Poems about Concentration camps

When I was in Russia during the Second World War, flimsy rumors reached me relating to the German suppression of the various nations they had conquered, and especially of the Russians and Communists in their midst. Among these sometimes were also heard stories about atrocities and murders of the Jewish population. Of course one's heart was anguished to hear about all this, but in envisioning this situation for myself, I had never considered the scope of the destruction caused upon our Jewish brethren who had remained under the Nazi conquest. As soon as the war ended, I dedicated all my efforts to get to Poland to see the proof.

In liberated Poland I found few remnants of Jewry, most of whom returned from Russia, where they had clustered and wandered from place to place, hopefully seeking “survivors”, though in vain in most cases, of their dear ones and family. The Polish population was largely hostile, some explicitly so, others tacitly, and all “wondered” at the fact that some Jews still remained alive, and had not been finished off by Hitler. Thus was revealed to me all the heartbreak that had fallen upon us, and the stories I heard of the destruction pained me no end.

In the light of the truth, on my way to Dąbrowa after several days in Poland, I deluded myself. I asked myself if perhaps the Jews of Dąbrowa weren't so badly affected. In my mind remained the image of Dąbrowa when I had left in 1938, full of Jewish people.

Upon my arrival I was attacked by a shock which has remained with me even as I write these lines. Seeing the Dąbrowa Górnicza train station almost empty, though only a few minutes previously, a train from Warsaw had stopped there. I saw no Jewish travelers, though I had been accustomed to seeing them at the station and the surrounding area. I hurried to the town center, as maybe nonetheless...but the reality was even worse. For in my town, as it was in all of Poland, a Jew was not to be found. Not in “Old Dąbrowa” in the vicinity of the “shul” [synagogue]. Not in Okrzei Street, 1 May Street, Sobieskiego, with its rows of Jewish shops.

I arrived at a place where I had spent so many wonderful days. A “Shomer Hatzair” branch, and a little further on, the “Dror” organization. Most of the city [Zionist] youth groups had assembled here. Every evening we'd enjoy our time in this area, in an educational, Jewish and pioneering atmosphere. Some rallies and Zionist meetings would take place here. From here we'd leave on Lag B'Omer trips, the pinnacle of [our] pioneering and sport activities. And now I stand on this very same spot (a soldier in the uniform of the Red Army), and there is no memory of all those wonderful youth, as though they had never been. My searches took me to the Jewish “gymnasium” [high school], which was [now] practically bereft of people. There remained just a secretary, who recorded the names of the Jews of Dąbrowa from a list of survivors of the extermination camps. I found there my letter, which I had written shortly after the end of the war, and in which I had enquired as to the fate of family and friends. I had never received a reply, but now it was no longer necessary…

The visit to my neighborhood – Reden – I left for last. I was afraid to see the bitter truth. In this corner, which had once been dear to me, and in which had lived a Jewish majority, here too, the same picture repeated itself, but in colors much more somber. For in every house that I approached, and wherein I had known the occupants, had strange new faces. They were mostly Polish neighbors from all sorts of alleys who were “successful” in grabbing for themselves a piece of any kind, [even] dripping with blood and suffering. There were even those who continued using the belongings which they had stolen.

Indeed, only in Poland could such things have happened. It wasn't by chance that the German murderers chose Poland in which to build their camps of destruction.




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As I attempt, after more than twenty-three years to reconstruct the feelings that I had upon my return to the town of my birth, Dąbrowa Górnicza, I come up against difficulties, but – I shall try.

At the end of the war I was living in the city of Będzin. It was simply because in Będzin had gathered many Jews. Often I wanted to visit Dąbrowa but I simply wasn't brave enough.

One day I went, but only to “Huta”. At the municipality I had to show my identity card. To my surprise, the same clerks sat there as did before the war. I returned to Będzin but I really wanted to come to Reden because there was a group “the Jewish nature reserve”, wherein lived our friends Szymon Rozenblum, Jechiel Plois and Chaim Kristal.

