[Page 88]

Horodlo was a small town, with only a few hundred Jewish families. Spiritually however, in bygone times its Jewish community had considerable significance, thanks to the numerous Jews who were outstanding in their scholarship and vast knowledge. The young people also strove to broaden their knowledge, and were remarkable for their familiarity with Jewish tradition as well as with general areas.

Jewish young people were educated in cheders, which supplied religious education exclusively. They could acquire a general education at the Polish school; but many of the teachers there were extremely anti-Semitic. Jewish parents allowed themselves to send only their daughters to the Polish school, as the attitude towards them was more or less appropriate. Young boys studied in cheders; when they grew older, they transferred to the House of Study or the Hasidic synagogues.

The spirit of general [i.e. secular] education had also spread through our town. Those Jewish young people who spent their time in the House of Study or the Hasidic synagogues were affected by the same atmosphere as in the large cities of Poland, and expressed the desire to gain a general education. The possibilities for that in Horodlo were very limited, but the economic conditions of those Jews who wanted to send their children to school elsewhere was just as constrained. This situation was augmented by the contempt of the pious Jews of Horodlo for a general education. These circumstances forced the young people of Horodlo to try and develop cultural activities on their own.

One of the first activities initiated in this way

[Page 89]

was the establishment of a library by young women.

This took place in 1916. We gathered a group of women and several girls at the house of Fradl Stav, with the sisters Hinde and Rivke Stav (Hinde lives in Montevideo, and Rivke in Argentina), and discussed the creation of a library of Yiddish books.^[1] My young cousin Mirl Zuberman (may her memory be for a blessing) and I were the youngest in the group. We decided to collect donations and buy books. We ordered

Miriam Stav (Moshe Stav's wife) and her son

Apparently, the library activists were motivated by left-wing ideals: the Marseilleise was dispensed together with books, and we were taught to sing it.^[2] At that time, I was not aware of the song's meaning and its political significance, and sang it with great enthusiasm. But

[Page 90]

my brother Henech (may his memory be for a blessing) was very familiar with these aspects – he was highly educated by then – and knew about the various political movements. He explained the political importance of the song (I think he forbade me to sing it). He was also aware of the left-wing leanings of the group that gathered around the library. Henech considered this group a danger to young people, from a national point of view. He called a meeting of the best young people and the existing library group, in order to establish a large general library.

The major difficulty they faced in this mission was the lack of a suitable space. The older generation was pious, and its members made sure that no Jew rented us an apartment or a room for our activities. At that time, gathering boys and girls together at meetings and activities was considered a major sin. Parents often used to show up at a meeting and force their daughters to return home. However, we continued the work and even made progress.

We were eventually able to rent a room from Rokhl Berger. I remember well the first general assembly of our small club, and our excitement when preparing for it! The general interest among the public was great as well. The mood was celebratory on the evening that the assembly elected a committee to manage the library and its cultural activities.

The committee members were my brother Henech, chairman (may his memory be for a blessing), one of the Stav sisters (vice-chairman), Mordechai Zuberman (secretary), and Shlomo Zuberman (treasurer).

The library was open twice a week to borrow books. People gathered almost every evening to talk and read. On Friday nights and Saturday afternoons, readings and talks took place about various issues. These community

[Page 91]

Moshe Grosburd, his wife Chave, and their children, in the company of friends and relatives

Some time later, the library moved to a different location, rented in the home of Zlate Stav (now living in Israel). Now we were able to increase the range of our activities. There were memorial meetings for Dr. Theodor Herzl, Joseph Trumpeldor, and other Zionist leaders. We held literary evenings and gatherings on various topics. The speakers and masters of ceremony at these meetings were Henech Zuberman – my unforgettable brother – Ben-Tziyon Zuberman, Mordechai Zuberman, Binyomin Berger, and others well versed in culture. All the cultural events we organized were of high standards, and were well-organized and interesting. The non-local guests expressed their admiration for our young people and for the town.

Most of the young folks were already well-informed, and strove to broaden their wisdom and knowledge. Most could

[Page 92]

study Talmud, and quite a few of them knew Hebrew well.

