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After WWI, anew spirit began to spread throughout the world. Many nations whose national freedom was previously denied and who were mentally and physically enslaved by dictators achieved national recognition and state autonomy. The walls surrounding Jewish life also began to crumble. New ideas penetrated through the cracks and the bells of freedom tolled everywhere. The Jewish masses had lived among the nations for millennia and had traveled a long and winding path rife with physical and economic persecution, their lives often hanging on by a thread. They constantly struggled for social and material survival. Their hopes were imbedded in messianic destiny and they began to open their eyes and observe their surroundings. They, too, awoke alongside the nations in which they dwelled and demanded their right to exist. They resisted their national enslavement and resisted, with intensifying force, against economic persecution and social restrictions. This change was greater in Poland which was liberated from the burden of foreigners and achieved national freedom. In that state, the Jewish life force was strengthened and advanced.

The Balfour declaration publicly declared to the world that the Jews are a nation like all others and have the right to self–determination like other nations. It galvanized the Jewish masses and instilled strength and bravery in their youth. November 2, 1917 was etched in the diaspora Jews as a distinguished date. It predicted redemption and advanced the wonderous event which until then was just a vision for the “End of Days.”

The Zionist movement, small in its founding days, began to rapidly expand and added masses of people who were previously indifferent to the Zionist ideal. The World Zionist Organization began spreading culture and education among the masses. Hebrew schools were founded, as was a vast network of cultural and educational institutions among the diaspora communities under the framework of the cultural organization Tarbut. At the Tarbut school, Hebrew was the language of instruction. As a result, it spread among youth as a living and spoken language, making its way towards its final purpose as the natural and living language of the Jewish nation in an independent state. There were also night schools founded to teach adults the Hebrew language and its culture, and to bestow upon them the joys of renewal.

In our Turobin, most residents were craftsmen, merchants, and middlemen between the village and the city. It was detached from a large Jewish center. Turobin also began a Zionist awakening

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which gained popularity. Until then, socio–cultural life was concentrated within the confines of the synagogues. As the bells of liberty began to toll across the country, they reached the town as well. Youth were thrust into turmoil and waves began to crash upon the calm surface. The days were no longer silent.

At the initiative of Yitzchak Yaffeh, Sarah Yanover, Yitzchak Feder, Silka Drimler, Shmuel–Abba Gutwertz, and Yechiel Cooper, a Tarbut chapter was founded locally. That institution eventually became an important factor in the cultural and social life of Turobin. The chapter maintained a stable correspondence with headquarters in Warsaw. It purchased a dwelling and its first move was founding a library with many books in Hebrew and Yiddish which were loaned to local youths. Tarbut became the central point of youthful life and energy. Local youth, which until then had aimlessly squandered their time, enthusiastically tackled the books. Reading opened them to new worlds and they set goals which they had not considered before. Their aims changed as they uncovered new issues in Jewish culture and lifestyle.

Librarian Chava Rothblatt invested much of her energy and courage. Every evening, with great devotion she engaged in curating and distributing the books. She also customized reading materials fitting the interests of those not versed in catalogues. She did so as a volunteer and expected no reward.

Many discussions took place at the library about Zionism, socialism, Marxism, and Social Zionism. The debates echoed into the late hours of the night.

Night classes for Hebrew language instruction were also established. There were lectures about current events in Eretz Israel and worldwide. Periodically, guest lecturers were invited from Warsaw, Lublin, and other central locations; they enlightened locals on matters of interest. The audience expanded each time. Occasional discussions on literature took place.

Participants in the drama company founded in Turobin were: Leiser Streicher (the town medic), Yitzchak Feder, Leib Yaffeh, Hadas Lerrer, Sara Yanover, Yossel Gutwertz, Uri Gutwertz, Neihoz, Moshe Goldshmidt, and Temmeh Feder. Shmuel–Abba Gutwertz and Moshe Shneiderberg were the directors.

The company successfully produced several plays. Revenue was dedicated to the library and the Tarbut general fund, which was usually underfunded due to the many expenses for instructors, lecturers, etc. The Jewish community council was under the influence of Agudath Israel members who were a majority on the council. Not only did they not support those institutions but, from the beginning, they also battled them with all of their power because they considered Zionism “an evil culture” and an obstacle to traditional Judaism. They thought that the library disseminated to their children heretical and idolatrous material in those forbidden books and they saw in it a danger to the future of their children. They feared that youth would be “carried away by the murky tide,” “taste the tree of knowledge” and stray off the path they had walked on until that day.