The sister of Chaim Fajgl Kochan encouraged me. We took the streetcar to Mieszka [Street] and from there went on foot. We were immersed in conversation, [as] we continued to tell each other our experiences during the war, when suddenly I realized we had reached the “Tema”.

I don't remember if it was in May or June, I only remember it was a beautiful and clear day, as the same sun shone as did before the war… It was a weekday but [strangely] quiet in the streets. Our legs were heavy and the walking was slow. And thus I arrived at the first Jewish house, a house which before the war's outbreak was my home, the house of my friend Tehila Lendner. We [had] called the house “the palace.” Now it was empty. No one, it seemed to me, from this beautiful, enlightened family, was left. I peered through a window at the side of the house, perhaps I would see the comely, pleasant face of Tehila, but no. I stood [there] a few minutes in silence, then left the place.

On both sides of Królowej-Jadwigi Street had been Jewish houses, shops and courtyards full of Jewish life, [and] beautiful children, for whom was prophesized a great future, now hung a heavy quiet on this street.

Gliksman and Liberman's houses, and all the apartments full of Jews; Manela's shop, who had died tragically in the first days of the war; and the house of Jungster. Where were all the Jewish residents?

The house of Handek Szelowski, who had wanted only Jewish tenants, and truly within his three buildings lived Jewish families. In the front lived wealthy Jews, on the sides dwelled the lesser wealthy, and in the last house next to the “Hulda” lived tenants who could not always afford the rent.

This house was filled with childhood memories, as it was there that I was born. I always remember this house with great nostalgia, in particular the poor neighbors, the good and dear Jews Szlomo and Riwka Bajla Halperin.

For what did I have to continue to stand there but to look around and around and then to continue onward. The houses which but yesterday rang with the Grosfeld and Rozenblum families, with its well-groomed gardens in this city of mining and soot and the good and industrious Jews who struggled financially because of their large families are no longer there.

On the balcony of our apartment sat a group of gentiles happy and cheerful. I did not go up. Why would I go up? Among the columns I suddenly heard: “Look at that! Kożuchna is still alive!” She was a Polish friend from a school bench. I didn't answer her. I sensed a strangulation in my throat, but at that moment I resolved to leave at the first opportunity [this] accursed Polish soil.

And indeed I was among the first to leave. I wandered another four years until I reached the shores of Israel.




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At the close of 1945 the Kibbutz Hame'uchad [Movement] organized a seminar for emissaries, among the objectives of which were to reach by various ways the concentrations of Jews in liberated Europe. Information reached Palestine that in Warsaw and Lublin began to cluster several tens of thousands of Jews who had been saved in Poland, as well as those who had arrived from the Soviet Union, Lithuania and other places. Warsaw had been liberated in January 1945. Before then, Lublin had been designated the temporary capital, and it was there that began the grouping of the remnants of Polish Jewry. Hope flickered that all the survivors of Germany and the Soviet Union would return. It was told to us in Palestine that the heads of the Jewish Underground in Poland and the Zionist bodies had begun to again organize the pioneer and youth movements in order to send them in various ways to the Land.

I was called to a seminar of for emissaries at Givat Hashlosha at which participated about 100 members who were candidates for emissary work in Italy, France and Eastern Europe. (The areas of concentration of Jewish survivors). The seminar took 6 months. In the winter of 1946 the emissaries were dispersed to different countries and by different means to the areas of Jewish concentration and points for Aliyah. The British Mandate impeded our way, and it was not easy to receive exit permission for such purposes. It was necessary to camouflage our departure by various subterfuges. I was among those chosen to go to Poland, where various emissaries were already at work in conjunction with the remnants of the Jewish youth groups. In a zigzag manner, through France, Germany and Czechoslovakia, via a contingent of “repatriates”, I reached the Polish border. Here it was possible to see the wanderings of nations. Some returning to their countries, while others, the Germans, returned to theirs. The Jews, too, “returned”, only there was no place for them to return to. Their homes had been either destroyed or long since occupied by Poles, and the gentiles on trains were surprised to see many Jews. “They are still more of them!” they cried derisively, singing songs mocking a Jewish manner. Although [ostensibly] anti-Semitism was forbidden by the government, there were attacks on Jews in the trains perpetrated mainly by hooligans, the remnants of the “Endekes”^[1] which rampaged then in Poland.

