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When writing about the youth movements of Zborow, it is imperative to mention Naftali Katz, of blessed memory. He was one of the main organizers of the Zionist movement in town and specifically the youth movements. I remember that in 1924-25, he used to take us outdoors and lead discussions about the rise of the Zionist movement amongst the Jewish people. He used to accompany the discussions with folk tales. Naftali was a very good speaker and succeeded in keeping our attention for hours.

This is how the youth movements started. First, we rented a room for our meetings. We had very limited resources (membership dues) so we started fundraisers. The main one was on Purim. We organized a group that dressed up in different costumes and went from house to house singing and dancing (this action always worked except in bad weather). The second fundraiser was at the beginning of the month of Elul. We used to set up a table at the entrance to the cemetery and visitors to the cemetery donated money to us. The third one was during High Holidays, especially on Yom Kippur. We had a table in front of the synagogue and our Jewish brethren who attended services donated money to us. This is how we were able to pay for the room and our activities.

In the beginning, we had some hardships. There were times when our parents opposed our meetings, they even went to the landlord and asked him to stop renting us the room. I remember one incident when Shaul Pasternak, of blessed memory (Tzvi's father), showed up one evening in the middle of our activities and demanded that Tzvi leave the room immediately. This caused a big commotion and we barely were able to calm everyone down.

Little by little, we succeeded in instilling in our parents the Zionist ideology. Our counselors, Naftali Katz, Nachum Linder, Josef Auerbach (of blessed memory), and Dov Mehlzak contributed to this success. At one point, our movement split into three organizations: Gordonia, HaShomer HaTzaeer, and HaChalutz. At that time, we started to prepare ourselves for leading productive lives in Palestine. This included learning a trade and agricultural training. [The name Palestine is a substitute for the word Eretz in the Hebrew text. Israelis refer to Israel as Eretz (country) and usually don't mention the name Israel.]

I remember the first time when some of our friends, David Khlar, Eliayhu Silberman, Poldi Auerbach, Josef Linder, and Tzvi Dimand, left for agricultural training (Hachashara Chaklaeet). They secretly started with taking clothes out of their parents' homes and hiding them in secret places. All that was done clandestinely at night. In time, our parents found out and agreed that their children could participate in the movement's activities; however, they did not agree for the children to leave their families and join the Hachshara (short for Hachshara Chaklaeet).

The first one to leave for Palestine was Josef Auerbach, and that was done illegally. I remember it made a strong impression on us and we started to plan our future with the anticipation of emigrating to Palestine.

In 1926, at the age of 15, I decided to learn the trade of blacksmithing. This became the talk of the town as it was considered a gentile trade. Since I came from a religious Orthodox family, it caused strife at home. Not only my parents considered it a conversion, but my father, may he rest in peace, had to enroll me in the union of Polish Tradesmen called Tzach and pay to keep me there as an apprentice (it was customary at that time to pay your employer to be an apprentice).

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My father somehow accepted the idea that I would learn a trade. However, my mother, may she rest in peace, was very religious, and could not accept it and for a long time, she did not speak to me. My poor mother's dream was that one day I should become a rabbi in Israel. This was a big disappointment for her. Now I understand that all of my brothers and sisters (of blessed memory) were rebellious people, each one in their own way.

Moshe Shapira (in the middle) in the Workshop

My sister Deena, may she live a long life, also decided to learn a trade with the intention of moving to Palestine. She traveled to Lvov to learn the trade of knitting and succeeded in earning her living while she lived in Poland. Then at the last minute in August 1939, she left for Palestine. In Palestine, she was able to make a living even after she got married.

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I managed to emigrate to Palestine in 1936, after I went through hell while I was away from my late wife Chana, nee Pollak. She left for Palestine 2 years before me. It is noteworthy mentioning the gentle and heartwarming character of my father, of blessed memory. Although he was very religious, he understood what we were doing and helped all of us as much as he could either because he could see the future or from the goodness of his heart or for both reasons.

I have to mention that the youth movement at that time injected our souls with Zionist pioneering, justice and a world outlook that accompanied all of the youth in their way of life in Israel. The fact is that all the young people that came from our shtetl integrated successfully in all avenues of life. Some settled in kibbutzim, others were employed in clerical jobs, education, various trades, and in business. The success is attributed in large part to the education we received in the youth movements in our shtetl. I also want to mention something that is really heart-warming-the second generation youth is just as good as the first and we are very proud of them.

The Family of Lipe Shapira

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During the ten Days of Repentance, starting the day after Rosh Hashana, one could feel the tense anticipation of the Holy Day, Yom Yippur. Our Jewish brothers, myself included, hurried every morning to the synagogue to recite the Slichot prayers. Dark figures hovered on the dim streets towards the synagogue. Once in awhile, the silence was broken by sad and monotonous dog barks.

I have gone there alone from early childhood since I was an orphan. In the synagogue, my grandfather greets me, sits me next to him and guides me through the reading of the prayers.

Yom Kippur eve. The stores close early this time. People hurry to the bathhouses and the mikvah, coming out red and perspiring from the sweat bath. At home, there was great commotion. Everything takes on a great festive look mixed with a hidden fear. Who will not fear when “angels rush with fear and trepidation ... judgment day is here (paraphrase).…”

The last meal before the fast is consumed slowly. I am used to avoiding exaggeration in my food consumption. The family wishes each other a “Chatima Tova” and an easy fast. My elder brother, z”l, my mother, z”l, and I take our prayer books and head to the synagogue. Like us, many hurry to hear Kol Nidre. We run into relatives and friends and greet each other. As we enter the synagogue we separate. My mother goes up to the women's section, my brother and I enter the sanctuary through the palish [vestibule, a small room leading to a larger space] and the prozdor [hallway or foyer]. There is much activity around. All are dressed in festive clothes and wearing Fedoras, hats and kippot.

