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The chesed institutions, from then and always, had a great part in the tractate of life in communities of Israel in each and every place, a faithful expression of the importance that Jewish thought ascribed to the attribute of mercy for the existence of the world, as is said: “at first God intended to create it (the world – A.L.) with the attribute of justice, but saw that the world could not endure and gave precedence to the attribute of mercy and partnered it with justice.” (Rashi on the first verse in the Torah).

So too was the matter in the community in Lida, which from the time that it was founded, established many and various institutions to extend a helping hand to the poor and the broken; permanent and standing institutions, in their purpose and their organization, from generation to generation, and some of them transient and changing, according to the need of the time. And the oldest among them that is known to us is –

Society of Undertakers (or, Holy Society), and, in the language of the members among themselves – “the Society.”

Indeed, you have no society in Israel that merited in the modern time (from the time of the first literature of the enlightenment) so many accusations of contempt as this society. And nevertheless, there is no disparaging the value of this institution on its own, and its merits in the independent lives of the Jewish community.

The initial purpose of the Society of the Undertakers was – the bringing of deceased Jews to a Jewish grave, and maintaining a cemetery. Who would volunteer for this important, yet unpleasant, activity, if not for the veil of holiness that the communal tradition has given it? And within the fulfillment of this holy duty, significant material power is given into the hands of the “Chevra,” since for its services it had the custom of collecting a variable payment from the heirs, all according to the financial situation of the family, and by these means it served the needs of the community and the need to assist individuals. It was a kind of indirect tax whose value to the community was great, especially from the time that the autonomy of the Jewish communities in Lithuania was nullified and the official right to impose direct taxes on its members was removed from them.

The Society's ledger was kept in Lida until the Second World War,^[1] and included lists and protocols from 1831 until 1897. By the way, a previous ledger was mentioned in it, which was lost at the time of the fire in 1888 (before “the great fire” that was in 1891).

Details of the organization of the Society are known from that ledger, according to fixed and established regulations and, apparently, according to a tradition that was many years old. Every new member was obligated to bring in, within a limited time, 90 guilder (“gilden,” “zloty,” an antique Polish coin – 15 Russian kopeks), that is to say, 13.50 Russian rubles, a not insignificant sum in that period. Until he became a member with full rights, the new member passed through several stages:

1. The rank of Shammash: Stood at the command of the gabbaim.
2. A member without the right to vote.
3. A member with full rights.

But the men of the Society did not engage only in the burial of the dead. From the ledger mentioned above we see that many, for example, engaged in the care of the poor who were ill. And according to that which is remembered by us from the recent time, the means of the Society were used to strengthen various communal institutions, such as an “Elders' Residence,” a “Talmud Torah,” and the like. In another place in this book, we mentioned the matter of the acquisition of a new building for the Jewish hospital in the [18]60s.

There was a tradition in the Society of the “strengthening of the community,” and for the sake of drawing new members, to hold two banquet for the members each year: “The Great Banquet” in the month of Cheshvan, (it seems to me, for the Torah portion “Chayei Sarah”)^[2], and “The Small Banquet,” on Shemini Atzeret.

Appropriately for an organization of the social weight of this one, the “Society” had its own synagogue, one of the most spacious and beautiful in the city. Among the worshippers in this synagogue were also those who were not from the Society of the Undertakers (just as there were Undertakers who would worship in other places), and among them some of the learned of the city and its notables.

The Lida Elders' Residence, which was located for only a few years “after the fire” in a new two-story building, even before the new Great Synagogue was established anew, testifies to the social sense of the communal leaders of the city. In the edition of “HaMelitz” from July 12, 1895, we find the article of the regular Lida correspondent, Zalman Yudelevitsh, about this important event, in this language:

“The foundation of the “Shelter for the Elders” (age sixty and up), a large and splendid house with spacious rooms and pure air. The elders will rest on distinguished beds, spread with clean quilts and pillows. Also the clothing that is on them will always be clean, and their daily meals will be given to them three times a day, besides the tea party twice a day.”

Maintaining the elders in this institution, according to what they convey to us, was free, and its budget was the responsibility of the Society of the Undertakers, the “Korovke” in its time, in the recent time, the Community Council and… special collections.

There was a Jewish hospital in the city many years ago, since there was always the worry for the sick Jew lacking means (the wealthy always preferred care at home). And in this the Jewish community without a doubt surpassed its Christian neighbors. Indeed, meagre were the means of the Lida community in the first days compared with the many needs, and it is no wonder, therefore, that the conditions in this important institution were far from satisfactory, especially from the time that the concepts developed and the recognition of the importance of hygienic conditions increased. And therefore, only when the community had the chance of a side income, in the year 1880 (burial monies in the amount of 3000 silver rubles, loaned at 10% interest), most of the total was dedicated to acquiring a new building for the hospital that served the Lida Jewish community until our time – when it became, according to an agreement between it and the local authorities, a municipal hospital, in which Jews and Christians alike were accepted.

Welcoming guests, a quality in which the Lida-ites excelled from time immemorial, found its institutional expression in the house for welcoming guests – which was intended in its time to provide overnight lodging to passers-by who did not have the means

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to pay lodging fees. In the last decades the number in need of this act of kindness diminished. But nevertheless, this mitzvah was not neglected, and an observant Lida landlord, the blacksmith Shmid, hosted this aforementioned institution – at the time of need.