My brother Henech was one of the most respected of the younger generation. He had vast knowledge, and was an expert on Hebrew. He had gained his entire education by studying on his own.

I mentioned earlier that there was no Jewish school in Horodlo. We girls received our general education in

Henech Zuberman with his wife Chana and their two children, Henech's mother and brother

[Page 93]

That is when the Tarbut school was established, which was led by Ya'akov Brik, a teacher from Uściług. He had extensive knowledge and was an excellent teacher, who was able to elevate the school to an advanced level. Children from all social classes attended with great enthusiasm, paid attention to the teacher during classes, and did their homework in good time. The girls who attended the Polish school also went to the Hebrew school, in spite of the difficulties: we went to the Polish school in the morning, rushed home for our Hebrew books and notebooks, and ran to the Tarbut school to be there punctually. It was quite an effort. But our desire to learn Hebrew overcame all the problems. It is worth bearing in mind that our pious parents were displeased at the creation of a Hebrew school; they believed that the cheder should be the only educational framework for Jewish children. Their opposition caused the Tarbut students many problems, and interfered with the school's operation.

The library's development and increased number of readers led to the need for a larger space. We rented a large house outside the Jewish neighborhood, which comprised several large rooms; the house was surrounded by a fruit tree orchard. The house had once belonged to a priest, who had let it run down severely. But we repaired it and adapted it for our activities. On these new premises, we created a room for drama and events, and were able to expand our cultural activities. A drama club was organized, which occasionally gave performances. It was headed and directed by the artist Mittelpunkt, from the nearby village of Dubienka. Among the plays we performed were “Bar-Kochba”, “The Yeshiva-Student” and others.^[3] The performances were

[Page 94]

very well done, and attracted many viewers; the actors were excellent. I remember the wonderful acting of the beautiful Chana Chesner and my cousin Bluma Goldberg, as well as other girls and boys.

The original founders and activists of the library and the Zionist club gradually left their positions. Some of the older ones moved to other towns, while the majority began to raise families and left their community roles to younger people. One of the younger Zubermans was elected library chairman, and I was elected secretary. Yehoshua Zisberg (Aharon-Osher's son) was selected treasurer, and other positions were given to young people. As a result of the numerous activities, the office responsibilities increased: the minutes and all office documents had to be in Polish (in addition to the local Yiddish), in accordance with the laws of community activities. After every general meeting, we had to send the minutes to Hrubieszow, the regional capital, for confirmation. Yet our work continued, and we made progress.

At the time, anti-Semitism in Poland grew stronger. Ruffians attacked Jews at night, and we were often pelted with stones on the way home from the club. We were therefore forced to move the club from the Christian neighborhood to the Jewish neighborhood. A women's association to feed poor children was created. Those activists were Yocheved Zuberman (Chesner), Chana Zuberman (Zisberg, my sister-in-law), Beyle Fraynd (living in Israel), Tehila Grosburd, Chaya Katzhendler, and

[Page 95]

others. I was secretary of the managing committee, and Tehila Grosburd was the treasurer.

We often gathered at Berl (Dov) Grosburd's for tea, and discuss our activities and plans. The most active member of the association was Beyle Fraynd, who hardly missed any activity or party. She was always among those who handed out food to the children.

Beitar was the most prominent of the youth organizations of those years; it included most of the young people. The administrators of the local branch would often assemble at our house; my younger brother Moshe was then the branch secretary, and the branch commander was Tzvi Zaltzman.^[4] Some of the activists now live in Israel and Argentina.

My extraordinary brother Henech was in charge of local Keren Kayemet activities for many years. When I left Horodlo to go to Argentina, I told him to follow in my tracks; he responded, “I've represented Keren Kayemet for eighteen years, and deserve a certificate to immigrate to the Land of Israel. I hope to receive it.”^[5] Alas! He was not lucky enough to have this wish come true. He endured the same fate as all the Polish Jews, who were murdered by the German Nazis (may their name be blotted out). All that is left is profound pain and longing for our dear ones who were alive and are no more.

