[Page 208]
Rabbi Tsvi Menakhem Rokhel
(1835 – 1922)
by K. L.
[Translation Editor's Note:
The first part of this section begins on p. 208. It has not yet been
translated.]
[Page 210]
…would arise. For a long period he was the liaison and representative to the
government from the Jewish community, a citizen of the city from the prior era,
despite his poor command of Russian. Because of his clear and sharp intellect,
his proud manner and ways, he was respected by the government and his words were
heard.
After the death of Rabbi Velvele he became enmeshed in a bitter controversy when
he refused to recognize the rabbi of Petrikov as the city rabbi. Although the
majority of the city followed the rabbi from Petrikov, he brought Rabbi Yitzkhak
Heller from Korilovitz and influenced a substantial number of the Jews of the
city to follow him. Thus the city split over a rabbi. No doubt in his public
activities he was quite forceful and possibly even arrogant, and on the heels of
this battle, he and his entire family left the Hassidic synagogue, whose
congregation generally leaned toward the rabbi from Petrikov and founded his own
synagogue in his home which lasted for several decades.
Then came a new age with new songs: Khibat Zion, Zionism, Hebrew literature, the
“Bund,” and the like. Hirsh Mendel strongly resisted all these new trends
and did not change his stand to the end of his life. They were traitors to
Israel in his eyes. And Hebrew literature? Vain words. He fought these
forcefully, without respite, but without success. Even worse, in his own home a
schism opened. It was revealed that his daughter-in-law, Shprintse, the wife of
Yehoshua, leaned toward Zionism and read the literature of the
Haskala (enlightenment). His grandchildren were growing and they were one by one being
drawn to Zionism, Yiddishism and the “Bund”, Russian literature and the
general enlightenment. Moreover, his oldest grandson, David Rokhel, began to
shave his beard… a family convocation was called and from Kiev was summoned
Reb Shimon Handelrafel, the nephew of Hirsch Mendel, the family advisor on
important matters. The young rebel was called before him and his regretful words
were heard by him. He mended his ways for some time, but afterwards returned to
his errant way and eventually joined the “Bund” and got involved in
“Mayse-Bikhelach”
(secular literature) in Yiddish and the like.
The siege was being broken from one direction or another. Two of the families
(The houses of Yehoshua Rokhel and Biberman) were completely gone over to
Zionism, among the first in town to speak of the movement and they were among
the first to leave for the Land of Israel. The remaining two branches (The Lis
family and that of Moshe Rokhel) went on different paths, but they, too, left
the traditional ways.
Hirsch Mendel's last days were not pleasant. His descendants did not follow in
his footsteps. In 5782 (1922) Reb Zvi Menakhem Rokhel passed away, old and long
of days. With him passed a proud and beautiful remnant of the old generation to
the grave.
[Page 210]
Mikhael Shumski
(1857-1928)
by Yitskhak Rokhel
Translated by David Dubin
Five sons and daughters were born to David and Frida Shumski, three lived in
Kiev (Yitskhak, Dvora Patin and Rivka Greben), and only two remained in
Kremenets: Leyb Shumski, the eldest, and Mikhael, the youngest. From that grew
the strong ties between the Kremenets branch of the family with the great and
enlightened city of Kiev, whether business connections or community and public
connections. The education the children received was a mixture, both
traditionally Jewish and general, and the
[Page 211]
languages spoken at home were Yiddish and Russian. The mother was known by her
acquaintances as both Freyda Shumski and Pania Borisovna, a woman of intellect
and fashionable. After her husband's death, in partnership with her two
remaining sons in Kremenets, Leib and Michael, she carried on the family's
affairs. They were careful in respecting their mother. Weekly, the sons and
their wives, and also the grandchildren, would come to her home to light the
Sabbath candles and eat the Friday night meal at her table.
Mikhael Shumski was taught in a “Cheder” as a youngster. Afterwards he
completed his education at the Rabbinical Seminary in Zhitomir - an institution
that served in those days as a center for disseminating the general
enlightenment among the Jews and trained a generation of rabbis for
congregations across Russia.
