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We have before us a collection of poems, letters, and notes from the writings of young Sarah Kotzikovitz, H”y.d. [may God avenge her blood]. The daughter of Zelig, she was a student at the Tarbut school in Luninyets, and she wrote these poems at the age of 12. Some of her poems were published in Hado'ar Lano'ar; [The Mail for Youth] in New York, edited by the well-known author Daniel Persky, who predicted her future as a “great Hebrew poetess.”

Her poems–Jerusalem, A Dream, Silent Immigrants, and others–are saturated with a powerful yearning to immigrate to the Land [of Israel]. From the inner reflections of her heart, she daydreams, her soul melting with the hope that she might yet merit to live out her life in the land of her ancestors.

This section is dedicated to the memory of the young poetess, and to the memory of all the children of the Tarbut school in Luninyets–the pure children who were slaughtered by the murderers of our people.

Part of this material was provided to us by Sarah's sister, who lives in Israel, and part was copied from Hado'ar Lano'ar, per the recommendation of Mr. Daniel Persky.

Jerusalem There in the Land, atop the mountains, Rises a city exceedingly dear, The name of the city is Jerusalem, To the Land, she is a crown. You are a treasure-house of antiquities, Within you are the graves of our kings; Within you stands that Wall, The remnant of our glory. Jerusalem, holy city, My soul yearns for you, Jerusalem, city of our delight, To you, praise is silence. How wondrous is the city, Which recalls the days of old, Of the kings David and Solomon – The imagination catches fire…

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A Dream In a night of darkness, a night of gloom, Above the mourning exiled, Flew in the heights of the sky A swift eagle, soaring high. I am riding upon it, Wondering, marveling, thinking: “Is it true or a dream, That to Zion I fly aloft?” But black clouds enveloped me, From all sides, groups surrounded me. And suddenly from the heights, We are falling into the abyss. The eagle's screech and my scream, Woke me from my sleep, And then even I understood It was a dream that deceived me.

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The Victorious Spring The cruel winter That ruled around us, Raised its legs And fled our place. The snow mourns it, Weeping in grief Like a small child Whose father has passed away… From crying and tears Its soft heart melts, And from the heat and light It's failing, it's dying. The victorious spring, In a wreath of flowers, Comes to us With a flock of birds. Singing a song of praise To God up above, That spring has conquered The winter totally… And the sun gazes With thanks for the miracle, That spring has saved her too from her prison. Indeed, great is the light That spring brings; Joy and song And praise all around.

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My Childhood

I was born in the town of Luninyets. My father's old house was in an alley, almost at the edge of town. In this alley were also many of the important institutions of the town, including even the soup kitchen.

Many hardships have passed over our house since the day it was built. My parents used to tell that during the World War, when the enemy entered the town, all the Jews of the town ran to our alley and hid in the synagogue, in the Rabbi's house, in nearby houses, and especially in our house. Now our house is very old. Its roof is full of holes, and when it rains, the water penetrates inside.

My father is a lean, sickly Jewish man who works as a glazier. I still remember when I registered for the Tarbut school, a girl, richer than I, was registered together with me. The teacher asked me what my father does for a living. I answered in a low voice that my father works in glazing. And when she asked the same question of her, she answered in a loud voice: “My father deals in commerce.”–My mother is weak too; in general we are all sickly because our dwelling is full of dampness which is very harmful to health. I have no brothers. I have three older sisters (one is married and lives in a nearby town).

Our great aspiration is to leave this terrible golus [exile] and make Aliyah and build Eretz Yisrael [Land-of-Israel]. I'm so proud of those who were privileged to immigrate to the Land!

And when evening falls upon us, we begin to talk about the Dolarowka [Lottery] which takes place every two months in Warsaw. My father bought a lottery ticket too. We sit around his table, and each of us dreamily states what they would do with the money if they won it. Father would distribute the money to the poor, donate to yeshivas, and afterwards immigrate with his family to the Land-of-Israel. My mother agrees. My sisters disagree somewhat with his view, but on one matter we are all united: to immigrate to our country, to Eretz Yisrael.

And now about our school. The Tarbut school has seven grades. They teach us Hebrew and also Polish.At this time I have moved up to the seventh grade. I am twelve years old today. In another year I will finish school, where I spent all the days of my childhood, both the good ones and the bad ones. And the question keeps floating in front of me: what's going to be when I finish the seven grades? How will I find my way?