In the Palish [anteroom] there are many tables and stands with signs and containers to collect donations for various causes. People standing behind the tables invite the people to donate–to the synagogue fund, Torah scrolls, Torah study, the poor people charity Kimcha Defischa [to provide the poor with matzah], National funds etc, etc. Believers in the verse “Repentance, prayer and charity avert the evil decree” open their hearts and contribute generously.

Within the synagogue building there were three sanctuaries: the large one, the small, and the smallest,

View of the Stores in the Municipal Building closed for Yom Kippur

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dedicated to the tradesmen (the tailors small sanctuary). I attended the large sanctuary. Its dimensions fascinated me. It was large and high and accommodated a large number of worshippers. A square ladder on wheels stood in the left corner. It was used for the purpose of building maintenance. To the right of the gate stood a large container where faulty Torah scrolls, unfit for further use, were placed.

A Bimah [stage] with several steps was located in the center of the synagogue. On the Bimah, people prayed, read from the Torah, and delivered sermons. On secular days, guest speakers from the Zionist movement gave speeches. The Aron Kodesh [Ark] was on the eastern side. The leaders of the community sat on each side of the Aron, headed by the local chief Rabbi and teacher, the honored buildings' owner who “bought” the town. Common folks occupied the rest of the seats.

On Kol Nidrei eve, the synagogue had a special appearance. The floor was covered with hay trampled by the worshippers wearing socks and slippers, surrounded by a sea of candles lit in memory of thousands of souls. One candle for each soul. All these candles created compressive heat, smoky incense, and fog. In order to prevent a fire, a gentile walked around the candles and removed the melted candles. The worshipers sat with their prayer books in front of them. Many recited whispering the Tfila Zakah [special prayer that is said after completing the final meal before the fast upon arriving in the synagogue before Kol Nidrei]. The whole Jewish community congregated there. Even the non-believers who never step in the synagogue are here today! God knows what made them come. Playful children gather and run around. Once in a while, they are told to calm down, Nu...Sha....

The Gabai climbs to the Bimah and strikes the pulpit three times. All quiet down. The Torah scrolls are taken out from the Ark and given to the community leaders. The cantor, R' Israel Josef, stands by the column, bending slightly to fulfill “from the depths I call thee God.” His sons, singers, stand by to help him. They trill and create a most pleasing choir. Hershele, his youngest son, with his clear soprano voice, stands out. Special solo sections are created for him. The crowd beams with pleasure. R' Israel Josef, the royter [red] shochet [butcher], so called because of his beautiful red beard, projects his pleasant and strong voice throughout the synagogue. R' Israel Josef begins “Light is shed upon the righteous and joy on the upright in heart.” The congregation stands and repeats the prayer several times. The highlight of the service is the Kol Nidrei prayer starting with the verse “with the consent of the Almighty and consent of this congregation....” The cantor employs his best knowledge of the traditional chant that restores heart and soul. The congregation joins in the chanting of the prayer leader.

How I loved Kol Nidrei Eve! Decades later I still remember this high occasion and it awakens strong longings.

Samar Treger–Somer Hasabal

Somer Hasabal (lumper/carrier) was a notable figure in Zborow. He did not have an athletic build. On the contrary his body was small and shriveled. He was short and bent over due to his age of 80 plus. His very old age and his trade probably caused his bent body. His name (maybe nickname) was Somer Tchatch.

For decades he endured physical hardships. He wore shabby crumpled clothes and

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a flat hat (a casquette) stained and greasy from long use. His hat was oversized and he was always pushing it back from his forehead. Somer's face was wrinkled, thin, and covered with freckles. His small eyes reflected cleverness and restlessness.

A thick rope was wrapped around his hips, a professional identity, it was used to lift loads on his back accustomed to labor and pain. He never turned down any ask, such as: bags of harvest from the carriage to a barn, loads of tar from the merchant, and jugs of liquor to the tavern. I always wondered how such a small and scrawny man could carry on his back large loads that were much heavier than his small body that was almost entirely covered by this load and only his moving legs could be seen. Only moans and groans were heard from Somer's straining lungs. His body and loads became a single mass that walked heavily, slowly, and straining to reach his goal. This was the norm of Somer's life.

Somer enjoyed alcohol. He could give up everything else, except a drink–two or three glasses with a dunking of onion cake he kept in his sack. Or else a slice of bread would do. The generous town folks loved him and honored him with his preferred drink when an opportunity arose–weddings, circumcisions, and yahrzeits. It should be noted that Somer did not become a drunk. During “dry” periods with no brandy he waited patiently for an opportunity.

There was a tale told by town folks that Somer happened to meet the head bartender, a very rich man who owned the Profontsia, the wholesale business for wine and brandy. The strong odor of brandy reached Somer's palate and he longed to have a glass. So what did he do? He secretly took out a loaf of bread from his sack, tossed it into the barrel full of liquor and started yelling: Oy! Oy! My bread fell in the barrel... The owner sent his helper to pull the bread soaked with brandy out of the barrel and gave it to Somer.

Somer grabbed it and left quickly, He was successful. He sucked the drink and ate the bread with great satisfaction. No one could have been as pleased and full of happiness as he was.

She was known only by her first name–Chava. Because of her disturbed mental state she was called–crazy Chava. There was no interest in her family name or her origin. It was known that she came from a different place and that Zborow was one of her wandering stops. She did not have a permanent dwelling. She made due in various places and all her belongings were tied in disorganized small parcels. .