I arrived in Poland on Pesach of 5706 – 1946. Warsaw was largely destroyed. In intact Praga [Warsaw's eastern suburb], there was a large concentration of Jewish survivors as well as a training camp for Jewish pioneer youth. The Jewish institutions were centered in Łódź, and there was the center for emissaries from Palestine. The pioneer groups in Poland swelled and expanded in their return to the Homeland, and thus began a growing rush of Jews and youth. Pioneer movements of all the Zionist parties established training centers in the port cities: Szczecin, Gdańsk and others, as well as in towns of Lower Silesia near the Czech border. Through these went Jews without formalities to Czechoslovakia and from there to the beaches of France and Italy. The Polish and Czech governments turned a blind eye to these activities.

After several days stay in Łódź and Warsaw, points for training centers for the “Dror” organization were established in the border towns of Lower Silesia. On the way to Wrocław my first stop was Sosnowiec. While still in Łódź I had been informed that in Dąbrowa and Będzin were not many Jews, and the largest community was in Sosnowiec. And indeed in 1946, Sosnowiec had the largest numbers of Jews who had returned from Russia, from Germany and from other concentration camps. The progress of returning Jews expanded after the ejection of the Germans. A Jewish leadership organization and foundation was set up and Jews began to seek an income. Many continued wearing Russian Army uniforms, either through habit or because they had no other clothing. Tradesmen opened workshops, while others busied themselves with trade. They bought items cheaply from the Germans and resold them well in Zagłębie.

I went to the community leadership to search family names in their index cards, but the addresses were illegible. In the town the “Dror” organization functioned with about 30 boys and girls. There I met a family member, Obzinski, Abram and his girlfriend Sima (now in Kiryat Bialik), and from them I learned my brother was in the city as well as family members of the Baitner family. After a short time I found my brother Abram and his bride (now in Petach Tikva), and Riwka and Juda Bajtner (now in Bat Yam) and their brother, Towja (who later emigrated to the U.S.). All that night we sat together and from the mouths of each came stories of their hardships, expulsions, abuse and escape. Their memories were still fresh and their stories brought new nightmares of the Holocaust. My brother Abram told me about the bitter fate of my parents. My young sisters, Sarale and Ester (ages 16-18) clung to their parents and refused to be separated from them.


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By the railcars the Germans tried separating them. When they were unsuccessful, they sent them all to Auschwitz. He and his brother Szymon managed to reach the Russian border. Through trouble and danger they came to L'viv [Lwów]. There Szymon reconsidered and decided to return to Zagłębie without giving an explanation to his actions. All petitioning to the contrary were fruitless, as he apparently was more afraid of the Russians than of the Germans. From that point on his footsteps were lost and no more is known of him. Abram arrived in the Soviet Union together with a large stream of refugees and Polish army soldiers. He was mobilized into the Red Army, fought at the fronts, was wounded and finally released at the end of the war. It has now been three months that he returned from there and came back to the old streets. He runs around dressed in Russian “Shinel” and knows no rest. It was thus that I met in Sosnowiec with the one surviving brother of the Szlomo family.

The story of Riwka and Towja, who had tattooed numbers on their forearms, was similar to those of thousands of those who went to their deaths in stages: Actions, selections, Jewish police, “Judenältester” [Jewish Elder], and “Katzet” (KZ's) were common. One's heart shrank from emotional guilt: how did the Jewish Yeshuv [population] in Palestine not know about these Jews, who had drunk from such poisonous cups?

