By Benyamin Shapir Shishko (Karkoor)
Translated by M. Porat zl
Edited by Judy Feinsilver Montel
My father Reb Mordkhe, son of Nisn Shishko was a Zion lover, and more over, he was God-Fearing and appreciating scholars. I was his only son, but despite of it he fulfilled in me the Sages proverb the exile is Torah and he sent me far in Kremenchoog (Ukraine) to learn Torah. During World War One were four yeshivas there: Knesset Isroel, Knesset Beys Itskhok (from Slobodka), The Lubavitsh Hassidim Yeshiva and the Yeshiva for youngsters Torah Gates in which I was student. The Yeshivah manager was R' Elazar Shishkin married to the sister of R' Yokhanan Roodkes from Volozhin. All the days he would spend wrapped in Taless and Tfilin not saying a regular word. The Yeshiva Head was R' Shlomo Heyman the erudite from Paritsh who married Yokhanan Roodkes daughter. The Yeshivah was soaked in the spirit of Volozhin.
In 1921 I was became friendly with Moyshe Zalman Lunts, outstanding objector of the Diaspora (Frydele di Rebetsin's son see page 243). Influenced by him I became an active Zionist. Returning to Vilna I decided to abandon my religious studies and enrolled myself in the Vilna Tarbut (culture in Hebrew) seminar for teachers.
My decision distressed my father. He wrote me a heart-aching letter:
My life was despised, when I was acknowledged that you chose Tarbut, the institution which violates the holiness of Israel, as it is written in Bamidbar in the Pentateuch: Tarbut (Culture) of the sinful.
One learns from the above how far was the distance of opinions between the Torah appreciating, God fearing fathers and their children who objected to the Diaspora and decided to hasten the Messiah's arrival especially by the resuscitation of the Hebrew language and by going to live in Israel.
With the closure of the Yeshiva Eyts Hayim during the First World War the voice of the Torah was silenced in Volozhin. A crisis arose in children's education. Many of them abandoned even the Heyder tutorial. The Zionists took advantage of the situation and decided to open a Hebrew primary school based on the pure Hebrew language. The Talmud-Torah School was empty for many days, there were no lessons inside. The Volozhin Zionists invaded the building in 1925 and created within its walls the Hebrew Tarbut School.
The Walls'-Watchmen under Rabbi Yakov Shapiro's leadership woke up and began a holy war to obtain back the building in order to teach there Torah and in Yiddish, Mame-loshn (mother language) precisely, the language every Jew speaks and understands.
During the 1927-1928 school year a bitter culture war took place in Volozhin. The war hurt the Jewish Congregation severely from the moral and from the cultural points of view. Both parties fought self-sacrificingly for the right to possess the building.
The war was accompanied by hard words, fist-fighting and even by bloodshed, in a single word, blasphemy.
Finishing my studies in Vilna (1927), I followed my father's desire and went to teach at the religious school Tahkmonee in Zabludovo. After teaching one year at Tahkmonee I returned to Volozhin. Both parts of the town community saw me as a person who could make peace and unify the two opponent camps.
Most of the Volozhin home-owners in both camps were Zionists, among them also Reb Eli-Itshe Shvartsberg the religious school manager and its founders R' Isroel Lunin and R' Shloyme Hayim Broodno. The main struggle was on the teaching spirit and on its language. R' Yakov Shapiro implored to explain Breyshiss Boro in theYiddish mother-language. The Zionists insisted on not giving up the Hebrew.
A joint session was called, at which participated R' Yankev Shapiro, R' Isroel Lunin, R' Shloyme Hayim Broodno, R' Yakov Waysbord and R' Shmuel Rookhamkin from the Religious part. From the Seculars participated Shaye Kaganovitsh, Yani Garber, Dovid Kantorovitsh, Dov Lavit and Isaak Perski. I served as a neutral arbiter.
It was agreed to bestow all rights of the building to the Tarbut school, all disciplines should be led in Hebrew unexceptionally, but students should say the Morning Prayer (Shakhriss) every day before learning begins.
