[Page 495]

Grandfather worshipped in the Kleizl. The worshippers treated him with honor, and if he was late for the Shacharit service, they would not begin until they clarified the reason for his absence.

During the Czarist era, there was a committee appointed by the rabbi of the city. Grandfather was among its members. During the era of the Polish regime, when the statute of the communities was confirmed, Grandfather served as the vice chairman of the community council. He was also one of the founders of the Jewish People's Bank (Yiddishe Folks Bank) and a member of its leadership until the day he was murdered. He was also one of the founders of the firefighters.

After the First World War, our brethren from overseas sent money for the poor to our impoverished town. The money was sent to my grandfather's address because they trusted his honesty and integrity.

Grandmother Sara Grunia excelled in the goodness of her heart and her love for her fellow. She busied herself with charitable deeds and anonymous donations. She concerned herself with assisting poor brides. When she did not succeed in collecting the necessary money for the wedding expenses, she would mortgage her jewelry at the charitable fund.

Grandfather conducted a patriarchal home. He was strong-willed and uncompromising in matters of tradition, ensuring that the chain of tradition not be severed. However, as a wise man, he was flexible, and knew when to give in during a dispute. He related with patience to his daughter-in-law, who wanted to educate her children in the spirit of the new times. He agreed that the granddaughters could study in the Russian Gymnasium in Minsk. That was not the case with the grandsons. There, he insisted strongly that they receive a traditional education. He sent his eldest grandson to the Wilkomir Yeshiva.

Grandfather was not a Zionist as we understand its meaning now, but he was a lover of Zion. When I decided to make aliya to the Land of Israel, he was very sad about breaking up the family, but he was convinced that I should not change my decision, and he blessed me warmly. He said to me, “G-d willing, we will meet in our Holy Land.” There were tears in his eyes. He remained in contact with me by letter. He took interest in what was going on in the Land in general, and in my life in particular. However, he did not merit to see me, for he was murdered by a wicked gentile.

Translator's Footnote:

Mr. Porat translated the name as Menachem Mendel, whereas in the book, it is Menachem Yoel. He further notes that he was murdered on his way to work during the early 1930s.

[Page 496]

Avraham Tzart was a very talented man, his talent – to quote Bialik – “was dripping from his ten fingers.” In addition, he was a handsome man with pleasant manners. For many years, he represented the Volozhin Jewish community at all government events and celebrations such as Independence Day. During these events, he gave brilliant, tasteful speeches in fluent Polish.

His first speech was given in front of a large crowd in 1917, the year of the Russian Revolution. He went up to the tribunal (stage) and spoke at meetings for the many soldiers who stationed then in Volozhin and had different opinions on diverse subjects. Avraham Tzart calmed the listeners and was able to mediate between opponents with his gift of rhetoric and his power of persuasion.

Due to his vast knowledge and oratory skills, Avraham Tzart was elected as Volozhin's vice mayor. This was a great achievement, for Jews had not been allowed to take part in municipal affairs.

His wife, Tzvia, was the only midwife in Volozhin. She was always busy. When a woman was about to give birth, Tzvia was immediately summoned (in these years, the thirties, women gave birth at home). Tzvia was also active with communal needs, she used to raise money for charity. Nobody ever said refused her.

Avraham Tzart's gift as a speaker worked against him. When the Soviets entered Volozhin during World War Two, they invited him to speak to a large audience in the local movie theater. Later, when the Germans entered Volozhin, they reminded him of his “crime,” his pro-Soviet speech, and he was among the first to be executed. His daughter and wife also during the Shoah.

[Page 497]

Memories Connected with Avraham Tzart

In 1933, I befriended Nechama, Avraham Tzart's only daughter. Due to that friendship, I had the privilege of listening to the radio in their residence. (In those days, there were only two radios in Volozhin. The other one was in the house of Yaakov “Yani” Garber.) Once, a young group convened in Avraham Tzart's house to listen to the Tosca opera. All of a sudden, we heard a whispering noise from outside. We made our way through the tall ficus trees that reached the ceiling and covered the windows. We saw a large crowd around the house listening to the music – some for pleasure and some out of curiosity, wanting to see the “magic box.” Avraham Tzart went out to the crowd and expressed his regret that he could not accommodate them all in his house.

The visit of professor Fishel Shneerson, who came to Volozhin to collect material for writing the second volume of his book “Chaim Gravitzer,” dedicated fully to Volozhin, was connected to Avraham Tzart. The home of Avraham Tzart was the most suitable to receive an honorable guest such as professor Shneerson. We spent a pleasant evening with the professor, who was a like a fountainhead of Jewish anecdotes, which I fondly remember to this day.