The next day Towja wandered with me through the alleys of the city. The Jewish quarter had been occupied mainly by Poles who were not local. “Here lived your Jews from Dąbrowa before the destruction.” “Here lived uncle Woznica”. “Here was the shop of your brother, Aron-Dawid.” Aron-Dawid was the eldest son of our family. A traditional boy of the Mizrachi people. Father reaped much satisfaction as he was the sole offspring to follow in the ways of our fathers. Upon his marriage, he went to live in Sosnowiec. He built a family and had a daughter. His father-in-law helped him to earn a livelihood in a shop selling writing materials. When the partnership in Dąbrowa broke up, and the sons scattered here and there, Aron advised his parents to move to Sosnowiec. When the Action began in this neighborhood, Aron was not to be found and it was thought that maybe they were successful in being hidden by non-Jews. But the reason was more typical of what happened to the Jews and the hope was false. Who knows, perhaps somewhere a young girl named Madza, age 25, Aron's daughter is still wandering around.

On a beautiful and clear spring-like day, we boarded the streetcar and went to Dąbrowa. I had left the city in 1932, and since then 13 years had passed and what emptiness and depression! We got off at Reden and went by the houses: here lived a Pole and there an unknown person, all now taken, but the stores were open. Stores had been turned into residences. We came to the house of Josef Rozenblum, there my parents had lived. The store was closed. I went through the gate and peered into the window of the middle room. A woman was seeing to her face. I wandered around the yard. Women were busy with laundry and cooking. I went into the kitchen. They asked me: “Who is the gentleman looking for?” What could I answer? I had mental visions of a familiar face. Perhaps I'd hear the call of a mother for her son in Yiddish. They looked at me suspiciously and I left.

We walked silently along the main road, everyone immersed in his own remembrances, when we [suddenly] heard a cry in Yiddish: “Hey you!” It was Herszl Rozenblum. We recognized each other immediately. We went into a house, his parents' house, a low house with a large roof. It was perhaps the one house which had not been seized by the gentiles.

Mieszka (Szopena) Street without Jews

Herszl explained that we were not alone there, and took us to a nearby house. There, on the roof, we found a Jew aged about 35, seated next to a sewing machine. He was apparently a tailor, not a local Jew but someone from the surrounding communities, who was hit by chance. With him was a young woman whose name I believe was Tauba. We sat and talked. I asked [questions] and Herszl answered. The tailor was silent. Herszl had been one of the first to return. When he found this couple purely by chance, he brought them here. When I asked him which Jews could be found here in Reden, he said none, except for one, Kalman Herszkowicz. We left them and continued walking to the tar-paper factory of Lejbl Strzegowski. In the office we found Kalman.


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At first we spoke to him in Polish, but when we left the office we began speaking in Yiddish. He said the government, because of his stance as a veteran, devoted Communist, had given him the reins of the factory, which had gotten to tremendous achievements. We asked how many workers there were and replied forty. I asked him how was it he wasn't fearful for his life, a single Jew among many poor gentiles under difficult labor conditions. He said “Heaven forbid! They are not poor people, and besides which, the worst things in my life happened already, so for what should I be afraid? We asked to meet his wife and children, but he vacillated and answered what he answered. As we were leaving he accompanied us and revealed: “I wish I could start a new life, even in Palestine, but I am chained and hopeless.”

We returned to Huta Bankowa. We looked for Jews there. Towja recognized someone on the street and asked in Polish which Jews had survived here in Huta. The man replied “Dr. Mitelman” and someone else. That was it in total. 4 in Reden and 2 in Huta. I passed with resentment the front of Inger's store. From it emerged songs and voices. It had become the clubhouse of the Polish scouts. Since workers begun to remove old mines from the streets, they filled up with people. Indeed, everything remained much as it was, as things flow with time. Only the Jews were no longer there.