Reconciliation took place in Volozhin. One single Hebrew school functioned in Volozhin. I was its manager for three years. Yaakov Lifsitz replaced me after I went to Palestine. The School existed and acted following the founders' agreement. The Hebrew learning ceased to function immediately after the Soviets entered Volozhin on September 1939. The new rulers introduced Yiddish teaching and thereafter it was changed to Belorussian. The School worked until its destruction by the Fascists.
By Miriam Levitan
Translated by M. Porat zl
Edited by Judy Feinsilver Montel
The first (and also the last) Jewish kindergarten in Volozhin was founded in 1934. Mrs. Fania Kivilevitsh during her visit from Eretz Israel in her native shtetl influenced its inhabitants to establish a Gan (Garden in Hebrew) in Volozhin by telling them about the happy childhood of the Israel born children (Sabres) at kindergartens' in the Holy Land.
A committee was created. Ruvn Rosenberg and Berl Taft rented a two room apartment from Ruvn Rogovin on the Market Place. Rachel Shevakh was engaged as the Kindergarten teacher (Ganenet).
She spoke to her pupils Yiddish but the songs she taught were Hebrew. Rachel was a lovely blonde devoted to her pupils and to their wellbeing. She organized children shows at the Volozhin firemen's local near the shtetl water pond. Rachel did an excellent work preparing children for further learning in the Volozhin primary Tarbut School.
Names I remember (Translator's note):
1-Rachel Shevakh, 2-Sonitshka Perlman (my sister), 3- Rivele Perski (Getsl's), 4-Feyguele Rapoport (Meyshl's),
5 - Esterke Kaminietski, 6- Iser Rapoport (the Dentist's), 7- Yoel Rosnberg (Ruven's)
Of all the lovely children two only escaped the Shtetl's fate: Sonitshka Perlman-2 and Feyguele Rapoport-4
by Fruma Guzman (Yuzefovitz), Jerusalem
Translated by Naomi Gal
Every now and then Hershel Selzer, a man who knew his books, used to visit our house and he suggested that I join the volunteers working in the library. I said yes. He invited me to a meeting in which the following activists participated: 1) Hershel Selzer. 2) Sara Yuzefovitz (my sister). 3) Elka Kaganovitz. 4) Krushovsky. 5) Mariasia Potshnik. 6) Akiva Potshnik. 7) Noa Perskie. 8) Sonia Koslovsky. 9) Israel Rogovin.
These members gave their time and energy to the library, by founding it and raising money for it with performances. From the report given in that meeting it turned out that these volunteers managed
First row up (from right to left): 1) Sonia Koslovsky 2) Hershel Selzer 3) Marieasia Potshnik 4) Ze'ev Perskie
Second row: 1) Akiva Potshnik 2) Fruma Yuzefovitz 3) Elka Kaganovitz 4) Krushovsky
a public library without public support, just from revenues made by performances they staged themselves and with personal contributions.
I saw here an ample opportunity for an interesting and helpful work. I got the task of finding a partner and go out with her to raise money, since they could not afford the rent. I went out with Hannah Weisbord. Our outing was considered a success. There was no home in Volozhin that did not respond generously, and with the money collected we paid the rent.
The library was on Smorgon Street in the house of Haya de Cracower (Haya from Cracow City). Books were loaned three times a week. Many youngsters came to borrow books because they liked this place very much. It served as a social meeting place, a place for conversations, and exchange of opinions about literature and art.
Soldiers too came to loan books, among them Poles who contributed some books. Subscribed to the library were some sons and daughters of poor and workingclass people who wanted to get an education and this was the only place where they could acquire knowledge.
There was no permanent librarian in the library. Some members, among them a soldier from Lodz, bound the books. The library committee took upon itself charity roles as well. We assisted the Justice League. We used to spend the nights in the houses of old, lonely people. Before I made Aliyah some of them came to thank me for all the beneficial work I did for them. In this way we worked for others and not in order to be rewarded.