How pleasant is our alley! It is small, but great and important are the houses in it. Here is the great synagogue in town. Next to the synagogue–the Rabbi's house. Behind the synagogue–the Tarbut school. A large yeshiva is also located here. To the right of the synagogue–the soup kitchen, and to its left–the only bathhouse in the town. Another honor shared by this alley: in the morning, through it pass all the cows of the town on the way to the field, and in the evening they return from it.

Though the alley is at the edge of the town, nevertheless it is always full of people and life. Here old and young people go to the synagogue. Here pass a platoon of soldiers going to the bathhouse. The head of the platoon gives an order and they all begin to sing in a loud voice. Cows return from the field. One cow stands,

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looks around, and suddenly “moos” as if singing a song to God for creating the world. Here a butcher leads a cow to the soup kitchen. It wants to escape and join the herd of cows, but he holds tightly to the rope tied around its neck, and does not let go. Over there, two yeshiva boys walk in their long kaftans and their yarmulkas [skullcaps] on their heads, chattering away. They converse in the sing-song of the [Talmud], when speaking they nod their heads and wave their hands here and there. While they argue, a wagon with several gentiles pass by. The gentiles make fun of the Zhidkes [Jews], and they disturb the boys from their studies. How pleasant it is to sit on summer evenings in our alley, to look at the moon floating and passing by, as if rushing on its way–and aimlessly ponder, and ponder.

How pleasant are the long Hanukkah nights! Winter sits upon his high, exalted throne, dressed in a wide cloak, pure and white, crowned with a glittering garland of frost opposite the enchanting moon. Around him is a crowd of his many loyal followers, kneeling before him or running here and there near the throne of royalty. Among the most faithful of all–the cold north winds: they whisper with the majesty of his kingdom, and in a flash they will find themselves far, far away. And like the king's emissaries, they will penetrate into every hole and crack in the wide world. In the blink of an eye they will return and recount secrets to his royal majesty.

Strong is the rule of the winter king here on earth. But up there, above, in the skies–there is no rule. Like a beautiful bride, dressed in her silver jewelry and wrapped in a silver veil, the moon strolls along the paths of heaven. She does not rush. Only step after step does she march, slowly and moderately. Around her is the crowd of her loyal followers–the stars. To these little ones, complete freedom is given, and they frolic in the night sky: one turns on its face, another makes a shortcut in a brief moment, or they chase one after another, hinting to each other with their mischievous eyes amidst laughter, mockery, joy, and gladness.

But suddenly the stars cease their frolicking, and their gaze is fixed upon the earth in great wonder: from the windows of Jewish homes, tiny candles gaze out at them, anointed with oil and emitting smoke. The candles are proud that an ancient deed of heroism is hidden within them. And in the silence of the night, when tranquility is poured over the world and everything around is asleep, they slowly tell the story to the stars of heaven. And this is the story: Many, many years ago lived a great, wicked king. And the king placed a heavy yoke upon the shoulders of a small, poor, persecuted and afflicted nation, which suffered constant troubles, distress, and bloodshed. The troubles grew heavy and the nation could no longer bear it. Then arose from among the poor people a brave man with his five courageous sons–the Hasmoneans. And they were full of strength and heroism. With great confidence in the strength of their brotherhood, they shook the yoke from upon themselves and drove their enemies out of their land.

The story ended. The stars return to their daily work: to frolic. And the Hanukkah candles, after revealing their secret, begin to slowly fade. Only one remains standing in his place–it is the Shamash candle, which stands upright on its watch…

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On Summer Nights

Quiet. All the universe around is asleep. The humid earth slumbers, wrapped in a green cloak and giving off a scent. The green trees are drowsey, their treetops droop upon their chests as they breathe heavily; every bird in the garden slumbers, resting in safety on a soft bed of grass, and dreaming sweet dreams about large, fat worms; so too the small, mischievous boy slumbers. Tired and weary from frolicking throughout the long summer day: he had run after butterflies, startled pigeons, or put a stalk into a fly's tail so that it would fly like an airplane, and now they all come to him in a dream, hinting to him and asking him to come with them and play around.