I finished by saying that I would come again, come back once more, to pass over the streets and find the dreams of my youth. Once more to see my parents house, the home of my childhood. But this was not in my hands. Work in the movement and the stream of returning refugees prevailed. An internal force told me, escape! Get the people out of here! And so I did.

Personalities

Elderly and having lived a long life, this week Reb Gerszon Chanoch Szpielberg passed away. He was a learned scholar. He was born in Łódź, and he studied with the Rabbi from Żarki. After he married the daughter of the wealthy Reb Lajbele Frochcwajg from Dąbrowa Górnicza, he moved to live in this town till he made aliyah in 1935.

On coming to Dąbrowa the veteran townspeople grew to know him as a talented Yeshiva student and a scholar, a lecturer and activist and within a short time Reb Gerszon became an address for all that was related to the public benefit. There was not a communal institution in the town, including the kehila committee, in which the late Gerszon did not participate. He was the activist and the activator. In his communal work – which wasn't to receive reward – he was tireless. He neglected his home and his businesses, and his wife looked after the children and ran the business in order provide for the family.

He was amongst the founders of “Mizrachi” in the town and the first to “dare” to call for the building of Eretz Yisrael above the bimah of the Bet Midrash. There was not an emissary who had not his found first stopover in Reb Gerszon Chanoch's home. He was strict with himself in religious matters, however towards his fellow man he acted according to the School of Bet Hillel [had a lenient approach]. He was a Chasid of the admor Sofrin from Komarno and in his spare time he was always to be found hunched over Gemara.

In the early nineteen twenties he sent his oldest son Szraga, who was one of the founders of Kfar Ganim near to Petach Tikwa, and in 1935 Reb Gerszon Chanoch managed to make aliyah with all his family.

He settled in the Montefiore neighborhood. Here as well he was occupied in helping his fellow man. With his death, one of the first national religious Jews was lost.

He was survived by a wife, long may she live, and a large family.

May his memory be blessed.

Gerszon son of Icchak-Cwi Szpielberg z”l, born in the city of Łódź, was a distinguished leader, a scholar, enthusiastic Zionist, was an activist and activator in the Diaspora. From the day he came to our town he dedicated himself heart and soul to all the institutions that existed at the time. He founded “Mizrachi” and the “Talmud Torah” school and “Tarbut” [cultural society]. He was the first to respond to a call for assistance, and participated in every fund raising drive of the “Keren Hakayemet” [National fund] and “Keren Hayesod” [Foundation fund]. As a member of the kehila committee, he strove for a national fund. More than once he endangered himself in order to save Jewish life though not for the sake of reward.

In 1935 he made aliyah and here as well he didn't overlook improving the lot of his fellow man, and continued to dedicate himself to charity institutions. During the Second World War he was restless till he organized our townspeople in order to send parcels to every needy person in the Diaspora, and he also took care of the survivors here.

More than once he came to me to inform me that someone or other needed a place to work or support. Then he would say to me in Yiddish: “Zay visen az inser brider oder shvester hot kayn parnuseh!!” [“They know that our brothers or sisters have no income!!”] Since it was customary to call our townspeople affectionately “brider und shvester” [brother and sister].

He was chairman of the organization till the last moment. He was very happy to learn about the publishing of a book about the Dąbrowa kehila, and to our great sorrow he didn't manage to see it himself.

Woe for those who are gone and are irreplaceable.


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One of the most outstanding personalities in the town of Dąbrowa Górnicza was the Chassid, Reb Ruwen Glosserman ztz”l, known as Reb Ruwen Lichtcyjer (after his wax candle making business).