“Kosher food:” The worry for the Jewish soldier found also in Lida “crazy ones” of its own from the time that Jewish soldiers appeared in the city. Indeed, in our time, not everyone would grasp the importance of this worry – to provide kosher food to the Jewish soldier. But one must remember that in those years, many were the Jewish soldiers that preferred to forego eating for the week and not to be defiled by treif food from “the king's foodstuff”^[3] In an edition of “HaMelitz” from September 24, 1891 (that is, a few days before the outbreak of “the great fire”), we read about the founding of the soup kitchen for the army men that returned that same hour from summer maneuvers. The correspondent tells us about the local rabbi's (Rabbi Reines) sermon on the occasion of the opening of the fundraising campaign for the benefit of the new institution, on the topic: the love of humankind. He likewise informs us that the military authorities revealed a good understanding of the establishment of the kitchen.

It is not known to us who the bearer of the institution was, but in the year 1895 we read in that same periodical from March 12 the expression of “thanks and blessing to the honorable Sir Yitzchak Dzimitrovski for “his efforts in the matter of the kosher vat for the military men of the children of Israel.”” The writer knows to tell us that 4 soup kitchens were opened for the soldiers in all ends of the city, and daily there were given to them “bread to satiation without money, a full bowl of stew, a meat cutlet in the morning, and at night stew in fat without meat.”

The figure of Reb Yitzchak the Levite Dzimitrovski, may his memory be for a blessing, (Itche the White), was well-known in Lida. A learned Jew, honest and innocent. A childhood friend of Rabbi Yisrael Meir [Kagan], may his memory be for a blessing (the author of the Chofetz Chaim). The matter of “kosher food” (the name that Reb Yitzchak coined for the institution of his care), was not his only activity. In that same year, 1895, we read in “HaMelitz” about a second endeavor tied to Reb Yitzchak's name. And this is the language of the report:

“From Lida they transmit that not long ago a society was founded, “Tiferet Bachurim,” whose purpose is to plant sacred feelings among the tradesmen. Each and every day more than one hundred youths will be assembled in their special house, and they will listen to a lesson from the mouth of the honored Reb Yitzchak the Levite Dzimitrovski. The number of listeners continues to grow. If only other cities will see it and do likewise, to plant Mussar and knowledge of God in the hearts of the young tradesmen.”

Hosting Jewish Soldiers on the Festival of Pesach, in the restaurant of Sir Rodnitzki. In the center the functionaries: Mordechai-Leib Avramovitz, Mrs. Rodnitzki, Michael Stoctor.

Reb Yitzchak the Levite Dzimitrovski

The worry of the Jews for the Jewish soldier in the Polish army, in the modern era,

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The “Herzliya” Home for Orphans in Lida. The administration and the children. Seated from right to left: 1. The teacher Nizvodsky; 2. The functionary Michael Stoctor (the medic); 3. Not identified; 4. Ze'ev Sokolovski; 5. Not identified; 6. Elchanan Yishayahu Kaminetzki.

The Jewish Home for Orphans was established at the conclusion of the First World War, while war actions were still continuing between Russia and Poland. In the city tens of children who had been orphaned wandered around, and they did not have any remaining relatives who could take them in and see to their education. To the praise of the communal workers (and in the main, the women communal workers) who tended in this new and important institution, it must be noted that they fulfilled their duty with great dedication and effectiveness. In the pleasant two-story wooden building, on Kamionka Street (May 3^rd) in which the institution resided, the little orphans found a warm refuge, which provided them with not only a place to live, food and clothing, but also a little warmth and tenderness, which were essentially lacking. Here they saw also to their education, in the Jewish educational institutions that were in the city, until their emergence into independent lives. The name by which the new institution was called upon its founding, “Herzliya,” would testify to the spirit that its founders sought to prevail within it.

Over the course of time the Jewish Women's organization in Lida accepted the institution under its auspices. The women were not satisfied with the special fundraising campaign that they conducted regularly for the benefit of the institution, they also personally visited it frequently, and oversaw the work arrangements in it and the care of the children. A special affection was known for the institution by the Lida public, and the Chanukah banquets that they held between its walls, with implementation by the children themselves, always won great success, and also, respectable income.

Maot Chitim (flour for Pesach) is an ancient activity in all the dispersions of Israel, intended to provide food needs for the festival of Pesach for the poor of the community, and so it was also in Lida. Already in the month of Adar the activity began, with the religious groups engaging in the mitzvah, which were concentrated around the Rabbi of the city, and many needy families got a holiday table thanks to this special, one-time help.

And thus was a pearl in the mouth of Idel Gilmovski, one of the Lida jesters of the generation: “When the festival of Pesach is approaching, I have nothing to worry about except for a turkey. For matzot, I have nothing to worry about: would it ever enter your mind that they will leave a Jew to remain without matzot for the festival of Pesach?” So he expressed, humorously, as was his way, his appreciation for this fine activity of mutual aid.

“Beit Lechem,”^[4] “Giving in Secret” - This activity came to extend help to the needy in the form of sending food packages, each week throughout of the year, especially to those families who became impoverished due to the socio-economic changes and who were embarrassed to hold out a hand to request aid. A son of our city, Mr. Yaakov Levin, told us about the activities of this organization, “Beit Lechem,” in a separate note.^[5] Mr. Yaakov Levin served as secretary of the organization for years.