Everything slumbers. But above the earth, there in the heights, in the skies there is no slumber. Like an honorable queen, pure and radiant, dressed in silver attire, the pale moon reaches from the east to the middle of the sky. Slowly, slowly she marches, turning her gaze in every direction. Behold, they have noticed her, and all the stars run and gather near her; with fear and reverence they bow to her and kiss the hem of her dress. The moon, enjoying their deeds, sits comfortably on her high, exalted throne. And with greatness she rules over her magic kingdom: one servant she sends north to do her bidding, another–to the south. And they run, jumping, smiling, winking, and hinting to one another with their mischievous eyes. And suddenly, without any intention, a mischievous star will flip on its face and leap a great leap into the abyss, or fly upward. Great tricksters are the stars! But slowly, slowly, this magic too passes and vanishes.

From the east the arrival of the dawn hurries, red with anger, because the moon took the scepter of royalty from her. She comes with swift steps, and when this matter becomes known to the moon through her scouts, she begins to descend lower and lower, until she completely disappears. And together with her, the host of heaven vanishes. The dawn rejoices in her victory and rules over the whole world unrestricted.

To my dear sister Devorah, Hello!

My soul longs very, very much to see you, dear sister! In these days, in the days of the beginning of spring here in Poland, in these evenings, we would stroll through the streets and converse in Hebrew about the back-and-forth passers by and other things. You were interested in everything concerning me, and thanks to you, my poems were printed in the newspapers and I received a book as a gift from Daniel Persky the writer. He had composed this book himself in honor of the 25th anniversary of the appearance of his works. The book, “To My Thousands of Friends,” is a philosophical book. I admit that I did not understand everything, but the main thing is that the author brought parables in which he wants to show the good and the bad in life. He requested of me that I send him my picture and the history of my childhood. I sent it to him but have not yet received an answer. You asked if I wrote poems this winter. Yes, I did write some, but Rosen my teacher has not yet gone over them, because he has not had the time; he is leaving them for review over the coming Passover holiday;

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I do not want to send you unedited poetry. Life within the walls of the school sometimes proceeds this way and sometimes that way. We are preparing now for a small party, a bazaar, that will take place on Purim.

Life now in Poland is difficult, both in the political and religious sense. And surely you have heard about the proposal that's been submitted regarding the matter of Shechita [ritual slaughter] in Poland. Today all Jews from the age of 13 and up fasted. The situation is terrible. Every single day we see on the front pages of the Yiddish newspapers in large bold print that in this or that city pogroms were carried out against the Jews. In this or that city windowpanes were smashed in Jewish homes, and so on and so forth. The only things that gladden the heart and encourage us are the good rumors coming from Eretz Yisrael. For example, in the letter you wrote to us. In the blink of an eye our thoughts go to Mount Carmel, to the Hebrew City of Haifa, outstanding in its beauty. All around are the fields of Eretz Yisrael, which bring forth only goodness. Devorah, if you will, please send us pictures of Haifa, its streets, and its high walls. The brothers of Chaya Preplotschik sent them pictures of Tel Aviv. I don't think it costs much. It could be that Chaya will travel soon with her father and brother to the Eretz Yisrael. We too would very much like to travel to the Land of Israel, especially at this time, but we have to wait and hope. I forgot to write you that on the 15^th of Sh'vat a celebration took place in our school, in which grades 4 and 5 participated, as well as the parents, teachers, and the school committee. The celebration went very well. The children and the grown-ups danced joyfully and sang together. Mommy also attended.

Greetings to you from my friends and in general from all your acquaintances.

From me, your sister, who hopes to see you face-to-face, not just through our written letters,

Sarah

I believe you probably buy a Hebrew newspaper every day. If it does not cost much, perhaps you could send me a few newspapers.

Please spread my greetings to our Uncle, Aunt, and to Moshe, and in general to all of Eretz Yisrael.

To my dear sister D'vorah, Shalom!

Quite some time has already passed that I have not written to you. As you know, I am a student and I have no free time for writing. However, even during my study hours I think only about you and about the Dolarowka [Money, referring to the Polish Lottery], because you are in Eretz, and my soul longs so much to be there.

