 |
|
|
Yosef Gavati, Israel
Translated by Tina Lunson
The beys-medresh served as the central meeting point for the Jews in the town. Beginning in the earliest hours of the morning until late into the night, it was dominated by a lively movement of people. Before dawn, when the stars were still in the sky, one could already see the hashkome Jews, mostly artisans and peddlers, who came to offer their duty to the Creator of the world, before their going out to work. They recited the psalm of the day, studied a chapter of Mishnayos and prayed with intention. Later the shopkeepers began to come in, who opened their businesses later because any early-morning revenue was poor anyway. The merchants and hasidic Jews prayed with the last minyonim which drew on well into the day. No one came late to prayers because when one came into the study house there was always a minyen going on. Those praying came from every stratum of the population. You could encounter the sharpest hasidim (their shtiblekh were mostly closed in the early morning weekdays) to the “common folk”, and even the so-called “worldly” Jews – members of the socialist parties in town.
The study-house was open the entire day. Sitting and learning there were young men living with the fathers-in-laws; young men just returned from the yeshives, or those who could not travel to a big yeshive for whatever reason; old Jews who no longer had worries about livelihood, having given their businesses to their children; those who lived on a “pension” from America; and ordinary Jews, not scholars, who came to the study-house to read a chapter of psalms. From time to time, you could also see young merchants who used the weak sales of the early hours in their businesses, left their wives there and came to “catch” a page of Talmud. At the same time, they got into conversations with the young husbands and yeshive men about various world problems, general political questions and local community issues.
The greatest movement into the study-house was in the early evening hours. Streams of Jews hurried in from every direction, so as not to be late
[Page 77]
for minkhe, the afternoon prayers. Between the afternoon and evening prayers Jews of every social level sat around tables. Around the table on the south side, where the windows looked out toward the river, sat the town scholars, who studied the Talmud “page of the day”. Opposite them, at a table on the north side, sat mostly artisans and dealers who listened to their rebi explain the Torah portion with ALShiekh, studied a chapter of Mishnayos and so on. Regular scholars sat at another table, studying Talmud with commentators, Yore Deye, RaMBaM, Perkey musar, or other holy books. At that table there were also zealous boys who repeated the Talmud that they had learned in kheyder during the day. Behind them, around the ovens and near the entrance door, stood plain Jews and young men who caught a chat about the
the latest world politics and international events. They also did not neglect a little town gossip.
When a traveling preacher came to town, one of the especially well-known magidim, who came to speak in the study-house between afternoon and evening prayers, everyone pressed closer to the bima to hear better. The preacher would often relate various histories, parables and stories, interweaving them with sayings of the wise men of blessed memory and ethics. There was special interest in town when a guest speaker came from Erets Yisroel, or a religious speaker from the central who would lecture about issues in Zionism. Then the study-house was packed with people of all stripes. Even upstairs, in the women's section, many women came to hear the speakers. For hours after the sermon there were still Jews standing the market square discussing and explaining to one another what they had just heard. It was also a sensation in town when young cantorial talents came to town and attended the prayers in the study-house. They prayed for tickets. The doors of the study-house were locked, and entrance cards were sold at the door. When the vunder-kind cantors came it was sufficient to put up just two or three placards with their pictures, which were hung on the corner houses, and their success was certain. The study-house was full from end to end and even the women's section was packed.
The beys-medresh was open until late at night. Then one could find diligent young men, or old Talmud experts, who studied by candlelight (as is known, the electricity in town was on only until 11 at night).
On Shabes the study-house got a very different look. Dozens of electric lights and very bright oil lamps illuminated the large room. The tables were covered in white, the Ark was covered with a red velvet curtain onto which were sewn in golden thread two lions holding the crown of Torah. Fathers and children dressed in their Shabes clothing filled the study-house. The Rov arrived dressed in a
[Page 78]
long silk coat with a thickly-woven silk sash, white stockings and low black boots, and a large round, fur Shabes hat on his head. With the Rov's arrival a hush fell over the whole study-house and everyone stayed in his place.
On Friday evening, as well as on Shabes morning, a large contingent of young men attended. There were also Bundists and even Communists, just dissuaded from the Zionist groups. Possibly, they had dressed up out of respect for their parents. Sons of hasidim who no longer wanted to pray in the hasidic “shtiblekh” also came.