Chava was like a ghost in town. She hit rock bottom in her condition, a wretched and neglected woman, lonely and with mood swings. Her appearance attracted audiences, some lazy onlookers, others sadists who teased and mocked her. Others took pity on her and tried to protect her. Her existence in town gave rise to a popular saying that a town without a crazy person is not a real town. Zborow gained crazy Chava.

Chava was around 40 years old. Her wrinkled face made her look older. She was of average height, with unruly hair and fiery eyes expressing restlessness, fear and suspicion. Standing in front of someone she would turn her look away and look around at every passerby coming near her, fearing he would bully and chase her. She wore a weird assortment of dresses one on top of the other. Layers of weird and strange garments wrapped her body. She looked like a strange circus creature.

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To top off her weirdness, her face had a strange shade of gray which contributed to this glum picture that made her look like a monster.

Young children ran away from her in fear. Sometimes she wore strange old fashioned hats. Various Jewish and Christian ladies gifted her a “rich” wardrobe. She wore everything she had. Her appearance, including her bundles and handbags, drew the attention of all passersby.

Chava constantly provoked people on the streets. When she found a victim, she would yell at him with vile curses. Most victims would react patiently, shaking their heads. Others reacted harshly and “graced” Chava with beatings. She would then sit on the ground and sob. Suddenly her mood would change and a smile would appear through the tears followed by a wild laughter. Sometimes she would sing refrains and parts of songs.

Chava had a merciful heart. She was naturally generous. She would share part of her treasured food and clothes with the poor and needy. I was told that one day poor Chava disappeared from the town. After several days she was found floating in the Strypa river under a bridge. It was assumed either she drowned or was drowned by evil people. Her death, like her life, was a sad tragedy.

Her name was Pesha Boy. “Boy” was her nickname. She and her sister Hannah (Hanah'le) always walked together in town. Hannah would hide in her older sister's shadow. Their mother was deaf and mute and the three were a family beaten down by fate and suffering. The mother was widowed at a young age. The Divine Providence “granted” her misfortunate offspring. For the sake, she worked in crushing physical labor. The mother and daughters lived in a crumbling apartment in a poor neighborhood.

There was a big difference in the appearance of the mother and her daughters. The mother took care of her hygiene and clothes, Pesha and Hannah were unkempt. Pesha's hair was wild and uncombed and her clothes neglected. How come? It was due to their mental retardation. They did not go to school and, because of their mother's muteness they got used to being silent and their vocabulary was very limited. Those days there were no social services that would care for them. Pesha worked here and there but Hannah remained idle. Both girls had solid bodies, but were awkward and their legs had edema. Pesha's strange speech was accompanied with laughter but Hannah, had only a shy and weird smile.

Young boys bullied them and angered them. The girls defended themselves by shouting unclear words and sounds and waving their hands. Sometimes they screamed and yelled till the boys would stop their bullying and leave.

Every Friday the two sisters would go door to door and collect bread, whatever was on hand–half a challah, bagels. These were bundled up in their aprons. Occasionally they were lucky when generous people gave the girls tasty baked goods–yeast cakes, onion rolls, potato and flour kugel. .

Leftover food from wholesalers became basic nutrition for the family until the next “collection” on Friday. On Passover eve, the community would give them and others like them free matzot. Sometimes they would receive clothing from the rich town people or from packages sent by townspeople living overseas, in the USA. They wore those clothes as received with no attention to their proper fit. The main thing was to cover their bodies and keep warm.

The fate of the mother and the daughters most likely was that of our Zborow brothers during the Holocaust.

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[Jewish tradition tells us] “When the month of Adar enters, joy increases” [B. Talmud Ta'anit 29a]. However, the joy of the Purim holiday itself was unparalleled. On this day, the town was filled with joyous commotion, jubilation, and singing.

Preparations for Purim were extensive. The housewives competed with each other in baking hamantaschen for their family and for Mishloach Manot [sending gifts of food or drink to friends]. This custom was prevalent in the diaspora, although it has been largely neglected in Israel. The Mishloach typically contained various pastries, beautifully arranged on a plate covered by another plate and a cloth napkin.

The eccentric woman, Miriam Rachel, took on the task of carrying The Mishloach Manot. The Purim holiday was her special day. When she arrived at the recipient's home, she would exclaim in her nasal voice: “Guess what I have here!” “A Terneh!” (a big win).

The reading of Megillat Ester [The Book of Esther] by the reader's voice, curling and echoing throughout the room and beyond, was constantly interrupted by the noise-makers held by children and the youth–some store-bought, while others handmade. Making noise whenever Haman's name is mentioned was the pinnacle of the Megilla reading, adding to the overall excitement of the event.

However, the bigger commotion of Purim was at the youth movements, whose members adopted the holiday, by imparting it a unique form. There was a competition over the costumes. Children and youth were dressed like clowns, Kozaks, gypsies, characters from the Megilla, and so on. The most popular was the costume of a chimney sweep, dressed in black and, of course, carrying a broom…

The makeup expert was Max Karolinsky. He used anything he could find as raw material: Flax for a beard or a mustache, a carton for a face mask, and various items like clothing, feathers, paints, and sleeves. He would cleverly turn clothing upside down to achieve the desired shape. He could devise every type of costume for anyone.

The youth, dressed in costumes, organized themselves into small groups to visit all the Jewish homes in town. They moved from one house to another, covering every edge of the town. Their visits were accompanied by singing and dancing. In return, they collected donations, which they contributed to Keren Kayemet Le'Israel (KKL-JNF) or used to support their club.

