by Avraham Fessel

Translated by Aryeh Wanderman

The teachers tried to educate the children in proper conduct, not only in theory but also in practice. They explained that every law in the Torah had a social basis. They emphasized the following rules: Love your neighbor as yourself; Yom Kippur atones only for sins between man and G-d, but not for sins between man and his fellow man; if you acted wrongly towards anyone, you must first make amends for this wrongdoing, and only after that pray to G-d for forgiveness.

This education had its influence on daily life, even after the studies were completed, and even on subsequent family life. It also expressed itself in the practice of hospitality, especially on Shabbat. On Purim, the “mishloach manot” (sending presents of food) were sent to poor people and not to people from whom one expected a return favor. Haim Lasher is worthy of mention. He was a Jew who sat all day long in the Bet Midrash studying Torah. On Mondays and Thursdays he fasted and prayed all day.

Boys learned in the “Heder” until the age of Bar Mitzvah, after which they continued their studies in the Bet Midrash. The older boys taught the younger ones and guided them in learning the scriptures and the Talmud by themselves. They took no payment for this.

There were three houses of prayer in Ropshitz: the Bet Midrash in which the Rabbi and the most devout prayed; the Kloiz in which the Hasidim prayed; and the Shul in which the other Jews prayed.

The Jewish pupils went only as far as the sixth grade in their general studies in the elementary school. That was all that was compulsory. There was no high school in Ropshitz before the First World War. Those parents who wanted their children to have a high school education were forced to send them to a larger city, but this actually was not feasible because they could not afford the cost of maintaining the children in another city in addition to the cost of tuition. In addition, the very devout were against higher secular education because they felt that it would lead the children to abandon their religious faith.

by Yehoshua Gold

Translated by Aryeh Wanderman

There were also voluntary services:

Hospitality Services (“Hahnasat Orhim”): In most towns the “hekdesh” (home for the old and poor) was used to host poor guests who were passing through the town. In Ropshitz, two of the children's teachers volunteered to provide this service. The “Heder”, which during the day served as a place for teaching the children, at night served to host these guests. Mattresses and blankets were brought in for this purpose.

The Jews of Ropshitz regularly gave money for charity, and this attracted “professional beggars” to the town. Whole families came in wagons pulled by a poor unfortunate horse. They came from outside of Galicia.

There is a curious story about the son of the teacher Yehudah, who made a suit for himself for his wedding. One of the overnight guests put on this suit and disappeared. But a Jew like Yehudah did not let this deter him and he continued to host overnight guests without payment.

Charity and Loan Fund (“G'milut Hasadim”): The Ropshitz Jewish community earned its living as retail merchants and a few of them were artisans. A few of the Jews were rich, but the majority were poor. They adjusted to their meager livelihood, but nevertheless needed, from time to time, loans in order to buy merchandise or for other needs to keep their businesses running. The charity fund was organized by the most respected, or “enlightened”, of the community. Contributions were also received from those who had left and emigrated to the U.S. The main organizer of the fund was Dr. Eichenholtz, who also served as its head. The Jews also regularly gave anonymous charity (“matan b'seter”), and before Passover gave contributions to be used by the poor to buy Matzot and other food supplies for the Holiday (“Maot Hittin”).

Visiting the sick (“Bikur Holim”): All the residents, whether poor or rich, had to take their turn, for the most part at night, in visiting and helping the sick, in order to lighten the burden on the families. Shimon Hirsch adds: There was a lovely custom of mutual help in our town. When a person was sick and bed-ridden for a prolonged period, there were two people who took turns in voluntarily sitting by the sick person at night in order to share the burden with the family. I remember once doing this with Yissahar Heznekopf. To keep from getting bored we spent the time playing chess.

by Yaakov Reiss

Translated by Aryeh Wanderman

As is known, the Czar's army was defeated. When the news reached us about the Russian defeat, and in particular about the sinking of the Russian ships and the fall of the fortified city Port Arthur, there was great rejoicing in the town. The Jews looked upon this as a punishment from heaven for the wicked decrees of the Czar against the Jews. At the weddings which took place in those days, the entertainers Yeshayah Sanzer and Alter Mehlitzer sang a special song which was composed to celebrate the defeat of the Czar. Of particular note was the very festive wedding of Reb Itzikal in Ropshitz, where the guests were overjoyed when this song was sung.

by Minah Reich Shachar from N've Aytan

Translated by Aryeh Wanderman

I remember the flourishing life of the Jewish community. Life centered around the market place in the square, around which were one-storey, attached houses and a few two-storey houses. One could buy anything and everything in the market. There were also artisans: carpenters, tailors, and shoemakers. Even luxury items could be seen in the few shop windows. There were only two shops which belonged to non-Jews, the mayor of the town and his assistant. During the week, the market was crowded with farmers who came to the town to sell their produce and to buy supplies in the Jewish stores. On Shabbat, however, the entire town appeared to be asleep. If any non-Jew was seen it was only to take care of some business he had with a government office. The non-Jews were located far from the market, and yet, in spite of this, there was no lack of intrigue on their part.