Translator's Footnotes

1. The Yiddish word “yidish” can refer to the Yiddish language as well as serve as the adjective “Jewish.” The meaning here is unclear. Return
2. “La Marseillaise” is the national anthem of France. It was the rallying call to the French Revolution and during the nineteenth and early twentieth centuries, was recognized as the anthem of the international revolutionary movement. Return
3. “Bar Kochba” was a popular play by Avrom Goldfaden, considered the “father” of Yiddish theater. Return
4. Beitar branches were organized along military lines. Return
5. The British Mandate authorities severely restricted Jewish immigration to Palestine in the 1930s. Return

[Page 96]

As a child, when I was still studying in the cheder with Motl, Fishl's son, World War I came to an end. A new era began for the Jews of Poland, one of lively political and cultural activity. Our town was affected by the new direction that the Jewish population was taking.

The young people of Horodlo continued to use the House of Study and be devoted to religious studies, and were completely separated from everyday life. But new ways of thought percolated into the Jewish population, and attracted a significant number of the young folks. They abandoned the benches in the House of Study, and began to partake in community cultural affairs. That was when the general library was established, began to exert its influence in the community, and shape its interests. The parents' generation was not pleased at this direction. They considered the library a departure from the moral ways that had been followed until then, and attempted to obstruct our activity in various ways. The young people ignored these attempts and continued their activity.

A significant milestone that occurred at that time was the foundation of a Hebrew school. The founders were Nokhem Berger (may his memory be for a blessing), Moshe (Alter's son, may his memory be for a blessing), and Tzvi Zuberman (may his memory be for a blessing), who brought Ya'akov Brik, one of the best Hebrew teachers, to our town. The young students were very excited at the chance to acquire a Hebrew education in a Hebrew school.

[Page 97]

The library's founders themselves could not foresee how important the library and the activities around it would be in forming the identity of the young people and their relationship to the Zionist movement as well as tor Zionist work. At that time, the Zionist way of thinking of mind was not widespread in the Horodlo public, and the Zionist ideal had not yet captivated the young people of the community. Community and cultural work was carried out by the library, which attracted the young folks and pointed them towards Zionist work and activities that supported the Zionist settlers in the Land of Israel.

Public Zionist activity, which was first organized in the Zionist club, took the form of a Hanukah event at the house of Dovid Berger. I remember the good impression the event made on the young people. The program was rich and full of variety, with Hanukah songs and recitations. The hall was decorated with Zionist flags and embellished in blue and white. The elevated, festive mood of the town was even more pronounced in the performance space; it was packed with young men and women.

At this point, I would like to mention the original initiators of Zionist activity in Horodlo; they were Ben-Tziyon Zuberman (may his memory be for a blessing), Fishl Zavidovich (may his memory be for a blessing), and Dovid Fraynd (may his memory be for a blessing).

Zionist activity as well as community cultural work were well organized and orderly. The leaders organized the memorial event on the first anniversary of Dr. Herzl's death (the founder of political Zionism).^[1] Zionist speeches were given by Fishl Zavidovich (may his memory be for a blessing) and Henech Zuberman (may his memory be for a blessing. The speeches made a strong impression on the attendees, thanks to their rich content and excellent form.

Some time later, work began for the Zionist funds Keren Kayemet and Keren HaYesod. This marked the beginning of a

[Page 98]

From right: Henye Berger, Khaye Zuberman, Broche Zavidovich, Tzvi Zuberman, Mekhl Zuberman, Ben-Tziyon Zuberman

Several years later, Zionist and community activity was taken up by the young people, as a considerable proportion of the founding generation members had left Horodlo and moved elsewhere. Yet these activities grew more intense, as though to convince the adults of the available possibilities. A youth library called “Flowers” was established, at the initiative of Ya'akov Gruber (may his memory be for a blessing), Eliezer Goldberg (may his memory be for a blessing), and their friends. This library had a positive effect on Jewish education as well as on the development of Zionist activity among the young people.

