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by L. Goldfarb, New York
Translated by Jerrold Landau
Emigration from Mezritsh to America began in earnest in 1885, about 25 years ago. Jews from Mezritsh had emigrated earlier, but those were individuals who had needed to escape for various reasons. Many families also emigrated to the Land of Israel, naturally from the Orthodox and elderly strata. However, the “gold-seekers” first began to emigrate in 1885. As one of the gold-seekers, and also in order to evade military service (many 18-year-old lads at that time used to concoct various pretexts to escape from the hands of the Russians), I took up my wandering-sack with a bundle of troubles on my shoulder, and arrived in New York on July 6, 1895. We did not know at that time about the difficulties that an immigrant endured at the port of New York. An Ellis Island with a chief commissioner Williams did not yet exist[2]. Castle Garden in Battery Park was the landing place of the immigrants at that time. We only had to write our name, age, and employment – and they did not ask more. I understood from fellow townsfolk that there were already a dozen Mezritshers in New York. I was jealous of them. It seemed to us that they had been in America since the time of Columbus. Naturally, they were elderly people, therefore I barely remember them: 1) Leibele Eisenstein from the firm Ragin and Eisenstein; 2) Wolfke Rabinerson (unclear) – costume peddler; 3) Fishel, manufacturer of women's dresses; 4) David Marks, cigar manufacturer; 5) Morris Rose, iron goods store; 6) Isser Shleifstein, tavern keeper; 7) Avraham Felerman, tavern keeper; 8) Zukerman, tavern keeper. I have forgotten the names of several others.
We saw them very seldom. Firstly, they were spread out over the entire city, and secondly, they took very little interest in us. Many of them had passed away long before. Most of them still had the merit to travel on sailboats… At that time, the trip lasted from ten weeks to three months. They knew nothing [about the notion of] landsmanschafts.
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To this day, I cannot comprehend the reasons that enticed pious Jews from Mezritsh to wander to a far-off, impure land. There were even already a few Mezritshers in Canada in those days. Adding up the number of Mezritshers in Germany, England, America, Argentina, the Land of Israel, and various other countries, we can estimate that their number was larger than the number who remained in Mezritsh – a remarkable fact.
We can state that in the year 1886, a ship brought one or two Mezritshers to New York. We, the new arrivals, the “greeners”[3] always stuck together, and lived together for the most part. In 1887, I became the secretary of the Bialystocker Landsmanschaft Society, named after the great Jewish philanthropist, Baron Hirsch. I then gathered together 18 recently arrived “greeners” from Mezritsh and registered them in the Bialystocker Baron Hirsch Society.
With their [entry to the] Baron Hirsch Society, the history of the Mezritsher immigrants in America and the community of Mezritshers in New York City began. We, the 18 Mezritsh townsfolk, found ourselves among people we did not know. We felt the need to have our own Society, but it was too early to think about that.
As immigration increased, the number of Mezritshers grew. A number of the Mezritshers began to bring over their wives and set themselves up in dwellings. We, the single ones, the lodgers in their houses, began to breathe easier. First, there was a house to go home to. Among other things, we would immediately get a glass of tea and would sit on the couch, as we had once done with our fathers in the wine garden [back home in Mezrtish].
Slowly, we, the “suitors” were completely taken into the family of fellow townsfolk. We were their tenants. Leibel Felerman's house was the central place for the Mezritsh townsfolk. The jokers of that time would call it “The Mezritsher Guesthouse.” We did not have to pay for food and drink, and there, we could hear all the news from the old hometown. It was full on Saturdays and Sundays. People came to receive greetings from their parents and from the wives and children left behind. One could find new “greeners” there every week. The name of Leibel Felerman was so popular that every “greener” who arrived at Castle Garden had his package of troubles in one hand, and in the second hand – the address of Leibel
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Felerman. His door was always open. More than one of the current “alrightnicks”[4] received meals and night lodging in that house. The foundation stone of Mezritsh unity was laid in that house.
In 1888, when most of the immigrants had already brought over their families, many more of the “greeners” required help – the struggle for existence at that time was very difficult. Many were unemployed. One could also not expect a great deal from the Baron Hirsch Society. Therefore, the Mezritshers in the Bialystok Society, as we have already mentioned, felt strange. They felt cut off and distant. There was the need to create our own Mezritsh Society, in which our townsfolk would feel good and at home, and where every person in need would be supported in a speedy manner. Meir Blum and I tried several times to gather together the Mezritshers, but without success. Finally, thanks to Avrahamele Goldman, who provided me with all the addresses of the townsfolk, which he always had in his head, I sent notices to everyone that the first Mezritsher meeting would take place on the night following Simchat Torah on Suffolk Street, with the goal of mobilizing the Mezritsh townsfolk to create our own Society. In order to have an idea of the success of our first meeting, it suffices to say that many more came than the 32 people whom I had invited. They were probably fresh “greeners” whom Avraham Goldman did not yet have in his head. As we clarified the goal of our meeting, and the great benefits that a Society such as ours could bring, everyone became so excited that they broke out in applause. Every one of us shouted out, “We will do and we will listen!”[5]. The first Mezritsher Society in the new home [country], was named “Mezritsher Young Men's Association” and was founded at that meeting, with the following elected members: Itzel Spector – president, Meir Blum – Vice President, Louis Goldfarb – secretary, Leibel Felerman, Simcha Cohen – control committee, Hyman Shalom – treasurer.
The Mezritsh Society existed for five years. During that period, the Society took challenging and uncertain steps. In the beginning, the unity was very great. The Society helped everyone in every way. About a year later, however, several members began to think about a synagogue. They believed that a synagogue was more necessary than a Society. On Sukkot of that year, when all the townsfolk were invited to a bris
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by Leibel Felerman, and when everyone was cheerful and joyous after some drinks, it was decided to found a Mezritsh synagogue, where Mezritsh townsfolk could come to worship every Sabbath. After the festival, the same synagogue founders gathered at a private meeting, to hide from the younger members their intention to turn the Society into a synagogue. When I found out about the secret meeting, I went to negotiate with the synagogue organizers. I told them that I, a child of observant parents, would never be against founding our own synagogue, but that they did not need to separate and go their own way. My appeal was effective. All those who gathered at that time in Leibel Felerman's house: Itzel Spector, Yehoshua Spector, Leibel Felerman, Berl Hecht, Avrahamele Goldman, Shaya Eichenbaum, Simcha Cohen, Yosel Izakson, Hyman Blum, and others whom I do not remember, became involved, and the first important synagogue meeting took place two weeks later in David Pimsenbaum's shop, which he ran in partnership with Avrahamele Goldman. The Society was represented by the following: Meir Blum, Elenzweig, Rothstein, and me. Assurance was given that the synagogue members would participate in the Society, and both would go hand in hand. The meeting ended with great joy. However, the participants at that meeting did not realize at that time the type of difficulties and conflicts would ensue among the Mezritshers, and how many enemies would be created. To this day, many Mezritsher townsfolk cannot forgive that foolishness: everyone was seeking honor, everyone wanted to be the gabbai. Many of the youths, especially the workers, were treated in an unfriendly manner by the so-called Sabbath observers – the bit of unity and brotherhood [that had been present at the beginning] had declined badly.