The epitome of memories related to Avraham Tzart was the organizing of Purim Ball. While Avrum Zart served as the vice mayor, we received permission to use for the Purim Ball the large hall of the municipality that was in Perlman's house on Vilna Street. The feeling that this year we will not have the ball in the firefighters' hall, whose walls were bare and gloomy, but rather, in a nice and clean building, full of light and air – instilled in us the feeling that this time the ball was going to be extraordinary.

Our house became a workshop to all kind of paper chains, confetti, and cotillions (tiny hats). Remarkable in their work preparing for the ball were Emma Apel, Pessia Rogovin, Nechama Tzart and Rachel Shevach (a kindergarten teacher not originally from Volozhin). She was the lively spirit in all the ball's preparations.

Then there was the commotion in renting gowns for the ball. Only few posessed such dresses. We overcame this somehow, and the ball was successful. The youth were given free entry. From among the families that participated, I remember the Paretzki, Pollak, Weisbord, Brodna, and Kaganovitz families, the teacher Lipshitz, Rachel Meltzer (Kivilevitz) and others.

The spirit was great. Everybody danced and the “flying Posta” worked relentlessly. What was this “Posta”? – the participants were given numbers, which served as addresses for letters written to them that evening. The content of the letters was comical and entertaining for the most part. In some cases, they were allowed to read the letter publicly – to the crowd's enjoyment. This “post” was for a fee, with the revenue dedicated to the Jewish National Fund.

For many years, we remembered that ball, which was organized thanks to Avraham Tzart's cordial help, who gave us access to the municipality hall.

[Page 498]

When the Germans conquered Volozhin in 1918, the lads returned home and told their parents about the great kindness that the Kivilevitch family did for them. Their parents sent a letter of gratitude to Mrs. Sima Kivilevitch. The letter was very emotional, and anyone who reads it comes to tears from great emotion. It was a sort of “song of praise for the saviors.” I too read this letter, and I too wept.

The mother of the family, Sima Kivilevitch (nee Shriro) was born in Molodechno. She lived in Yatskevo after marriage. She had a generous heart. She would give charity generously, and she would often give discreetly so as not to shame he needy.

My first connection with Shneur came from honoring his mother. The Chevra Kadisha (burial society) in Volozhin would determine on its own the place of burial of the deceased, as well as the price of the grave and the burial. When Shneur's mother Sima died in her prime, Shneur entered the office of the Chevra Kadisha and said the following: “Who my mother was is well-known to you. You also know about the good deeds that she performed. Therefore, lay her to rest in the choicest of graves, and I will pay full fees. He did not recite Kaddish like one of the Maskilim, but rather at Shacharit, Mincha, and Maariv every day, without missing even a single Kaddish during the year of mourning. It is written (Provers 17:6): “The glory of the children are their fathers.” Shneur saw his glory and splendor in his mother, and thereby, he can serve as an example for the children in our generation regarding the commandment of honoring one's mother and father.

I worshipped with Shneur in the Kleizl. We both sat at the eastern wall. He inherited this place from his father Reb Moshe. His father was a scholar. He purchased an honorable place at the eastern wall of the Kleizl before the First World War. Prior to his death, he willed that his rich Torah library be donated to the Kleizl.

I recall an event from Shneur's life that testifies to his nation al pride and his readiness

[Page 499]

to passionately defend Jewish honor. The son of Vartman, the Volozhin Starosta (District Governor) was a high school student in Warsaw. On Sabbath afternoons, the Jews of our town used to go for a stroll in the park of Count Tyszkiewicz, along with their wives and children. The high school student was an anti-Semite. When he came to Volozhin during his vacation, he would derive great sadistic pleasure from bursting into the crowd of walkers as he was riding on his galloping horse, thereby causing panic and fear. At times, this “mischief' would end with someone being trampled.

Vilna Street The first house at left is the Kivilevitsh's [Mr. M. Porat notes that this is from the 1930s]

Shneur reached the pinnacle of his noble essence during the time of the Shoah. He would be permitted to say of himself, “I am the person who saw affliction under the staff of his wrath.” (Lamentations 3:1). He loved the Jews

[Page 500]

of Volozhin, and tried to help them and save them in any way he could. He did not sleep, and like a faithful soldier, stood on guard day and night, spying, and listening to anything that was taking place, and any whisper. The period was very terrible. Torture and murder were the lot of the Jews of Volozhin.