You must know, my sister, that I very much want to travel to the Land-of-Israel. Not a moment passes that I don't think about this. But what hope is there here for a young girl like me? To dress and to stroll around–that's our only joy here, and I'm told the profession I'm learning is not much in demand; that it is actually very difficult to find a position as a librarian. About a week ago I received a letter from Daniel Persky the author. He writes to me very frequently. He wrote that the poems I sent him were printed in his newspaper, Hado'ar Lano'ar, and he really liked them. He also thinks it would be better if my name, Kotsikovits, would be changed to a more Hebrew sounding name… (In the next letter I will send you his letter, because right now I need to show it to the teachers). He also wrote that I should improve my Hebrew language and knowledge of literature. However, here in the diaspora I have no hope. I hope that in Eretz Yisrael I will be able to study more Hebrew literature; there I will have a greater opportunity. The time will surely come when you will be proud of me…

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But I think my parents will not allow Sarah'leh [little Sarah] to travel, nor would I leave my parents alone, because Feigel is also thinking about traveling. And I, as the Mizinke [youngest daughter], my duty is to not leave my parents alone, but it would be good for them as well to immigrate to the Land.

D'vorah, I have a request. Perhaps you could send me newspapers to read, journals, or whatever you have. In the next letter I will write to you at length, because right now I have no free time.

Sarah

To the Writer and Editor Mr. Daniel Persky, Shalom Rav [Many Greetings]!

Thank you very much for taking an interest in my simple and meager poems. Indeed, I don't deserve such great interest. I am a young girl from a small town in Poland, far removed from “noise” of the great wide world. Thus I never expected my modest creations to reach all three parts of the world in such a short time… And all this thanks to you, for your efforts and your great interest. Please forgive me very much for not writing to you all this time. My mother was sick and I could not write. Now she feels better. I teach disadvantaged children in the school, and hand over my earnings to my mother for household expenses. My school teachers are also very interested in my poems, and I showed them your last letter. My sister, who is in Eretz Yisrael, wrote to us that the school there can ask for and justify [to the authorities] immigration of someone like me up until the age of 18. However, she works full-time and is unable to do anything for me. I think about this day and night; if only I could be in our Land. Sadly, that goal seems so far out of reach.

I am sending a few poems, and if you like them–print them in your newspaper.

My hope is for a swift and positive response,

Sarah Kotsikovits

The main thing I forgot: If not too difficult, please send me the newspaper in which my essay, הסמטה שלנ? [“Our Alley”] was printed.

To the author Mr. Daniel Persky, Shalom!

Many apologies that I did not reply to your letter immediately; I waited for the gift you would send, and I was very happy when the letter-carrier brought it to me!

Thank you very much, from the bottom of my heart, for your interest in my simple poems and for the gift you sent. The book is very interesting and very pleasant to read. In all my days I have never read such a helpful book. From it I realized your interest in even small matters, and so it's no wonder you're interested in my poems as well. The book will be a lifelong keepsake for me, and I will guard it as carefully as the center-of-my-eye. About a month ago, a relative of mine sent the letter you wrote to us, in which you request that I send more poems and my picture. I fulfilled your request. In the letter we sent to the relatives because I did not have your exact address, I sent the poems, Our Alley, A Night of Terror and my photo. I believe you have received these from my relatives.

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I am sending a history of my childhood, and also, for the second time, the poem A Vision of the Night [A Dream], in case you did not receive the letter I sent previously.

Respectfully and with gratitude,
Sarah Kotsikovits

Greetings from the teachers at the school; they too are very interested in the book and enjoy reading it.

New York, October 6, 1935

My very dear lady, Aliza Dvorkin!

On April 11, I sent you a letter but you did not reply. Why?

The three poems (Blessings from the Valley of Tears, Silent Immigrants and Jerusalem) which you sent to me from your relative Sarah Kotsikovits from Luninyets, Poland, I have had them printed in three issues of Hado'ar Lano'ar. I have included the three issues in this envelope. Please send them as a gift to Sarah Kotsikovits.

If you have a photo of Sarah–send it to me and I will print it in Hado'ar Lano'ar; and if you do not have her photo–write to her and tell her to send her photo to me. Likewise, if you have more poems in your possession–send them to me and I will print them; if you haven't any–write to her to send more of her poems to me and I will gladly print them. Also, please give me her exact address, and I will send her a private letter. In my opinion, Sarah Kotsikovits is destined to be a great Hebrew poetess.

And who are you–[Are you] a youngster or a grown woman?