As has been stated, the Society developed during the first period of its existence. The bi-weekly meetings were awaited with great impatience. People came to hear all the news from the old home and to converse with each other from the heart. The meetings in the locale were our pastime, our theater, our festivities and our picnics. We did not know of any better pastimes then. Leaving the locale after the meeting meant two weeks of solitude and loneliness. Membership dues were paid to the Society just as one would pay government taxes. We lived well among ourselves, and a great deal was accomplished – so much so that in the second year, we were even in a situation to be able to create a fund to help our fellow townsfolk. Anyone who was in need of support would receive a stipend
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of between five and fifteen dollars. Aside from this, it was the custom at that time to collect packages for the new arrivals. More than once, Itzel Spector and I received such packages to distribute. Many of those who are currently well-established benefited from that sort of support. The friendship and unity was so great that many “greeners” obtained employment through the Society, and many of them were provided with packages of merchandise to peddle. The abundant friendship and goodwill enabled the creation of the five separate Mezritsh organizations that exist today in New York.
The work of the Society was conducted with great success. The Society even supported its needy members with more than the regulations allowed. Later, those members who were inexperienced in organizational matters began to fear that the leaders of the committee were not strong or active enough to lead the Society in a “parliamentary” fashion… They began to complain that the Society “would not sustain itself for long.” Many comical situations took place at the meetings. We must not forget that in such a Society of townsfolk who know each other, where everyone is connected with the other, it is difficult for a president or another individual to maintain order. At that time, the meetings looked like a gathering in a Hassidic shtibel. Everyone was connected with each other. People called each other by household names: Moshe, Chaim. Berl; and at the center of the Society were a brother-president, a brother-secretary, a brother-vice-president! They knew the president as Itzel Elka Malia's, the vice president as Meir-Velvele Maltshe's, and the treasurer a Chaim Soshkele's. It took a long time to get accustomed to another way. We owe a great deal of gratitude to the brother-president Itzel Spector. Firstly, everyone respected him, and secondly, he was dedicated to the Society, heart and soul. He would appease the townsfolk with good words, and would deal with them in the house, in the street, or wherever they were to be found. This had a great influence upon them. They had a bit of mercy for the leader of the Society, who would get hoarse after every meeting, just like the “Black Cantor”[6] after Musaf on Yom Kippur. This changed after some time. The wildness slowly diminished. Those elected to the committee began to be respected, and the meetings started to be conducted without disorder. However, the unity did not maintain itself for long,
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and we, the leaders of the Society, expected a great storm any day. We the non-observant, felt that we were unwanted guests in the synagogue group. On the other hand, the synagogue group began to feel like strangers in the Society.
The great dispute in the Society began with Yosele Izakson's statement at one of the meetings, asking why we were sitting bareheaded at the Society locale, where there was a holy ark. The protests were immediately supported by Moshe Goldman and Simcha Cohen, who declared that they, as synagogue members, could not and would not belong to the Society. Naturally, many of our members sympathized with them. It is difficult for an upright, honorable Jew to deviate from the strongly-rooted Jewish tradition. This was especially true for an elderly person such as Yosel Izakson, who had been a cantor from his earliest youth. We always respected him. He was indeed a good person. He was the same Yosele Izakson who was rightly held to be the father of the umbrella makers. He was the first and only umbrella repairer and umbrella manufacturer in New York. Tens of families from among our townsfolk thank him for providing them with employment. Many of them worked themselves up [economically] very nicely.
Two sides were created. Izakson and Cohen left the meeting. Nudelberg remained on the “battlefield.” He waited for the result: [would they vote to be] hatless or not hatless…[7]
It is interesting people [eventually] changed sides changed: today, one can find Simcha Cohen and Moshe Nudelman in their open shops every Sabbath and festival, selling their merchandise – Ameritshke thief![8]
The synagogue adherents who remained in the Society did not want to interfere with the work, but the departure of the two Orthodox members brought them great embarrassment. They were caught between two fires. On the one hand, they wanted to show that they were sympathetic with the two Orthodox members whom they considered to be like martyrs sanctifying the Divine Name. On the other hand, they did not want to separate [themselves] from the Society. In the open, they demonstrated friendship to us, but they considered us as “gentiles”[9]. In particular they stood with Elenzweig, though there was no sweetness in their relationship, and he stuck like a bone in their throats. In a word, a silent war was taking place. This would have brought a great deal of shame on the Mezritsher colony, were it not for Itzel Spector, who always sought peace. Even though he was one of the synagogue founders, and his place should have been with the synagogue group, he
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nevertheless sympathized with the Society. As a levelheaded person, he understood the need for a Society for the townsfolk. He explained to the synagogue people that a Society was more necessary than a synagogue in many ways. His great influence on the townsfolk was very effective. Unfortunately, he finally rejoined the side of the synagogue people, and the Society suffered greatly from this. Incidentally, the synagogue group did not make any progress. First, they did not foresee the large expenditures involved in maintaining a synagogue. They did not receive any significant help from the Society. From the outset, they did not see much use for us. Later, we too felt that the relationship between ourselves was too close. We gradually cooled off our relationship, and exerted ourselves only for the landsmanshaft, though we would support the synagogue from time to time.
In the interim, the number of immigrants from Mezritsh grew. Those who had left their wives and children in the old home began to bring them over. Such guests came every week. When a family settled in a two- or three-room dwelling, we immediately gathered together for a “reception” for them, and enjoyed ourselves very much. The friendships grew through these receptions. The Society had its official regulations by that time. We only accepted members who had been in the country for less than six months, were not over forty years old, and who had honest employment. Before accepting a new member, we would send them to a doctor for an examination. All this helped strengthen the Society.
In 1889, we already had about 200 townsfolk (excluding the families). There was a great difference between the [more recent] new arrivals and the earlier ones. The first immigrants were mainly youth who had escaped from military service. Few were married, and they came from the poorer working class. In that year [1889], notable householders began to come from Mezritsh, those who were called “better people”, who had played a significant role in the old home. They came because the situation there had changed. Mezritsh, with its former large-scale pig hair industry, with its large-scale merchants, such as the Brombergs, Blanksztajns, and others, who employed thousands of people, and the thousands more that lived around them, had gone through an economic freeze. Some of the Brombergs had died, and some had
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become impoverished due to the great competition. The Blanksztajns left Mezritsh. Their former large business was given over to small-scale businesspeople who traveled abroad in the business world. Proud Mezritsh, which was connected with the largest business cities in Europe, received a harsh blow when this fine, formerly wealthy man was forced to take the travel sack in his hands and emigrate overseas. Whenever such a family arrived, it tore at the heart. Some of the coarse, poor people found revenge when a “supported son-in-law”[10] went to seek employment and could not find any – “I can become blackened there, my wife is fit to wash floors and to have tenants? It is no problem; they will get used to it.” One would often hear this. The newly arrived youths from the upper classes unfortunately had to put up with such Mezritsher philosophers. Instead of extending a friendly hand to their own townsfolk to lighten their suffering – they sought to take revenge. Naturally, the refined people helped the fallen upper-class individuals in any way they could. Thanks to them, many got settled in. Our Society and the synagogue supporters became enriched with these new members and workers.
The synagogue supporters slowly worked their way up. That year, they wrote their own Torah scroll. The concluding ceremony [for the writing of the Torah - siyyum] was conducted with splendor. All the townsfolk participated in the celebration. At a meeting of the Society that took place before that, Philip Sheinkar proposed that every member of the Society should be present at the celebration to demonstrate that we were all united. A large amount of money was collected that evening. The elder and religiously oriented townsfolk felt happy that night.