If the whole study-house prayed either in the Safardi mode or in the Ashkenazi mode, on Shabes the mode of prayer was Ashkenaz. That originated from the time of the learned Rov Klepfish of blessed memory, who introduced the mode to the shtetl and so it remained over the years. Generally, the congregation drew from only the “misnagdim” and their mode was Ashkenaz. The hasidim had their “shtiblekh”. In later years the permanent cantor of the large study-house was Rov Khayim Leyb Marianski, the cantor and ritual slaughterer. He himself was a Ger Hasid and, of course, prayed in the Sephardi mode, although in the study-house he prayed in the Ashkenazi mode.
On Shabes during the day there were often sermons by traveling speakers who stayed in the town overnight. The Rov held his traditional sermons twice a year in the study-house: “Shabes shuve” , the Shabes between Rosh-ha'shone and yon-kiper when he appealed to repentance and good deeds, for peace and love of one Jew for another, to pardon and to ask for forgiveness, and to strengthen Jewishness; and the second sermon the Rov gave was on “Shabes ha'gadol” right before Peysakh and dedicated to that holiday and its laws and he strongly called for the observance of kashrus. The entire population of the town came to the Rov's sermons, all the shtiblekh were closed, the streets and houses were empty, and the women's section of the shul was overflowing.
The gabeyim of the study house were R' Dovid Dronitsa, R' Yosef Verman, R' Fayvl Brik, R' Yehoshue Rozen, R' Mayer Shvarts and others. R' Menashe Holtsman used to lean the morning prayers, Rosh-ha'shone and yon-kiper. The last years the shofar-glower was R' Khayim Ber Grudka. Torah readers were R' Avrom Tsalke, R' Mordkhe Trushkevitsh and others. The shamosim were Berl Tsirman, Yekl Shprintses, Mordkhe Trushkevitsh, Shleyme Khayim Tsimbal and other. The shames for the beys-din was R' Avromke Tsalke.
That beautiful study-house was built in sav-reysh-pey-hey thanks to Ms. Gitl Klas from America, who sent great sums of money to Goworowo for that purpose.
Yosef Zilbertson, Israel
Translated by Tina Lunson
The largest hasidic shtibl in town was the Aleksander, which existed for many years before the First World War and was probably one of the first organized shtiblekh in Poland, whose hasidim traveled to the first Aleksander rebi the AdMoR Rov, Rebi Khanukh-Henokh Ha'koen of blessed memory. The old Aleksander Hasidim who are here with us in Israel tell that before the First World War there were as many a one hundred Aleksander Hasidim in Goworowo, which was a significant percent of the population as a whole.
The Goworowo hasidim were very eminent with the old Aleksander Rebi, the master “Yismakh Yisroel” who was very fair with them. Among the old Aleksander Hasidim who traveled to “Yismakh Yisroel” were R' Yisroel Yitsik Tsudiker, R' Shmuel Nosn Rozen the ritual slaughterer, Nakhum Kshanzshka, Rov Fishl Shapira later the Tshervine Rov (we write about separately), R' Manes Domb the miller, R' Nakhum Meyshe Galant, R' Yekhiel Gerlits who besides being a Jewish scholar was also a maskil, an Enlightener; R' Yekhezkel Tshekhanover and R' Yoske whose wife Rokhl Shmuelke's was known as a great saint who occupied herself with community work and did good deeds with love. The old rov, Rov Yankev Yehude Batshan and his son Mendl are reckoned among the Aleksander Hasidim.
The Aleksander shtibl served as a place of Torah throughout the years, where people sat and studied. Among those who learned there before the First World War were R' Berish Tunkelank, Yankev Berl's son-in-law; R' Zalman Verman; R' Avrom Levin (today in Israel); R' Yisroel-Mayer Mishnayos; R' Fayvl Zilbershteyn; my father R” Yonatan Zilbertson, and many others.