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Struggle Between Old and New

At the head of those battling the new movement were Yerachmiel Bronspiegel and Shmelke Drimler. They did everything in their power to strangle the activities of Tarbut and went so far as breaking bread with the Strosta^[1] in Krasnostav and pressured him to shutter Tarbut. The authorities did not relent as the official policy regarded Zionism positively at that time. They did not do that out of love for the Jews but saw in Zionism a means to drive Jewish emigration out of the state, which was beneficial to them on all counts. When the men of Agudah failed in undermining Tarbut through the authorities, they began to handle matters on their own. They invested a lot to prevent offspring's defection. They literally made them stay in their houses and forbade them to leave. However, the youth did as much as possible to evade house arrest and secretly left home for the gathering place to taste of the forbidden fruit. Among them were the children of activists mentioned above. When their parents sensed that (the children were escaping), they set up an ambush outside (they dared not enter as they would not set foot in an “impure” place) and waited for them to exit. Then stirring scenes occurred. Slaps and blows came from every direction, accompanied by name–calling and swearing directed towards the Tarbut activists. The assaulted and humiliated victims, among them also older girls, did not continue coming, and were fearful, ashamed, and pained. But when they could no longer “overcome their urges,” they returned, blushing in shame and fear. The encouragement they received from the club members instilled in them a spirit from above. They were strengthened and encouraged to stand up to their guards and detractors. The struggle manifested in various forms until the stubborn parents realized they were defeated. They would not be able to stop their offspring and then the “belt was loosened.”

The library also suffered a lot because of the struggle and lost many books which were ripped or burned by the parents who, after diligent searches, had discovered the “impure goods” in their children's possession.

In addition to the attention to cultural activity, attention was also paid to physical education. A gymnasium was founded next to the Tarbut club. Early on Shabbat morning, members travelled a few kilometers from Turobin to Zelshvika where they exercised. Football also drew many enthusiasts. Hours were spent exercising in nature and they returned to the town refreshed.

A council to benefit Keren Kayemet was also founded by the club and included several devoted members. Thanks to them, in cooperation with Keren Kayemet representatives from Warsaw, Keren Kayemet achieved much fame among the locals.

Locally, Keren gained fame among all classes. Even the most sworn and extreme detractors among the Gur Hasidim and the leftists came and filled the synagogue to listen to the lectures. The lecture topic was ‘Keren Kayemet L'Yisrael (KKL) and Eretz Israel.’ Among the lecturers was Shimon Shleferman who excited his audience.

The Zionist organizations of the right and left took part in that activity and volunteered their time. Even ordinary expenses were paid with their own money. That work was

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The First Group of Halutzim to Immigrate to Eretz Israel Top row from the right: Mordechai Hopen, Itamar Hopen, Bluma Greenberg (Zilberklang), Moshe Gutwertz, Yaakov Friedler Seated: Yehoshua (Heshel) Ben–Ari (Zilberklang), Aryeh Goldfarb, Yerachmiel Frieberg, Aharon Bumfeld

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many shades. The collection boxes were distributed at movie days which took place on certain occasions such as Lag B'omer, Hanukah, the 20^th of Tamuz, Purim etc. Sometimes movie days were conducted on market days and then the local peasants were also graced by (given) KKL armbands to decorate their clothes.

Among the activities were various fundraisers on festive occasions like weddings, family gatherings, and tree planting in the KKL forest. During Torah readings, pledges were made to KKL, especially at the Zionist shtiebel^[2]. The balls hosted on the 20^th of Tamuz in memory of the Founder of Zionism also raised funds for KKL.

Another form of income was the distribution of fruit bags from Eretz Israel on Tu Beshvat. Bags included dates, figs, carob, etc.

Youths enthusiastically gathered the funds from KKL collection boxes; on a monthly basis, they went door to door. There was not a single instance of a box being empty, not even in the poorest households. The women saw it as their sacred duty to drop a coin in the box before candle lighting on Friday because is there a bigger mitzvah than redeeming the land from the hands of foreigners?