The leaders of the synagogue, after bringing in their own scroll, strove for more. They realized that bringing the scroll to the place of worship every week, whether at the tailor, or in a front room of one of the townsfolk, sometimes here, sometimes there, was not convenient and also not honorable. They began to think about what to do. Uniting the Society with the synagogue group into a single association was impossible, even though many members of the Society were not against this. Members of the Society, such as Tzvi. Sh. Herman, Berl-David Nozshinski, Elenzweig, and others warned the Society against such a step. Their opinion was that, if everyone were simply permitted to belong to whichever organization they preferred, and were not all together, the Society would eventually have to submit to the will of the synagogue. It was indeed so. At that time in New York, there were several
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people from Łosice who were half-Mezritshers, and who were in constant contact with us. They were a small group with a small synagogue in a small front room, and they could barely maintain it. The Mezritsh synagogue Jews with whom they were in contact poured out their hearts to each other until they finally declared together: since Mezritsh and Łosice are neighboring areas… and with the same mode of speaking… it would be proper that both unite. After more meetings, the following was decided at a meeting at Akiva Eleson's house: since the Łosice group was called “Edut LeYisrael Anshei Łosice” and the Mezritsh group was a larger and more powerful community than Łosice, the new joint synagogue would be known as “Chevra Edut LeYisrael Anshei Mezritsh.”
There were opponents who did not like the name. In the latter years, some even felt that the name should be dropped. The first founders had to fight to maintain the name. The name “Edut LeYisrael Anshei Mezritsh” will remain in the memory for generations, symbolizing the unity of the two landsmanschafts. Neither did badly: it was good and practical for both. The Mezritshers had capable people who dedicated to themselves with love and life to the synagogue. These included Felerman, Cohen, Goldman, Hecht, and others. The Łosicers also had nothing to be ashamed about: the members Eleson, Eisenberg, Steinberg, and Goldman were synagogue specialists. They always went together hand in hand. The friendship between them was even stronger than between the general Mezritsher townsfolk. To this day, the few Łosicers are so tightly connected with the Mezritshers that they have already forgotten that they come from Łosice… Thanks to the unity between the two partners, the new group was in a situation to rent a fine, small synagogue. That same year, they also constructed their own Holy Ark and purchased several books. In a word, it was a synagogue with all the trappings. The synagogue was visited on every festival by all the Mezritshers, even those known as liberally disposed. Through them the synagogue had income. People came to the synagogue not because they wanted to pray, but for the most part, to show off their new suits and dresses.. It was joyous, especially during the Torah reading. One of the jolly young men, Simcha Cohen's brother, who has since passed away, played the role of the beadle and Mi Sheberach[11] reciter. That well-practiced and refined young man knew how to draw money “because he had pledged.” Since everyone wanted to one-up the next person, naturally a great deal of money was collected. But how long could
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the friendship endure if everyone wanted to one-up the next, and if everyone was seeking honor? Every person understood that they would need to pay more for the honor [of being called to the Torah][12]. People made enemies easily, taking the honor from each other, especially when dealing with synagogue affairs. Indeed, the Jewish world does not change.
With their own synagogue, with several Torah scrolls, a first gabbai, a second gabbai, and all the other clergy, the Mezritsher synagogue people felt independent, like [permanent] residents, not like strangers. Everyone could breathe freely and had the possibility of observing Judaism with all its details, as in their former home. In the [Mezritsher] Society, they had felt as if in exile. They had to sit bareheaded. They had to gather together with the former fine youths from the old home and sometimes hear a word from “Zabarsky” who did not pass as a kosher Jew. But what could one do when thrown together with one's own “gentiles?” What could Orthodox parents do if their children were not so observant? One had to be quiet. Now, however, having cast off the yoke of the [Mezritsher] Society with its parliamentary leadership and having united with the Łosicer neighbors of Mezritsh - all observant, upright Jews in their approach to matters of the synagogue – and who can be compared to them… All the townsfolk, certainly three quarters of the Society members, were synagogue members who often frequented the synagogue. Even though the synagogue had good attendance on the festivals, we, the young, non-observant people had not of much value to them. We were tolerated as fellow townsfolk, but we were considered as stepchildren in accordance with Mezritsh Orthodox principles. Many of the young Society members felt that they were treated in an unfriendly fashion when they came to the synagogue or to meetings of the synagogue members. In fact, I can testify from the time that I attended: there were synagogue members who acted in American fashion in their day-to-day life and with whom it was a pleasure to spend time, but were so completely different on Sabbaths and festivals that it was impossible to talk to them – let alone make jokes with them! We must admit that, in those years, the Jewish streets of eastern New York were fanatically Orthodox, exactly as in some Lithuanian Jewish towns. Everything that we see today on the east side [of New York], and even in very Orthodox Jewish houses – was impossible to conceive of at that earlier time. One could do anything on the Sabbath on the West Side, but in the Jewish quarter, everything was strictly Orthodox. Nobody could smoke a cigarette in the open. Jewish shops and even the few Jewish taverns did not
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dare to remain open on the Sabbath. There were no peddlers or wholesalers operating on the Sabbath. A calm pervaded on the Sabbath, as on Szmulowizna after the cholent [i.e. after the Sabbath lunch][13]. Piety also pervaded amongst our Mezritshers. One could see then many currently non-observant businessmen wearing their pocket kerchiefs around their neck or tied under their knee[14]. If one met them in the synagogue, they were always puffed up and angry. Perhaps they were angry at the United States for not providing them with an eruv which would permit them to carry on the Sabbath. It was more serious with the elderly Orthodox women. They already donned the sour faces that they would have for the Sabbath. It was simply frightful to talk to them. Who would want to be saddened because Pharaoh's daughter died in her youth?![15]… Now you can imagine the wrath against the youth in the eyes of this “Sanhedrin”? We saw and felt this all. We had all come from religious homes. However, what could the innocent worker do when the circumstances of the country forced him to work on the Sabbath? What could the unfortunate small businessman or the peddler do at that time to help themselves, when [working on] the Sabbath was the only day to make a meager, hard-earned dollar; and what could the young wife do when the laws of nature forced her to no longer wear a sheitel or kerchief, but rather a hairdo with her own natural hair? These types of people were considered, and also dealt with, as sinners by the so-called “Sanhedrin.” We were called sinners, leftists, and shaven Columbuses[16]. It is possible that many who wore hypocritical masks at that time would now be ashamed and red with embarrassment for their fanatic and foolish conduct. They would have to admit that they themselves drove away the largest number of the faithful, dedicated young townsfolk from the synagogue. Because of this, the Society declared its independence. With the agreement of both sides, the Society and the synagogue split apart. From that time, the Society no longer took part in synagogue matters.
New York became more and more rich with Mezritsh immigrants. It was no longer as interesting to run into a “greener” landsman[17] – it was an everyday occurrence. At this point, people from a variety of classes were coming, though most of the people were still from the poorer class. Terrible incidents were seen at that time: entire families, and some singles
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barefoot and naked, without even the most meager means for the future. Some had trades, so their struggle for existence was not so hard, but most had no trade and no money. Their American landsmen, poor themselves, did everything possible to help them. [The “greeners”] were divided up among the landsmen, like soldiers, in their lodgings. We apportioned them: one [landsmen] would take two “greeners” for two weeks, one for three weeks, and anyone with insufficient space would have to provide money instead. Leibel Felerman, Itzel Spector, and Moshe Goldman, who lived [together] in one house, became a constant Castle Garden[18]. People slept on the floors, the tables, and the benches. One could find three people eating off of one plate, and four people sleeping on a single mattress… Everyone helped with something. Everyone contributed in accordance with their means. The “greeners” were provided with the finest and best space. For the most part, the burden fell upon Yankel Pimsenbaum. That exceptionally devoted Mezritsher honestly earned the name “The father of the Mezritsher poor and needy.” Many tens of poor Mezritsher families were saved from hunger and shame through him.