There was an elected committee of the Jewish community which was virtually autonomous and which made full fledged Jewish life possible. There was no lack of Jewish weddings and other happy occasions in which all the Jews joyously participated. Those were good days for the Jews who were able to earn a living, and were satisfied with what they had.

And then came the flood! The First World War broke out! The happy days came to an end. In the first wave of Russian invasion, on the Rosh Hashanah Holiday, the synagogues were attacked when they were full to capacity. Men were murdered and women were raped, and their screams rose to the heaven. The Russians retreated, and when the second wave of invasion occurred the Jews fled to the western countries, far from the front.

We were a very religious family. Since the last refugee train left on Shabbat we remained behind, and subsequently only got as far as the nearby provincial city. After several months, during which we did not even have the means to minimally maintain ourselves, we returned. What we found was total destruction. Whatever was on the main street was burned down, and what remained fell into the greedy hands of the non-Jews. The houses which were not burned down were used as stables, and the smell of horses filled the streets.

Then came the day of retreat. During the whole night we could hear the shouting and the neighing of horses from behind our shuttered windows. The day dawned, a clear, quiet spring day with no sign of the army, only total destruction. The Jews who had remained were living in obscure places and had been afraid to show their faces. They now came out of hiding and we were able to see who had remained in the town. After a short while, to our joy, two friendly riders on horse back appeared. One of them was from our town.

When the fighting ceased in our area, the refugees started to return and they saw what they had returned to. A few of them, after they saw the destruction, decided to remain where they had fled and to start a new life there. Others preferred to stay in the town where they were born and to rehabilitate themselves as best they could. Those who had been used to a life of plenty had to be satisfied with a more modest existence. Those who could not live even modestly, were supported by the community or by relatives from overseas. Emigration began, some to the U.S., some to Germany. Those who could afford the travel expense got up and left. Those who could not, sold the remnants of their property in order to finance the trip. Who were the buyers? The non-Jews. Gradually the town became full of shops belonging to Christians. Cooperative stores were formed which were highly competitive, and the Jews began to lose their livelihood. The town began to be empty of Jews except for a few who were able to withstand the competition and rehabilitate themselves.

And then something happened! The Balfour Declaration! The autumn became spring for the Jews! I, myself, was not close to such matters because I came from a family who were not Zionists, but the rejoicing of everyone, young and old, knew no boundaries.

A Hebrew School was founded, made possible by a contribution from an American Jew, a former resident of our town, who came back to get his parents. People started speaking and singing in Hebrew. A kindergarten was also formed, but it soon closed because of the demands of the religious who were opposed to boys and girls learning together. One of the towns had facilities designed to prepare for Aliyah to the Land of Israel, and the best of our youths went there to get ready for Aliyah. Many of them did, indeed, become part of the “Third Aliyah”, and were among the famed “road builders”.

Zionist youth movements were formed with the aim of Aliyah. I was one of those who prepared for, and subsequently came on Aliyah. I settled in a Kibbutz, and remain there to this day.

by Aharon Hirsch

Translated by Aryeh Wanderman

(This article was published in the weekly newspaper “Hamitzpe” in Krakow, 3 Elul, the weekly Torah portion of “Shoftim”, 5679 (1919).)

In Russia “She'erit Yisrael”, “Zevulun”, “Haboneh” and many other groups are formed, and large sums of tens and hundreds of million Rubles are collected for building up the Land of Israel. American Jews, who always had labored only to earn money for themselves, are now energetically and enthusiastically organizing for the purpose of raising millions of dollars. Jews from all over Europe, and as far as India, are devoting themselves to the sacred goal of facilitating the return of the People of Israel to its land. Their hearts yearn to see its fulfillment. An awakening such as this has not occurred since the Jews were exiled from their land. Even in the days of Zerubavel, when the Jews were granted permission by King Koresh to return to Judea and rebuild it, we did not see this to such an extent. This rejoicing will be even greater when we see all the mighty nations promising to return our land to us. Everyone whose eyes are open, and who calmly and reasonably observes these events, must admit that all this is the workings of the hand of G-d and is taking place under guidance from Heaven above. How can our hearts not rejoice, and our souls be filled with happiness.