The Gemilut Chasadim Fund – These were next to almost every synagogue in the city, for the assistance of the worshippers who were in need of a small short-term loan in order to overcome a temporary difficulty in payments, for special needs in the family, in the event of an illness, and the like. These funds were also next to various secular organizations, and likewise there were private Gemilut Chasadim funds.

And as an example, a Gemilut Chesed fund that was administered by Reb Yossi the Sofer, may his memory be for a blessing (Yashe the Scribe). Reb Yossi's son, Mr. Sol Finestone, may he be distinguished for long life, from New York, who visited in the city of his birth before the Second World War, founded this fund and placed his father as its trustee and administrator.

We will mention at this opportunity a son of our city, Yehudah Shifmanovitsh, may his memory be for a blessing (who was one of the founders of the glass factory “Gavish” in Rishon Letzion), who passed away in the year 1937 and was brought to rest in Lida. Before his death he bequeathed half his wealth to found a Gemilut Chesed fund in Lida, and as trustee of the fund he appointed the local rabbi. Meanwhile the war broke out…

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We brought the few details that we remember about the Gemilut Chasadim fund in Lida that reflect the relationship of the members of our city to this mitzvah: “Now when your brother sinks down [in poverty] and his hand falters beside you, then shall you hold him… and he is to live beside you.”^[6]

“Craftsmen:” I wonder if many of the members of our city and our generation still remember a society in Lida with this name. This was a society of one man, and his name was Reb Yitzchak Yeruchmanov, may his memory be for a blessing. He was the initiator, he was the fundraiser, he was the collector, and he was the one who engaged daily in this sacred work, which was to gather abandoned children who lacked education, to see to their education in Torah and in work. Memories of this dear personality are listed in this book, in a different section.^[7]

Tending the Sick: This society was the creation of Reb Neta Shluvsky, may his memory be for a blessing, and its goal is testified to by its name – help and caring for impoverished sick people. Previously the matter was among the duties of the Undertakers' Society, and apparently over the course of time the need was felt to found a separate institution to increase the activity. There was a special Shabbat for it, for “the strengthening of the Society,” (if I am not mistaken, this was Shabbat “Vayera,”)^[8] in which the members were invited to a shared festive meal, discussed the activities that would be done, and on the plans for the future.

“TAZ” was a society born of the modern era, a branch of the TAZ Society in Poland that acted greatly for the protection of the health among the Jewish population in Lida. Among its main activities there must be mentioned the summer colonies for children from families lacking means. There were representatives of various groups, without party differences.

Outside of the societies with names that indicate their character, on the Jewish street in Lida there acted tens of “private” philanthropists and charitable women, to whom all the broken-hearted found their way. Who did not know Rache the Krupnitze (Rache the Groatser)? In any case, many downtrodden women knew her abode in the market, in the cellar of Meir Steinberg, in which was her dwelling place along with her groats shop (from here is her mentioned name). She did not conduct fundraisers, and did not print announcements. But when a woman came before her in an hour of need, she found in her an open heart, and also, the open bag of groats and the open bag of flour. And within an hour, Rache went from shop to shop, and in her hand was a red kerchief that got fuller and fuller with coins of varying amounts, and the woman did not go out empty-handed.

Moshe Kalman the Butcher found a special field in which to define himself. When Reb Moshe Kalman sat at his table on Shabbat, he couldn't free himself from the disturbing thought that at this hour there sat on Kamionka Street, in a white building, behind a lock and bolt, Jews who were driven crazy by the circumstances of the time and were sentenced to imprisonment. And if on all the days of the week it was bitter for them, the feeling of loneliness was sevenfold bitter on the day of Shabbat. If they sinned, they earned their punishment. But to also take from them the feeling of Shabbat – that is a sin for us. What did he do? He took two large baskets and every Shabbat in the morning he would go to every Jewish house and request challahs, half-challahs, or even a slice of challah, for the Jewish prisoners. And when the two baskets were filled, he would direct his steps up to Kamionka Street, with difficulty carrying his heavy load, to the municipal prison, a place where the jailers knew and favored him, and the gates of the bleak institution were opened before him. Ren Moshe Kalman was a sickly Jew, and weak in the legs. Nevertheless, all his days he did not stay his hand from this mitzvah that he chose, in his seeing it as a special mission, or in the language of the members of his generation, his portion of the world to come. We will conclude this meagre survey (meagre – compared to the great number of the tzedakah societies of various kinds and private philanthropists that functioned at various times among the Jews of Lida and which, to our sorrow, did not survive in our memory), we will conclude it with an additional example of the worry that the Jews of Lida dedicated to the poor of the city, which we found in the periodicals from the year 1881.

The subject of discussion was a society that called itself “Bread for the Poor,” whose purpose was to bake bread and sell it cheaply – “2 kopeks a pound,” for the poor of the city.