However, Mikhael did not enter the rabbinate, but rather public business in the
general sense. In 1888 he married Nadia, daughter of Avraham Levit Midenski from
Zaslav, and they had two children, Zev (Willie), now in Tel-Aviv, and a
daughter.
The Shumski family was quite wealthy, until 1914 owning the city station on the
south-west rail line. They also owned a private commercial bank and a sugar
dealership, and also tar pits near the railroad station. Most of their
businesses were run in partnership.
At a young age Mikhael, or as he was called by the townsfolk Mikhail Davidovich
Shumski, entered public service and performed his duties faithfully for decades,
as was his way, until literally his last day. He served every stratum of the
Jewish public, but especially the homeowners and
Maskilim
(enlightened
ones), and in those days also was in contact with the Russian and Polish
communities. He established good relations with the governmental authorities.
His public service had many faces. There was no important community cause that
did not enjoy his guidance and input. For decades he was a notable of the town,
whether under the Czar, after the revolution or under the Poles.
He generally served as the designated representative of the Jewish community
before the government, in all their upheavals and reincarnations. Under Polish
rule he represented the city in the regional
Sejm
(
Seymik
). It
goes without saying that he was a firm believer in democracy. After the
revolution, when young activists rose to public prominence bringing a new public
style, including assemblies, elections, votes and other innovations, there was
some friction between him, a representative of the old style of merchant
activists who led by their activities and personalities, and the new, democratic
style. But after a short time he took on the new style and seized a central role
in public life under all the various governments. His reliability in the eyes of
the public, his self-sacrifice and even his long-standing leadership methods,
concealed his faults and raised him to public prominence as a central figure.
In 1904, with his friend Yisrael Margolis, he initiated and founded a vocational
high school in town in order to raise the cultural level of Jewish youth. The
language of instruction was, of course, Russian, and most of the students were
even Russians, as was the law in those days. He spent a great deal of energy and
zeal until the institution was founded, and even later he spent much time and
assisted in the administration.
As a token of thanks for his efforts, Minister of Trade Timiryaziv called him
“a beloved citizen of his generation.”
At that time, he worked hard to build a home for the
Talmud Torah
and
was a
Gabbai
(sexton) of the Great Synagogue, a founder of the burial
society and “funeral bier carriers”. He took those positions in order to
standardize procedures and to stop the shameful spectacle of extortion and
deception when a death occurred.
Together with Reuben Goldenberg he established the mutual aid society, the first
attempt at a cooperative bank in Kremenets, which aided and supported young
merchants and laborers. In partnership with the former judge Pokrovski and with
Mozia Barts, Shumski developed a peat mine in the center of town.
Tall, handsome, well dressed, staff in hand was how the townspeople were
accustomed to seeing him during the decades when he would travel on the public's
[Page 212]
behalf between institutions and offices, the noble and proud task of one who
faithfully serves the public in the manner of the past generation's
Maskilim
(enlightened ones).
Shumski was not at all affiliated, but he would visit the synagogue and
faithfully deal with the community's religious needs. He would be careful not to
travel inside the city on the Sabbath, and if he happened to arrive by train on
the Sabbath, he would travel from the station to the city on foot. He also was
careful to say
Kaddish
when his mother died (1912).
On the eve of October 11, 1928 a great celebration was arranged to celebrate ten
years of Polish independence. Obviously, Mikhail Davidovich also was among the
celebrants and even danced with the most beautiful woman there (an apostate
Jewess, wife of a Polish Police officer) when he was 71 years old. He still
retained his power to lead the Jewish community, to serve the public and also to
be a man of the people. When he returned home at 3:00 A. M., he suffered a heart
seizure and died soon thereafter.
The townspeople and governmental representatives arranged a grand funeral for
him. All the organizations, businesses and factories closed out of mourning and
thousands followed his funeral bier.
It is fair to say that he was an assimilated Jew, but in truth, he was more Jew
than assimilated, in his last years drawing closer to the masses. He was
connected with every fiber of his being to the Jews of Kremenets, and led the
community with his intellect and dedication for decades.