By Menahem Mendel Potashnik (New York)
Translated by Naomi Gal
The Big Beit Hamidrash
The big Beit Hamidrash stood in the market, close to the yeshiva. Liebe der Shamash served as a shamash and Baal Koriah (He who reads the Torah). Rabbi Yaakov Shapira, who was the city's Rabbi and the head of the yeshiva, used to preach in the Beit Hamidrash twice a year in Shabbat Hagadol and in Shabbat Shuva. His speeches were halachic and contained fables, he had great knowledge of Shas.
It is a sacred obligation for us to mention a few yeshiva students who contributed a lot to strengthening the religious life in the city. One of them was Rabbi Gaon Mordechai Levin. In the yeshiva he was called Motel Trever (after the name of his native city Trev). He spent most of his life in Volozhin. He was a great expert on Shas and psalms, but as wide as his knowledge was his modesty. He believed in what the sages said: he who boasts is
disabled. He used to talk to children about Torah. He was well liked by the yeshiva people and the city's Jews.
We should remember one of the prominent youngsters Rabbi Yaakov Stolarsky. They called him in the yeshiva Yaakov Klazker. He was famous as a great sage. His impeccable morals were wellknown. He was close to Rabbi Haim Welkin. We need to mention also Rabbi Nathan Dickstein, a Volozhin native, he had great ethics and many good values.
There was a famous Schochet in Volozhin named Rabbi Yehuda Avraham Persky, who was doing this job since the time of the Netziv (Rabbi Naftali Zvi Yehuda Berlin). He prayed in the yeshiva and knew the names and accomplishments of all the yeshiva's dignitaries and heads. He told me that he had the privilege of seeing R' Izele, the son of Rabbi Haim from Volozhin.
He died during the thirties when he was over hundred years old. As an old man, when his eyes and hands weakened his soninlaw, R' Israel Heiteen served as Shochet.
In Willena Street stood a Beit Hamidrash that was called the Kloizel. One of the first Gabbai in the Kloizel was Rabbi Menahem Yoel Potashnik who was well respected by the congregation since he was active in all the public establishments. He was a linen merchant. Before he left for his business in the closeby village he used to pray in the first Minyan. When he came back from the village, he used to enter the Kloizel to study the daily Torah Page with the Shas Company. The lesson's Maggid was Rabbi Mordechai Levin. On Friday nights he used to explain the Week's Portion. Rabbi Yaakov Kaganovitz (Yaakov Divenishker is in the United States) used to teach a Talmud page.
After the murder of Rabbi Menahem Yoel Potashnik the Gabbais in the Kloizel were R' Israel Lonin and R' Yosef Tabahovitz. Rabbi Lonin was represented in all the city's establishments the community's council, the bank, Hamizrahi etc. Rabbi Yosef Tabahovitz served as permanent Gabbai in the Yeshiva Council.
As a Shamash in the Kloizel served R' Moshe Levitt. When we were children, our deepest wish was to get a prophet we could dance with in Simchat Torah in the Beit Hamidrash. On the seventh day of Succoth, when the Shamash fell asleep after lunch we used to linger for hours around his house, waiting for him to wake up so that we could go with him to the Kloizel and get a prophet.
After his death Rabbi Avraham David, who was also the melamed, was appointed as Shamash. He was very strict about Washing Hands Mitzva. He used to walk in the street and encourage everybody to say the blessing He who created.
As a Baal Kore of the Kloizel, was Moshe Shlomo the Melamed (Wolkovitz). There was a Tihillim (psalms) Group and before the Shabbat ended, they used to read psalm 119, which begins with the words blessed are the undefiled in the way. They read this psalm with a beautiful melody.