The word “philanthropy” we are sometimes accustomed to express with a tone of contempt. Indeed, we must not forget the fundamental meaning of this word – the love of human beings. And how much mental energy, how much feeling, did they invest in these acts of tzedakah and lovingkindness for the benefit of the Jewish community, the bearers of conscience of the community, which, according to the degree of their ability, they attempted to bind wounds, to diminish pains, and to fix, to the degree possible, that which disrupted the defective world order which their hands were unable to change. And if times and new ideas arrived, they gave wings for them in Jewish society for a fundamental repair in the Jewish lives and for repair of the social order in general, behold their inspiration also came to them from the same ancient source – the love of Israel, the love of humanity.

Translator's Footnotes:

1. Original footnote 1: The existence and contents of the ledger are known to us from an article that was written in the year 1937 by Moshe Lando, may God avenge his blood, apparently in Hebrew, translated into Polish by Yosef Albert, at the request of Mr. Michael Simlevitz, a friend of the Jews, a lawyer and notary, an historian of the Lida area, who was also interested in the history of the Jewish community in the city. In the strangest way, the notebook, and in it the article mentioned above, rolled again into the hands of Mr. Simlevitz, after he returned from Soviet Russian exile to Poland (not to Lida), and from him, by roundabout roads, to T.M., the brother of the author. AL Return
2. The life of Sarah. Return
3. Daniel 1:8: “Daniel resolved not to defile himself with the king's food…” Return
4. House of Bread, also Bethlehem, the name of an ancient city in Israel. Return
5. See below, p. 185. Return
6. Leviticus 25:35. Return
7. Written by Aba Lando, page 399. Return
8. “He Appeared,” Genesis 18:1-22:24. Return

In the public life of our city Lida, the social institution by the name of “Beit Lechem” held an honored place for the support of the poor.

Thanks to the initiative and the devotion of individual activists, the exalted institution held on until the outbreak of the Second World War. Each week, on Thursday, at 5:00 in the afternoon, the distribution of support to the poor of our city began with the help of volunteers – members of the committee who were chosen at a public assembly.

The place of the distribution was a room that was next to the prayer house of “The Undertakers” that we received for this purpose from the synagogue gabbai. The basis of the existence of “Beit Lechem” was:

1. Monthly donations from members and supporters;
2. Banquets in public places, organized by members of the institution's council;
3. A one-time annual contribution from the budget of the Jewish community;
4. Gifts, grants (rarely), from the organization of the men of Lida, “landsmanshaften” in the United States;

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Apart from the weekly distribution, there were also urgent exceptional occurrences: a whisper alone in the ears of one of the members of the council about a Polish family that was found in a difficult situation was enough. The help did not delay in coming on the same day.

There were instances when they did not transmit the support directly to the one in need. They sought ways for the “package” would arrive at the place circuitously, so as not to hurt the honor of the family, to prevent offense and bloodshed… in such a way tens of Lida families were saved from hunger and anguish.

The portion of the weekly distribution contained: a. groats; b. meat; c. potatoes; d. salted fish, bread. In special instances also butter and milk.

On each Shabbat eve we would turn in “A Voice Calls for Help” in the weekly newspaper “Lida Week” (which appeared every Shabbat eve under the administration of the Editor Mr. Bernholtz, the Director of the “Tarbut” school), to arouse and seek the help of the public to support the “Beit Lechem” institution with a generous hand.

I remember, once before the festival of Pesach, the cashier of “Beit Lechem,” Mr. Benjamin Landa, may his memory be for a blessing (owner of the Grand Hotel), appeared at my place, and let me know that the institution's fund was empty. And the festival was getting close. “There is no other choice but to go out to collect donations from “the whales of the city.””

I left my business and together we put our feet on the road. We started from Sovalski Street: the first house that we entered was the house of the Shapira brothers, may their memories be for a blessing (a casting factory), and without our needing to speak much, they extended to us a fine portion: “Please don't publicize the amount…” Afterwards, the “Erdel” factory, the casting factory “Banland,” the “Drot Industry” factory, the “Metal” firm, the Pupko and Pfeffermeister beer factories, the sawmills and flour mills – within a few hours there was in our hand a respectable amount that was enough for the purchase of all the needed groceries for the distribution of the approaching Pesach festival.

In this way help came to the poor unfortunate people.

Twelve years I worked as a volunteer as the secretary of the “Beit Lechem” institution in Lida. I had a great privilege in remaining alive and being able to bring up these memories of our city Lida. These lines will serve as an eternal monument to the exalted devotion of the other people of Lida.

The society “Toz”, which was founded not long before World War I in Peterburg, started their activities in Lida at the end of the 20's. Their goal was to raise the hygienic conditions of the Jewish population and they branched out to do preventive work, although not always enough, in view of the need. Their director was especially interested in the welfare of the children. Poor mothers were given all the necessities for the birth of their babies. There were distributions of Fishtran which was a resource against tuberculosis and other childhood diseases.

In the summer months, the “Toz” set up summer colonies for the children. First the colonies were in Roshlaki and later in Mailaikietshizne, and were called half-colonies because the children would come in the morning and return home in the evening. In the last year before the war the children would gather each morning near the office of “Toz”, which was on Suvalki Street, in the house of Tziderowitz, and there a bus would come to take them to the colony. In the evening they would return by foot with their teachers.

In Novoyelenie, not far from Lida, “Toz” established a colony where children would stay overnight. From poor cities and shtetls children would come there to rest and have a good time. In a large, two-story wooden building, which stood in a pine forest, separated from the surroundings, in summertime happy children's voices would resound in play, laughter and song. There they would bathe in the nearby stream and take part in numerous discussions and lectures with their teachers and educators.