Alongside the Tarbut club, other clubs formed including Hakhalutz, Hakhalutz Hatzair, the Friehyt, and Beitar^[3]. For some time, there was also Hashomer Ha'leumi, a Jewish branch of the scouts headed by a motivated and proactive leader, but after he left that movement dismantled.

Zionist inspiration penetrated the bet midrash^[4] and the men who studied it as well. Yehoshua Zilberklang (today Ben–Ari, a legal consultant for the Israel Police), Zvi Rothblatt, Baruch Katz, and Berrel Zuntag founded the Hapoel Hamizrachi^[5] chapter in Turobin. It was founded at the initiative of Zilberklang who founded a number of training grounds in the Lublin district on behalf of Hamizrachi. Two Kibbutzim were founded in Kean Village, 17 km from Lublin, and in another village whose name I forgot.

Therefore, Turobin was a town blessed with activity. It had active, lively youth organizations and councils with much blessed action. The Jewish community was alert and thirsted for the redemption and the restoration of the nation, until the destroyer rose and severed it from this world.

May their memory be blessed and forever in our hearts.

Editor's Footnotes:

1. Strosta – may have referred to the mayor or the head of the government area Return
2. Shtiebel – a place used for communal Jewish prayer. In contrast to a formal synagogue, a shtiebel is far smaller and approached more casually. Return
3. Hakhalutz, Hakhalutz Hatzair, the Friehyt, and Beitar – Jewish youth movements Return
4. Bet midrash – a Jewish study hall located in a synagogue, yeshiva, kollel or other building Return
5. Hapoel Hamizrachi – a political party and settlement movement in Israel;s one of the predecessors of the National Religious Party, which later became the modern–day Jewish Home Party Return

In memory of my uncle Moshe Shleferman and his family who perished in the Holocaust

As I come to write in the Yizkor book for the martyrs of Turobin, the town populated by Jews in the Lublin district and has been mentioned even before the events of 1648, my hand shakes as my heart sinks. Is this town really no more? The same town which was home to beloved Jews, who built it devotedly and loyally,

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now remains without any Jews, and all perished, including its women and children, due to the murderous Nazi Germans aided by the Polish, among six million of our people, the glory of the nation? And it should be noted that the Jews of Turobin observed tradition and Torah. Each of them labored to enliven their soul in crafts and trade (the devout, in order to observe mitzvot and go to heaven). The women usually worked to provide while the men studied at the bet midrash. Everyone strived to raise and educate their children to establish the next generation as their fathers before them. Sadly, the days of the Holocaust arrived and the German and Polish murderers erased the Jewish town from the face of the Earth. We do not know where the bones of the martyrs are buried.

I find it a divine obligation to draw from my memory beloved Jews who lived in Turobin. They built it across several generations, established community values and produced Rabbis and rebbes, men of Haskalah^[1], and the pioneering builders of our nation.

I had known of Turobin before I visited it. During WWI, heavy artillery was directed from the Austrians and Germans and the town burned to the ground. Its residents left and became refugees. One of these came to our town of Yanov and succeeded in settling there. In our home we hosted the Ashnberg family (daughter of R' Isaac, the town shochet.)

Every year, the Turobin Rebbe also visited our town during the winter week of the Vayechi Torah portion. During his stay, the town became a holiday for his disciples and admirers. They were usually men of action, meaning craftsmen – tailors, cobblers, butchers, etc. who saw him as their spiritual leader. He would draw them in; they confided their troubles and handed him notes and his fee. Every night after work they came to R' Avraham Velevel's; he had a large house.) Avraham hosted the Rebbe so he could pray near him during afternoon and evening services and converse with the gabbai^[2] between services. (The assistant (gabbai) was seen as assisting holiness and therefore holy himself.) The Hassidim were delighted when their day arrived and they were respected like scholars. After the evening prayers, each Hassid entered the Rebbe's room according to the appointment set by the Shamash^[3] (of course, according to the amount of contribution he received.) The entrance to the Rebbe was done with awe and an accelerated heartbeat. The Hassid cautiously placed the note (written by the assistant) and the fee. The Rebbe rose and shook hands with the Hassid. After reading the note, he responded with kind blessings. The couple then left the Rebbe's room with a glow on their faces, happy as if a burden has been lifted. Therefore, the town was near and dear to my heart. I was also the Ba'al Koreh^[4] at the shtibel of the Hassidim of that Rebbe.