[Page 99]

Our specific Zionist activity continued for a period of time, during which both libraries operated separately, until a local Tarbut association was established, and recognized officially by the authorities as a community cultural association. This association combined both libraries – the old one and the newer “Flowers” one – as a single Hebrew-Yiddish library. The local Tarbut association was headed by Dovid Fraynd (may his memory be for a blessing), my brother Mordechai Zuberman (may his memory be for a blessing), and Ben-Tziyon Bergman (may he be designated for a long life).

The formation of the new Tarbut association provided new impetus for Zionist cultural work. Various activities, such as events, celebrations, and dramatic performances were organized by the young people.

From right: Moshe Zuberman, Shmulik Zuberman, Eliezer Goldberg, Meir Zis, Yehoshua Zisbergn

[Page 100]

General community activity then intensified, with most of the activities centered on Tarbut. Over time, Zionist activities became oriented toward practical matters. The young people, who until then were occupied with cultural work and debates on issues of Zionism, began to think of realizing their Zionist ideals. A local branch of HeChalutz was established by a group of young people who wanted to carry this out and emigrate to the Land of Israel.

The HeChalutz pioneers were Yehuda-Leyb Shteyn (may his memory be for a blessing), Mechle Berger (may his memory be for a blessing), Rokhl (Zuberman) Bergman (living in Argentina), Avrom Kulish (living in Israel), Shnuel Vagshal (living in Birobidjan), Moshe Zavidovich (may his memory be for a blessing).

Some time later, a local branch of Beitar was established, and attracted most of the young people. It offered mostly educational and scouting activities, as well as military drills; its effect on the young people of Horodlo was considerable.

When I left Horodlo and emigrated to the Land of Israel, Beitar was the largest youth organization in town. Others who stayed in Horodlo for a longer time I can describe the continuation of its activities. The local branch was founded by Michael Bergman (living in Australia), Shimen Zuberman (may his memory be for a blessing), Eliezer Shmid (living in Israel), Dovid Gruber (may his memory be for a blessing), Fishl Hecht (living in Israel), Fishl Shek (may his memory be for a blessing), Fishl Gartl (living in Canada).

Translator's Footnote

1. Theodore Herzl died in July 1904. Return

[Page 101]

Horodlo! The small, intimate town that is engraved on my heart, and where I took my first steps toward personal and economic independence.

Horodlo, the town that arouses good memories of youth and young people, of love, suffering, and struggle, as well as achievements.

Horodlo, with its beloved, lively young people, who yearned for knowledge and aspired to education. Horodlo, the town that never disappointed its visitors, and always pleased them. Horodlo, where I found my life partner Rokhl Zisberg (the daughter of Shloyme and Mirl Zisberg). We will set before you, my dear town and my beloved townspeople, a respectful and dedicated document, pages of reminiscences, that will revive the time beginning in when I came to the town, the years I lived there, and events during that period.

I was born in Hrubieszow, about 14 kilometers from Horodlo. My parents, who were murdered by the Hitlerite soldiers (may their names be blotted out), were Mendl Plat and his wife. He was known in town as ‘Mendl the gaiter-maker,’ as that was his craft. Everyone, including me, helped him with his work. At the same time, I was active in the Po'aley Tziyon organization, where I helped to organize cultural and communal activities for the young people of the town.^[1]

[Page 102]

I was 20 years old at the time, full of energy and youth, and enthusiasm for the Zionist ideal; I strove to immigrate to the Land of Israel and join those who were rebuilding there. This idea had captivated the majority of young people in the town. In fact, all our Zionist activity was geared toward immigration to the Land of Israel and realizing the dream of generations of Jews.

Along with this work, I realized that I had to become my own man and live independently, without relying on my father. I gathered up my courage and told my father about my thoughts and efforts, and my plan to move to another town and try to live independently. We agreed that if I was to “go into the world,” in other words move to a different town I should move to Horodlo, as we had relatives there: Matl Sofer's family.

One wintry morning, I got up and traveled to Horodlo, and talked to my relatives about my intention to settle there. That same evening, I met with Meir Zis, my future work-partner. Several days later, on Tuesday (the day of which God said, during the Creation “it was good” twice over), my father gave me a new machine, food for the road, and I left Hrubieszow to try my luck in the world.^[2] I went to Horodlo, that small, sweet town.