The committee of “Toz” in Lida consisted of : Dr. Zartzin, female Dr. Ogushewitz, the teacher Peresetzki and others. The Secretaries were Chana Chasman and Sonia Verskaya.

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Lida was among the first cities to found a division of the organization “ TOZ “for the purpose of safeguarding the state of health of the Jewish population.

The founders were (fem.) Dr. Ogushewitch, Dr. Zartzin, and Mr. Peresetzki – Later on Yablonski, Rudi and others were elected onto the committee.

The organization commenced operations by opening a consultancy service for breast-fed children, in one of the houses of the Jewish hospital. Dr. Ogushewitch was the consultant for “Drop of milk “and Miz Sonya Verskaye was the first social (sister) worker as well as the secretary. Later on as the scope of work increased, my sister Gite Khasman (later Gite Nyeprovska) was employed as social worker, and after that my sister Miriam Khasman and myself till my departure for Eretz Israel in the year 1938.

The main purpose of the “Drop of milk “was to instruct young mothers how to care for and bring up the new – born children. At first only the mothers from the poorer section of the population would attend – They would receive garments as well as medication and other products for the breast-fed children. But within a short space of time the activities (services) of “TOZ “expanded rapidly and the mothers and children from all sections of the population frequented the “Drop of milk ““ TOZ “also branched out in the field of prophylactic work.

The activities of “TOZ” were growing apace, and in time they hired large premises – At first from Mr. Levinson, then from Mr. Tziderowitch and lastly from Mr. Frenkel in Polkovske street. A Dental practice for the treatment of school children was opened where they were treated free of charge or only a token payment.

Summer camp for Jewish children from Lida organized by “TOZ” in Rashlaki

“TOZ” had ties with all the school administrators wherever Jewish children were taught. Doctors from Toz examined the children and the weaker ones were sent to vacation camps. They also distributed cod liver oil and other medicinal preparations. They also had a food program where the school children, would receive on a daily basis, a bulke with milk or cocoa. During holiday months Toz organized a summer camp. At first they used to hire rooms, afterwards Toz constructed their own buildings. The poor children would take part in social activities till 4 – 5 in the afternoon. They would enjoy the outdoors and fresh air. They were supervised by qualified teachers and educators.

In Novoyelna “TOZ” built a double storey building in the middle of a pine forest. At this camp the children would socialize and enjoy themselves for a whole month far from city life. It was one of the most beautiful places where the poor children could enjoy themselves, thanks to the work of “TOZ”.

“TOZ” became immensely popular and the majority of the population from all walks of life – mothers, breast fed children, pregnant women, school children, rich or poor all enjoyed the benefits of the various branches and services offered.

It was a place where all sections of the population could meet and mingle – “TOZ” truly became a major social factor.

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Who among those born in Lida at the end of the last century or the beginning of the present does not remember the fear that descended, when in the middle of the night the loud sound of the firemens' brass horn would penetrate the tightly closed shutters, the half dressed men and women, terrified, milling around in the night darkened street, looking up at the red tinged sky, trying to guess where the fire was. Here and there a fireman would appear, fireman's hat in one hand, buttoning up his uniform coat with the other as he hurried on his way. After awhile one would hear the rattle of steel rimmed wheels on stone cobbles – The wooden water barrels on two wheeled carts were on the way.” Where is the fire?” The firemen race off in the direction of the red painted sky. (There were no telephones in those days)

If rumour had it that it was a brick house then we would be somewhat reassured. The situation was much worse when fire broke out in a neighbourhood with wooden buildings and in particular structures with thatch roofs (there were still such houses in Lida at the time). It was horrifying to see such a fire. If a thatch roof caught fire, it was pointless to pour water; the roof should be pulled down with steel hatchets, as soon as possible and the burning straw and embers put out on the ground More than once it happened that a ball of burning straw would break away from one roof, and carried by the wind = like a bird of fire – land on another roof made of shingles or straw. In this way the fire would spread from house to house and in a few short hours the whole street was up in flames. (Smoke) Some of the old-timers (may they live to be a hundred and twenty) still remember the big fire of (1891) when almost the entire city was destroyed. That was not the first fire in Lida, there were a number of previous fires.

In the past Lida endured many wars and each time the fires left the city in ruins. In olden days: - when Duke Vitavt captured the castle (it was unlikely that Jews lived there at that time): later on when the Tartars attacked the region in 1506; after that when a large army of the Russian Tzar Aleksey Mikhaylovitch captured the castle and city in 1659

On a summer evening in the year of 1679 a horrendous fire broke out (cause unknown) and in a matter of 1 hour 38 houses belonging to Jews and Christians were burned down. Many of the people (townsfolk) both Jews and Non Jews who didn't manage to get out of the burning houses, perished in the flames and many others received severe burn injuries.

Another huge fire occurred in Lida in 1843 . It started in the public baths and rapidly spread to the surrounding areas. The entire synagogue courtyard, a part of the market place and the whole of Vilna street burned down.