Please inform Sarah that her first poem, Blessings from the Valley of Tears, made a very positive impression on Hebrew literati, for it was reprinted with a commentary in the German-Jewish weekly in Berlin, Jüdische Rundschau, and also in the Hebrew weekly Shulamit in Jerusalem. If you do not answer this time either–you will have done a great injustice to your relative. I have no more free time to beg of you; please reply to my letter. My only wish is to benefit the small and wondrous girl from Luninyets…

In friendship and blessings for a Shanah Tovah [Good New Year],

Daniel Persky

May 6, 1947

My dear master, Yosef Ze'evi!

I delayed answering your letter from the 1st of Av, 5706 [August 1946] until now, because until now I was unable to find the manuscripts of the poetess Sarah Kotsikovits. Since I left the editorship of the children's newspaper Hado'ar Lano'ar, the entire editorial archive passed to the new editor. But finally, I found them. Here you will find her poems and her essays in detail. If you travel to Tel Aviv, to Beit Ahad Ha'am or to Beit Bialik, ask for the large volumes of Hado'ar Lano'ar; from them you will be able to copy the prose pieces of Sarah Kotsikovits. You will find her poems in these issues:

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Blessings from the Valley of Tears–Issue #10, Silent Immigrants–Issue #11, Jerusalem–Issue #13, Tel Aviv–Issue #16, A Dream–Issue #19, Longings–Issue #60, On the Shore of the Kinneret–Issue #74, In Exile–Issue #75. Her two prose pieces can be found in these issues of Hado'ar Lano'ar: Our Alley–Issue #41, On Hanukkah Nights–Issue #80.

Herewith I enclose all of the private letters, poetry, and memoirs of Sarah Kotsikovits, which have been preserved with me all this time. Know this, it is as if she were alive. She saw herself as an excellent poetess in Hebrew literature. Her poetic talent is true, simple, and faithful. My advice to you is to allocate a special section to the memory of Sarah Kotsikovits in the Yizkor Book on Luninyets . Publish all of her works that were printed in Hado'ar Lano'ar, as well as her manuscripts enclosed here. If you do not have her picture, I will be able to provide it to you, for I received a photograph from her. The call to the people of Luninyets I will print in the next issue of Hado'ar. You will surely find the issue at Beit Bialik or at Beit Ahad Ha'am.

And the main thing: set up a monument and a name for this dear poetess, so that the sons of your city will be able to take pride in her.

What a pity she perished in her youth!

Yours with blessings for success,
Daniel Persky

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80 to 90 years ago, Luninyets was a small, forsaken little village in the center of the Pinsk forests. Not a single Jewish family lived there. The inhabitants were solely farmers or peasants who would travel regularly to Kozanhorodok to sell their village products and buy needed supplies and tools.

In the 70th year of the 1800's, when next to Luninyets a Hummel-Brysk railway line was being planned, and when they started building a train station, it was noted that Jews from Kozanhorodok started to arrive; merchants and craftsmen who had earned money by selling to the train-line workers. But the Jews had no rights and were barred even from staying overnight according to the local laws of the village; at the end of the day they had to turn around and go back to Kozanhorodok – it was a difficult life, but what won't a Jew do in pursuit of making a livelihood?

Ten years later, a greater influx of Jews inside Luninyets was noted. A train-line, the Baranavichy-Sarna, had been established, and the great railway bridge over the Pripyat River was built, 10 kilometers from Luninyets.

Because of the many swamps in the area, the work took several years; it entailed the labors of thousands of workers that came from deep inside Russia. They provided much fodder for enterprising merchants. Jews came to trade with them, not only from Kozanhorodok, but also from Lachva, Dodihorodok and even from Pinsk – however, living in Luniniyets was still forbidden to them.

As told by old Jews from Pinsk, the engineers building the second railway line, the Baranavichy-Sarna, demanded a great sum of money from the Pinsk Jews to route the tracks through Pinsk and not through Luninyets. That would ensure Pinsk becoming a major branch railway station. But the Pinsk Jews said that if the planning was to route the tracks through Pinsk it will happen without the money (bribe). They did not believe the plan was for Luninyets to become the major railway station, not their much larger city of Pinsk. But what actually happened was as the engineers said; they routed the tracks through Luninyets.

From then on, Jews started to settle in Luninyets despite the decree forbidding this; they endured many woes

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and problems from the Tsarist regime and they had to “smear” (bribe) constantly to be left alone. At that time Luninyets did not allow any Beit Midrashim (small Synagogues) or Jewish cemeteries. The dead had to be brought to Kozanhorodok and buried there.