On my first Shabbat in Horodlo, my partner, Meir Zis, took me to the club at the Tarbut library. I made the acquaintance of several of the young people of Horodlo. That Friday evening, I met three dear young women: Rokhele Zisberg (now my wife), Bluma Goldberg, and Broche Tchesner. I also became acquainted with Eliezer Goldberg (may his memory be for a blessing) and my good friend Moshe Zuberman (living in Israel).

That first evening was fascinating.

[Page 103]

By the light of a small kerosene lamp (Horodlo hadn't been electrified yet), we talked about various topics: politics, literature, and ordinary friendly conversation, seasoned with sincere humor;

From right: Rokhl Zisberg, Yehoshua Berger, Chayke Lerner, Moshe Zavidovitch, Meir Zis, Masha Berger

[Page 104]

everyone joined in, especially the girls. I was very impressed by the sincerity of their powerful drive towards education and knowledge. The next day, Shabbat, I was able to meet some other comrades, mainly older teens. They were serious, idealistic young men, who yearned for knowledge. I wondered at this concentration of distinguished young folks in such a small town.

I was filled with a good feeling and great hopes. I began hoping that I'd be able to prepare here for emigration to the Land of Israel.

Life in Horodlo was quiet and flowed slowly. I continued working at my trade, and made good wages. But material advancement did not satisfy me, as I wanted to devote myself to cultural work, and fill my life with spiritual content.

It was not long in coming. Once I became acquainted with more young people, and especially with a group of friends (those whom I met on that first Friday evening), we would often meet at the home of Rokhl Zisberg during the long winter evenings to read literature. Sitting close to the warm oven, we would read together, chat, and discuss various problems and topics linked with the rebuilding of the Land of Israel. I remember Rokhl's father, Shloyme Yasha (later my father-in-law), leaning back against the oven, listening to our conversation and discussions, and smiling with pleasure.

These shared conversations eventually gave rise to the idea of a “workers' Land of Israel,” after some of the young people drifted away due to the influence of the leftist teacher Kalotnitski, with his anti-Zionist views.

The actual organization of a local Po'aley-Tziyon branch began with the establishment of the “Avant-garde” circle

[Page 105]

by a youth group. This circle mounted a strong information campaign, which led to the local foundation of Po'aley Tziyon in Horodlo. With the assistance of the Hrubieszow branch of the movement, we rented an apartment for a club. We set up a library, and the club served as a meeting place for many of Horodlo's young people.

Once the club opened, we began carrying out wide-ranging cultural projects. These included literary readings, political talks, conversations on topics linked with the Land of Israel, and hora-dancing (these were new in Horodlo, and aroused much enthusiasm for the Zionist project).

Establishing a branch of the party in Horodlo and the young people's activities caused considerable friction between parents and children. The adults (mainly the mothers) complained about the “new calamity” that had overtaken the town. Mothers said, “Who knows what they do in that party of theirs?” “Sons and daughters neglect family affairs and are occupied only with party business,” the mothers would say. We often noticed mothers standing behind the club's windows, looking in silently, to find out what was happening inside. However, our organizing work only intensified our feeling of independence; we young people were not ready to reject our course.

Actually, I did not spend a long time in Horodlo – eighteen months in all. Yet it was one of the most interesting periods in my personal life: I met my life partner. When I received my immigration certificate for Palestine in the Spring of 1930, together with my partner Rokhl Zisberg, I considered it the conclusion and realization of all the time and work during my period in Horodlo.

[Page 106]

Beloved Jews of Horodlo! It pains me to think that I now must recount my memories of Horodlo and its dear residents, for the pages of a Yizkor Book. A book about a town and a community that existed, and was annihilated by the barbarians. A book whose mission is to memorialize the Horodlo Jewish community and the beloved Jews of the town, who were murdered by the arch-enemy of the Jews, together with millions of European Jews.

Dear martyrs of Horodlo! I will remember you all my life. I will weave your precious memory together with the memory of all the heroes and martyrs who gave their lives because of persecution as Jews, and their efforts to revive the Jewish nation in the Land of Israel.