As I have been told, he could have saved his life, but he did not want to and was unable to leave his wife and his son Yigal to their fate, for he loved them very much, and his soul was bound to theirs. Furthermore, if he escaped it would have brought disaster to the Jews of Volozhin who were imprisoned in the ghetto. He fulfilled his tragic role until the last minute, and went to his death as a proud Jew, with clear knowledge that this was his final journey, from which he would not return.

Shneur died a martyr's death, and earned a good name, which, as is known, is greater than the crown of Torah, the crown of the priesthood, and the crown of royalty. [Trans: based on Pirkei Avot 4:13]

Translator's Footnote

Mr. M. Porat added the following details to his original translation. I include it here, largely unedited.

Shneur was always encouraging the Ghetto captives to construct hideouts, the so-called “Malinas.” He suggested that they hide there as much as they could since it was clear that the day of the massacre would soon arrive. Some Ghetto dwellers survived the mass slaughters inside Malinas, and when the slaughter was over, they escaped to the forest.

One day Shneur was led away by the Ghetto Politsay and murdered en route to Molodetshno.

Shneur bravely carried out his tragic duty until the very end. He went stoically to his death, knowing that he would not return from this trip.

Shneur's wife Rachel Kivilevitsh (nee Melzer) was a born Volozhiner. She taught Hebrew and natural sciences at the Volozhin Tarbut School.

Rachel spoke with her students only in Hebrew, avoiding Yiddish even during the breaks while the children in other classes spoke Yiddish. She was the sole Jewish teacher in the Polish High (Evening) School. Rachel graduated from a Russian high school and the Hebrew Seminar for teachers.

Rachel with their little son Yigal were exterminated in the hamlet of Zabrezhe (ten Kilometers from Volozhin). Her name appears on the martyrs list of Zabrezhe in the “Pamiat – Memory” book (page 262), published by the Volozhin Region authorities (1996).

Rachel Kivilevitsh, Moyshe Meltser's daughter – her name is written in the “Pamiat' book among the Zabrezhe victims of the Fascist terror, in the Belarus language, in Cyrillic characters.

“Meltser Rakhilya Moyshawna, born 1909.”

[Page 500]

A great tragedy afflicted him in his latter years. He became ill with a severe eye disease, and was taken to the hospital of Dr. Pines in Białystok. He underwent an operation, but he became permanently blind. He returned to Volozhin blind, but he continued to give the daily class even after his sight was taken from him. The wondrous thing was that he found his way to the synagogue himself. Every day, the Jews of Volozhin saw an old man making his way alone to the synagogue to disseminate Torah in public.

Grandfather possessed many tar factories. There were many tree roots in Count Tyszkiewicz' forests from which tar was produced. He built a house in one of those forests. It too was filled with holy books, and the sound of Torah could be heard until late at night.

Once, Count Tyszkiewicz visited the city. Since he was tired, he decided to rest a bit in the only house in the forest. Grandfather was fully immersed in studying a difficult section of Talmud. When he was Count

[Page 501]

Tyszkiewicz, he rose from his place and displayed honor to the nobleman. The guest looked at the many bookcases, and asked, “Who studies from them?” “I do,” responded Grandfather. “And you understand everything written in them?” “I understand, honorable Count.” “If that is the case,” replied Count Tyszkiewicz, “You should sit in your place, and I should stand before you to honor you. For anyone expert in these ancient books must be a great, wise man.”

Grandfather was occupied with charity and benevolent deeds. He assisted poor girls in getting married, took interest in them, and helped them in their difficulties after their marriage. Anyone with a heavy heart or who was immersed in a difficulty could find support and help from Grandfather.

Grandfather died at the ripe old age of eighty-eight. He was laid to eternal rest on the day the Nazis entered Volozhin.

Translator's Footnote

Mr. M. Porat added the following detail in his original translation:

Grandfather possessed many tar mills. There were many wood roots in Count Tyszkiewicz' forests from which turpentine, tar, and charcoal were produced. Near one of these mills, he built his house. He also established a big house in Volozhin in which running water was installed for the first time in our shtetl.

Grandfather was so rich that he could equip his each one of his five children with a tar mill as a very generous dowry. His son Moyshe Rapoport lived in the house, which was equipped with running water. In association with Mr. Yosef Perlman, he established a sawmill and gristmill on the bank of the Volozhinka in Volozhin.

[Page 501]

Rabbi Avraham, a strong believer and a man with the reputation of a devotee, was a graduate of the Yeshiva of Volozhin. He earned his nickname because he would ask everyone he met in the street if that person had recited the “Asher Yatzar” blessing after he washed his hands (“Asher Yatzar” is the blessing to be recited after visiting a bathroom).

On Friday afternoons, Rabbi Avraham used to visit Jewish stores and encourage store owners to close their businesses before the start of Shabbat.