The same was happening everywhere. By 1882, wherever large train stations were built, usually near villages that forbade Jews from living there. The Jews were unable to fight the existing decrees. However, the Tsarist regime then came out with a special decree pertaining to 109 villages in this area, among them Luninyets, and declared them “facades” where Jews had already been allowed to live. The border for the permissible “facades” ended at the Pravaslevonem Cloisters, where Jews were prohibited.

The Jewish settlement started to grow. They started building houses. Three Beit Midrashim were built as well as a bath-house. The cemetery boundaries were delineated. All this was attributed to the Kozanhorodok Jews whose community was getting smaller from year to year. The craftsmen and even the shopkeepers chose to go and settle in Luninyets. Kozanhorodok emptied itself and became vacant.

Because the entire land area in Luninyets belonged to the farmers' group, the Jews as well as Christian non-farmers had to build their houses on land they rented, apparently for a term of 12 years and then had to renew the rentals at the end of each term. This, naturally, cost a lot of money, especially when dealing with the greedy farmers. One had to give each farmer a bottle of Bromfen (whiskey) to induce him to renew the contract. However, this did not deter the Jews from proceeding with their plans – and the settlement kept growing.

But, in WWI, in 1915, when the Germans overtook Pinsk, there was a riot in Luninyets; the richer Jews abandoned the village and fled deep into Russia. But the enemy front remained at the Joselde River, 40 kilometers from Luninyets. The enemy did not enter Luninyets but its airplanes flew over the town from time to time and dropped bombs. The damages were few, as air raids were in their infancy, just beginning their destructive function. Many refugees from German-occupied towns came to Luninyets. A Jewish committee was formed which arranged for access to food, housing and clothing. Even after the war much remained to be done in Luninyets. The town kept busy under the so called “Officer's League” under the Red Army and the Polish Army. In the end, Luninyets remained under the jurisdiction of Poland.

A normal life began again and Luninyets became a major crossroads city.

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After the Russian February Revolution in 1917, frequent changes of government took place in Luninyets: first the Germans, then the Ukrainian Central Rada, Skoropadsky, the Bolsheviks, Poles, Bolsheviks again, and finally–at the beginning of 1921–the Poles returned, ruling the town until the outbreak of the Second World War in 1939.

Under the rule of the Poles, Luninyets developed significantly. The muddy streets mentioned by anyone who recalls Luninyets in the heart of the Pinsk marshes were paved with cement sidewalks, and trees were planted. Large public buildings were added to the town: a public school, a people's theater, a gymnasium, a post office, military barracks, etc. Two cinema halls were opened, and there were regular visits by traveling theater troupes–both Yiddish and Polish, and in the early days, also Russian.

Luninyets took on the appearance of a modern town with a population of 10,000 inhabitants: 5,000 Belarusians, 2,800 Jews, and 2,200 Poles. A self-government for the town was elected, in which the Jews were represented by 5 councilmen out of a total general number of 16 members.

Together with the radical outer and internal changes in the city, Jewish socio-political life underwent dramatic changes as well. In place of the old town Gaba'im [beadles], strivers and plain “doers”, political parties and economic organizations appeared. Zionist parties of all backgrounds emerged. Po'alei Tzion, Tz.S. [Zionist Socialists], general Zionists and Revisionists; and among economic organizations were the Handworkers Union, the Merchants Union, the Butchers Union, and the Folk and Merchants Bank Cooperative. Almost the entire Jewish youth in the town belonged to the Zionist youth movements: “Hechalutz”, “Hashomer Hatzair”, “Freiheit”, “Hano'ar Hatzioni”,and “Beitar”. Most of the Jewish population was Zionistic. Anti-Zionist parties such as the “Bund” and “Agudas Yisroel” were very small and almost non-existent in Luninyets. The preponderant influencers were the working classes headed by the “League of Eretz Yisrael Workers”.

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Zionist Life

The Zionist funds Keren Hayesod and Keren Kayemet LeYisrael [Jewish National Fund] occupied a prominent place. The collections for these funds were always carried out with great success. There was almost no Jewish home where the blue-and-white JNF tzedakah box could not be found. The Keren-Kayemeth Bazaars, introduced in 1933, became the ultimate expression of attachment to Eretz Yisrael. The vast majority of the Jewish population from the town and the surrounding area participated in them.