Today, in 1910, you will not find one landsman in New York or its vicinity who does not know Yankel David [Pimsenbaum]. Immediately after arriving in America approximately 23 years ago, he took the position of donation collector. Naturally, during the first year, there was not a lot to collect. However, the work progressed during the later years, so much so that he had to work overtime. He became the regular donation collector in 1891 when the dark plague, cholera, broke out in Mezritsh, which I will discuss later. He ran about collecting money until late at night. Even the poorest had to give at least one dollar. From then on, he became the official fund raiser. If someone knew of a family which was unable to pay rent, or if someone became ill, one only had to inform Yankel David, and everything was quickly and quietly taken care of. Nobody had to know for whom the donations were collected. His “motto” remains to this day: “give money and don't ask any questions!” It is remarkable how when he entered a house, they immediately knew the purpose of his visit. Nobody tried to refuse him. He possessed a great deal of humor. His jokes made him popular amongst the landsmen. The former “greeners” will
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certainly be sorry to hear that he is no longer in good health, and is no longer very active. Also, the Messrs. Spector and Yosel Izakson should be especially noted: They too contributed to helping the “greener” townsfolk. The Spectors provided tens of townsfolk with work as painters, and Izakson helped very many Mezritshers become umbrella makers. We should not wonder why we have so many painters and umbrella makers among the Mezritshers.
During the large-scale immigration of the Mezritshers, there were a reasonable number of “free” people[19]. One could especially find those types among the young people who were not yet married. Whereas these had been appreciative townsfolk a few months previously, they now changed, and had become brazen. As quickly as they started to earn something, they exchanged their cloak for a short suit, and their cap for a dressy hat. They became bigshots and mocked those who had given them the opportunity to exchange the cloak and the cap… The Jewish quarter in the east side of New York became flooded with anarchists at that time. One did not need any great intelligence to become one of them. One did not need to be an educated person to get an invitation to those types of institutions. The Mezritsh youth, finding themselves under the surveillance of Aharon Shamash with Itzke the pious, soon seized the opportunity. Anyone with a bit of courage to eat a cracker without washing, to smoke a cigarette on the Sabbath, and curse both G-d and their father, had already become a full-fledged anarchist. The Mezritsh youth who only a short time ago had been the [amenable] children of their fathers, with a religious orientation, began to hate their own parents. Rather than helping their parents who had been left behind, were struggling hard in impoverished Mezritsh, and longed, with tears in their eyes, for a letter [from their children], the children did not even write a letter home. More than once did Leibel Felerman receive a letter of complaint from those parents, stating that he should have mercy on them, and write about how their children were doing, about whether they were alive or had passed away… The behavior of the new “apostles” was indeed tragically comic. They were young people with no conception of an aleph[20] and did not even begin to understand anarchism. Nevertheless, when one would get together with them, one would only hear [words like]: “absolutism,” “social-revolution,” “down with Capitalism.” “down with filthy Jews,” and
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other such epithets that had never even been heard on the Piszczanka[21]. These, naturally, were the lads. The young girls and a half dozen young, frivolous wives did things more simply than becoming anarchists: they only had to go to the hairdresser and cut their hair short… And if G-d helped them and they were nearsighted, it was even more to the point, for the anarchist style was to wear glasses. And if there were girls who were unable to read Yiddish anarchist books, they would carry a Machzor under their arms[22], and this would signal “free love.” Why should one get married, and sell oneself? This would not be appropriate for the 20th century! To our great dismay, this doctrine was also planted amongst the Mezritsher youth.
In the meantime, our Mezritshers spread throughout New York. Many settled in other cities. All were already employed. Many of the “greeners” worked for Mezritsher landsmen. One such landsmen, the owner of the Becker Zaborski hat factory, employed many of the newcomers. There was now a different mood. The longing for the old home diminished. The Mezritshers, who lived together during the first period, began to spread out into other areas, into better streets and finer dwellings. Some moved because of business. The tenants also moved on in this manner. Leibel Felerman lived at 2 Orchard Street. Itzel Spector and Moshe Nudelman lived in the same house. There were several tenants among the same family – certainly 25 townsfolk under one roof – a small Mezritsh colony. It is no wonder that 2 Orchard Street was so famous that it must be mentioned [as part of Mezritsher] history. Felerman, , Spector, and Nudelman moved from there to 70 Pitt Street. From then on, 70 Pitt Street took the place of 2 Orchard Street. It is interesting that Yaakov Aharon Meister's house as well – a two-room basement dwelling, where his large family did not have enough space for themselves – also became a central place. As with Leibel Felerman, the “greeners” were received in a very friendly fashion by Yaakov Aharon. There too, one could hear news about the old home every Saturday and Sunday. The discussions and hubbub from the gathered landsmen could be heard all the way to
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2nd Street. In later times, Yaakov Aharon Meister's house was also considered as a guest house and a place of benevolence. Anyone in need of something had only to turn to Yaakov Aharon, and everything would be taken care of in the finest, most ideal manner. Our Mezritshers had a good nature, but in matters concerning the Society or synagogue needs, they were not united. In private life, however, especially if one had to help the other, or do a favor for the other, all enmity was forgotten. The feeling of unified landsmen, even at the cost of a lot of money, was awakened. If two landsmen had a misunderstanding, or some sort of dispute with each other, instead of going to court, they would go to Yaakov Aharon, and everything would be straightened out there in the best fashion. For many years, 70 Pitt Street was the home of the “greeners” as well those who were now already “half-greeners”, up until the time that the house with its two rooms was condemned to make place for a new, modern house. With that, the second and last rooming house came to an end.
In October 1890, the Mezritshers [in New York] celebrated the first wedding of a Mezritsher landsman, Meir Blum. Everyone considered this as the first Mezritsher celebration in the new home. Approximately three months later, on January 1, 1891, the landsmen were privileged to attend the magnificent wedding of a Mezritsher groom with a Mezritsher bride – this was the wedding of the writer of these lines to Mrs. Goldfarb. Naturally, all the landsmen were invited to the wedding, without exception. Avrahamele Goldman had the first opportunity to demonstrate his skills as an exceptional dancer. Many expensive gifts were given by the Mezritsher landsmen. The Society is to be especially noted for its expensive gift, kept by me to this day as a memento.
About one year later, that is in 1892, our landsmen were already residents of New York. We numbered, kein ayin hara[23], 200 individuals with at least 25 settled families. The loneliness and unity of former times was no longer felt. Everyone was happy with their lot. However, an unexpected piece of news from Mezritsh brought everyone together in the greatest despair. Terror and fear pervaded in every house: In Mezritsh, and throughout all Poland, the “black plague,” cholera, was spreading. Every letter reported to us that one or another had died from the disease, that people
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were struggling with two fires – on the one hand, the “black plague” and on the other, great poverty. The news left a frightful impression on us, especially on those who had left their dear loved ones behind. We waited for the mail carrier with great impatience, so we could find out if our parents were still alive. One ran to the other to ask what was happening. Everyone made efforts to send money to their relatives in Mezritsh, but this was a drop in the ocean: it was only a small amount of help from the American relatives. Together, we [felt that we] had to help the thousands of unfortunate people who did not have relatives in America. To give you an idea of how faithful and dedicated our landsmen were during this time of trouble, I will state the following: at an emergency meeting of the Society representatives and the synagogue directors, it was decided to conduct a theatrical performance, the proceeds of which would be sent to Mezritsh to be distributed to the needy. That brought in a net income of 400 dollars – 800 rubles. This, together with the money that was sent privately that winter, exceeded the sum of 2,000 rubles. The many letters of thanks that we received from the Rabbi of Mezritsh and the householders of Mezritsh had a great effect on all our landsmen. Those letters clearly expressed the importance of our united landsmen. The Society as well as the synagogue gained more members through this.
In June 1893, the writer of these lines decided to try his luck in a different city. When the news became known among the Society members, many tried to prevent me from taking this step. However, when they realized that I was already set for the journey, and that nothing would hold me back, they decided amongst themselves, without my knowing, to surprise me with a lovely gift as well as a farewell banquet as a token of recognition for my activity on behalf of the Society.
