greatly elongated his prayers. Only on the High Holy Days did the rabbi worship in the synagogue together with the common people.

Simchas Torah was a great day for the children. At night, they would go with Torah scrolls and flags with candles to hakafos [Torah processions] from the rabbi's shtibel (via Radomer Street) to the Beis Midrash. In the day, during the reading of the Torah, the young crowd would raise a ruckus. They would pinch or push those who were called up for an honor. In order to save the victim from their pranks, the rabbi himself would often stand behind the Torah reader, for only then would the group stop with their tricks.

The town of Przysucha, not far from Przytyk, was once a center of Polish Hassidim. There, the famous Holy Jew, the Opoczner Rebbe lived. He was a relative of the Yid Hakadosh [Rabbi Yaakov Yitzchak of Przysucha], and had many Hassidim in our city. My father, Yoel Honig of blessed memory, an honest and upstanding Jew, frequently traveled to Opoczno for the High Holy Days. Of course, an observant Jew did everything to educate his children in Jewishness, and would take his children to the Rebbe. To my surprise, instead of an atmosphere of dogmatism and adulation toward the Rebbe, as I had imagined, I found a friendly atmosphere there. The Hassidim, together with the Rebbe, gave the impression of a large, harmonious family. One would notice this especially at the conclusion of Yom Kippur, when they would meet with the Rebbe to discuss issues of livelihood and health, and delve into all intimate questions as if with one's best friend.

A different Rebbe, a relative of the Opoczner Rebbe, left for the Land of Israel. People

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told over the Rebbe's explanation of the verse, “And a redeemer shall come to Zion”^[6] – A redeemer shall come to Zion, therefore Jews must travel to Zion and wait for the redeemer there.

Those who frequented the Rebbe's home, and the Hassidim, would talk about the Rebbe in Israel with great admiration.

Peace and calm pervaded in the Rebbe's home. Every Hassid was treated there as one of their own. When my father returned from the Rebbe, he brought back a portion of the wonderful world and atmosphere of the Rebbe's home. Hassidim of other Rebbes, from Ger or Warka probably also brought the same feelings to Przytyk after they visited their Rebbes – strengthened faith, more Jewishness, and more proper behavior.

There was not too much going on with the mikveh for the entire week, but on Friday it was something different. On a weekday, if someone asked where the mikveh was, he would receive an answer that it is found near the Beis Midrash and synagogue, or near the stream. On the other hand, on Friday afternoon, one would only have to follow a group of Jews in order to immediately arrive at the mikveh.

The Sabbath in Przytyk began when a Jew would take a fresh shirt or long johns (the more advanced people would also take a piece of soap and a towel) – and set out for the mikveh. Often one would have to wait a bit in the anteroom, as the mikveh was full of Jews.

In the mikveh itself, one would completely cast off weekday concerns. A refreshing warmth and freshness spread over the entire body. The hot steam spread out like a thick fog, transporting the worn-out body into a higher world, into the supernal worlds of purity and holiness. The taste of the mikveh, the mood and atmosphere, had some sort of uniqueness. The wooden containers with hot water, the unusual heat inside when there was a crunchy frost outside, the thick fog – all this created a feeling of a special place and happening.

Today, with the smacks with the birch branches^[7], the sighs and groans of refreshed contentment – the disjointed, the red body became lighter and rested after the weekday twists and battles. Even a dead person would become alive in the mikveh. In this manner, the tired and persecuted

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Jews, at least one time in the week, had a brief moment of enjoyment in their sufficiently difficult lives…

As long as it was still a good few hours until the Welcoming of the Sabbath service, one could still find a place to put down the weekday clothing and fresh underwear. The water in the mikveh was still clear and translucent. However, approximately a half hour prior to candle lighting, when Jews who were running late came in larger numbers – there was no longer any place to lay down the clothes. Acquaintances and friends would place their clothes one atop the other. The [water] containers were already gone. The water in the mikveh became dark and murky. However, there was always hot water. The bath attendant did not spare any wood under the boilers.

The Jews got dressed in a hurry. The mikveh slowly emptied of the shampooed Jews with reddened faces and… became calm. The town made the final preparations for the Sabbath. Shoes were polished, the Sabbath clothes were donned, and the men went to services in the Beis Midrash, the synagogue or the shtibels accompanied by their sons.

Under the conditions that the Jews lived in the small towns, in crowded dwellings without bathrooms, the mikveh gave one the opportunity to wash up at least once per week. Ignoring its weaknesses, the mikveh not only served as a place to immerse and wash up, but also created a unique atmosphere that helped change the weekday into the Sabbath.

When our parents, dressed in fresh clothing, went to the synagogue or the shtibels with us children, a lofty mood was felt. The recitation of Lechu Neranena and Lecha Dodi was literally in the fashion of “all my bones will say, G-d”^[8] – all the limbs, all the bones, the entire body ascended to a higher world – to the Sabbath rest, the Sabbath queen.