Nevertheless, we are astonished and feel pain in our hearts when we see the silence and placidity with which the Jews of Galicia are reacting to these events in world Jewry. It is, indeed, difficult to believe. Those who would profit from the war have defiled themselves by their selfish materialism. They seek only personal gain. The foul depth to which these Jews have descended is a desecration of the Divine Name. They incite further hatred of the Jews on the part of our enemies, although many of the latter are guilty themselves of the same despicable deeds. When our enemies, however, are guilty of these deeds, it is only they themselves who suffer from their sins, but when Jews do the same thing all their fellow Jews suffer. “All of Israel are responsible for each other.” They have forgotten their People who are steeped in sorrow and are in need of salvation. They seek their own gain and nothing else matters to them. Even within the Zionist camp there is silence. The Zionist Council which met in the month of Iyar this year in Lvov decided even in Galicia to raise a million “Keter”, and the Palestinian Commission took this job upon itself. To this day nothing has been done.

Wake up, my brothers, from your slumber! This is not a time to be silent! It is a time to act! Let us take an example from our brothers in Russia and other countries who are incessantly working for our People and our Land. Why should we be left behind? Let us, also, participate in rebuilding our Land. We must act now, for the time is ripe! “Atah takum t'rahem Zion, ki et l'hen'nah ki va moed” (“Thou shalt arise and have mercy on Zion; for it is time to favor her, yea the set time has come”) (Psalms 102, 14).

In the following pages we can read about the rise of Zionism among the youth in Ropshitz, as remembered by those who came from the Shtetl.

Translated by Aryeh Wanderman

Much has been said about the Zionist Movement. Meetings were held in private homes, and literature about national revival was prepared for distribution. The Balfour Declaration aroused most of the youth and the young adults to become active. A kindergarten was established, but for some reason it didn't last long, perhaps for budgetary reasons, or perhaps because the parents feared that the young children might abandon the traditional Jewish way of life.

One of the contributing factors to the increase in Zionist activity, was the appearance in our shtetl of one of our former residents who had emigrated to the U.S. After he sent his parents to the “golden land” (U.S.), he contributed all their property, house and garden, to be used as facilities for Jewish national education and for learning the Hebrew language and promulgating its use. A Hebrew school was established which included both religious and secular branches. I clearly recall, from this period, the first teacher, a man of tall stature, who, by virtue of his impressive appearance, attracted many students to the school. He spread the use of the Hebrew language, both within the walls of the school, using the book “Sfat Amenu” (the language of our people), and also with private lessons which he gave to those who, for one reason or another, could not openly be seen attending the school. The Hebrew language and Hebrew songs began to be heard in the shtetl. After him there were many other teachers, whose names I cannot remember, but I must thank this first teacher for my knowledge of Hebrew.

New winds were blowing in those days throughout the Diaspora, as well as in our shtetl. Many of our youths joined the “hachshara halutzit” (preparation for pioneering) which arose then in one of the cities in western Poland, and on finishing their preparation they became part of the third wave of Aliyah to our Land.

One of the strongest and most flourishing movements at that time was the youth movement “Hashomer Hatzair”. Among the founders of the movement were the best of our youth. Young and old streamed to the “ken” (the gathering place) which was in one of the rooms in the school. The movement didn't last for many years in our shtetl. One of the reasons for this was the Aliyah of its leaders. In addition, the movement reached a crisis all over Poland when its members went either to the extreme left or to the right. As a result, general Zionist movements were formed. One of these was the Hebrew youth movement “Akiva”. The youth enthusiastically joined this movement as it had the previous one, and it became quite strong all over Poland. Eventually the initial enthusiasm began to wane, and the movement did not produce many “halutzim” (pioneers). Nevertheless it remained active for a long time, perhaps because it served also for social meetings and interesting talks.

As other movements waned, a religious youth movement also became popular, perhaps because parents did not oppose it. The parents looked favorably on combining Zionist and religious education. Most important was the challenge of Aliyah, as living in Poland in those days became more and more difficult.