During the First World War, the Aleksander shtibl went up in smoke along with all the other houses. When the Jews returned to Goworowo after the war, the Aleksander Hasidim organized and reestablished their shtibl. But they did not have a permanent place and
[Page 80]
could not even dream of a building of their own at that time. Because of the large number of hasidim they divided into groups: some prayed with R' Yekhiel the baker and some with R' Yonatan Zilbertson. R' Hershl Niks also hosted a minyen. At times they also prayed at R' Yeshaye Ayzenberg's. Later they rented an apartment from Yosl the harness-maker and that served as a shtibl. Because there were so many Mizrakhi members among the Aleksander Hasidim, they split off and created their own minyen with R' Avremele Grudke, where they prayed the whole time. Only in the last years were the Aleksander Hasidim successful in constructing their own shtibl above the old study-house, where most of them prayed. Young men and older boys studied there during the day.
The Aleksander Hasidim occupied a large place in the community life of the town. The long-serving president of the Jewish Council was R' Note Rits, an Aleksander Hasid. The gabay of the Burial Society, R' Matisyahu Rozen, was an Aleksander Hasid. There was not an institution in the town where Aleksander Hasidim were not represented.
I will mention one outstanding Aleksander Hasid here:
R' Yonatan Zilbertson, my father, was among the well-respected hasidim in the land. Even as a young man he used to travel to the Aleksander Rebi Rov Yekhiel. He was a sharp scholar and an expert in Talmud and scriptures and one of the finer Jew in the town. The hasidim prayed with us in our house for many years.
R' Yeshaye Ayzenberg, for many years the gabay of the shtibl, would study every Shabes in the study-house with the “Olam” khumesh with SL”H. He enjoyed inviting a large number of hasidim to his home every Shabes night for a glass of tea and every-day conversation.
R' Yekhiel Gerlits, a great Talmud expert and master with permission to act as a rabbi, was a standard prayer leader for the yomim norim in the shtibl. He was treasured and revered by everyone.
R' Yehoshue Mordkhe Drozd, a partner in the small mill. A scholar and in awe of heaven, a brilliant prayer leader with a warm voice.
R' Note Rits, a partner in the big mill and in electrical work. A clever Jew, he sprouted with humor, was known for his generosity and welcoming of guests. As mentioned above, the president of the Jewish council.
R' Matisyahu Rozen, one of the rich and eminent proprietors in town, full of wisdom and sharp-minded, loved to do favors for people. He had a claim to being a Khasen Torah and as already mentioned, was gabay of the Burial Society for many years.
R' Bertshe Viroslav, a sharp Aleksander Hasid, although he
[Page 81]
|
|
made a parsimonious living, he still lived with confidence. He had a claim to praying p'suki d'zimros.
And others, and more dear hasidim, warm Jews in whom the quality of love for Yisroel was planted deep in their hearts and who were far from any blind fanaticism. They found their place in the Aleksander shtibl as sworn Lovers of Zion and hasidim, who were far from Zionist philosophy; sharp scholars, along with the simple “Jew from the whole year”.
|
|
It should be noted here that along with us in Israel is one of the then-eminent Aleksander Hasidim, good prayer leader and master singer, R' Avrom Levin. R' Avrom still learns today with a group, every day between afternoon and evening prayers, a Talmud “lesson” in one of the synagogues in Tel-Aviv.
Yosef Gur, Israel
Translated by Tina Lunson
It is not known exactly when the Ger Shtibl was founded in Goworowo, but it is well-known that Ger Hasidim were already in the town even in the time when the first Ger Rebi, AdMoR Rov Yitsik Mayer Alter may his sainted memory be for a blessing, the “Hidushey Ha'rim”.
In the time of the second Ger Rebi, AdMoR Rov Yehude Leyb may his memory be for a blessing, the master “Sfas Emes” was already known since in town there was a fine organized group of Ger Hasidim who were very prominent in the Ger court. It is also known that there were Goworowo hasidim at the “Sfas Emes'” table who went there to stay for months at a time and the Rebi would take them under his wing. I have heard here in Israel from old Ger Hasidim who themselves remember and confirm the fact that there were young Ger Hasidim from Goworowo among those at the Rebi's table.