My father always wanted me to be at home for the Purim meal. I usually managed to sneak out, returning home in a costume. There was one occasion when my father pulled me out from the club in the middle of my makeup with only one side of the beard stuck to my face, and that was how I sat down to eat the meal. This made me very sad, especially seeing my friends parading in the street.

One of the property owners, R' Moshe Chaim Silberman, could not tolerate the costumes. He would greet us coolly and say: Purim iz kein Yom-Tov, and Kadachat iz kein krenk” [Purim is not a holiday, just as fever is not an ailment].

His grandson, Karolche, who spoke only Polish, once visited him in Purim. He stared at us, and since we appeared as deaf characters, the child remarked in Polish: “ten Purim nic nie gada”

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(“This Purim does not talk at all”). We tried to hold back our laughter, but we all burst out laughing anyway. Nevertheless, we did not leave the house empty-handed.

Karolche Auerbach

The unique lifestyle in the Jewish town, shaped by folklore tradition, created distinct habits and unique characters among the amcha [simple people] who navigated that period–poverty, destitution, and isolation, whether willingly or not. The narrow-mindedness and the limited opportunities all left a significant mark on the townspeople.

The town was home to some eccentric characters shaped by the unique conditions of the Jewish lifestyle and isolation. Only in such an environment could these figures be created. There was no shortage of bizarre figures–individuals on the fringes of society who lived within their own imagination.

Everyone in town had a nickname, often insulting and demeaning, based on their personality traits, profession, or a notable event in their lives.

The town also boasted several dozen artisans, including tailors, shoemakers, carpenters, a locksmith, a watchmaker, a glazier, and more. Some artisans worked independently, while others employed workers and apprentices.

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Chona Kronisch was a carpenter who created village-style furniture and coffins for the local Polish farmers. When such a Gentile came to order a coffin, Chona would ask for the measures of the deceased. He would then remove the cover from a coffin and ask the farmer to lie down inside. Interestingly, Chona would stir the coffee his wife brought him–they made the coffee from chicory in those days– using his measuring tape.

An artisan who worked independently was Velvel, a locksmith involved in assembling locks and keys for the local apartments. He had many children, making it difficult for him to make a living. He was proud of his proletarian beliefs and attempted to “explain” Socialism by saying: “As Karl Marx used to say, one must live and let live.” He pinned his hopes on the Soviets to instill equality in society.

I also count Saul among the artisans. He worked on covering roofs with wooden tiles. That was only one of his professions. His second profession was as a gravedigger. The elderly people treated him with reservation and tried to keep at a distance from him. However, we, the youth, touted and provoked him. He would answer back provocatively: “I bury young ones, too!” Somebody who made him especially angry would add a biting “compliment”: “Du vest zein bei nir a sheiner met” ( “I will make you a very nice body!”).

There were also Jewish porters in town, including Efraim Praeger (also known as Poliach), a father to many children. He was a regular guest at every wedding, often without invitation. Besides indulging in the abundance of food served at these events, he also looked after his children, whom he positioned behind the window. When the celebration wedding reached its peak, he would discretely pass food from the dishes to them. If anyone noticed or questioned his actions, he would explain, “Das iz far di shepelach!” [“This is for the little lambs!”].

Another porter named Chona was a burly old bachelor. It was remarkable to see him during the Simchat Torah holiday when he was called to make an Aliyah to the Torah. Saying the blessing required much more effort for him than lifting a load of 100 kilograms. When he opened his mouth to the recite the blessing in his thick voice, the whole Beit Hamidrash seemed to be horrified.

I remember the porter, Somer (Itamar) Zach, who was already an old man. His usual spot was on the stairs of Feiga Rosenbaum's tavern. He often took the opportunity to toss his bread loaf into the liquor barrel as if it had accidentally. Later, he would enjoy sucking on his bread contentedly.

Avraham'che, known as Sagi Nehor [Blind], or as he was called in Yiddish, der blinder was a blind merchant of flaxseeds, hides, and flour. Despite his blindness, he would travel to fairs in neighboring towns to buy and sell goods. During negotiations, he relied solely on his sense of touch and navigated any challenges with remarkable skill. By engaging in conversation, he could discern the person's character and understand “whom he was dealing with.” He knew all the prayers by heart and would pray loudly. As children, we used to approach him quietly to see whether he was praying correctly, often suspecting that he had skipped some verses. To our surprise, we realized he was never mistaken.

Avraham'che was a man of deception who used all sorts of tricks to avoid paying taxes. When the tax collectors (the Christians Nimetz and Koval) paid him a visit, he would spread the stinky hides and plug the smoke chimney so that the smoke would fill the entire house. It was a clever way to get rid of the tax collectors from his home. The townspeople claimed he would be a genius if only he could see. Avraham'che had a remarkable ability to handle challenging situations and manage his affairs cleverly and with skills, despite his disability.

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Before my eyes stand the image of the merchant Yidl Wolf Reis, affectionately known by his nickname “Tok [Tuk?].” He sold a variety of goods, including greases for carts and food items. His hands were perpetually oily from handling the greases, and he often wiped them on his clothes, leaving them shiny and stained.

The man responsible for the cleanliness of the town, a Pole named Gavriloch, ordered the shopkeepers to wear white robes, but they were not careful to follow his directive. One day, as the commissioner approached Yidl Wolf's store, Yidl saw him and called out to his wife: “Keila, hurry and give me one of your nightgowns!” He quickly wrapped himself in his wife's colorful gown. The astonished commissioner burst into laughter and could not compose himself for a long time.