Translated by Aryeh Wanderman

My parent's home was considered progressive in those days. My grandfather, Avraham Epstein, was a Zionist in his heart and soul, and he saw the Land of Israel as a sacred ideal. He insisted that my father should permit me to learn Hebrew, Bible and grammar, at a time when many were still opposed the widespread use of the language.

In 1927 the first “Shomri” group was formed in our shetl, with the help of Shlomo Issler, a beloved and devoted leader. He had considerable influence on the youth. He organized groups for the study of Zionism, for learning about our homeland, our history, and the history of the labor movement. We looked on these activities with our youthful enthusiasm. We obtained newspapers from Palestine: “Davar” and “Ha'aretz”. Thanks to this leader we became knowledgeable about the essence of “Halutziut” (pioneering) to prepare ourselves for the task which lay before us. He eventually made Aliyah and joined the Kibbutz “Ein Hamifratz”. Two years later he fell sick with malaria, from which he never recovered. He passed away as a young man.

We were interested in being workers, although this wasn't easy because of the objections of those who were opposed to Zionism. My father also fought with me. He wouldn't allow me to participate in the activities of the group because they involved desecration of the Sabbath and trips together with boys (G-d forbid). He was concerned about his reputation as one who leads the prayers in the synagogue. What would people say if his daughter belongs to a group which preaches a change in the traditional, quiet life which had always been practiced. Subsequently, other youth movements were established in our shtetl: “Akiva”, “Hanoar Hatzioni” and “Mizrachi”.

In spite of all, many of us overcame the opposition and made Aliyah. There were also those who emigrated to America, because the condition of the Jews in Poland became worse from day to day.

I made Aliyah in 1933, after two years of “hachshara” (preparatory training) with the “Hashomer Hatzair” movement. I settled in Tel Amal, now known as Nir David.

Translated by Aryeh Wanderman

The first who made Aliyah were Shlomo Issler, who died in Palestine, Ethel Fishel, who is now in London, and Pinhas Lender.

Translated by Aryeh Wanderman

A large percentage of the youth was attracted to Zionism. Several Zionist youth movements were established in our shtetl: “Hashomer Hatzair”, whose founder was Shlomo Issler (he was the first in the youth movements to go on Aliyah), “Hashomer Hadati”, “Hehalutz” and “Akiva”. There are many with us here now in the Land of Israel who were members of these movements.

These youth movements used the building which had previously belonged to the school and was later given to the youth. It was a large, roomy building with a large garden. Every evening, and especially Saturday night, we would gather there for talks, readings, dancing and singing Hebrew songs.

There were also very religious youths in Ropshitz who devoted themselves only to religious studies. You could meet them only in the study hall, bent over the Gemara. Most of the youth, however, were helping their parents in their businesses and they prepared themselves to be merchants when the time came. It wasn't so acceptable to perform physical labor and the professions were not very varied, so most of the youth went into business.

Translated by Aryeh Wanderman

Somewhat later the “Hashomer Hatzair” movement was formed and was accepted by us with great enthusiasm. Of course we were very strict about whom we accepted into the movement. Most of our time was spent there. The evenings we spent reading together or listening to interesting lectures. We danced and we sang. On Shabbat we went on trips outside the shtetl. We met with members of the movement from other, larger branches, such as Zheshuv (Rzeszow), where the leader was Meir Yaari.

Sometime later, another two movements were formed: “Hehalutz”, which was under our auspices, and “Akiva” of the general Zionists.

We had a Hebrew library. We exchanged books and read a lot. That was obligatory, including also serious and scientific books. I can remember reading until late at night, by candle light so as not to disturb anyone.

Eventually they went to “Hachshara” (preparatory training) and achieved their ideals by going on Aliyah.

Translated by Aryeh Wanderman

The activities, the talks and the discussions which took place in “Akiva” became well known. The youth occupied themselves with Jewish studies and philosophy. They were well versed in the writings of “Achad Ha'am” (Asher Zvi Ginsberg). Every meeting began with a Hasidic melody and ended with one of the Psalms. Meetings on the eve of the Sabbath and Holidays were infused with the atmosphere of joy and sanctity befitting the day, with traditional songs taken from the Prayer Book, such as “Ata Echad”, “Hineni Muchan Umezuman”, “Ya Ribbon”, “Yom Ze Mechubad”, etc., and ended with words of encouragement and hope, dear to the hearts of all. Outings took place on Lag B'omer, and other occasions.