The night of Hoshana Raba was a sleepless night in the Kloizel. They read Psalms from beginning to end. Rabbi Haim Zirolnik (Haim the Taylor) brought everyday a basket with apples and gave right, left and center fragrant, delicious apples.
to Rabbi Shimon Langbard before he made Aliya in 1935
On top (on the book shelf) from right to left: 1) Yitzhak Haikeen 2) Nissan Haikeen 3) Baruch Gelman
First row: (from top to bottom) 1) Elimelek Bloch 2) Yeshiva student 3) the son of Eli the locksmith 4) Binyamin BakShesanski 5) Israel Gelman 6) Yodel Shimkeen 7) Hershel Kagan 8) Liebe Konimovitz
Second row: 1) Zalman Shapira 2) Bayle Shapira 3) The Rebbetzin Schoene Risha Shapira 4) Pessia Shapira 5) Rebbetzin Hannah Langbard 6) Rabbi Shimon Landbard 7) A yeshiva student 8) Mendl Potanshnik 9) Itzhak Moshe Shapira, Germans' soninlaw
There was in Volozhin an association of Tiferet Bahurim whose meeting place was in the big Beit Midrash. There were about thirty members. The organizers were Rabbi Shimon Landbard (the soninlaw of rabbi Yaakov Shapira), Rabbi Aaron Shmidman (Aaron Pinsker the association's head) and the writer of these notes.
On Saturday nights, during the winter, public meetings were held in the big Beit Midrash and they were concentrated to the Weekly Portion. The speakers were among the yeshiva students. One of the excellent ones was Rabbi Yaakov Kaganovitz.
In 1935 Tiferet Bahurim entered its own Torah scroll. This association had its own Minyan that prayed on Shabbats and Holydays. They also gave parties of the Three Feasts accompanied by singing and Torah Words. The association had its own library as well. As permanent rabbis served Rabbi Aaron Schmidman, R' Eli Itzhak Schwartzberg, lawyer Lapidot and Rabbi Yaakov Stolarsky (Yaakov Klatzker).
Most of the members were laborers and wholesale merchants. The secretary was the writer of these notes. In 1935, when Rabbi Aaron Schmidman married a woman from the Shishko family in Borisovska (Bakshet) and left the city I was chosen as the chairman of the association. I served in this capacity until the break of World War Two.
Next to Tiferet Bahurim there was a branch of Poalai Agudath Israel whose main office was in Lodz. Two of their members Yitzhak Perski and Elimelech the Hazan left for training, Persky made Aliyah while Elimelech perished in Volozhin.
Tiferet Bahurim also elected the committee of Keren Hayishuv (The Yishuv Fund) whose members were Rabbi Yosef Tabakovitz, the writer of these notes, Rabbi Avraham Yaffe, Rabbi Haim Bergman and R' Hirsh Schneider. This committee was one of the most active among the villages that were on the border of White Russia.
The members of the association were subscribed to the daily newspaper of the Agudah that was published in Warsaw. The number of subscribers was thirty.
Beit Yaakov The Religious School for girls
Volozhin had a religious school for girls Beit Yaakov headed by a teacher who graduated from a teacher seminar in Krakow. The school was founded in 1935 by a group of young people. To the inauguration party was invited one of the greatest rabbis in our area, Rabbi Yitzhak Weinstein, the rabbi of Vishnyva (he is in Israel) who was very helpful in establishing this school. Hayne Gerber, the daughter of the Rabbi from Horoduk was invited too, as was R' Eli BenZion Gerber (Hayne Kosovsky lives now in the UnitedStates). Back then she was very active in religious education in Volozhin and its surroundings.
Standing (from right to left): 1) Nathan Dicknstein 2) David Mayvia 3) Josef Schlosberg 4) Zevi Schnyder 5) Mordechai Levine (Motel Terver) 6) Haim Levin
Sitting: 1) Yaakov Stolresky 2) Yaakov Shmidman 3) Haim Hillel BenSasson
Sitting on the floor: 1) Michael Lefkowitz 2) Yona BenSasson
Blessed you are.