As luck would have it, my step–uncle Moshe Shleferman became a resident of the town when he married the daughter of R' Alter Snheiderberg (Barik). R' Alter taught young children and, while also making a living, ensured his spot in heaven. Every Shabbat before dawn he would awaken the town residents from their slumber as he announced, “Awake, rise to

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worship the Creator, for that is your purpose, (Yiddedn, shtyt oyf L'avoydas Haboyreh.”) Every devout Jew would rise and wash his hands (into the bedpan) so he could walk more than 4 steps. He would then dress and say, “Hashem created the mitzvot to enlighten our eyes.” Then men would go to the synagogue. Some prayed and some recited psalms, the weekly portion, or a chapter of Mishnah. On weekdays, too, many Jews rose early for prayer and grace. After the morning prayers, many remained to study Talmud. The businessmen went about their business as the cheder^[5] students went to their studies. The youth, adapted to that lifestyle which spanned generations, was now seeing influences of new ideas spreading through the country and Turobin.

After the Austrian occupation during WWI ended and Poland gained independence, the Jewish youth began to open their eyes. Footsteps of redemption were heard. Zionist movements were founded, as were libraries, Tarbut schools, and various pioneering youth movements. In that newly created environment, wars were waged among fathers and sons. The youth strived for Aliyah and rebuilding the land so they invested much energy and devotion in activism on behalf of the national funds: Keren Kayemet, Keren Hayesod^[6], and the Eretz Israel Fund. Despite fierce opposition by the religiously devout, which were the town's majority, the youth left the bet midrash. They began reading other books and newspapers. Hebrew courses were founded, and at the Zionist Movement's club, gatherings took place. The youth movements hosted discussions on topics concerning Israel. A group of Maskilim^[7] was founded which marched alongside the national renewal moment in Turobin. It is interesting to note that the founders of the national movement had been excellent Torah scholars at the bet midrash and among the children of the community's holy men. They included the granddaughter of R' Isaac the shochet and his daughter Yetta Blima whose home became a center for Zionist activism. They worked alongside Yitzchak Feder, the Yaffeh brothers, Aryeh Goldfarb (who is here with us), and Sara Yanover who is also with us. They organized the local Zionist movement and the various institutions which derived from it.

As the movement's activity gained ground, a change of events took place in town. The religiously devout objected to all of Zionism and the rescue movement. They were subservient to important rabbis who opposed hastening the “end of days,” especially to all actions by Hakhalutz and the advances made in Eretz Israel by the Zionist movement. They dubbed them ‘criminals’ who were not waiting for the messiah's arrival. As a result, a conflict arose among them and the Zionists, including the religious Hamizrachi and others. It began when Keren Kayemet collection boxes were distributed to homes, and when collection plates were placed in synagogues on Erev Yom Kippur and Purim. Aggudah men saw fit to wage war concerning the plates and the like, especially on the Days of Awe.

I had the honor of visiting Turobin several times and spent time with youth in the evenings. Friendly conversations and public performances took place. I saw the youth movements in action, especially Hakhalutz, an organization to which members relentlessly devoted their efforts. They left behind everything dear to their hearts, including their parents and their friends and, of course, those who did not agree

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with their chosen path. They traveled to training camps on the eve of their aliyah and thanks only to that physical and mental sacrifice are most of the surviving families – roughly 100 households – in Israel.

While visiting the town, I visited a gathering of craftsmen (Handworker Fareyn) who were a subsidiary of the Folkists^[8] founded by Prilutski. I managed to convince them to join our movement. They stood by the local Zionist movement and generously contributed to the Zionist funds.

I should note that the town residents were fortunate to have comrade Goldfarb the dentist who the residents went to for dental care. He also accepted the role of educator and guide to local youth. With his help, the activity of the Tarbut chapter was renewed; he was also a patron of Hakhalutz

A Group of Zionist Activists Standing from the right: Shmuel–Abba Gutwertz, Shlomo Diamant, Gutcheh Hochman, Chana Drimler, Michael Yaffeh, Zvi Fershtendik Seated: Feigeh Mandel

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and participated in youth gatherings. He battled the Orthodox who often attempted to disrupt youth activities. He also helped found the drama club which produced living pictures of Jewish life. His late wife Tamar (Tameh) of Blessed Memory supported his efforts.