I remember the great day of Sheindel, a poor widow, who was walking in the market among the horses and carts carrying a basket with bread and rolls for sale. She had a son of my age. When he reached the age of Bar-Mitzvah, his mother organized a large celebration at the Beit HaMidrash, and there was no end to her joy.

One of the occupations in town was that of a melamed, primarily people who taught small children. My first melamed was Hersch Militer [which translates to “Hersh the Military Man”]. He was the one who first introduced me to the world of the Torah. The second melamed was Benyamin, commonly known by his nickname, “Benyamin Tzibaleh” [“Benyamin Onion”]. He was a naive but anxious person who suffered from various aches. However, when the holiday of Simchat Torah arrived, he danced enthusiastically and led others to dance with him. He truly turned the world upside down. When he danced, the tables and the benches seemed to dance along with him.

I also remember the melamed Benyamin Auerbach, known as “Benyamin Kviletsh.” He taught adults, and most of the young men in town studied Gemara with him at the Stratyn Kloiz, although it was often difficult to understand him due to his slurred speech

We had some jovial Ba'alei Tefila [prayer leaders]. The slaughterer, Israel Yosef Winter, was endowed with a strong and pleasant voice, and even the Christian officials would come to listen to his Kol Nidrei prayer at the Great Synagogue. His knowledge of Polish was limited, and he often mispronounced Polish names. For instance, when reciting the Ha-Noten Teshuah prayer [Prayer for the Government] on the May 3rd Polish Constitution Day, he would pronounce the name Ignatzi Moshchichki as “Moshe Itzik,” and Peisudski instead of “Pilsudski.”

Another Ba'al Tefila, who performed without compensation, was Avigdor Berish Shapira, who attracted many listeners to his prayer “El HaRina ve'el HaTefila.”

My father, Nachum Weller, was Ba'al Tefila at the kloiz of Stratyn Chassidim. He prayed alongside the poet Moshe Diemand (Moshe Dadye Nachman). When Moshe became secular, he continued to attend prayers during the Days of Awe to support my father. However, his participation stirred debates and objections at the kloiz. Eventually, those tensions led my father to leave the kloiz and move to the Old Beit HaMidrash with his poetic assistant. Later, he found his way to the small artisans' synagogue, known as Yad Charutzim [Diligent Hand].

There was also no shortage of loafers in town. A story was circulated about a Jew named Der Graber David (Fat David). He was short in stature and considered himself an “expert” in making strategic commentaries using the palm of his hand. During the Russian-Japanese War, he would explain military maneuvers by gesturing: “Here are the Russians, here are the Japanese, and here is where they will meet.” The youth would provoke him by closing his hand, which would anger him. He would then lash out and argue: “Oh, woe is you! None of you bought the Zionist Shekel! He was a passionate Zionist, purchasing a Zionist Shekel for every Zionist Congress and taking pride in it.

As previously mentioned, he was short,

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but his wife, Tzipa, was tall and slender. One day, she fell ill, and the physician, Dr. Shtorm, prescribed some medicine for her. With God's help, she recovered. However, her husband pleaded with her to take the remaining medicine because he felt guilty about wasting it.

The town's eccentric residents were a chapter unto themselves.

One notable figure was an elderly man named Hermann Kuszke, who wandered the streets dressed in tattered clothes. He had a peculiar habit of making circles in the air, claiming he was expelling clouds. He would often spin around like “Hony HaMeagel” [1^st Century tanna or Jewish scholar, Honi the circle drawer].

Another odd character was Nachman Tzodek, who always covered himself with worn-out rugs and his hat. He typically wore one shoe and one boot, and his hat was perpetually tilted to one side. He enjoyed humming to himself and splashing around in the mud. The children always gathered around him and harassed him, but he remained cheerful, always smiling and laughing.

Two particularly eccentric individuals were the sisters Pessie and Chana Boj. Chana spoke in a fractured manner; when a housewife offered her food, she would loudly announce it as a sort of commercial for her benefactor. It was said that during the Holocaust, the two sisters failed to understand the gravity of the situation, wondering why people who had once cared for them, had suddenly lost interest.

The youth movements were a bright ray of light in the town, bringing a refreshing atmosphere and signaling new life.

Among the leaders of these movements, I remember Arye Adler, my counselor at the HaShomer HaTzair [Young Guard] movement. He often spoke about pioneering efforts and emphasized the fulfillment of national aspirations. The youth listened to his words with great enthusiasm.

Arye Adler was also an activist in the “League of the Working Eretz Yisrael,” which encompassed all pioneering youth movements. He delivered speeches there on the foundations of Socialism and explained the manifesto of Ber Borochov [a Marxist Zionist and one of the founders of the Labor Zionist movement]. To support his views, he referenced the prophets and quoted ancestral sages on topics related to morality and social justice.

David Schwebel was the leader of the Achva [Brotherhood] movement, affiliated with the General Zionists party. That movement has established a strong presence among the youth. Schwebel engaged in numerous discussions on Zionist topics. Despite having a limp, he enjoyed dancing with the young people, even participating in social dances not practiced in the pioneering movements. During debates with counselors of other youth movements, he emphasized that the Achva movement predates others and was therefore considered the “mother of Zionism,” earning it the nickname Achva Di Mamkeh [Achva the mother].

Zborow was a predominantly Jewish town with only small Polish and Ukrainian minorities. On Shabbat, the sanctity of the day permeated every aspect of life. Trade came to a halt, shops and artisans' workshops were closed, and a profound calm enveloped the town. Although the youth were becoming more progressive, and various youth movements were active in the community, daily life at home and in the streets continued to follow traditional practices.