He was born in 5627 (1866) in the town of Żarnowiec and was one of the important followers of Reb Yisrael from Pilów ztz”l. His studiousness of the Torah was exemplary, months could pass and Reb Ruwen would remain studying all night in the Bet Midrash, and from overtiredness he would fall asleep at the table. All his life he carried out charity and aid over and above his resources. In particular the mitzvah of taking in visitors and charity were prominent. He made a living from the sale of wax candles and oil to the large factories. I heard about his wondrous deeds from Reb Isachar Hajda who now lives in New York and who witnessed most of his activities. His home, which had four rooms, was open day and night to every passerby: to the poor, to the traders coming to fairs, to the scholars studying the Torah day and night, and also to the emissaries who went about collecting money for the yeshivas.

Reb Ruwen Lichtcyjer, of blessed memory one of the 36 righteous men[2] in the Dąbrowa Górnicza community

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Reb Bencyjon Apter relates that he once had the occasion to visit Reb Ruwen's apartment and there already wasn't a spare bed available for him, and when he saw this he immediately gave him his own bed and he himself slept on the floor. He upheld the words of the Fathers “The poor will be at home in yours” that is to say that the poor will go about your home unembarrassed like members of your home.

Reb Ruwen excelled in charity and gave donations without limits. His generous hand was open for all the needy. When Reb Ruwen noticed a beggar, he would put his hand into his pocket and extract silver coins and give them to the poor man without counting them. When someone was going to marry off a son or daughter and didn't have enough money for the dowry, he would receive a generous sum of money from Reb Ruwen which would cover a large portion of his expenses.

If he would go out into the street with a large sum of money in his hand in order to buy something, on meeting up with poor people or emissaries collecting money for yeshivas, he would distribute money to them and go back into his home without a coin. In his old age, when he became impoverished he continued to give charity over and above his ability. One cold winter's day, when the roads were filled with snow, a Jew came towards him and asked for money for something important. Reb Ruwen replied to him: I don't have any money, but I will give you my new boots and you can sell them. And whilst speaking Reb Ruwen removed his boots and gave them to the Jew and Reb Ruwen went on his way barefoot in the snow. A wealthy man saw through the window of his home how Reb Ruwen plodded through the snow, and asked what was it about? Why are you walking barefooted? Reb Ruwen told him the story. He told him: It is inappropriate that an important Jew like yourself walks barefoot in the street, and gave him another pair of boots.

It was his custom to go to the homes of the poor and see what they were lacking: wood for heating, articles of clothing, food, and he would kindly complete what was missing. And a deed of Reb Ruwen was that on a cold winter's night he came to Rabbi Alter Moshe Aron haLevi in Dąbrowa the author of the books “Candle for a Hundred” and the “Crops of the Earth” the son in law of Reb Josef Blumenfeld ztz”l. On entering he noticed that the family members were freezing from cold (since at the time the rabbi was in a difficult financial state). After leaving the house Reb Ruwen the rabbi saw a wagon loaded with coal for heating coming from the end of the street and the wagon driver began unloading it in the courtyard of his home. The rabbi asked him: What is that? The wagon driver replied that he had been sent to give the coal to the rabbi. However the rabbi refused to accept the coal for free, and the wagon driver remained firm. After discussion, the rabbi agreed to take it, and after a time the rabbi learnt that the dispatch had been surreptitiously sent by Reb Ruwen in order not to embarrass the rabbi. And about Reb Ruwen the passage from Psalms can be said: “Joy to those who enrich the poor“; Astute and blessed is the man who cleverly gives charity in order not to embarrass the poor man.

Once his family members saw that Reb Ruwen coming back from the bathhouse in clothing that weren't his, patched and dirty clothing of a poor person, since he left his clothes so that a poor person would be left with good and clean clothes.

A deed occurred in the town of Dąbrowa to a Chassidic Jew, virtuous, a giver of charity and aid, extremely wealthy by the name of Reb Chanoch Rechnic z”l. Once his dear friend Reb Ruwen came to him and said that he needed several thousand złotys for the dowry of an orphaned bride. Reb Chanoch gave him the key to his large treasury and told Reb Ruwen: Take as much as you need. And Reb Ruwen took as much as he needed and married the orphan with this money. A few years passed and Reb Chanoch went to live in the city of Warsaw, and when it came time for him to leave this life he ordered his sons to bury him in Dąbrowa, where Reb Ruwen lived, but the “Chevrat Kaddisha” [burial society] from Warsaw opposed this saying that they deserved him and it was forbidden to transfer him to another town. After the deceased's heirs had paid the “Chevrat Kaddisha” a goodly sum of money, they were allowed to transfer him to Dąbrowa and he was buried with great dignity.