The most horrific fire within living memory that occurred in Lida broke out at the end of the first day of Sukot in 1891 . Nearly the whole town went up in smoke. About a thousand dwellings. Almost all of them Jewish (only 17 belonged to Christians): 400 residential houses, 600 “Cold Buildings”, barns, shops. “The Big Fire” would be long remembered by the Jews of Lida and was used as a basis for dating events – “so many years before or so many years after the big fire”.

In that same fire – not counting the old wooden built shul – nearly all the kloyzes (houses of prayer) with the exception of the tailor's burnt down. The city “Ratush” which was situated in the market place – a colonnaded building that was built in the 18th century and served in later years as a guard house – as well as a timber structure built in the gothic style which was used as a firemen stable – were also destroyed in the fire.

Lida's volunteer firemen group

(Fire brigade)

So go and sign up
For the fire brigade
And put on a red uniform.

(a Jewish cabaret song )

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Fireman's orchestra		Fireman's course in 1926

Firemen in Lida

Cast metal emblem of the 40th anniversary of the firemen in Lida 1832-1932

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The fire on Zavalne street began at the ritual-slaughterer's house, which spread and more than 30 Jewish houses were burnt down, nearly all uninsured, except for the slaughter's house, mostly the houses of poor Jews.

A severe fire that claimed two human fatalities, took place in the oil-factory. The fireman-Mair Gorelik was severely burned in its course.

I recall also the fire in the old “Nirvana” cinema (In Dluskin's courtyard) which threatened a severe threat to the wooden structures of Lida Street.

Several tens of meters for there were great stores of wooden materials from Gedalioh Feinstein's carpentry.

An indirect victim of the improper construction of the wagons was Elie (Eltschik) Lande (son of Benjamin Lande of the “Grand-Hotel”): wishing to jump up on a wagon, which was moving, in order to ride along to the fire, as was the custom, he slipped and was killed.

In short, the time came to modernize the equipment. Max Poliatshek, one of the most able members, dedicated himself to the matter with much energy, partially neglecting his private business, and finally, after several years of exertion, the Lida Fire Team was outfitted with fine motorized equipment, 4 trucks, with water tanks, a motor-pump, etc.

Formerly there were assigned five paid firemen, who lived on the site, and order that they could right out on the first call. The volunteers naturally came along later, each from the place where he found himself at that moment. The five appointees learned to drive and that understandably increased the possibility of getting to the place on time, before the fire was able to spread.

All of this cost a lot of effort and money, and since the town administration was always had a deficit, they had to look for outside support. The firemen used to put on shows, balls, dance evenings and the like. Here must be mentioned the firemen's' orchestra, which helped a good deal (The conductor-Shloime Zalmen Miednitski). There was also a special monthly payment for the firemen's-command

In the years 1935-1936 a womens' section was added to the firemen's association, whose function was to provide emergency medical help in a palce or in the event someone had been injured or burned at a fire. This was a group of 15 young women, under the direction of Ms Svaviatitski (from May 3rd Street (Drei Mai Gas)),who had completed a special course.

The workouts by the members used to take place weekly and were obligatory. The members of the orchestra (which also had to participate in the regular firemen's practice.) had twice-weekly exercises.

The firemen's-association had its own club, which carried on cultural activities.

A bit of disharmony in the firemen's cooperative activity between Jewish and non-Jewish firemen in Lida was Caused by the Grablis brothers and another pair of Polish members, anti-Semitically disposed, who wish to get control of the association. The Jews wouldn't allow it, and after many court sessions, often stormy, a decision was reached which divided the association into two commands: “Group 1” was responsible for the city area up to the railroad tracks and “Group 2”, under the direction of Mikolai Grablis on the Slobodke area, on the other said of the train tracks. This was a small and less well-schooled group. In that area there were nearly no Jews. In cases of a severe fire on Slobodke, the first, city group, was not just one time called out by the Burgermeister,Zadurski,or by the police-chief.

In the first days of the Polish-German war, the members of the firemen's association found themselves day and night in the locales of H. Miklashevitsh, Zamkova street, and the wee called out every short time, after the bombardment by the murderous German airforce on the Lida population, which suffered dead, wounded and many fires-up till the 17^th of September, when the Polish might and the Polish army abandoned Lida. More than 30 hours the town remained without any sort of control.

By the initiative of the Jewish populace, the town Fire-Command stood on watch not to allow any attacks, robberies or thefts. On the train station stood full truckload of various merchandise, which had recently arrived for Lida merchants, and part were stolen by the Polish population., who lived nearby, on the farm and on Slobodke. The Lida firemen were armed with cold weapons and often chased the robbers and theives. What can several tens of people do against thousands! Therefore we had an interest mainly, insofar as possible, to prevent pogroms on Jews and murders, until a measure of order was restored. Rumors were circulating, that the Russians were going to assume power.

When the Russian army took the town, a new firemen's-command was created, one that was paid, on the Soviet pattern, under the direction of a “Politruk” (A Russian Jew). Many of the former Lida firemen joined the news command. Many of them were, with the outbreak of the German-Soviet war, evacuated, with their trucks, to Russia.