On the evening of June 28, the eve of my departure from New York, I was brought to the banquet by the committee. All the members had gathered together. Many speeches were made, and many tears were shed. It was difficult, very difficult, to part from so many good, true friends. It was even more difficult, however, to part from an institution to which I had given six of my best years.
I bade farewell to them with the promises from many devoted members that they would remain true to the principles and continue with the work of the Society.
Translator's and Editor's footnotes
by Chaim Mordechai Zalczstejn
Translated by Jerrold Landau
The efforts to help Jews from Mezritsh began shortly after the First World War. The work was carried out by several wealthy Jews from Mezritsh with their own financial resources. Later, the Young Men's Society took on the assistance effort and founded the Relief Committee to send aid to needy Jews in Mezritsh.
The first Mezritsher townsfolk who came from America to visit Mezritsh were: Moshe Gedalia Sajeta, Elia Greenblatt from Detroit, Shlomo Blusztejn, Yaakov Goldsztejn, and Max Feldman. The first effort at concrete and constructive aid was the creation of the orphanage on the Warsaw Highway – a modern orphanage with all the amenities for the fifty-something orphaned children. The teacher there was concerned both with the physical existence of the orphans as well as with their spiritual development. The visiting townsfolk also modernized the old age home and concerned themselves that the elderly people should have a comfortable home.
After our townsfolk returned and presented their report about the difficult situation of the Jewish poor people in Mezritsh, a large-scale assistance effort began with the participation of the Young Men's Society and the members of that organization. It was decided to establish a loan fund in Mezritsh. To that end, Mrs. Rozencwajg, Mottel Frydman's daughter, came from Mezritsh to collect a sum of money in New York. The fund was established with initial capital of 10,000 dollars. The fund was a great help for the small-scale businessmen, handworkers, and laborers, who were in need of a charitable fund.
The old Mezritsher hospital, which had been found in a neglected state, was turned into a modern hospital with modern medical facilities and a modern operating room thanks to the dedicated work of Mr. Moshe Gedalia Sajeta and his trusted life-partner Yetta. The Mezritsher Jewish hospital was the only one in the entire region that was not primitive when compared to the big city hospitals of Poland. It was recognized by the Polish regime. The facilities of the hospital cost tens of thousands of dollars.
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In 1925, our prominent townsman Elia Grynblat came to Mezritsh with a project to move the Mezritsh orphanage to a farm in Canada. It was no easy task to process the formalities of moving the 54 orphans along with their teachers to Canada. With the help of a patron from Detroit, Mr. Fuchs, the Mezritshers in Detroit headed by Elia Grynblat, along with the Mezritsh townsfolk in New York, the 54 orphans and their teacher were set up on a farm that was called “The Canadian Jewish Farm School”[1]. The farm was located in Georgetown, not far from Toronto. The orphans and their teachers, Pesach Podoljak and Yosef Danilak, stopped in New York on their way, where they were received by an enthusiastic Mezritsher crowd in Carnegie Hall at a concert performed by the orphans, under the direction of their music teacher Mrs. Podoljak.
For various reasons that I cannot describe now, the relief efforts came to a standstill. In 1936, I received a letter from Mottel Goldberg, secretary of the Jewish Gymnaszja in Mezritsh, indicating that the situation in Mezritsh was worse than bad. The unemployment was high, the Polish regime extorted exorbitant taxes from the Jews, and there were other irritants and restrictions. The 18 institutions that the community of Mezritsh supported with annual subsidies, would be forced to close their doors to needy Mezritsh Jews unless financial assistance from America were to arrive in short order. Max Feldman received a similar letter from Mr. Feuerman. I immediately alerted the executive of the Young Men's Society, and, at a special meeting, it was decided to call a special conference of all the existing Mezritsh organizations of that time.
The conference took place in the winter of 1936, and it was decided to create a mutual help organization for the needs of the Mezritsh Jews with the name “United Mezritsher Relief.” Every organization would delegate ten of its active members to the relief committee, and they would immediately set out to establish the necessary financing. We sent the first assistance within a short time. Our instructions were: every Mezritsher organization that was in need of help would designate two representatives to a joint committee. That committee would determine how the help would be allocated. Such a committee was created with Mr. Feuerman as the chairman and Mr. Goldberg as the secretary.
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The following institutions were supported by the United Mezritsher Relief:
The Relief Committee was composed of the following organizations:
When contact with Mezritsh was severed, and news came about the ghettos, the concentration camps, and the death camps, we were advised to stop the work in the interim. What sense was there in collecting money if, Heaven forbid, there would be nobody to send it to? Our answer was: we hoped that Jews would survive, and we would need to be prepared to help them when the day of liberation arrived.
We received the first [post-war] letter from Mezritsh in November 1945. It was from our townsman, the lawyer Muszinski. He wrote: The Nazi murderers
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burnt and destroyed the majority of the city and murdered almost the entire Jewish population – 18,000 souls. Only 70 Jews were saved. They, who were saved by miracles, were sick, broken, and downtrodden. Help was urgently needed. The United Mezritsher Relief Committee immediately sent 70 packages of food as well as 70 packages of clothing and shoes to Mezritsh. We found out from Israel that the quickest route to reach the survivors of Mezritsh Jewry was through Israel. We immediately sent 1,000 dollars to Israel and gave instructions to send food and clothing to Mezritsh. This was immediately carried out.
Mezritsh Jews from Soviet Russia began to arrive in 1946. They succeeded in escaping from the German murderers, and the endured terrible suffering and tribulations in Russia. Almost all of them arrived hungry, naked, barefoot, sick and broken from their suffering in the prisons and in the deportation areas. We sent the first needed help. They organized a Mezritsher committee that remained in constant contact with us.
At the beginning of 1947, we received a letter from the Mezritsher Committee noting that the lives of the Jews of Mezritsh who had survived were not secure. One Mezritsh Jew was murdered by the Poles, and his body was thrown from a moving train on the route between Łuków and Mezritsh. Mezritsh Jews were forced to take their wandering sticks into their hands because of this, for they could not continue to live in the place that was soaked with the blood of their parents and families. We sent them a large sum of money. Slowly, almost all the Jews left Mezritsh.
However, even as the Jews left Mezritsh, they still felt a great and sorrowful obligation to the murdered Jews of Mezritsh. The paths around the city were strewn with the bodies of Mezritsher Jews who were killed in sanctification of the Divine Name. All the bodies of the murdered Mezritsh Jews were brought for a Jewish burial in a communal grave. The destroyed parks around the cemetery were rebuilt, and a memorial was erected over the communal grave. A room was also built for the guard, who would ensure that the cemetery was maintained in proper order and protected. It is appropriate to note that one of our prominent townsmen, Avraham Finkelstein and his wife, contributed 3,000 dollars for that purpose.
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The Jews of Mezritsh left, through various routes, for Silesia, western Poland, Germany, Austria, Italy, France, Sweden, and Switzerland. The organized into committees which maintained contact with us. We then organized the assistance for them, consisting of food packages, clothing, and medicine. We alerted our townsfolk from Detroit, Cleveland, Chicago, and Toronto. We also maintained contact with the Mezritsh society in Argentina.
We succeeded in bringing a number of our townsfolk to America. We helped them to the extent possible with big-hearted faithfulness and brotherly dedication.