I would like to examine another facet in the life of Turobin youth. Turobin borders towns like Goray, an ancient small town whose residents were devoutly religious. Anyone who spoke in favor of enlightenment was boycotted and met a bitter end. In the face of the awakening in all the surrounding towns, Goray refused to join the awakening nationalist movement. However, it did have several young men and women who strived to join the movement, establish Zionist chapters and contribute to the national funds. However, due to their closeness to their parents, they were prevented from doing so. Rebellion was forbidden and they did not have the strength. A meeting between a young man and woman was strictly forbidden, but there were still those who dared to meet. Such meetings took place in secret in the grove outside of town or near the fountain. If such a couple was caught, meaning someone saw them conversing, they were declared caught, gechefte, and they met a poor fate.

I visited and organized many branches of Hakhalutz, mainly Keren Kayemet L'Yisrael branches and local Zionist movements. In Goray, I managed to organize a branch of the World Zionist Organization which included all departments of the movement. I knew that after the club was founded in Goray, youth from the entire area would join. The goal was that young women would attend the opening celebration and meet local young men, since the girls of Goray were not permitted to participate, fearing their parents who used whatever means available[?]. The risk that the girls of Goray would encounter meeting local boys was that, in the future, they would be shunned. That would lead them, G–d forbid, to stay single until their hair grew white (zy velen farzitzn.) As a result, the young women would be allowed to continue to participate after the opening in the remainder of the activities. The event was organized; for opening day, representatives from all local towns participated – Yanov, Bilgoray, Framopl – and the largest group was young men and women from Turobin.

As the procession of wagons reached Goray, they were greeted by a band with wind instruments that led the attendees to the location of the festivities. When the fathers of the town saw the hundreds of gatherers of both sexes, they allowed their daughters to also participate. The celebration was very successful. Of course, I was active in orchestrating the festivities. I gave an impressive speech, followed by speeches by the representatives of the convoys. The oversight of the Goray branch's administration was handed over to the people from Turobin and Frampol. That celebration, during which many extraordinary events took place, will never be forgotten. It is a pity that those fully devoted activists who gave their life for the Homeland were not fortunate to reach Israel and were murdered by the Nazis and their Polish and Ukrainian collaborators, may their names be blotted out!

They should be remembered with the six million of our sacred Jewish brethren who perished in the awful Holocaust. Earth, do not cover their blood!

Editor's Footnotes:

1. Haskalah – a term referring to Jewish Enlightenment which was an intellectual movement among the Jews of Central and Eastern Europe Return
2. Gabbai – a person who assists in the running of synagogue services in some way Return
3. Shamash – often a salaried official in a synagogue whose duties generally include secretarial work and assistance to the cantor Return
4. Ba'al Koreh – a member of a Jewish congregation who reads from the Sefer Torah during the service Return
5. Cheder – a traditional elementary school teaching the basics of Judaism and the Hebrew language Return
6. Keren Hayesod – United Jewish Appeal Return
7. Maskilim – an 18^th–19^th–century movement among central and E European Jews, intended to modernize Jews and Judaism by encouraging adoption of secular European culture Return
8. Folkists – a political movement founded by historian Simon Dubnow in the aftermath of the 1905 pogroms in Russia Return

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The term Tarbut [culture] means the sum of the behaviors, methods of operation, and values according to which the individual and society implement spiritual and material life according to their understanding. The youth of Turobin who approached progress did not use “Tarbut” as a term, but as the name of an organization which centered on nourishing Hebrew culture and education between the World Wars. The youth of Turobin were very late in founding cultural institutions. In 1919, the Culture and Education Office was founded by the Zionist Organization in Warsaw to create and develop various forms of national life: cultural institutions, primary and secondary schools, and seminars with various lectures. The Turobin youth were not among the early ones, although the first signs of enlightenment appeared following the Austrian occupation

Members of the Tarbut Library

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A group of young women active in the Tarbut Library Standing: Sima Greenberg, Gittel Feder, Mihal Zuntag, Yoptchi Tregger, Chaya Zilberklang Seated: Sheindel Zuckerman

The Tarbut library had a reading hall with a varied collection of reding and text books. It operated in the 10 years preceding the Holocaust. Volunteer members did all operations. Dues were inexpensive and the funds were used to purchased newly published books. The Tarbut library included youth from all Zionist–pioneering sects.