Of the known Ger Hasidim in town who were among the entourage of “Sfas Emes”, we know about these: Yosef Zishe and also Motl Likhtenshteyn, who later moved to Ostrove and was popular in the Ger hasidic circles as Motl “Ostrover”. In his later years, the same R' Motl – already in the time of the third Ger Rebi, AdMoR
Rov Avrom Mordkhe may his saintly memory be for a blessing – was sent to Erets Yisroel as a messenger from the Rebi in 1921. The rebi was building houses in Yafo then and R' Motl settled in Tel-Aviv. Later, when the Ger Rebi established the “Sfas Emes” Yeshive in Jerusalem, R' Motl moved there, where he lived out the rest of his years. R' Motl was famous as a great scholar, giver of charity and doer of good deeds. In his last years he was interested in the refugees from Goworowo. And his children and grandchildren stay in contact with those from Goworowo (R' Motl was a father-in-law with the Grudke family). He passed away a few years ago in Jerusalem at a ripe old age.
Also, part of the Goworowo Ger Hasidim were R' Sholem Azdobe, who left the town more than 50 years ago, for America. R' Sholem came to Israel a few years ago, settled in Bney-Brak and continued his activity in the Ger Hasidic circles. Those old town Ger Hasidim also
[Page 83]
include R' Yekele Karlinski and R' Yitsik Ayzik Gutman.
After the First World War, when the town began to rebuild after the big fire, no hasidic shtibl was successful in finding a building for itself, and the Ger Hasidim had to pray in private homes. For the first years after the war their shtibl was at R' Velvl Blumshteyn's, where the hasidim gathered on Shabes and holidays, prayed and studied and occupied themselves with strengthening the Jewishness of the town. Later they went over to R' Yankev Shtshetshina's house to pray. Although they did not have their own prayer rooms the Ger Hasidim stayed united, well-organized and traveled often to their Rebi in Ger. Because there was no wealth among the hasidim it took a very long time until they acquired their own building. They only achieved that when all the other hasidim had already had their prayer rooms for years. The Ger Hasidic “shtibl” was located in the courtyard of the study house above the “Ha'keneses orkhim”.
The quarters of the Ger shtibl were not large – there were not many hasidim, but their influence in the town was very apparent. The Ger Hasidim took an active part in communal and in political life. Many of the Ger hasidim were prominent in the town in many institutions and establishments. Ger Hasidim were among the first members of the community after the First World War: R' Yehude Sheyniak and R' Mayer Ramaner, the latter who served as vice president of the Jewish Council. The Ger Hasidim were among the first founders of the “Agudas yisroel” and the “Tsirey Yisroel” as well of the “Beys Yankev” schools for girls and the “Talmud Torah”. They were very active in the group “Shomrey shabes” where R' Yeshaye Hertsberg was especially recognized. R' Yeshaye was known as a fanatic, he led the camp of honoring the Shabes and disbanded the soccer players on Shabes and so on. The Ger Hasidim, as in other towns, were the founders of the “Talmud Group” where they studied the daf yomi, the “page of the day”.
Of the prominent Ger Hasidim, it is worthwhile to mention the following:
R' Avrom Mordkhe Fridman, who was counted among the descendants of a family that was among the founders of Goworowo. He had great knowledge of the Talmud and was one of the rich Jews in the town;
R' Mayer Ramaner, one of the prominent proprietors, a Talmud scholar, and a clever man, who played a large role in community life. He was also one of the founders, and very active in, the Merchants Bank, and as mentioned earlier, vice president of the Jewish Council;
R' Velvl Blumshteyn, one of the sharp Ger Hasidim in the town. An influential Jew who took an active part in communal matters. He traveled often to the Ger Rebi and was one of the most prominent Jews in town;
[Page 84]
R' Yehude Sheyniak, one of the eminent Ger Hasidim and proprietors, had great knowledge of Talmud and often traveled to “Sfas Emes”. He was counted among the zealots and a fighter for strict Shabes observance;
R' Yitsik Reytshik, a modest Jew, who usually sat and studied. He was an expert in mystical texts and kabole, one could often find him in the shtibl poring over the “Zohar”;
R' Mordkhe Leyb Gurka, one of the old hasidim, a scholar who studied for years in the Lithuanian yeshives. After his marriage he became a frequent visitor to “Sfas Emes” and stayed with him for months. A clever Jew who did not like mixing in politics, but was devoted to the ideas of “Agudas Yisroel”;
R' Iser Rits, one of the rich Jews in town. Part owner of the big mill and of the electric works. A devoted Ger Hasid, a great giver of charity and welcoming guests;
R' Yankev Shtshetshina, one of the old hasidim. A prominent, clever Jew, a prayer leader in the Ger shtibl;
R' Yeshaye Hertsberg, one of the sharpest Ger Hasidim, active in the Agudas Yisroel and cofounder of the “Beys Yankev” school for girls. As already mentioned, R' Yeshaye was very active in the group “Shomrey Shabes”;
R' Yisroel Yitsik Shron, one of the old hasidim, a respected Jew and a prominent proprietor. He was faithful to and dedicated to the Ger tradition;
|
|
R' Khayim Leyb Leybman. A sharp Ger Hasid in the full sense of the word. He was devoted heart and soul to hasidism. His whole life was dedicated to Ger Hasidism. Although he was poor, he always lived with confidence.