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The Butcher's Synagogue was one of the most beautiful synagogues or Beit Medrashim on synagogue hill. Most significant were the artistic drawings created by the renowned Lida artist, Tager, who created them according to the directives of the active leaders of the Butchers' Synagogue. The Shamesh of the synagogue was R'Zundel – a slender Jew with a small thinly whiskered black beard. Always on the run – never had any time. He did everything even though he was the shamesh of the Butcher's synagogue. It was quite a job to make a minyan during the week. He would be quite a sight He would stand at the entrance with his Tallit and Tefillin and would stop every passerby and tell them they need only one more person for a minyan. No one could say no to him – tell him they have no time – before they knew it they were already inside in the Beit Medrash. Zundler had a two part task – to stand in the door blocking the exit after all the work to get the person in all the while still getting someone to come in – 8 more Jews. And again he repeats the same thing. Only one more Jew is missing and the proof is that I (Zundler) am already in Tallit and Tefillin; all ready to pray. Because of all that effort on Shabbath and Holidays his task was not so arduous. Butchers on their own came to pray. Dressed in holiday garb you felt you were among your own and had a common language. During the “layen” period, the men would speak in Polish telling each other tales of the week past –, who bought a bargain at market (a calf at a good price) who got a good bid for a cow. The chatter went on until the Gabbai interfered by asking for quiet in order to pray. The congregants go in to pray.

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Already at age six Jewish children, both boys and girls were sent to kheder (elementary school, both literally and actually a room). It was custom with us , especially regarding boys, that the child was wrapped in his father's prayer shawl and brought to the melamed (teacher). One of those present used to throw a handful of coins over the child's head, all were wished mazl tov and the child was told that an angel was dropping them from heaven, and if he would study well they would always throw gold coins and that he would be successful in everything.

My first melamed was “Flashke”. I've forgotten his real name, but I remember his nickname well.

That nickname for a melamed had its flavor and reason, such that on a frosty day a Christian brought him a wagon-load of wood and forgot a flask on his porch. The melamed chased after him in his torn shoes running over the snow-covered street, without a coat, and holding the peasants flask he was yelling: “Flashko, flashko!”

He was without doubt a modest Jew, still the nickname “Flashke” remained. “Flashkes” kheder was on Politsayske street, his dwelling consisting of a room and a tiny kitchen. It was very cold in the room. His wife used to sit in a corner at a sewing machine, sewing boys' pants warming herself at the firepot, which was next to the sewing machine. We were about fifteen children in the kheder and we studied from morning until night. When it got dark the melamed used to light a small kerosene lamp, which was inclined to extinguish itself. There the melamed had great patience to light it again, when it was very dark outside (There was no electric lighting yet then in the city). The children used to melt away toward home. Before leaving kheder it was a custom, that the melamed together with the children would recite the Shma-prayer in a chorus.

I studied in this kheder for an entire term, as known ,a term was six months. After this I was transferred to a second kheder, where older children studied. This was “Pantolke” the melamed's kheder on Lida street. Why the kheder-boys called him “Pantolke” I do not know. I remember, that he beat the boys severely without a trace of mercy. I this kheder a small and weak little boy studied. His father was Zelig Pupko, the directory of the “Wzaminova Kredita”. One time when the melamed was angry he beat the boy with a leather strap, which he always had at the ready. This hurt me a great deal. At the first opportunity I took the strap away and threw it into Tubelevitsch the Khazernik's pigsty, which was on Lida lane. I went back home and told my mother, that I would no longer go to this kheder, because the melamed beats the children and I'm very afraid of him. She understood and promised to send me to another kheder.

Several days later the melamed's wife came and asked my mother to again send me to her husband's kheder. Appaarently he was not wealthy and sorely needed the tuition money, which my father paid with generosity. It didn't help however and I never returned to him.

Then I began to study at Oizer the melamed's (Wolinski). His kheder was considered one of the better ones in the city and he got paid more tuition than the others. The room, where twenty students used to sit, was relatively large and near his house was a courtyard where one could safely play. Reb Oizer the melamed's sons were active members in the “Bund”(a socialist organization) and quite frequently police came and searched the house. Then the frightened children would run home seeking a hiding place from the foolish gendarmes.

Later I studied in Reb Dovid Yehuda Tatarski's. His kheder was more advanced and there a teacher taught the children Russian. There they also studied Gemore (pat of Talmud), from which we girls were exempted.

Tuvyoh the melamed lived with his family on Targove-street in a little wooden house. His kheder was on Vilna Street, in a room at the blacksmith's, Avrohom Yezyerski's.

Boys and girls studied in his kheder. He was a thin Jew or middle height, with a little pointy blond beard. Always serious, never laughed, always spoke with anger, as if he were mad at the entire world. His students always trembled at his glance. He would call the students inside to learn, each one separately, possibly because the room in which they studied was small. In teaching the children he was severe. If a student didn't read something as expected, then his right hand was already prepared to give a strong slap, as hard as he could get way with. He was not stingy with beating children. He would always use his left hand for beatings. Sitting at a lesson, each pupil was impatient that he might be freed, and leave the fear-chamber of Tuvyoh the melamed, to run about freely and play in the yard, till the melamed's call to a new fear-lesson.

It was, when his wife could be seen from afar, when she would be bringing him to eat: chalah soaked in milk in a tall narrow-necked earthenware jug and a short wooden spoon. With this spoon it was not possible to reach the food at the bottom of the jug, so he had no alternative but to sip from the jug. He would eat with great appetite and he made a great deal of noise, which would evoke loud laughing from us children. Having ended his eating, he being newly-nourished he would smack the children because of their having mocked him.