The Beit HaMidrash HaGadol was destroyed during the First World War and was rebuilt in 1928. Most of the congregants were Zionists who held progressive views.

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The lectures by the emissaries from Eretz Yisrael took place in this Beit HaMidrash, and it also served as a venue for debates and various other community discussions.

The experiences of Simchat Torah celebrated at the Stratiner Kloiz, where my father and grandfather, z”l, prayed, remain etched in my memory. That was the most joyous place on Simchat Torah. Many spectators gathered there, and people from other houses of prayer came to participate. The Chassidim from this kloiz sang and danced with extraordinary enthusiasm, reaching a level of indescribable ecstasy.

They also ensured that the children were happy. They purchased nuts for the children using donations collected during Yom Kippur and tossed them down from the stage. They also served mead, a drink made from honey and beer.

I should note that religious life occupied a crucial role in our town. Many individuals within the Haredi community were deeply immersed in spiritual awareness and connected to their faith in heart and soul.

I would like to mention a few individuals who contributed to the shaping and strengthening religion in our town: Mendel Kaufman, a gentle and knowledgeable man, the respectable brothers Labiner, and my grandfather, z”l, Benyamin Auerbach.

One of the pillars of the Jewish community was Aron Czapnik, the community leader, a man of science, and a philosopher who was recognized throughout Galicia as one of the era's great minds. Rumors circulated that he corresponded with Albert Einstein. He engaged with notable figures and received letters from all over the world.

Zborow had two rabbis: the young Rabbi Klienhandler and the old Rabbi Schalita, both of whom claimed the rabbinical position. The rivalry divided the entire community. The conflict and quarrels between Rabbi Kleinhandler and Rabbi Schalita's followers escalated to severe levels, affecting every home in Zborow. The situation got so intense that it led to divisions among families, turning brother against brother.

Members of the Zionist Youth Movement Achva

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The conflict lasted a long time until the Jews of Zborow grew tired of the quarrels. They decided to put an end to the dispute by arranging the marriage of Rabbi Schalita's daughter to Rabbi Kleinhandler's son.

I was a member of the Achva Movement, the youth movement of the General Zionist Party. At the age of 16, we participated in an agricultural Hachshara camp [training for pioneering Zionists] near Lvov. The party leaders at the time were Dr. Stup and Emil Schmorak, while Dr. Leon Reich made important operational decisions. Several other Hachshara companies trained in Lvov at the time. Despite the ideological differences, we maintained good relations with them. I visited Bosliya's Hachshara companies, where a few of our town's youth participated.

Obtaining a [immigration] certificate [from the British authorities] was quite challenging at the time, and many of us, including myself, made Aliyah illegally as part of Aliyah Bet^[1]. For us, it was a harrowing experience. We sailed on the ship for 3 1/2 months, and when we finally reached the shores of our homeland in Haifa, the British Mandate authorities sent us back to wander the seas. After enduring many hardships, we finally managed to land on the beaches of Eretz Yisrael.

Translator's Note:

1. “Aliyah Bet” (Bet being the second letter of the Hebrew alphabet) was the code name given to illegal immigration by Jews, many of whom were refugees escaping from Nazi Germany or other Nazi-controlled countries, and later Holocaust survivors, to Mandatory Palestine between 1920 and 1948, in violation of the restrictions laid out in the British White Paper of 1939. [From Wikipedia] Return

Many pious Jews were in Zborow in those days. They were devout Jews who lived humbly and made do with little. At the end of their workdays, they gathered in the synagogues to study the Torah. Some focused on the Gemarah or the commentaries of Rashi, while others read books on thoughts and Chassidism.

However, some unrest was felt among the youth as Zionism began to spread throughout all Jewish communities, gaining traction in Zborow. Movements and factions, from Gordonia to Beta'r were established. The slogan “Return to Zion–now” resonated deeply in the hearts of Zborow's Jewish community.

The ideology of Agudat Yisrael^[1] also had a strong influence in Zborow, particularly among the Haredi youth. They were instrumental in establishing a branch of that movement that emphasized the study of the Torah and the education of the younger generation based on Jewish principles.

The youth dedicated themselves to founding Haredi schools that embodied the spirit of Agudat Yisrael. Two schools were created: one for boys called Yesodei HaTorah [The Foundations of the Torah] and another for girls, Beit Yakov [Home of Jacob]. The author of this article served as the principal of Beit Yakov while his future wife worked as a teacher there. Many children from the city received their education in these schools.

A dedicated committee was elected to oversee the operation of these schools. The committee members were: R' Meir Shmuel Shtand, R' Gedalyahu Rotenberg, R' Leib Wolfzahn, R' Eliezer Meierson, R' Yitzchak Zweig, R' Mordechai Krell, R' Moshe Lichter and his brother Berl Lichter, May God avenge their blood, as they perished in the Holocaust, Rabbi Moshe HaLevi, Zweig, z”l (who became the Rabbi of Antwerp), the honorable Judge Kister, and the author, may they live long.

Among the activists of Agudat Yisrael and the religious education were the Zborow's native, R' Yakov Katz, z”l, who later became a member of Israel's Knesset, and R' Hillel Zeidman, a native of the neighboring Ternopol, who is a known journalist and author in the USA today.

Among those who are not with us today, we would like to remember R' Eliezer Meierson, a Torah scholar known for his exceptional organizational skills. He was also an outstanding speaker, drawing large crowds throughout Poland who filled the halls to hear his speeches.