Nevertheless, he was not a Zionist, training his children with Russian language
and culture, although they also had a “Jewish spark.” His son Willie
emigrated to the Land of Israel after many stops elsewhere, and settled in
Tel-Aviv as an engineer, active in the “Kremenets émigré society.”
Happy was Shumski, who died at the right time and whose eyes did not see the
destruction of the Kremenets community for which he labored his whole life.
[Page 212]
Dr. Zalman Shaynberg
by Sonya Radzinovits Aksel (Mahane Yisrael)
Translated by David Dubin
Who among us, the remnant of the community of Kremenets, does not remember this
dear Jew, who for many years – especially in the ten years before the Holocaust
– held a central position among Kremenets Jewry? There was likely no field of
public service in which Dr. Z. Schaynberg did not participate with all his
heart. He was one of the creators of the social structure of our city.
I merited working in his presence for several years and to know him from up
close. These few sentences should be a memorial lamp for his pure soul. Dr. Z.
Schaynberg completed his medical training in Vienna as a stomatologist, and was
known as one of the experts in his field. Many physicians from the towns and
villages in the area would come to consult him in difficult management cases,
and he would always be ready to give ideas and guidance. His reputation preceded
him, and he was accepted by both the Jewish and Christian communities. Many
governmental authorities and regional notables and influential people from other
cities came for his treatment, despite the fact that there was no shortage of
local, Christian physicians.
Of medium height, with bright, smiling eyes and a thick, blond moustache, he was
brimming with life and enthusiasm and would dispense his good will to all who
came to him. He set an example with his pleasant demeanor and good nature.
Success in public activity was certain if Dr. Schaynberg was involved. Moreover,
much of his time was devoted to communal affairs. As a long-standing Zionist he
devoted himself completely to practical and organizational work with the Zionist
Organization.
[Page 213]
On his initiative, a nonpartisan city advisory council for joint activities on
behalf of the Jewish National Fund and Keren Hayisod, the “Tarbut” school,
the library, establishing trusts, etc. For a few years, he was chairman of this
group. When he was a member of the town council, his presence signaled Jewish
pride and wealth. As a faithful public servant he fought with all his power
against any restriction on the rights of the Jewish population. He also worked
hard for the organization “Taz” and published many articles on questions of
hygiene and health. He would often appear before the public at symposia about
various diseases and how to avoid them.
The work of Dr. Zalman Schaynberg on behalf of the Jewish public in Kremenets
was Multifaceted and burgeoning, and he will be remembered in the hearts of all
who revered his reputation.
[Page 213]
Meir Samsons
by General Yosef Avidar
Translated by David Dubin
The nickname of Reb Meir Bernshtayn, among the relatives and students of RYB”L.
According to the story he was anti-intellectual, a mocker and humorist by
nature, and wrote many satires about Jewish life and customs. In the city he was
the topic of many anecdotes and stories. He was known as a heretic who mocked
the stringencies of the Orthodox. With a hoary, curly, uncovered head, shaven,
he would enter and exit the home of RYB”L. Tense and angry characterize the
relations between him and the community. He earned his livelihood in a liquor
store.
His writings were saved by the late Mrs. Rivka Otiker, and she passed to her
sons four compositions in verse written by his own hand, namely:
-
A prikaz po zelai impiria un a teyrutz auf die fier kashes
(A command to the empire and an answer to the four questions).
-
Rosh Hodesh Elul afen himmel a yerid…
(On the new moon of Elul, a fair in heaven…).
-
Der Yiddisher baal yichus (The Jew with the illustrious family).
-
An evil woman is more bitter than death.
The late Alekhsander Rozental copied the manuscript and published them at the
time in the “Kremenetser Shtime.”
His previous writings were never published and would, it seems, travel from hand
to hand, and these copies are the only ones to have come to us. His descriptions
in those writings are the most vivid of the Jewish way of life in contemporary
Kremenets.
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