At the beginning of the Second World War, the Germans carried out a “selection” and sent off all the elderly to be killed and Reb Ruwen was also amongst them. When Reb Ruwen stood at the doorway of his home, the S.S. commander asked him: What is your honor doing here? Reb Ruwen replied to him: They sent me with all the elderly. The S.S. commander said to him: Go back to your home and make sure that the people of your town have all that they need. And Reb Ruwen returned safely and continued to supplement the shortages of the townspeople till his last days, and after that he passed away in his bed and not at the hands of the Nazis.

In 5703 [1943], his pure soul rose to the heavens. And who wasn't upset about the death of Reb Ruwen, who had been dedicated all his life to the general Jewish population, and all his deeds were done modestly and surreptitiously.


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Who stands there in the street, in late evening time, And yearns for a person, to ask him something? Who looks so helpless, at the crossroads In the autumnal pain of the wind, worsening weather? Eleven o'clock at night, a Jew went astray In the shtetl [town] Dąbrowa, the small kehila [religious community]. It is empty and the streets, for example, the streets are like a desert, As if no Jews even lived here… He went to look for the Linat-haTzedek [poorhouse] And there he found – locked doors. And here pain tears at his feet as tongs, And no one is here to take him somewhere. “God in Heaven!” – hiccups and cries the Jew; “I stretch out my hand in prayer to You. Show me a miracle of Your benevolence, That I not die here, in lonely strangeness…” In one of the alleys of the shtetl of small alleys Reb Ruwen lives, known as a candlemaker. He draws his livelihood from his craft. However, his hand was open – to help Jews. “Reb Ruwele Magid [preacher]” – many people call him. He wears a smock, greasy with fat Like a king, dressed in a toga of gold… His face is pure, his eyes – very joyous… He will always find many ways, (Day by day, before his feet cross The threshold of God's house, where he comes to ask) Who needs help, a sick person to tend. Then, he goes to the Beit-Midrash [house of study or synagogue], Pours out his heart, in elevated prayers, To hear the sweet and holy sounds And to feel encouraged and firm in his belief – – – * Reb Ruwen finishes eating his meal. A folded page in a sefer [religious book], placed on the spot. Then he stands up, tired, and yawns, He washes his hands, says the blessing word by word, Later, he reads the Kriat Shema*, bends, Turns off the lamp, it barely sparkles. Then he lays his body stretched out in bed, And the small room rocks– a small ship in foam – *[Translator's note: The twice daily recitation of the prayer – “Shema Yisrael” – “Hear Oh Israel.” It is recited upon awakening and before going to sleep.] * Half awake, hours pass in a nap Did someone knock on the shutter? Or is the wind moving it? “Is someone murmuring, kick him over: A Jews suffers agonies outside now”… Reb Ruwen springs from his bed astonished, Pulls on his boots, his caftan – turns off, Then turns on a lantern near the lamp, Opens the door and goes out into the night… * A wind rushes and thrashes like whips, Throws the small lamp back and forth Reb Ruwen walks farther and ignores it, He cuts through the darkness and his vision is sharp… Suddenly he hears a rustle in the distance, Some sort of shadow creeps around near the wall. Here he sees a Jew standing and shakes his hand. “A shalom alechem [hello],” he smiles in turn. “Where do you come from, Reb Yid*, so late?” “Excuse me, I think I have already met you. Now come with me to my room, that is what I want and ask…” The Jew explains everything on the way, How he wandered here late at night. Reb Ruwen listens, his eyes shine: “Praise He in heaven that I was awake!” The visitor barely looks in his room Here he sees refreshments and liquor on the table. They both drink very heartily: L'chaim [to life]! The Jew wipes his tear-filled eyes… *[Translator's note: Reb Yid is a polite way of addressing a man one does not know and is the equivalent of “sir.”] * Reb Ruwen gives his guest his bed, And he himself lies down on the ground. He immediately sinks into a slumber. He dreams: as if floating In heaven, how everything around shines. – – Tel Aviv, Chanukah, 5727 [1966]