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Among the women activists, I would like to mention Alta Wohl, Rachel Schalita, Alta and Masha Wolfzahn, and Masha Lichter. May God avenge their blood. They were all murdered by the Nazi oppressors. May God blot out its name.

Agudat Yisrael had a strong women's group that organized the religious women in Zborow under its auspices. They arranged cultural activities under the spirit of the Torah in the city,

Beit Yakov School, Zborow 193?

The cantor (also known as the “one the passes in front of the ark”) at this synagogue was Israel Yosef Winter, affectionally known by his nickname Der Roiter Shoichet [The Red Slaughterer, probably because he had red hair]. He was known for his palatable and pleasant voice, which attracted hundreds of congregants.

While on the subject of cantorship, we also must mention Avigdor Beirish, a regular cantor at the Beit HaMidrash HaGadol. Unlike many contemporary cantors who enjoy trilling their voices, R' Avigdor preferred to sing melodies soaked with the Jewish soul. His singing penetrated the heart and lingered in the mind. His chanting reached the heavens and saored to upper worlds.

From this Beit HaMidrash, I especially remember R' Yoske Keller, a modest and humble Jew, as well as Aron Czapnik, one of Zborow's enlightened individuals.

There was a small synagogue known as Shtivelniks (Shtivel in Yiddish means boots), a name given to it due to the mud that often surrounded it. Despite its size and the muddy conditions, it attracted many congregants, mainly Chassidim and devout individuals. This popularity could be attributed to its location and the homey, intimate atmosphere it provided–what we call haimish in Yiddish. That Beit HaMidrash was open day and night to anyone. It was filled with a crowd of worshipers and people engaged in study. R' Mendele Kaufman served as a cantor and also held the role of Ba'al Koreh [the reader of the Torah]. He performed his duties faithfully without any reward.

From this Beit HaMidrash, I also remember R' Shlomo, whom I befriended.

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Two Kloizes existed in the city: The Belz Kloiz and the Stratyn Kloiz. The Belz Kloiz was particularly unique because it was home to specific families, including the Wolfzahn, Biller, Lichter, and others. Every family centered around its patriarch, typically the grandfather or great-grandfather, and often included dozens of relatives–uncles, brothers, grandchildren, cousins, grandfathers, and grandmothers. In short, they formed a “clan.”

Kloiz Belz was open day and night, bustling with worshipers, studying people in books of thoughts and Chassidism. It served both as a cultural center and a library.

Although I came from a Belz Chassidic family, I mostly prayed at The Stratyn Kloiz, in the city's northern part. My friends prayed there, and I spent many hours studying the Torah there. As a result, I have many cherished memories of this Kloiz.

R' Mechal'e Wohl, the chairman of the local branch of Agudat Yisrael, served as Ba'al Koreh [Reader of the Torah]. Dozens of people would come to listen to his Shiur^[2], even from other places.

One of the unique characters at the Kloiz was R' Shlome'le Praeger, a humble Jew who earned a living by binding books, a profession that generally does not provide a good income. Despite the poverty in his home, he was always content with what he had and consistently appeared joyful and happy.

Among the characters who were content with what they had was also the old R' Leib Richter, the elder among the Stratyn Chassidim. He was a learned Jew who made a living by selling yeast. R' Meir Zweig also prayed in that Kloiz. He was the in-law of the city's Rabbi Kleinhandler, a descendant of R' Saul Wohl, who famously served as the King of Poland for one night.^[3]

The Students at the Talmud Torah School

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Notable People

Due to space constraints, I can only mention a few notable figures from our town: Two great men and two great women.

My teacher and rabbi, R' Benyamin Auerbach, may God avenge his blood, was a humble and God-fearing Jew and a great scholar who was knowledgeable of the Mishna and Poskim. Despite his profound knowledge, he earned his living through hard work, serving as a remarkable example for the Jewish community in our town. R' Benyamin Auerbach embodied the wisdom of our ancestral sages: “The one who enjoys the labor of his hand is a better person than the one who is merely God-fearing.” All the more so, he was, without a doubt, a truly God-fearing Jew in every sense of the word.

To illustrate his dedication, let me describe his daily routine. He rose every day at three o'clock in the morning while it was still dark outside and often bone-chillingly cold, battling snowstorms and torrential rain. He would then study the Torah at the Stratyn Kloiz. Following morning prayer, around six a.m., he had breakfast and then went out to work. Going out to work involved harnessing his horse to a cart and riding to nearby Ukrainian villages. In the evening, he would return with his cart loaded with grain and other agricultural products, which he sold to merchants in Zborow. Without washing or changing his clothes, he would rush to the synagogue to study Torah until late into the night. The whole routine was repeated the following day with unwavering commitment.

R' Benyamin loved people. In the mornings, he used to study with Zborow's youths, and since I was one of them, I am permitted to call him my teacher and rabbi. At night, he gave a Shiur about the Daf Yomi^[4]. He demonstrated extraordinary knowledge and deep learning, all while doing it without any reward.

Another notable Zborow figure was R' Nathan Lichter, May God avenge his blood, the Belz Chassidim's elder. When I left Zborow, he was about 75, if I am not mistaken.

Despite his advanced age, he maintained a sharp mind and continued to enjoy the fruit of his hard work. He was also a remarkable scholar who was well-versed in Mishna and Poskim. As the elder of the Belz Chassidim, he served as an advisor to the Zborow's residents, drawing on his profound knowledge of the Torah, awareness of global affairs, and extensive experience. Whenever any of the residents of Zborow faced a problem, they would turn to R' Nathan, who usually offered encouraging and satisfactory advice.