Despite all the restrictions, the participation of Luninyets in the Aliyah [immigration to the Land of Israel] was significant. Year after year, entire families as well as many individuals made Aliyah based on entry permits, serving as professionals and chalutzim [pioneers] who had undergone hachsharah [pioneer training]. Dozens of young men and women from Luninyets were out on hachsharah, scattered all across Poland. For a long period of time, there was also a pioneer kibbutz in Luninyets consisting of 25 members named Shachariya. On the first Aliyah Bet [clandestine immigration] ship, the Vellos, in 1935, there were also members from Luninyets.

Luninyets was visited by leading Zionist personalities who spoke at public meetings and assemblies, among them: Berl Locker, Baruch Zuckerman, Joseph Baratz, Dr. Yitzhak Schiper, and others. While passing through Luninyets, Chayim Nachman Bialik visited the Hebrew Tarbut school, and Ze'ev Jabotinsky was also a guest of the Revisionists and Betar.

The religious Jews in the city were grouped around 4 Batei-Midrashim [synagogues]: The Alter-Stoliner, Horodocker, Zemdishe and the Ashkenazi-Shul. They raised monies for the local “Beis-Yisroel” Yeshivah, “Ma'os Chitim” for Passover, Hachnasat Orchim [Hospitality of travelers], and from time to time to help missionaries from the Yeshiva Boards and other religious institutions who used to visit Luninyets.

The largest members of the religious organizations were the Chasidim, especially the Stolin-Karliners. Smaller sects were the Brezners and the Horodokers. The Chasidim revived the custom of arranging yearly visits of various Rabbis to stay over a Sabbath in the city. In turn this motivated visits of many Chasidim from surrounding cities and villages such as Pinsk, Sarna, Dambrowitz, Breznitz, Wisatz, Stolin, Plotnitze, Dovidharadok, Lachwa and Pohost.

In the Chasidic circles, the week of a Rabbi's visit was a week of introspection and exaltation, all spending it together, the poor and the rich, around the Tisch [the Table], with a little whiskey and with enthusiastic little dances with the Rebbe who would impart to them Torah wisdom. The Chasidim then had a whole year to retell and comment on all they had learned, careful to avoid misinterpretations, and to point out the signs of the Tzadik [Righteous person] who had visited them.

After the passing of the old Stoliner Rebbe, Rabbi Yisroel, of blessed memory, or Yanukah as he was called, the Stoliner dynasty became divided into the Karliners with Rebbe Elimelech in Karlin, and the Stoliners with Rebbe Moishele in Stolin.

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The earlier Stoliner dynasty and in the later years the divided dynasty, through their mission and purpose attracted many Chasidim, especially at Rosh Hashana, Shabbes-Chanukah and Shavuos, and among them, without fail, many of the Chasidim of Luninyets.

It's worthwhile to underline the role of the first (and last) city Rebbe, R' Yehudah Zolyar, z”l, who was tolerant of all parts of the Jewish population, and had a positive outlook towards the Zionist movements in the city. He was a permanent supporter of the Keren Hayesod and the Keren Kayemet. He did not mix into the internal workings of both the Chasidic sects, Karlin and Stolin. And the Chasidim did not mix into the affairs of the Zionist movements.

A colossal change took place in the goal of educating the younger generation. Jewish parents stopped sending their children to the Cheders. The place of the Cheder was taken over by the Hebrew Tarbut School which enrolled over 200 children that originally were in the Cheders, and the Jewish “Shul-Kult” School about 70. The latter existed for only 3 years. Of the 2,000 children enrolled in the Polish Folk School, 120 were Jewish. About 50 children studied in the “Talmud Torah” with private tutoring.

In the last years, through the efforts of the Karliner Rebbe, the Beis Yisroel Yeshivah, was founded, in which 60 older youths learned – the greater part of them came from surrounding cities and villages such as Pinsk, Stolin, Sarna, Dovydharadok, and Dambrowitz. These students had a strong desire for deeper middle and higher Jewish studies.

A greater number of the Jewish children tried the Polish Regal-Gymnasium and the Hebrew and Polish Middle Schools in Pinsk and Baranowitz. The number of Jews from Luninyets grew substantially in the Warsaw, Vilna and Lemberg High Schools. Because of the limitations for Jews in the Polish High Schools, the wealthier parents sent their children to study in other countries. The urge for higher learning was powerful, not only among the ones with means but also by the less wealthy and the working class – who denied themselves many things to enable their children's education. In the last years, the Jews of Luninyets saw their youngsters become accomplished doctors and lawyers.