Those who survived the destruction did not want to remain in the countries in which they found themselves, where every clod of earth was soaked with the blood of the martyrs. Their call to us was: help us leave the valley of misery, of destruction, and death. We also understood that the efforts up until that point would not hit the mark if they did not lead to helping the victims in a more constructive fashion. In an article in the brochure of the United Mezritsh Relief Committee, “Mezritsher Shtime,” I wrote: “We must make it clear to you, and to all our supporters and friends, that the surviving victims of Hitler no longer want to be the supported children [2] of the United Mezritsher Relief. They did not fight in the underground and in the partisan camps to receive a package of food or clothing. It is a shame for us and a deep insult to the heroes from the ghettos and concentration camps that we have not, to this day, created a concrete assistance plan, which will save the Holocaust survivors of Mezritsh from physical and spiritual downfall.”
“Mezritsh must be rebuilt. Not the Mezritsh that we knew, the Mezritsh emptied of Jews. Not the Mezritsh that has turned into a mass grave of our nearest and dearest. Rather a Mezritsh transported to the State of Israel. The remnants of the annihilated Mezritsh, together with Mezritshers throughout the entire world, if they only wish and have the vision and understanding, can erect a permanent monument for the martyrs of the nation and of Mezritsh. Through this, we can permanently perpetuate the memory of the 18,000 Mezritsh martyrs, and simultaneously help with the upbuilding of the State of Israel.”[Page 805]
We then began to concern ourselves with helping those who, with their last energies, succeeded in leaving their temporary “homes” and set out for the State of Israel in various ways. We concerned ourselves with the trip expenses. When they arrived in Israel, they were greeted by our Mezritsh townsfolk and Israeli institutions.
Israel, which at that time had to fight with five Arab armies that attacked the newly created state, struggled with difficult problems. The question of living space was among them. Those who survived the ghettos and camps lived under difficult conditions [in Israel]. The issue of living quarters was not the only problem, however. There was no work, and those who had already managed to obtain some sort of a dwelling required a bed, a table, a bench – household furnishings.
In those times, we supported the loan fund in Israel. Every new immigrant had the opportunity to receive a loan. In order to at least partially alleviate the unemployment, we helped create the Zifim brush maker cooperative in Israel. At the outset, 26 brush makers received employment from it. With the assistance of the brush manufacturers in New York, we collected the raw materials and the work implements. Later, the cooperative employed a large number of the brush workers from Mezritsh. We ensured that their finished products would be sold in New York.
However, as has been said, the most difficult problem was with living space. The situation became more serious with the increasing stream of immigrants. The majority of the new immigrants lived in huts in transit camps. Among members of the relief committee in New York, there were different opinions regarding the question. A number of prominent townsfolk were against the proposal that we finance the building of dwellings for those in need. They claimed that this was the responsibility of the Israeli government. Furthermore, it would be impossible for us to provide everyone with dwellings. The first project, to build a number of dwellings on commercial foundations was rejected. The committee that had been created for that purpose withdrew from that project. The second proposed project, the building of 32 dwellings, also aroused opposition. Finally, the third proposed project, the building of 24 dwellings, was accepted.
The 24 dwellings that we built in Israel through the Rassco Company[3] were called “Shikun Olei Mezritsh” [The Residence of Immigrants from Mezritsh], located in Ramat Chen. 24 Mezritsh families found their homes there, creating a Mezritsher corner in the State of Israel. We conducted all the work
[Page 806]
In full cooperation with our townsfolk in Israel.
To this day, we help a large number of families in Israel, mostly ill, broken people, elderly people, widows, and orphans.
* * *
I wish to return to the year 1948, when our townsfolk [living] in America and Canada united for the important task of helping the survivors from Mezritsh. Our townsman Morris Levinson came to New York at the end of 1947 and addressed a meeting of the Young Men's Society. He proposed convening a conference of Mezritsh townsfolk from different cities. The relief committee decided to call such a conference, which took place in Detroit on January 25, 1948. Representatives from organizations of Mezritsh townsfolk in Chicago, Toronto, Montreal, Cleveland, Detroit, and New York took part. The conference heard reports of the work that had been done to that point to help the Mezritshers in various countries and in Mezritsh, where there were still a small number of Mezritshers, and especially in Israel. The conference felt the responsibility to do everything possible for the Holocaust survivors.
The conference decided to form a central corporation with headquarters in New York to coordinate the work of the various cities and organizations. A second conference took place in Cleveland at the end of 1948, with the participation of six cities with 25 delegates. All the problems were discussed in a serious and practical manner. A report was heard regarding the work carried out to that point by the United Relief Committee of New York, as well as of the large sums of money needed by the Relief Committee to carry out the [additional] necessary work. The conference held three meetings, and closed with a financial campaign of Mezritshers in Cleveland, which raised a large sum of money.
The work moved forward as a result of the conferences. Large sums of money were raised in Chicago, Detroit, Cleveland, and Toronto. In 1948, the income of the Relief Committee was larger than in all preceding and following years – over 23,000 dollars was collected that year. The unity of the Relief Committee did not last long, however. Local patriotism
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and personal interests created a situation where various cities slowly began to strike out on their own[4]. Toronto was an exception.
As might be expected, the building project could not please all the Mezritshers who needed dwellings. There was no shortage of unhappy people who lodged complaints with the Relief Committee in New York and with the committee in Israel. However, we had to make peace with the fact that we would not build more dwellings. The treasury of the Relief was empty.
In the interim, our Relief Committee suffered a terrible loss with the deaths of our important collaborators Charlie Stein and Joseph Stein, peace be upon them. A bit later, one of the initiators and founders of the Relief, Max Feldman, peace be upon him, also passed away. This greatly weakened the work of the Relief. From that time, when the committee in Israel turned to us with the need for a home for their work, we took on the task.
When we were dealing with Rassco regarding the housing project in Ramat Chen, we reserved a place for a [community] center and a monument for the martyrs of Mezritsh. We approached Rassco to present us with a plan and a cost estimate. Rassco responded that we would have to approach the Ramat Gan city council[5] for a permit to build there. In the meantime, our townsfolk in Israel proposed that the [community] center should be located in Tel Aviv.
At that time, opposition to creating a center in Israel developed amongst the Mezritshers in New York. The chief difficulty was that the finances of the Relief were very small. This was the main reason given by the opponents of the project. We decided to call a conference of all the Mezritsher organizations that had joined the Relief. We knew that the opponents of the projects were not prepared to permit it to be realized. The conference meeting at which the question was deliberated was stormy. The opponents of the project chose me as the object of their sharpest criticism, and demanded that the conference express its lack of faith in the leadership of the Relief Committee. The representatives from outside New York, as well as the majority of those from New York, rejected the proposal of no- confidence, and once again confirmed the decision of the Relief Committee to build the center. From then, the work dragged on until 1965. Immediately following
[Page 808]
the visit of the members Nathan Koder and Max Boirak to Israel in the spring of 1965, and, following them, Mottel Sobelman, the matter of the center was realized.
The gala inauguration of the center took place on October 30, 1965. The United Mezritsher Relief Committee sent a congratulatory greeting. The committee in Israel then turned to us to help obtain books for the library that was to be established in the name of the meritorious doer Berl Manperl, peace be upon him. The Relief Committee responded in the affirmative to this request as well, and contributed to that goal.
The United Mezritsher Relief turned to the Mezritsher townsfolk of New York and the affiliated organizations in America and Canada, with a call to perpetuate the names of the martyrs, the victims of the Nazis, in a memorial book that would be located in the Mezritsh Center, as well as with a memorial tablet with the names of our townsfolk who had died a natural death.
A great deal of hard work was needed in order to help the Mezritsh Jews spread themselves out. I took on the task, and made a significant start. However, I was forced to abandon the work for societal and personal reasons. That important work is awaiting the person or the people who will be able to devote themselves to it.
* * *
I feel it is important to mention the name of those people who contributed to the creation of the of the United Mezritsher Relief organization. First, there were the ten people who signed the charter of Relief, which, as an aid organization, had the rights to collect money and be exempt from taxes. However, in order to accomplish this, we had to have a charter that would give us that privilege.