He had a unique and majestic appearance, standing tall and sporting a white beard. I still remember him walking confidently along the main street of town, his cane striking the pavement in a measured rhythm, projecting an image of honor and nobility.

Zborow had many righteous women, the likes of whom are hard to find today.

These women who held a disdain for material concerns devoted themselves to holy purposes, such as charity and help for the poor and the sick.

In those days, Zborow did not have a hospital, a welfare office, or social assistance programs. A few righteous women took on the heavy burden of these responsibilities.

One of them was Yocheved, May God avenge her blood. In our town, the name “Yocheved” became synonymous with selflessness and care.

Although she did not have children, she was the primary breadwinner for her household while her husband, Moshe, May God avenge his blood, studied the Torah. Yocheved was always busy. Yet, whenever a family needed help–whether caring for children or tending to the sick–she appeared suddenly ready to do whatever was necessary despite being exhausted from her day's work.

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Another righteous woman was Litsha (Leah) Lichter, May God avenge her blood, the daughter of R' Nathan Lichter, mentioned above. Like Yocheved, she devoted herself to charity and assistance.

When a family in Zborow required financial help, she did not rest until their needs were met.

She tirelessly went from house to house, collecting money and food donations and distributing them among needy families. When someone required encouragement, she would come to provide support with a deep, holy passion.

She and Yocheved were the social workers of Zborow, doing so without expecting any rewards, motivated only by their pure love of Israel, and simple, humble faith. They were not alone in their efforts, but space is limited to list them all.

These notable people appeared simple on the outside but were elevated on the inside. These righteous women suffered a tragic fate; they were burnt at the stake by the Nazis. Their ashes were scattered between the hills of Auschwitz and the fields of Treblinka, eventually washed away by the rivers of Poland.

Students of Zborow's Beit Yakov School at a professional course

1. From Wikipedia: When political Zionism began to emerge in the 1890s, it was opposed by many Orthodox Jews, who believed the Jewish state would emerge from divine intervention. World Agudat Yisrael was founded in Kattowitz, German Empire (now Katowice, Poland), in 1912, to provide an umbrella organization for observant Jews who opposed the Zionist movement. Return
2. Shiur (literally translated as measurement) is a lecture or study group on a topic in the Torah. Return
3. “Upon the death of King Stephan Batory in 1586, there was a gap in leadership since a Crown Prince had not been chosen. The Council of Ministers gathered in Warsaw to elect a new king, but could not make a decision during the time allotted by law. To buy time, they unanimously named the respected Rabbi Saul Wahl Katzenellenbogen, the grandson of the MAHARAM, King for one night. As he sat on the throne, they cheered, “Long live the King!” During that night, the Rabbi King passed several decrees that benefitted the Jewish people. The next day, they elected Zygmund the Third as King of Poland.” (From the site of the “Jewish Experience”: https://theje.com/the-jewish-king-of-poland-for-a-day/ Return
4. Daf Yomi (The page of the day) is a daily regimen of learning the Talmud. All 2,711 pages of the Babylonian Talmud are covered in sequence, in a cycle of seven and a half years. Return

According to my recollection, the branch of the Beta'r Movement was established in Zborow in 1933 following the murder of Chaim Arlozorov. At that time, I was a member of Agudat Israel. However, after reading Ze'ev Jabotinsky's article titled “Kalt un Fest” [“Cold and Firm”], which was published in the Yiddish newspaper Der Moment, I came to realize that the ideology of Beta'r is the right path.

Around the same time, Karl Fuchs, the son of our town's veterinary physician, returned to Zborow. I knew he was a member of Beta'r in Lvov. I reached out to him, and together with Idel Herman, Idel Dimand, Melech Dimand, and others, we established the Beta'r branch in Zborow. We received support from several community members, including the dentist Weissbein, Dr. Ardel, Moshe Berger, the owner of a wood warehouse, Herman, who was

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the municipal secretary, his brother Leib, Hersh Fuhrman, and Hersh Roth. Hersh Roth's store served as the location for our first meeting. Among the members of Beta'r Movement, I remember Doshke Zoller, Michel Fuhrman, Zelda Miller, Monish Kronisch, the sister of Roth, Moshe Shapira, Jankel Leibl, and many more whose names I do not remember.

I consider the years I spent as a member of Beta'r to be the most beautiful years of my life, although they were also challenging. We sent some of our members, including Shaya Bord and Hersh Fuhrman, to a Hachshara camp for agricultural training aimed at pioneers. Unfortunately, the gates of our homeland were closed to us.

The first commander of Beta'r was Karl Fuchs. He was succeeded by Melech Dimand, and Doshke Zoller. During this time, the period of “Aliyah Bet”^[1] began. We sent Hersh Roth and Doshke Zoller as part of that Aliyah. Idel Herman managed the branch following Zoller's Aliyah, Moshe Shapira served as the secretary and Michael held the position of treasurer.

During the same period, the branch expanded. We rented two rooms where we prepared for Aliyah. We trained then with rifles to prepare for defending our homeland, nurturing the belief among our members that salvation would come soon.

However, with the break of the Second World War and the arrival of the Soviets, our branch was forced to close, and our hopes were shattered; despite that, a group of four members organized an attempt to make Aliyah; unfortunately, we were caught by the Soviets and arrested trying to steal across the border with Romania. I endured a difficult period in the Soviet Russia, about which I will share later. Miraculously, I survived and arrived in Israel in 1948.

1. Aliyah Bet is the term that refers to the clandestine immigration of Jews to Palestine between 1920 and 1948 when Great Britain controlled the area (from https://encyclopedia.ushmm.org/content/en/article/aliyah-bet) Return

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