The students of Etz Haim Yeshiva in Volozhin
She gave a fascinating lecture, rich in content in the house of the firedepartment. The hall was full to capacity. Her speech was peppered with quotes of the sages and she charmed the audience. Her speech was the toast of the town since a yeshivawoman was something you very rarely saw back then in Volozhin.
Beit Yaakov was located in the house of R' Mordechai Shishko in Kromer Gas.
The Yeshiva Schools' Council
There was a Yeshivas' Council in Volozhin (the center was in Vilna, under the direction of Rabbi Haim Ozer Grodznsky). Its goal was to ask the landlords in each village to contribute 18 Zloty a year, to support yeshiva students who were studying in Vilna's yeshivas. The Yeshiva's Council in our city included Rabbi Yosef Tabhovitz, Rabbi Israel Lonin, Rabbi Yaakov Shmuel Rohamkin and Rabbi Mordechai Shishko. As Gabbai and permanent treasurer served Rabbi Yosef Tabhovitz. He used to raise money and pass it on to Vilna.
The Daily Page.
They used to keep the habit of a Daily Page in Volozhin, meaning they learned every day a different page of the Talmud. Many were interested and there was a large number of participants. The lesson's Maggid was rabbi Shimon Langbrad now the head of the Volozhin Yeshiva in BneiBrak.
By Miriam Levitan (Rosnberg) and Pnina Hayit (Potashnik)
Translated by M. Porat zl
Edited by Judy Feinsilver Montel
The Povshekhna - Primary School
The Povshekhna School contained some 400 students in 7 classes. One third of them were Jewish. At the beginning it functioned inside a building on Vilna Street. The municipality council constructed a new large stone building with a gymnasium and a physics laboratory on a spacious plot.
The first manager was Tishkovski and after him Mr. Trechinski, Poles both of them.
Polish was the official School language. Rabbi Ele-Itskhok Shvartsberg (nicknamed- Reb Eliche Dverelkes) taught the Jewish students Religion Classes (the Bible).
We remember the wonderful excursions organized by the School to the Berezina borders ten kilometers from town. We passed the day singing, playing ball and swimming in the pure Berezina water.
The learning level was high. The teachers were excellent. Particularly good was the arithmetic teacher, Pan Gloukhovski. In Poland the five grades system was used: 5-very good, 4-good, 3-sufficient, 2-insufficient, and 1-flunked. The highest grade Glukhovski gave his students was 4 minus, because for 5, he would say, knows only the God Almighty, the teacher's knowledge might be 4, so the best student could be graduated by 4 minus maximum.
The second manager was Mr. Trechinski, who became the Volozhin mayor.
At the beginning a liberal attitude prevailed, but in the late thirties the Polish authorities attitude to the Jewish students became more and more hostile.
The building remains as built until now
The commercial High School
After graduating the primary School it was possible to continue learning inside Volozhin. The Commerce High School was created in 1934. It contained 4 classes and functioned after noon inside the Povshekhna School Building.
Professor Zhookovski from Vilna, Physician by profession served as its manager. He was liberal with a positive attitude towards Jewish students. Our sole Jewish teacher was Rachel Kivilevitsh (Melzer). She graduated a Russian high school and the Hebrew Seminar for teachers.
There were 40 students in the commercial High school, 8 among them were Jews. Their names are listed as follows: Etia Berman, Tsvia Lunin, Pnina Potashnik, Miryam Rosnberg, Rivka Rogovin, Hirsh Tsart , Rafael (Fole) and Mina Shriro.
The Jewish students were not oppressed. We never heard the word Zhid. The liberal Professor even nominated a Jewish girl as Starostina (Students leader) to make it clear that Jews and Christians are equal.
The learning level was satisfactory. The students were employed in banks and government institutions to reinforce their professional knowledge.
Our School was closed after two years of existence due to financial problems. Some of the students continued their studies in Lida and Vilna.