Regarding the culture of that time, the Zionist Worker-Youth grouped themselves around the Tel-Chai Culture-Society with its library and reading hall that contained over 2,500 Jewish and Polish books and almost all of the periodicals, journals and newspapers that were published in Poland.

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The Economic and Financial Life

The Jewish shopkeepers, craftsmen, retailers and workers in Luninyets maintained their livelihoods by serving the local farmers, train workers and government bureaucrats. The relationship between the Jews and the local Christian population was always a good one. For the local farmers, the Jews were considered stable receivers of their farm products and wares such as potatoes, hay, or wood. Especially in the forests, the farmers used their earnings to buy in Jewish shops and from craftspeople the needed items for their homes and work.

Also, in the beginning of the Polish administration, the relationships between the Jewish population and the Polish bureaucrats who “accepted” and overlooked some negative decrees was satisfactory. The Polish officials and workers were stable clients of the Jewish shops and craftspeople; they enjoyed being offered the availability of unlimited credit.

With the proclamation in Poland of the “Sanacja” policy, an overall boycott campaign began against Jewish shopkeepers and artisans. The Jewish trader and worker waged a difficult, stubborn struggle against the economic displacement policy of the Polish state bodies and their economic institutions. In recent years, the boycott of Jewish trade and craft took on broader forms. Propaganda marches with boycott slogans were organized.

Many Christian private and cooperative shops opened up. Many Christian workshops for tailoring, shoemaking, etc., also emerged. The factories manufacturing garments and footwear heavily squeezed out the Jewish craftsman. The Jewish tailor and shoemaker could not compete with the factory production. The Jew waged a hard battle for his existence. Some Jewish shops and workshops had to close down, unable to withstand the boycott campaign and competition.

A certain relief came from the Jewish Cooperative People's Bank, which financially assisted the Jewish shopkeeper, artisan, small trader, and worker with credit.

The growing Jewish youth in the town found themselves in a difficult situation. Government and municipal offices and enterprises were completely closed to Jewish youth and workers due to the discriminatory policy. No industrial enterprises were established in the town. Thus, the growing generations were put on the spot, with no positive outlook or prospects for income.

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The Maccabi Football Group in Luninyets (1922)

With the outbreak of the Second World War in September 1939, when the town faced the threat of being captured by Hitler's cruel hordes, the entry of the Red Army was heartily welcomed by the entire Jewish population. However, with the establishment of Soviet rule in the town, national, social, and cultural life among Jews was quickly brought to a halt. All Jewish parties were liquidated; economic organizations–dissolved; the Jewish Kehilla [community]–closed; the assets of the People's Bank and the Merchants' Bank–confiscated; the Hebrew Tarbut school was transformed into a Yiddish one, with an anti-national content. The 2,500 books of the “Tel-Chai” library, after removing undesirable books with nationalistic and

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socialistic content, were handed over to the general town library. Instead of the rich Jewish press, like “Haynt”, “Moment”, and “Dos Vort”, the sheet “Oktober” arrived, with general Soviet news, whose Jewishness consisted only in the fact that it was printed with Yiddish characters with Moscow spelling, and was completely devoid of Jewish content. The Jewish population in the town was occupied with a single worry: living and existing according to the conditions of the newly created reality.

The rule of the Soviets lasted until the end of June 1941, when the town was captured by Hitler's hordes. Immediately, Hitler's bands set out to liquidate the Jewish settlement and murdered the entire Jewish population in two mass slaughters. In the first slaughter, in the month of Menachem-Av 1941, they destroyed almost all men14 years and older, and the remaining women, children, and a portion of the men were driven into a ghetto. In the second slaughter, in Elul 1942, during the liquidation of the ghetto, the remaining Jews were murdered, and Jewish property was plundered by the Christians.

Thus the pulsating, lively Jewish Luninyets was wiped out from the world, and its 3,000 residents lie in two mass graves behind the town, on the Pinsk–Baranovichy road.

Seated adults, left to right: Y. Zmodiac, R.Zolyar, A. Pinsky, Z. Hofshtein, Y. Rubinroit, L. Eisenberg, L. Holtzman Sign held by children in the photo: “Luninyets Orphan Organization Committee”

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