[Page 85]
I should mention two other Ger Hasidim who distinguished themselves and are with us in Israel:
|
|
Rov Naftali Gemora, one of the prominent Ger Hasidim in town, a great Talmud scholar and a shrewd man. He was the prayer leader for the afternoon prayers for many years in the Ger shtibl. Today he is in Haifa and is active there as a rabbi;
|
|
R' Leyvi Varshaviak, the son-in-law of A. D. R' Mordkhe Fridman, a devoted Ger Hasid, one of the establishers of “Agudas Yisroel” in the town and of its meeting points in Pasheki. R' Leyvi was also one of the cofounders of the “Beys Yankev” school for girls. He now lives in Tel-Aviv.
Avrom Holtsman, Israel
Translated by Tina Lunson
The late Vurke shtibl was actually an amalgamation of Skernievts, Amshinov and Vurke hasidim. Until the First World War, they were dispersed according to their rabbis, and they prayed separately. Thus, the Skernievts hasidim prayer at R' Yankev Yehoshe Kiri's, headed by the gabeyim R' Yankev Berl Blumshteyn and R' Menashe Holtsman (the father of the writer of these lines) who was also the prayer leader there, along with many other eminent householders.
The Amshinov “shtibl “was located in the study-house building and the leading hasidim were R' Yesheyahu Yom-Tov Sarna, R' Nosn Farba, R' Mayer Volf Tehilim, R' Yankev Hersh Vengrov (“the “kasha maker”), R. Aron Aronson and others. It is worthwhile adding that the last Goworowo Rov, Rov Alter Meyshe Mordkhe Burshtin may God avenge his blood, was also an Amshinov Hasid and from time to time he would pray in the shtibl on Shabes.
I do not know the exact reason why those two shtiblekh were liquidated; but it is a fact that the Skernievts and Amshinov hasidim have warm feelings for the Vulke hasidim, apparently because of the relationship of their rabbis: The Skernievts Rebi, Rov Shimele of blessed memory (who passed away in sav-reysh-pey-daled), was a grandson of Rebi Itsikl of blessed memory, the founder of the Vulke dynasty and author of the book “Ohel Yitskhak”. In turn, Rebi Itsik's two sons, Rebi Yankev Dovid of blessed memory was the AdMoR of Amshinov, and Rebi Mendele of blessed memory was the inheritor from Rebi Yitsik, the AdMoR of Vulke.
Before the First World War, the Vulke shtibl was in the building of the large study-house, the same as all the other shtiblekh. After the war, all the returning hasidim began to organize and created temporary shtiblekh in private homes. The Vulke hasidim also prayed in a private residence, but not a permanent one. Once they prayed at R' Borekh Mints', another time at R' Shaul Potash's and they often made a second minyen in the study-house. That went on for so long, until the Vulke Rebi himself – R' Avrom Meyshe of blessed memory (a son of Rebi Simkhe Bunim of blessed memory, who passed away in Tiberia), came down to Goworowo for a Shabes (he stayed with R' Borekh Mints) and
[Page 87]
it was decided to construct their own building for a shtibl.
The inheritors of R' Avrom Fayvl Neyman – the son of R' Yekl Dovid, and R' Asher Kutner, son-in-law of Rivke'le, R' Avrom Fayvl's daughter – donated a place for that goal, that bordered the priest's garden. A building committee was immediately created, made up of the following persons: R' Khayim Dovid Shron, R' Khayim Potash, R' Shleyme Leyb Shakhter and R' Menashe Holtsman, the building committee set to work energetically, they sold “bricks” and wrote a seyfer Torah under the name of the Vulke Rebi R' Simkhe Bunim of blessed memory. And sold [alphabet] “letters”. After a certain period of time the building was ready, and for the yomim-norim they prayed in their own building for the first time.