In the initial years, Tarbut also provided Hebrew language instruction and, due to a lack of funds,

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there was a gap in teaching. But starting in 1923, the teaching of Hebrew continued without interruption, not necessarily at Tarbut. Because of a scarcity of space, classes took place in the halls of Hakhalutz or Tarbut, depending upon conditions.

A group of Tarbut members at a reading in the forest outside of town Standing from the right: Yaakov Gutwilling, Aryeh Feder, Moshe Gewertz, Itamar Hopen, Shlomo Kupenbaum, Yehousha Hopen Seated: Yaakov Friedler, Yosef Gutbertz, Yosef Rieder, Yisrael Oberweiss, Yaakov Braverman, Yehoshua Zuckerman

Shlomo Kopf, son of R' Fishel and born in 1896, studied at a cheder and received a traditional education. He was healthy in body and mind. He regarded people honestly. Shlomo was not talkative by nature but he knew how to quietly present his thoughts in an organized manner. He respected others and was respected by all. After he grew up, he helped his father's business. His father leased fruit tree gardens from villagers and area landowners. Shlomo spent much of his time in regional villages and was well acquainted with the area farmers. Under those circumstances, he experienced working the land and was also familiar with the hate expressed by the peasants towards the Jews.

As Shlomo lived through the period after WWI and the liberation of Poland and the deeply–felt persecution of Jewish communities, his approach changed.

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In the 20s, like many young Jewish men at that time, Shlomo sought his path and future. As was tradition, his parents found the solution and arranged his marriage. Shlomo married a young woman from the neighboring town of Shebreshin. But the marriage was unsuccessful and Shlomo was unhappy. There were many reasons for that. Some said his wife did not agree to join him on his journey to Eretz Israel and others cited a different reason. Either way, Shlomo decided to immigrate to Eretz Israel. Since his wife did not agree to join him, overseas journeys were unpredictable, and he did not want to leave her as an agunah^[1], they divorced.

Shlomo obtained a “Herzl Card.” The card was either blue or blue and white; either way, that is what the ticket was called. Shlomo made Aliyah in 1924. As is known, a crisis occurred in Erez Israel then. But in his letters to his parents, he did not mention the crisis at all. He wrote about the hot sun, the bright skies, the pioneers. He also mentioned he was working on draining the swamps of Hedera and was feeling well. Malaria took hold in Hedera and Shlomo also contracted it. He was treated with quinine and recovered.

At the end of 1928, Palestine Potash Limited was founded, led by Moshe Novomeysky. Shlomo traveled with a group of pioneers who were specially selected for preparing the ground at the north side of the Dead Sea. The desert terrain which had been unsettled for generations took the lives of many of the first workers. Some contracted malaria or some other disease which was yet to be understood. Shlomo contracted sleeping sickness. After a lengthy hospital treatment in 1929, Shlomo was sent to his parents' home by the World Zionist Organization and the Palestine Potash company. That was the year of the massacres in Eretz Israel. At that time, many youth in the town were enthusiastic about immigrating to Eretz Israel and then fighting. Under such circumstances, Shlomo's return left a depressing impression on the Jewish youth in the town.

Shlomo, the first halutz^[2], once strong as an ox, now walked the streets of town like a shadow. He did not recover from the disease, in spite of doctors' prediction that he would recover by switching climates. He would walk and doze slowly. He would slowly spit as he spoke and drool dripped from his mouth.

Anyone who saw him felt empathy. The pioneering youth in the town were not negatively impacted by Shlomo's return. The opposite was true. They attempted to befriend him and wanted him to tell them about Eretz Israel. Shlomo did not speak much since it was difficult to do so but everything he did say about Israel was about the good and beautiful. What happened to him was his personal, private tragedy.

The pioneering youth observed Shlomo with mixed feelings. Shlomo would mumble, “Come, descendants of Jacob, let us walk, for you have nothing to do here.”

To make a change in his life, the doctors recommended he marry and in 1931, Shlomo married a woman from neighboring Yanov but his health did not improve. In 1937 after he had suffered much hardship and pain, Shlomo passed on to the next world.

Bless his memory.

Editor's Footnotes:

1. Agunah – Jewish legal term for a Jewish woman who is “chained” to her marriage. Often refers to a woman whose husband refuses, or is unable, to grant her a divorce document in Jewish religious law. Return
2. Halutz – a person who immigrates to Israel Return

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