The Volozhin Gymnasia - High School
Mr Trechinski the former Povshekhna School manager and now the town mayor initiated the establishment of a Polish High School in Volozhin. He created a committee to lead this project. Amongst its members were also representatives of the Jewish community, one of them my father, Yosef Perlman. Financed by the town inhabitants and sustained by the district authorities a stone building was erected at the former cattle market on the western Volozhinka border.
The Gymnasia opened its doors on September 1, 1938. It was the first and also the last year of its functioning as a Polish School. It contained two parallel, first course classes with a complete staff of teachers and one hundred students, among them just eight Jews in a town with a 50% Jewish population.
Before reception the applicants passed a rigorous examination in Arithmetic, in Polish language, History and Geography. Poland was strictly preserving the Numerus-clausus numbers in its anti-Semitic attitude.
The Jewish students from Tarbut were: Vulke Brudno (Ptsholke), Eyzer Finger, Monie Perlman (the author), Sonia (Boonies) Perski, and Etele (Ruvn's) Rogovin. The Jewish students from Povshekhna were: Berl (der Tzigayner) Tsart, Moyshele Halpern and Arele Tsart.
There were few, if any, relations between Jews and gentile students, despite the common language, i.e. Polish we had to speak during the whole learning day.
But we were proud of our new School. The building was beautiful outside and inside. The classes were large and spacious. We were seated two and no more students at a table. Not to compare with our poor small and poky Tarbut School. We had to wear blue well-ironed uniforms, a jacket, a hat and long slacks.
The teachers were highly professional; most of them liberal, they did not show anti Semite feelings. Except the Polish language teacher Mr. Protasevitsh who was a Catholic College graduated. He did not omit any occasion to tell a dirty story about a well-known minority. (I was told that during the Fascist occupation Professor Protasievitsh was ardently collaborating with the SS solving the Volozhin Jews final solution).
The school was directed by Doctor Konopnitski, a short very intelligent man, nephew of the famous Polish poetess Mary Konopnitska. He taught us Mathematics and Geography. We were glad to participate at his lessons; an important part of which he used to tell very interesting stories from around the world, not neglecting politics. After the Soviets occupied Volozhin our director -Dirtio (so nicknamed by affection) continued his teaching and educating methods. Once he compared the German dictatorship to an inverted pyramid, supported by military bayonets. He claimed that the pyramid should fall when during war the bayonets are turned as requested against the enemy. The Police understood the allusion. A day later Mr. Konopnitski was arrested and sent to the Communist Concentration Camps whence he never returned.
Mrs. Kopylova a big and strong woman was our director's life partner. As doctor of natural sciences she taught us Botany and Zoology. After the director's arrest she was resettled in Siberia. I had the opportunity to work with her there at hay harvest in a collective farm. Mrs. Kopylova was really a very good, strong and efficient worker. She proved practically her botanic knowledge.
Our teachers were called professors. Except the French language teacher, she was called Ma Soeur My Sister in French. As a Catholic nun she wore white monastery garments. Ma Soeur was a sympathetic lady teaching French grammar and French popular songs. I remember them till now.
The majority of the gymnasia students learned German as second language in the morning hours. Our group to learn French was a small minority once a week at afternoon. Also learning French was the Volozhin Starosta's- (District governor) daughter. We were jealous looking as the Starostianka the highest Volozhin official's daughter would be conducted home after School in an elegant carriage harnessed to a pair of beautiful horses.
We learned hard, the Tarbut graduated children in a foreign environment. But we became accustomed and finally defended ourselves honorably during the lessons and the recreations. We participated in the School excursions by foot and on bicycles to the Berezina and to the Count Tishkievitsh summer palace in Biala, 20 km. from Volozhin placed within a fenced for deer and gazelle natural Park reserve inside the big Nalibok Forest.
For the first time in our life we participated also at a true dancing party that was organized by the School before Christmas.
The hard learning and the pleasant time passing stopped suddenly with the outbreak of the war on September 1st, 1939.