Even though there was no movie theater in the town, and only a limited number of people had radio receivers, Jews in Przytyk would spend their free time very well. It is perhaps due to the fact that there was no movie theater or radio receivers that people were closer to each other. They often came in contact with each other. Thy came together to hear news, and then would offer their commentaries. It was enough to

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go onto the street and stand to some circle – so what would the radio matter in Polish? The main thing was the constant question: “Is this good for the Jews?” That could not be found out from Polish radio. On the other hand, in the circle in the middle of the market one could hear an expert who had read that Heint or Moment that day, and a second one who had caught a glance of the Folkszeitung. Those who only read the Tagblatt Aguda newspaper politicked in the shtibel or had their own circles. Thus, if one only went out to the street, one would immediately know what was going on in the wide world, what was going on with Jews in some or another country, accompanied by meaningful commentary and opinions from the teller.

A circle was a form of public domain where everyone had free access, It was sufficient to pass by to be able to overhear what they were talking about, or even not to overhear but to throw in one's own few words (his two cents – as it is called). Full democracy pervaded there.

Serious discussions about politics or personal matters were conducted in groups of two or three, with close friends, while strolling in the marketplace for hours back and forth. There, one poured forth one's heart to the other, or simply engaged in a discussion while absorbing a bit of fresh air.

The youth were not satisfied with the atmosphere of the town. The searched for more space, so they went out behind the city. The accepted strolling places included Podgajek, which led to the small birch forest. There one could freely sing various songs and engage in discussions. The large procession beyond the town boundary took place on the Sabbath day and in the evening. The youth did not worry very much that they had crossed the Sabbath boundary^[9]. For this reason, some Jews had to suffice themselves with a chat in the marketplace or a short walk behind the city.

Another place where the youth used to spend time on a fine Sabbath afternoon was the river and the meadows behind the synagogue and the Beis Midrash in the direction of Itche Meir's mill. The ponds, the water channel, the gates in the wide, green meadows were a unique attraction. Jews felt a bit insecure in the area. There were already farmer's

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houses with dogs – it was foreign territory. Jews went to the villages only for livelihood, to buy or sell.

A unique and particularly important attraction was the Radomska Stream that virtually embraced the town of Przytyk in its arms – especially the place on the meadow behind the Beis Midrash and synagogue, near Itche Meir's mill. On hot summer days, people went there to cool off or to catch some sunrays, which were not easy to catch in the crowded alleyways and crowded houses.

The men bathed in a special place, and the women did so a hundred meters farther. The women wore long swimming blowses and the men wore swimming trunks. On the other hand, the Hassidic Jews and lads immersed themselves in the water in their birthday suits. I recall that Yisrael Yitzchak, an Orthodox young man, told the Hassidic lads that a Jew must not be ashamed of the area or circumcision, for the Zohar calls it the Holy Bris. In the old, good times in Przytyk, one could jump in the water like a free man, without rags on one's body.

Youths would also play football, but this was mostly the non-religious ones. Orthodox Jewish children did not want to engage in frivolity or waste their time chasing after a ball. An Orthodox Jew would think in a Talmudic fashion: If they hate the ball – why are they still running after it? And if they love the ball – why do they kick it away?

There were also organized football games. For the most part, they took place within the framework of organizations or parties. Parties also organized dance evenings. The professional parties engaged in modern dance, and the Zionist parties in pioneering dance. When the Hassidic circles would rejoice, it would be with a cask of beer – they would roll up their kapotes, make a large circle, and engage in an enthusiastic dance to the tones of a Hassidic melody.

Not too many Jews knew musical notes or wee able to play the fiddle, but everyone would sing. Each had their chants and their songs in accordance with the party or political affiliation. The left – revolutionary songs, the Zionist parties – Hebrew songs, the Hassidic and Orthodox youth – Modzitzer and Gerrer melodies. They also gladly learnt

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cantorial songs from the prayers, such as for example kevakarat roeh edro^[10] or Shoshanat Yaakov for Purim.

Singing in groups where everyone could participate had a great educational meaning. It imparted a feeling of belonging to the society and raised the worth of every individual.

Everything died away with the entry of the German troops to Przytyk in September 1939.

Translator's Footnotes

1. In the previous sentence, the term for friend was the Yiddish word “friend.” In the second sentence, the term is the Hebrew word “chaver” indicating greater closeness and connection. Return
2. The labor Zionist party. The Communists would be non-Zionist. Return
3. Here, Yankel is an example of an individual rather than a specific individual. Return
4. Post Sabbath celebratory meal. Return
5. i.e. not to mix up the z and s sounds, or the b and p sounds, which are easily interchangeable. Return
6. Isaiah 59:20, also part of the daily prayer service. Return
7. Light whipping with birch branches to stimulate the body was part of the mikveh experience. Return
8. Based on Psalm 35:10. Return
9. According to Jewish law, one is only permitted to walk up to 2,000 cubits beyond the bounds of a populated area. The limit is known as the Sabbath boundary [techum Shabbat]. Return
10. As a shepherd tends to his flock – from the Unetaneh Tokef prayer of the High Holy Days. Return

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