To our regret, the archives of the Relief Committee were destroyed in a flood, and it has been very difficult for me to write the history of the Relief. If I have missed a name or dates, it is because I have written them from memory. Hence, I note the ten people who signed the charter. I hope that I did not make any errors.
The most important of all the recognized and beloved activists for the relief was Max Feldman. He was active day and night for the benefit of our townsfolk. The Relief Committee was not the only target of his efforts. Nevertheless, it seems that he devoted the greatest portion of his activity to the Relief – until the final moments of his life.
One of the important and very active collaborators was Charlie Stein. He was skeptical and reticent during the first period of the work for the benefit of our townsfolk. I observed him when he first came to our meetings: with quiet steps, his head somewhat bent, he arrived and sat down by the door. When I asked him to come closer and participate in our deliberations, he responded with his characteristic reticence: “I came to listen and see. Permit me to sit where I want and where I am comfortable.” Slowly, he warmed up and became one of the most dynamic and important collaborators, whose efforts were inestimable.
Joseph Stein made a very great contribution to the work of the Relief. He was born in America, and could not speak any Yiddish, but he possessed a warm, Jewish heart, and was dedicated to the Mezritshers with heart and life. He was the opposite of a “politician” who sought to please everyone. He was levelheaded and honest, prepared to the end to defend his convictions. He had many opponents due to his non-compromising stance when defending that in which he believed.
I regret that I do not have the possibility to present and evaluate the work of the majority of the active collaborators, without whose contribution the great achievements of the United Mezritsher Relief would have been impossible.
A new series of participants arose in recent years who have taken over the leadership of the Relief. These were people who survived the destruction of Mezritsh and were saved from the annihilation. Both because they are younger, and because they lived in Mezritsh during the final years before the destruction, it is natural for them to understand the problems and aims of the Relief Committee. They know how to protect and sanctify the
[Page 810]
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Second row, seated from the right: Ch. M. Zaltzstein, Max Berk, Yitzchak Vishnia, Mina Reichman, Nathan Kupfer, Seymour Javerbaum |
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legacy of the founders and builders, not only of the Relief, but also of all the other institutions of Mezritsher townsfolk.
In the spring of 1968, responding to the call of the United Olim of Mezritsh and the United Relief Committee, the first international gathering of Mezritshers took place in Israel. The gathering took place in the Mezritsh Center, and was attended by delegates from America, Canada, Argentina, guests from Radzyn, representatives from the Society of Polish Jews, and a large crowd of Mezritsher Israelis. The opening of the gathering took place on April 23, 1968. The first session took place on the morning of April 24, at which reports were heard of the work and activities of the representatives of the participating organizations. In the evening, the delegates participated in mourning the memory of the six million martyrs. On April 25, a street-naming ceremony in memory of the martyrs of Mezritsh took place. I was given the honor of cutting the ribbon blocking the street in Lod, which is now called “Martyrs of the Community of Mezritsh.” The city president stressed the [early] connection between Mezritsh and Israel, from the times of Chovevei Zion.
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Seated near the table of the presidium: Emelia Geltman and Chana Bir-Montzash |
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Our Mezritsh townsman Pinchas Neustein, a member of the Lod city council and the initiator in proposing and carrying out the project, certainly deserves our thanks and recognition.
From Lod, we traveled to Jerusalem. We visited Yad Vashem and Mount Zion, where we held a memorial ceremony at the monument for the martyrs of Mezritsh[6]. From there, we went to visit the Western Wall. On the evening of May 2, a banquet was held with the participation of a large number of Israeli Mezritshers along with the guests from abroad.
On May 6, Merkaz Mezritsh [Mezritsh Center] held a farewell evening for the guests from abroad. It was decided to hold another gathering two years later, with the hope that the preparation efforts would be better organized, to ensure a greater participation.
A series of recommendations came to the organization committee of the gathering: 1) publication of a bulletin every three months; 2) the organizing committee should immediately begin to prepare for the second gathering; 3) creation of an archive committee, tasked with collecting material about everything connected with Mezritsh; 4) publication of a book in three languages: Hebrew, Yiddish, and English; 5) expansion and improvement of the library at Merkaz Mezritsh.
The second gathering of the Mezritsh townsfolk, which was much better organized and enjoyed a larger participation, took place from April 19 to May 4, 1970. The reception for the delegates took place in a large hall, in a gala, festive atmosphere, with the participation of several hundred Mezritshers from Israel. The working meetings took place in Merkaz Mezritsh, with the participation of delegates from New York, Toronto, Detroit, France, Argentina, Cleveland, Windsor[7], and a large delegation from Israel. There was also participation from the Society of Polish Jews, and Łosicer townsfolk. Later, a delegation of our townsfolk from Australia arrived.
Our comrade Bir opened the conference by greeting the delegates from abroad, and presenting the agenda for the conference: 1) a memorial book; 2) the center in Israel; 3) the bulletin; 4) the culture house; 5) the archive committee; 6) the education fund; 7) the library; and 8) assistance. Comrade Bir also introduced the presidium of three people: Mandelbaum, Zaltzstein, and M. Blank, and the resolution committee of four people: M. Blank, S. Burstein, M. Rosenblum, and A. Lantzkewitz. Mr. Mandelbaum chaired the first meeting. Reports were given by the delegates from various cities and countries, and
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a discussion ensued regarding the goals and tasks of the conference.
The second meeting of the conference, chaired by Mr. Zaltzstein, deliberated the proposed resolutions. The majority of the resolutions were accepted unanimously, and several with a majority of votes. The chairman, Mr. Zaltzstein, closed the conference, thanking the organizing committee of the conference, the delegates, and the guests for their cooperation.
We then participated in the general mourning for the six million martyrs. From there, we went to the monument of the Mezritsh martyrs, located in the Martyrs Forest. Yitzchak Blank, Yaakov Boigman, and Chaim Mordechai Zaltzstein spoke at the monument. Cantors Shraga Ben Galim and our townsman Yaakov Goldfried read Psalms, recited Kaddish, and recited Kel Male Rachamim. The climax of our gathering was the farewell evening in an overflowing hall in Merkaz Mezritsh. The evening excelled with great solemnity and left a deep impression on those gathered. Comrade Bir called upon the guests from abroad to carry out and actualize the accepted resolutions of the gathering.
Not every accomplishment of the 36-year history of Mezritsher Relief can be printed within the confines of this article, and not everyone who helped with the grand effort is mentioned here. I only noted a fraction of the history and accomplishments of the Relief. I hope and anticipate that the people who are now leading the work will continue to provide further contributions to the accomplishments of the Relief Committee.
Translator's and Editor's footnotes
by Yosef Cepelinski
Translated by Jerrold Landau
It is impossible to give an accounting of even a small part of that which we have done in many areas during the mere 50 years of our existence. I will only stress that we are filled with responsibility for the role of a Landsmanschaft.
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In the picture: Chaim Leibman, Mendel Perlman (standing), Eliahu Bakalacz (chairman) |
When the great catastrophe of Jewish life came, and the old home was no more, Jewish Mezritsh was no more, and a new, tragic reality was placed before us. We took on the motto that we, whom fate designated for life, are responsible for a great and holy obligation, which we must discharge – to erect a monument for the annihilated community, a monument for the 18,000 martyrs.