The prayer leader for that first morning prayers was R' Avrom Boynes, and he also blew the shofar. R' Khayim Potash led on the second day and R' Avrom Shafran blew the shofar. R' Menashe Holtsman led the afternoon prayers, kol nidrey and ne'ila. One must also attribute the excellent leaders R' Yankev Hersh Vengrov, R' Hersh Glogover, R' Khayim Borekh Shakhter and others. The Torah reader was the great scholar and teacher R' Avrom Shafran {Safron?} who also taught a lesson from the Talmud to the congregation.
|
|
R' Meyshe Mendl Farbarovitsh (father-in-law of Meyshe Dronitsa) was a talented musician and fine prayer leader, and also a merry hasid. When he would come back from Warsaw for a Shabes in the town, the Vulke congregation enjoyed his special praying and the addition of new hasidic melodies.
Among the congregation were R' Pinkhas Shikara may God avenge his blood, and, may they have a happy life R' Nosn Shron, R' Meshulem Golavinski (today both are in Israel), and others.
G. Yosef, Israel
Translated by Tina Lunson
The “progressive” minyen was distinctive among all the houses of prayer in the town. That minyen was an original creation of the Goworowo youth who had decided that there was no place for them in the various hasidic shtiblekh, where they were strange because of their clothing, their shaved faces and perhaps also because of their snatching a side conversation during the prayers.
Among those in the “progressive” minyen (in the shops they also called them the “casual” minyen) there were people from all the circles of the secular youth in town, beginning with Zionists of all splinters, those with no party affiliation and even Bundists. Among the creators of the minyen were Yankev Kasher (the baker), Dovid Aron Grudka, Meyshe Dranitsa, Yankev Gurka, and the Bundist activist Yosl Zilbershteyn. The prayer style, as well as the customs of that minyen were in a strong traditional spirit (in Goworowo a reform minyen was never even thought of), just as in all the other hasidic minyonim in town. Among the local prayer leaders were Dovid Aron Grudka, Meyshe Dronitsa, Dovid Glogover, Yankev Grudka and Avrom Holtsman, of the many boys who prayed in that minyen.
Although that minyen did not represent any party affiliations it still was conducted in the Zionist spirit; almost all the money donations were designated for Keren Kayemet l'Yisroel. They collected money for Zionist funds at every opportunity. At a kidush or any other Shabes or holiday gatherings they sang Zionist songs.
Those praying in the “progressive” minyen were considered a united and locked group. They stuck together and from time to time arranged various cultural-religious presentations. For the first “slikhes” they usually presented a “malave malke”, for which Yankev Kasher had a tradition of creating a roasted goose in his bakery…. Also, the “circuits” on Simkhes Torah took place with full fanfare, including the singing of nationalist songs.
The minyen took a large place in the community life of the town. In the last elections to the Jewish Council – before the outbreak of the last war –
[Page 89]
that minyen produced its own slate. The candidate for their list, Meyshe Dronitsa, was elected to the Jewish Council, where he took a chairman position in the ritual-slaughter committee. He fought to bring a Zionist spirit to Council life. Indeed, in the last budget there was a special item for 200 zlotych, an expense for the Goworowo Council for Erets-Yisroel.
Most of them shared the fate of all the Goworowo Jews. A few were saved by some miracle and are now in Israel and other countries.
|
|
| From right: Leybl Kaptsh (with bicycle)
Sitting: [from right] Zelig Hertsberg, Mayer Goldberg, Yitskhak Dovid Tehilim, Dovid Glogover, Itshe Glogover, Sholem Fraske, Matisyahu Oyslender and Meyshe Dranitsa Standing: [from right] Yosl Zilbershteyn, Irel Apelboym and Dovid Doharn Grudka |
|
|
JewishGen, Inc. makes no representations regarding the accuracy of
the translation. The reader may wish to refer to the original material
for verification.
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.
Goworowo, Poland
Yizkor Book Project
JewishGen Home Page
Copyright © 1999-2024 by JewishGen, Inc.
Updated 19 Apr 2024 by LA