Translator's Footnotes

1. Po'aley Tziyon, founded at the turn of the 20^th century, was a popular, widespread socialist Zionist organization. Return
2. In Jewish tradition, this detail of the Creation story renders Tuesday (“the third day”) auspicious for new projects. Return

[Page 107]

I'd like to describe, to the best of my ability, the activities of the young people of Horodlo, their cultural life, and their efforts to study and make progress to achieve a cultural education.

Though Horodlo was a small town, and the possibilities for acquiring an education were limited, the town's youth was outstanding and knowledge. They were remarkable for their drive to gain an education and broaden their knowledge, and to make continual progress in all domains. They achieved this despite difficult conditions, mainly by studying on their own. One could find a great many Talmudic scholars, as well as older and younger youths who studied independently and became experts in spite of degraded, inconvenient conditions. Yet in spite of all the difficulties, they attained marvelous achievements.

Cultural activity in the town centered on the Tarbut library. We used the library's club for meetings, parties, and ordinary gatherings. Serious literary discussions were held in the club twice a week; the speakers were young adults who were knowledgeable about literature, and donated their time to lead the discussions. Our cultural activity was nourished by our own cultural experts. Each member made efforts to share their knowledge in order to advance our cultural development.

Searching for activists from beyond the town, we believed that

[Page 108]

the teacher Fishl Blay was a new cultural resource who would enhance study and general education. However, it became evident over time that his pedagogical abilities were poor, and his influence on students was limited. He lived in the house of his father-in-law, who was a carpenter, and studied in the workshop, in spite of the noise of hammers and saws, and being surrounded by woodworkers.

A group of Horodlo Jews attending the wedding of Yosef Rozenblum. The bride and groom are visible, together with their family.

[Page 109]

calmed down. He removed our chairs and positioned us on the floor. We felt he was justified, as we realized that we had gone too far. We often resolved to change our behavior and treat our teacher properly, but under our current study conditions and the mood in the workshop we could not do it. Sarah, Fishl Blay's wife, was a quiet, unassuming woman, so quiet that she seemed to have trouble uttering a sound. During class, she did not intervene and was inaudible. We thought that she was uninterested in our studies, and that our presence in the house did not bother her. But when we came to delicate verses in the Torah, she would suddenly appear from some corner and tell her husband quietly, “Fishl, stop! Feh, that's not nice.”^[1]

The first theatrical performance by the young people of Horodlo agitated all the residents, young and old. It developed into an intense fight between young people and their elders.

The events unfolded approximately as follows:

One fine morning, Mittelpunkt, the theater director from nearby Dubienka, appeared in town, and proposed a performance of the play titled “The Yeshiva Student,” under his direction. This proposal was greeted enthusiastically. We gave our consent, and the director chose suitable actors. We began to work, learned how to perform our roles, practiced a few times, and the project progressed. By the time we were ready for the stage, we realized that our group included artistically talented people, as well as those who yearned for the theater. Once we had learned our parts, it was decided to perform the play on a certain Saturday night, and we made preparations accordingly.

[Page 110]

Our parents, however, thought otherwise. They considered a theatrical performance highly inappropriate and prohibited, and resolved to prevent it from taking place.

We found out, on the evening set for the performance, that our parents, headed by the town's rabbi, would be coming to the performance space to disrupt our preparations. Naturally, we decided to defend our project and prevent them from carrying out their plans, and to hold the performance regardless of the situation. We placed a strong watch on the entrance to the hall, and kept the demonstrators out. This conflict was challenging and awkward; it is hard for children to fight against their parents and grandparents. But we were resolved to carry out our project.

I can never forget this clash. I remember, as I was on my way to the show with a friend, we heard clamor and shouts far away. The sound of the opposing camps was audible in the nearby villages. Incidentally, the peasants – who were unaware of the reason for the clash – thought that it was caused by a pogrom against the Jews. The peasants approved of the idea, and began running in that direction armed with sticks, scythes, and spades. However, when they saw the strange, highly unusual scene, they turned back.

The clash ended without physical blows, and was confined to shouts and threats. The young people were adamant, and the performance took place without disturbance. However, the conflict led to prolonged ill feelings between many parents and children, until the sides reconciled.