“Khevrah Tellim” existed for many years in Lida. In the same building as the Great Synagogue there were two small study-houses, where they prayed and recited Psalms all year long. There were Jews who went about waking people to go to recite Psalms. As was customary they started reciting Psalms at midnight, several times a week and also Friday night. The head officials of the Khevrah Tehillim were Yoshke the Coppersmith (Kaganovitsch), lived on Sadmaye, Itshe-Ber the carpenter from Zavalne Street, Berl the Lakhat(meaning unknown-might be a tinker) from the market, Alter Feinschreiber the flour merchant, Reb Eliyohu the Tshshler(=carpenter) (Brem) and others. In the middle of the night one can already hear Alter Feinschneider waking the Jewish public to arise to go to recite Psalms, with his resounding melody slicing through the darkness of the night:

Awake to the service of the creator
What we are, we are,
But we are Jews,
What we do, we do
As long as we recite Psalms.
Wake up, wake up, Yidelakh (little Jews, said endearingly)

So Alter goes…from house to house waking Jews. Through the stillness of the night his melody calling people to recite Psalms sounds without interruption. Only the police-watch are seen on the street, guarding order in the city. In a short while one can already see the shadows of the Jews carrying prayer shawls, heading themselves in the direction of the study houses of the Khevrah Tehillim. When they finish reciting Psalms it is beginning to dawn. It becomes light and they begin to pray Shakhris (Morning prayer=shakharit in Sephardic Hebrew). After Shakhris Jews hurry off to their daily occupations, with trust, pride and belief in a better tomorrow.

Tuvia the teacher lived with his family on Torgove Street in a small wooden house. His Heder (traditional religious school) was on Vilna Street in a room at Avrom Yezhersky's the blacksmith.

Boys and girls learned at his Heder. He was a thin man of average height, with a blond pointed beard. Always serious, pensive, never laughing. Always spoke with harshness as if he was angry at the whole world. His pupils always feared his glance. He would call the

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children in to learn separately probably because the room where they studied was so small. When teaching the children, he was very strict. If a child did not read something properly, his right hand was ready to give a hard slap wherever he could. He was not stingy with his beatings. He would always beat them with his left hand. When learning, each child sat impatiently to be released as soon as possible and leave the terrifying room of Tuvia the teacher to be free to play and jump around the yard until the teacher called them for the next fearful lesson.

The best thing was when they saw his wife from a distance bringing him some food: Challah soaked in milk in a tall clay jug with a narrow neck and a wooden spoon. He could not get the food out of the jug with that spoon and had no choice but to sip from the jug. He ate with a large appetite and made noises while eating which made us all laugh. When he finished eating he would angrily hit the children for making fun of him.

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The world had decided on the following names: Minsk-After-words, Vilna-nashers(sweet-tooths=snackers), and Lida-drunkards. If you want there is also a bit of allusion there: In “Gematria” (Numerical value of Hebrew letters) Lida in Gematria=Lot (Who while drunk impregnated his daughters with Moab and Ammon-ultimately Jewish arch-enemies).

One need not think, that the streets of Lida were filled with drunkards, it never got that bad—still Jewish drinkers—but taking a bit of whiskey, not to mention in company—with the greatest of pleasure. And indeed why not. The Lida Jew of yesteryear was a carefree creature, always interested in a good joke, a prank, a bit of silliness, and indeed to have a “drop”; that's the life no? Oh, whatever, God bless I'll drink to it.

And a bit of whiskey a Lider (native of Lida) could indeed take not just for Shabbes or Yomtev (Sabbath or holiday) but even in the middle of a Wednesday. And not just at home before lunch, but even in the barroom, returning from praying with the talit-sack under one's arm..

Going into the barroom belonged in general, one may say, to the good tone, exactly like sitting now in a Caviar-nie (gourmet snack shop), excuse the profane mention, only the form has changed: the substance remains the same.

Into the bar, after a spot of whiskey with a snack, came not just uncouth youths, but also substantial householder, cantors, synagogue officials and religious judges.

Various anecdotes are told on the theme: Once we went to see the Rabbi Reb Mordechai Meltser, of sainted memory, asking if he had seen one of the religious judges. The clever Rabbi responded making a face filled with wonder; How could he be here? Am I running a tavern?…

When a new Rabbi was expected in the shetl, a pair of prominent householders rode out to meet him some tens of viorsts out of the town. “Naturally” they took along a small bottle of 90 proof-every so many viorsts along the way there was an inn, so they used to stop and take a “thimbleful”. Afterward they ride another five or six viorsts and there is no inn. One of the householders tells the driver to stop the coach and pulls out the bottle. The second is a bit amazed, what sort of station is this? It's just an empty field?—Nu, says the first, if a poor nobleman lives here, who can't afford to build an inn, must we suffer?

Two Lida Jews are riding in a covered wagon to a market. For provisions they had just a small loaf of white bread, and as customary, a little bottle. When they started to get hungry, they poured whisky into a small bowl, so they could dip the bread into it. Soon however they decided-why not have a bit of whiskey before eating? What are they—gentiles, God forbid? So they pour a bit back into the bottle and pour themselves a little glass…

This is how Lida Jews lived once upon a time in their carefree happy spirit earning themselves the above-mentioned epithet: “Lida Drunkards”.

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