After many of the youth trained in preparation for Aliyah, the time arrived when the Jews of Ropshitz were privileged to see the first of its sons and daughters fulfilling their mission. The young and old gathered to see them off as they boarded the train to Krakow, wishing them a safe trip and safe arrival. As the train pulled out, they burst out in singing “Ani Ma'amin” and “Am Yisrael Chai”, with a silent prayer in their hearts for success in their mission. The lips of the parents, relatives and teachers expressed the hope that others would follow in their footsteps. These few, who are now living in Israel, as well as those who emigrated to America, became, to our sorrow, the only remnants of our Shtetl.

Those who came on Aliyah initially joined the first kibbutz in Petah Tikvah. After a few years they settled in Usha, near Haifa. The members of Akiva live together as members of the Workers Movement and the Liberal Workers. Those who came from Krakow formed a non-political kibbutz in Bet She'an, Neve Eitan. The kibbutz Bet Yehoshua, near Even Yehudah, eventually became a Moshav Ovdim, affiliated with the Moshav organization. It should be noted that in this Moshav there is a synagogue and a large, lovely Cultural Center, named after the spiritual leader Yoel Dreiblatt, of blessed memory. Moshe Singer (Marzel), of blessed memory, continued in his footsteps and was the driving force in maintaining this sanctuary for many years. May the memory of both these men be blessed! The leaders of the movement, Yehudah Ornstein, Yosef Rondstein and Nichthauser, may they be blessed with long life, are continuing to act on their own, as agents of the Jewish Agency.

As a result of the Holocaust and the cessation of Aliyah, as well as lack of any arrangement for increasing manpower, the Akiva movement, to our great sorrow, ceased to exist. On the other hand, the wonderful kibbutz Tel Yitzchak, exists. It is named after Yitzchak Steiger, of blessed memory, their leader from Eastern Galicia. The branch of “Hanoar Hazioni Haoved” (the Zionist workers youth movement) is affiliated with the Independent Liberal Workers Movement and the Histadrut.

By Yissahar Hesnekopf

Translated by Aryeh Wanderman

(The following is a portion of a letter written to his sister, Itta Shachar. He is described by her as a lover of culture who became deeply enamored with Zionism. He learned Hebrew on his own and his goal was to go on Aliyah and participate in rebuilding the Land. He never fulfilled this goal because he would not leave his parents behind.)

I then feel very strongly my suffering, and my aching soul is filled with pain.

We are fighting here for our very existence, with no chance to advance ourselves by even one step.

We are as if locked in jail; the light in our lives is flickering, while our hearts aspire for a life of freedom and self-accomplishment.

My heart yearns to be with you and to have the pleasure of a life of meaning and accomplishment such as yours.

I wish you security in the future in your land. May Zion be your home forever.

Your brother, Yissahar Hesnekopf

Translated by Aryeh Wanderman

All of this took place before the First World War. After the war, a former resident of Ropshitz, Meir Sinai, came from America to visit his parents, and decided to take them with him to America. Leibush Kurz persuaded him to donate their house to the community for the purpose of forming a Hebrew school. The school encouraged the youth to learn Hebrew and participate in Zionist activites.

A Zionist committee was chosen. The names I remember from this committee are Miriam Freedman and Shindel Rosenbaum. After they were married and left, a new committee was chosen consisting of Mendel Lender, Moshe Rosenbaum, Binyamin Balzam, and myself. Mendel Lender and Moshe Rosenbaum were the librarians, I was the secretary, and Gitzia Zeiden was the chairman.

We bought books in Hebrew, Yiddish, German and Polish. Lectures were given by some residents of the Shtetl, and also by outside lecturers, including Rosen, the teacher from the city of Dembitze, Walkovsky from Krakow, who slept and ate free of charge at the home of Feinsteim family, and others.

In spite of the fact that it was very much not accepted, our meetings were held with boys and girls together. This was a beautiful time in our lives.

The Akiva movement was formed at that time. My sister Bilah was the head of the group. A Hashomer Hatzair group was also formed under the leadership of Shlomo Issler, who later died in Palestine. Shlomo came on Aliyah with his friend Haya Lender. After his death, Haya remained in their Kibbutz, Ein Hamifratz. She married a boy from the Gerbershrift family from Ropshitz, and they raised a wonderful family.

Among the first to come on Aliyah were Shmuel Frantzblau and Asher Ganor (Winiger). Asher became my husband when I too came on Aliyah several years later.

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