I would like to emphasize that the adult fighters did not consist only of men,

[Page 111]

but many women also joined in the demand that we abandon the idea of a performance. Even women who had approved earlier now switched to the opposition

Even Beyle Fraynd (she was known as Chaya's Beyle), who had baked a large challah for the show, changed her mind during the demonstration and joined our opponents. True, she did not take up a stick or other weapon, but kept demanding that her brother Avrom Yehoshua, who had the leading role, “do her a favor and not perform this time.” A modest request!

Following the success of the first show, we practiced intensively for a second one. This time, we planned to mount “The Two Kuni Lemels.”^[2] Once my family heard of my plans to participate, I was disparagingly branded an “actress,” and met with severe disapproval. I was forbidden to take part.

One day, we heard that a young Hebrew teacher, Mordechai Fraynd (living in Israel) had come to town, and wanted to teach the language. This marked the beginning of a new phase for those young people who wanted to learn Hebrew. There were new possibilities for those who wanted to be educated in Hebrew. Thanks to Mordechai Fraynd, we began to study Hebrew literature as we became more proficient in the language. Some of us became experts in Hebrew. Zionism became more widespread at the time.

I remember national activities and events that were held with great pomp.^[3] Especially memorable was a celebration held to mark the opening of the

[Page 112]

Hebrew University in Jerusalem.^[4] The entire town was impressed by the wonderful event, and our longing for the Land of Israel increased.

Mordechai Fraynd encouraged us to try our hand at writing poems and articles, which we recited during social gatherings. I remember a poem by our dear friend Ya'akov (Yankele) Gruber (may his memory be for a blessing), titled “These Candles” (“Ha-neros Halalu”), which he recited at one of our Chanukah events.^[5] He recited very passionately, but the group wasn't too enthusiastic and began making remarks. Yankele, however, was not bothered. He broke off the recitation briefly, saying ingenuously, “What? You don't like it? Never mind, but let me finish reciting, and we'll have our discussion then.” His words were naïve, yet with a streak of humor, and the hall was suddenly filled with peals of laughter.

Mordechai Fraynd left Horodlo after a very active period, and was replaced by Kolodnitsky, a teacher from Bialystok. Officially, he was in Horodlo to teach Hebrew, but it soon became quite clear that he was on a different mission altogether. His views were Communist, and instead of teaching Hebrew he inculcated his students with Communist ideas. Without realizing it, some of his students became infected with his own views.

When we discovered his real intentions, many of his students left; only a few stayed on. Eventually, none at all remained, and he left Horodlo.

Quite soon afterwards, a guest from Hrubieszow arrived – Tzvi Plat. He stayed with us for longer.

[Page 113]

An activist member of Po'aley Tziyon, he was not idle. Plat held meetings with a select group of young people, organized conversations with members on political and social themes, and so gathered enough members to establish a local branch of Po'aley Tziyon.

The group, which was initially small in number, worked to disseminate the idea of a “Workers' Land of Israel” among the youth of Horodlo.^[6] Eventually, a segment of Horodlo's young people joined the new party, and became very active.

With all this political and community activity, a “romance” unfolded between me and Tzvi Plat – my husband – a romance that has brought us to this point.

We left Horodlo in 1930, leaving behind all our acquaintances and dear ones. We had no idea at all that the merciless murderer, Hitler (may his name be blotted out), would appear and would bring the Jews of Europe (including the Jews of Horodlo) to such a tragic end.

May their memories be blessed!

Translator's Footnotes

1. The exact meaning of “delicate” is unclear; it may refer to words interpreted as immodest. Return
2. This 19^th century comedy of errors, by Avrom Goldfadn (the ²father of Yiddish theater”), was extremely successful throughout Europe. Return
3. “National” was a common synonym for Zionist at the time. Return
4. The event took place in 1925 Return
5. This is also the title of a traditional prayer that is chanted immediately after lighting the Hanukah candles. Return
6. This type of Zionism is usually referred to in English as Labor Zionism, combining Zionism and Socialism. Return

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