Although he was a Melamed, he was unable to make a living from it, as over time, the number of his pupils declined. Subsequently, he then started to work as the Chazan and Beadle of a synagogue.

He used to stay in the synagogue, studying the Torah. One time he had a terrible experience. He suddenly heard a voice ଀from aboveଁ calling him - “Rabbi Avraham, you are requested to come to the Yeshiva in Heaven”. (Apparently, one of the town's jokers had sneaked into the second-floor women's section of the synagogue and pranked him).

Rabbi Avraham remembered the story of Eli and Shmuel (the Bible, First Samuel, Ch. 3).

[Page 502]

He replied, “I am ready”, opened the Holy Arc and prayed.

Sadly, the death of Rabbi Avraham was different. During the first “Action”, the Nazis gathered the Jews on the sports court and walked them to the killing pit. Rabbi Avraham understood that this was truly the time for the last prayer. He covered himself with his tallit and was shot while he recited “Shema Israel”.

Rabbi Moshe-Eliyahu Bunimovitz

His past was somewhat mysterious and we heard many stories about him in Jerusalem. He studied in the Yeshiva of Volozhin and decided to come to Eretz Israel. He arrived at the port of Jaffa with no money to pay for a ride to Jerusalem, so he simply walked there. In Jerusalem, he did not present himself as a scholar but found physical work as a construction worker. This was the time of much building of new neighborhoods outside of Jerusalem's city walls. He became a laborer who carried stone and other building materials on construction sites. He sent the money he saved to his wife in Volozhin. Later, she would take their two children and join him in Jerusalem.

This was the time period when a French company laid the railroad tracks between Jaffa and Jerusalem. A Jewish iron contractor hired him for that work. He considered building Eretz Israel to be “holy work”.

[Page 503]

Even during these days of hard physical labor, he did not forget his days of study in Volozhin. Each night he went to the Yeshiva “Menachem Zion” at the “Churva”, where students were arranged into two studying shifts: one before midnight and one after midnight. He used to attend both shifts and still went to work every morning.

Rabbi Eliezer-Dan Gavrilovitz (the son-in-law of Rabbi Yehoseph Swartz z”l, the author of several religious books including “Tvuat Haaretz”), who was one of the leaders of Yeshiva “Etz Chaim”, was impressed by him and hired Rabbi Moshe-Eliyahu as a supervisor for the Talmud Torah School.

The school gave him a library room full of Holy Books. Rabbi Moshe-Eliyahu would distribute the books among the different teachers and made sure the books were in good order. He sent damaged books to be repaired by Rabbi Neta, the bookbinder.

He continued passing his nights in the Menachem Zion School just as he did when he worked in construction and metalwork. After the morning prayer, he climbed to his little room and waited for the pupils to arrive. Rabbi Moshe Eliyahu unlocked the classrooms and greeted each pupil, asking them to behave civilly and to wait quietly for the start of their classes. He greeted the Melameds and avoided any conversation, encouraging them to go to their classes.

He then started walking around the building, making sure that no child sneaked out of his class. When he caught a “deserter” he brought him back to his classroom, begging the child not to repeat this behavior.

[Page 504]

He showed a lot of respect for all the students of the Yeshiva, to all the teachers, old and young, and even to the Talmud Torah students, of whom he said, “they will exceed my knowledge of the Torah”. I was shocked when I saw him stand up as I passed his door. He stood up in front of any teacher or Torah scholar that passed in the corridor in front of his room.

He died on February 24, 1910 and was buried on the Mount of Olives.

Editor's Note:

The following story, about the author Zvi Bunimovitz of Volozhin, a relative of Rabbi Moshe Eliyahu Bunimovitz, was well-known in the town. Sir Moshe Montefiore, the British Minister, visited St. Petersburg and on his way back to England made a stop in Vilna. People were discussing both his important position in England and what his intentions where for visiting the Russian Tzar. People speculated that he had offered to “buy” the Russian Jews and relocate them to England. Consequently, people in need began approaching him with requests: one's daughter had reached marriage age and he had no money for a dowry, another one lost his house to a fire and the third wanted help in a court case. Montefiore's entourage told all the applicants to submit their requests in writing.

Zvi Bunimovitz was known for his sharp tongue and his beautiful handwriting. Many people from all over would ask him to write their application letters for them. They asked him to elaborate on their cases, to use poetic phrases, to detail their family lineage, and to describe their life challenges in order to move the Minister's soul.

At one time, Bunimovitz told them: why are you preparing long letters? Simply write “give money!” And the phrase “give money!” became common in Lithuania.

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