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There was a pious Jew in our shtetl [town]; he was named Reb Ruwen Lichtcijer. He went to the Bet Midrash [house of prayer or synagogue] every morning to plead for each Jew, for each person – for health, income and peace. His prayer to God was for each Jew who did not have an income. He greeted everyone with a smile, with a cheerful good morning. Reb Ruwen, the pious Jew, always had in mind how to help and with what to focus on for a dejected person. He hated stingy people and was angry at the wealthy and pleaded with God for the poor and the downhearted, for help and not only to see their need and pain. Everyone knew that Reb Ruwen possessed a warm heart, because he helped as many of the downhearted as he could.

Reb Ruwen's life was a modest one. As was his custom, he wore the same clothing summer and winter and he did not live only for himself.

Jews in our shtetl lived quietly, some with a trade and some as merchants. And among them were cheerful youth and unions and meeting halls. Cheerful dancing and jumping and singing their cheerful songs. Reb Ruwen rejoiced with them and prayed with great ecstasy together with all of the Jews. On a dark morning, dark bloody devils unexpectedly attacked our poor shtetl. Suddenly our Jewish life fell into a dark abyss…

Jews sat slumped and silent like a fallen, twinkling star. The dancing and singing of the young was heard no more. The Hasidic shtiblech [small prayer houses] and also the unions and meeting halls were no longer there. Our pious Reb Ruwen could not help anymore and watched with sorrow and grief and rage. There was no one to care. Reb Ruwen could no longer take care of the fallen. Reb Ruwen declined terribly, surrounded with sorrow and grief, hearing the Germans order Jews, young and old, small and large, to wear the Jewish Magen David [Star of David]. And Jews lamented and cried. There was no limit to their trouble and suffering. The small number of Jews were pressed together in the ghetto, like animals in cages. And the poverty in the houses was great. Jews were hungry and there was no crumb of bread. And Reb Ruwen felt hunger and need with them.

Suddenly, all of the Jews, young and old, large and small, had to gather at a place. It is certain that Reb Ruwen, the pious one, decided not to give his body and his soul to the German murderers. Not to stick out bones and neck for the bloody murderers for slaughter, or to be burned. The old, heartsick man lay and asked: “Where are you, God, in whom we believed; where are you, creator, with your pity? You watch as we are burned in fire and flames, how we are strangled and we are forgotten. Where are you, God; you have closed the Gates of Mercy. Did you create us as blazing chunks of wood, for death on the gallows and not to die [a natural death]? Oh, omnipotent one, where is your compassion?”

Reb Ruwen lay there an old man, sick with closed red eyes; the blue-white tallit [prayer shawl] stretched out on his weak body. He sat up on his bed with all of his strength and with tears, with lifted hands: O, God, provide a miracle for everyone, that the German murderers should be burned and accursed with desolate defeat. And let me die among my own!

There was a sadness, a sorrow in our shtetl. Our Reb Ruwen, the righteous man of the generation, was no more. In the long, quiet night, his tearful eyes closed.


[Page 473]


The remaining Jews carried the saintly body – covered in sanctity by the holy tallit – to the hill of Jewish graves and brought him to a Jewish burial.

There in the old home on the hill among Jewish graves lies Reb Ruwen, not alone. There is no one left who will say Kaddish [prayer for the dead] and who will leave a tear. May these written words be our communal Kaddish… Amen…

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