The doors were widely reopened three months later when the Polish gymnasia was converted to a Russian High School. It became filled with Jewish youth, thirsty for education, which they had been deprived of during the Polish Numerus Clausus regime.
During the 20 month Soviet period the School flourished. Higher classes were added. Many Jewish teachers, refugees from the territories occupied by the Nazis Polish were employed. The Russian High School functioned until the outbreak of the German Soviet war on June 22, 1941.
The building remains intact until now. Nowadays it serves as a professional Belarus agriculture school on the Naberezhna Street in Volozhin.
|First Name||Last Name||Nickname|
God Almighty, avenge our young schoolmates' innocent blood!
From all classmates two only had escaped the Shtetl's fate: Etele Rogovin and Monie Perlman (the translator), both of them now living in Tel-Aviv.
by Reuven Rogovin
Translated by M. Porat zl
Edited by Judy Feinsilver Montel
And the Volozhin-City rejoiced. Everyone was talking about The Sale of Yeysef which would be shown by the Volozhin Amateur band with Avrom Berkovitsh as director. Although, for the time being not a sign could be seen of the important event, but some whispering might be heard.
But when the water pump was evacuated from the firemen's building every one knew for sure that the show accessories were installed and that the firemen's local was prepared for the cultural event.
Then the curious asked: Who would be the actors to form the band? Very few, the nearest only were told secretly: Shimon's role would be Yankev Hayim the butcher's son, Yehuda's role Yudl Sore Leyes and Yoysef's Motke Gdaliye Zisl's. All those names were reasonably accepted. But the public was astonished to hear that the main role would be played by Meyer Peshe Yente's, a man over fifty years old, chronically ill with asthma, who never stops coughing and moves heavily. This one and no other had been assigned to perform the role of Pharaoh.
There are times to lengthen and times to make it short. I'll tell the story straight. On a bright morning Hayim Branke's (Narushevitsh) was seen putting signs all over the shtetl. The signs announced in Yiddish that in this and this day, and at this and this time the Sale of Yossef show, directed by Avrom Berkovitsh will take place in the Volozhin firemen's local. Evidently all tickets were immediately bought. All the Shtetl's who's who were present at the gala show. The local was festively decorated, a stage with a curtain were installed. The spectators were dressed in festive clothes. The audience was stunned when the curtain rose up. A true miracle. Hard to believe that it was the creation of Avrom Berkovitsh's hands. Look at the first scene: On the stage center a true bonfire was set. The fire burnt. Yossef's brothers warming up around it are singing Flame rise up, Rise up flame. On the horizon Shimon and Levy appear, armed with long knives well shaped from tiles. Their blood is boiling, ready to kill and to exterminate the Shkhem people who contaminated Dina, their sister. The scene is reaching its culmination point when Meyer Peshe Yentes enters the stage. Wonders and miracles! When I saw Meyer, who changed his figure into Pharaoh, I could not restrain myself and I called loudly: Bravo Berkovitsh! Well done!
It was said by our sages: Even if the wisest men from around the world gathered it would not be in their power to turn white a crow's wing. But it was done by Avrom Berkovitsh. He changed the laws of nature. I could not believe the sight my eyes have seen. From Meyer's bosom appeared the figure of Pharaoh, a real representative of the Raamses dynasty. The crown on his head was a real crown. Although suffering chronic asthma, incessantly coughing and moving heavily he remained Meyer, Peshe Yente's son. But with Avrom Berkovitsh's make up he became the mighty ruler
JewishGen, Inc. makes no representations regarding the accuracy of
the translation. The reader may wish to refer to the original material
JewishGen is not responsible for inaccuracies or omissions in the original work and cannot rewrite or edit the text to correct inaccuracies and/or omissions.
Our mission is to produce a translation of the original work and we cannot verify the accuracy of statements or alter facts cited.
Valozhyn, Belarus Yizkor Book Project JewishGen Home Page
Copyright © 1999-2021 by JewishGen, Inc.
Updated 10 May 2021 by JH