To our great satisfaction, we succeeded at this. With the help of the Mezrtishers in America and collaboration with Mezritshers in all
[Page 815]
countries in which they are found, a Mezritsher Yizkor Book of over 600 pages was published in Buenos Aires in 1952, on the 10th anniversary of the tragic destruction. This was a monumental work that perpetuated Jewish Mezritsh. We must mention that the book “My Destroyed Home” about Mezritsh by Yosef Horn was published already in 1946. The historical book “The Jewish City of Mezritsh” by Meir Eidelbaum was published in 1957 in Buenos Aires by the Mezritsher Landsmanschaft Organization.
Time took its toll, however, and many of us went off to eternity, among them people who were very active and participated greatly in the various activities, such as Reb Eliahu Bakalacz, Reb Menachem Mendel Perlman, and others.
We can be proud of everything that the [Mezritsher Landsmanschaft] accomplished during its existence. The times, however, took a turn for the worse, in the country in general, and in the Jewish community in particular. Many problems came to the fore: political, economic, and moral, greatly affecting the Jewish community. We suddenly sensed the danger that threatened many organizations, ours among them. Our concern was about how to secure our existence. This could only be ensured in one way – through forming a credit cooperative. When we prepared to realize our motive, it became obvious that this was no easy matter. The question was discussed for many years, until we overcame the difficulties and finally succeeded in founding the cooperative, with our hope of thereby ensuring the existence of our organization. I must emphasize here that, due to its good and honest leadership, our cooperative was able to weather the storm that afflicted many financial institutions. This was despite the fact that it was not free of problems and difficulties.
And now – something about our ongoing activities. We own our own house with a large hall and several rooms. The cooperative loan cassa is active there five times a week in the evening. The loan cassa is called “25th of August” – the tragic date of the destruction of Jewish Mezritsh.
We have a library “Mezritsh” with a significant number of books. Meetings of the managing committee take place frequently. Our work is known on the Jewish street through our notices and reports that are published in the Argentine Jewish press from time to time. We host Mezritshers who visit Argentina either for societal reasons or privately. Every year on the 12th of Elul, the tragic day of annihilation, we organize a memorial, which is always attended by a large
[Page 816]
crowd, including people from the younger generation. We also take that opportunity to mention the names of the more than 100 Mezritshers who died in Argentina.
We organize a large celebration every year on Yom Ha'atzmaut, which is attended by the entire Mezritsher family, who express their joy over our national renewal. In general, we remain in close contact with our fellow natives, both in joy and, heaven forbid, in suffering.
(According to the report printed in Bulletin #7)
by Eliahu Frydman
Translated by Evan Lowig
On June 25, 1927, a group of 42 young people from Mezritsh landed in Halifax, Nova Scotia. They were aged between 11 and 19. Led by one of the best Mezritsher personalities, Eli Greenblatt, the group consisted of 24 boys and 18 girls. This is the group that came to settle on a farm in order to be productive people in the new land.
On the way to the farm, the group stopped in Montreal. There we were taken care of by the Jewish Immigrant Aid Society [JIAS] and various people active in public affairs—among whom was also found the one-time publisher[1] of the Yiddish daily paper, Keneder Adler [The Canadian Eagle]. We also met Mr. Morris Saxe who had come to Canada quite some time before and lived in Georgetown, Ontario where the farm was located. Mr. Saxe was one of the main people who made it possible for us to come to Canada. (The doors for immigrants were locked, apart for agricultural workers and domestic servants.)
We arrived in Georgetown on June 28, 1927. On July 1, Canada celebrates it union (Confederation), becoming a nation. What was being marked was the 62nd anniversary [sic][2] and we participated in the celebrations with our mandolin orchestra. The population of farmers, plain folk [peasants], and city folk received us warmly and applauded with enthusiasm.
The establishment of the farm school was a project that needed considerable financial expenditures in order to feed and clothe a large group of people and also to support the teachers.
The Mezritshers in the United States, especially the ones from New York led by the Stein brothers and Mr. and Mrs. Sajeta, together with the Goldsteins and the Feldmans. There are tens of others in the Mezritsher Aid Society including the ones in Detroit under the energetic leadership of Eli Greenblatt and many others. (It is impossible to give all the names.) They did everything possible to maintain the farm school and use it as a means of bringing Mezritshers and others to Canada. All kinds of activities were undertaken: We gave concerts in New York and Detroit with the mandolin orchestra but all of this was not enough.
[Page 818]
Mr. Greenblatt and Mr. Saxe sought to interest Jewish public opinion and businesses. Various delegations and individuals would come and go but nothing helped as everyone remained indifferent. In the meantime, Mr. Greenblatt and Mr. Saxe were not idle and, in the summer or autumn of 1929, they brought a second group of several tens of young people from Mezritsh and other shtetlach [small towns] and also put them to work in agriculture.
Conditions on the farm had meanwhile become more difficult. Slowly but surely the older boys and girls began to abandon the farm school and found work in Toronto. As soon as people settled in Toronto, the idea of a mutual aid society ripened. The Mezritsh Youth Club was founded in 1930. We rented a space, organized a library, together with a free loan society for the members who needed a loan. (The famous Wall Street crash had taken place.) Because of the inexperience and lack of funds, the free loan society had to be liquidated. The club survived four or five years. We had various undertakings and forms of entertainment.
Although the club had ceased to exist, the Mezritshers themselves continued to be in close contact. Without exception, all answered the call if someone was in difficulties or needed help. Such helpful actions happened many times.
In the spring of 1939, when news started coming from Europe about the possibility of a new world slaughter, Mr. Greenblatt came to Toronto. We met at my house and we discussed the importance and feasibility of reorganizing the Mezritshers. Whenever Mr. Greenblatt would visit the Toronto Mezritshers, he would advise them to stick together. With the help of I. Danilack, who at that time was teaching in the Workmen's Circle School, we summoned everyone to found a new Mezritsher Youth Club. Lively activity began.
Amidst this, the second World War began in Europe on September 1, 1939. We organized activities and made plans as to how to help our fellow landslayt at the first opportunity. Interruptions came again and the organization fell asleep. This time, though, the women organized and started widespread activity among themselves to provide mutual aid.
[Page 819]
We organized ourselves once again. “Greetings” started coming concerning the huge destruction of European Jewry, especially Polish Jews including Mezritshers who numbered 18,000 souls.
It took weeks and months for miraculously rescued Mezritshers to start appearing. From the camps for the liberated[3] in Europe and from various areas of Poland, urgent cries for help started coming—cries for clothing, food, medicine, and a warm, humane word.
We began feverish activity to gather and send packages of food, clothing, and small sums of money for individuals and committees which had arisen in various places. We sent hundreds of letters with small gifts of money and connected with the central Mezritsh Aid Group in New York. We raised large sums of money and sent it to the New York office, from which the work was organized in a systematic way. We [also] worked with the Mezritshers in Detroit to strengthen and encourage each other.
At this time, with the active help of Mr. Morris Saxe and Mr. Greenblatt, we tried to get Toronto Jews interested in bringing over a number of people. We had meetings with the leadership of the Jewish Congress. People involved in government promised to help but nothing came of this. The only thing that did happen was that private individuals showed initiative and brought over small numbers of “survivors”.
When in November 1948 [sic] the State of Israel was established, news started coming out that many of those rescued from the Destruction in Europe were settling in Israel. We held special meetings to establish a loan society for those most in need. We helped to found a brush cooperative where people could work and make a living. We also helped build homes for those most in need. We took it upon ourselves to hold conferences among the Mezritshers in the U.S. and Toronto to better organize this work. We began to take a greater role in various campaigns that concerned the wider Jewish community so as to help wherever it was possible. I would also add by way of observation that, during the anti-Nazi war, some of the Mezritshers served in the armed forces of the land.
In the last three or four years, our organization, under the capable leadership of friend Simcha Birshteyn, has been very active in organizing local Jewish life which is also connected to campaigns and
[Page 820]
actions to help Israel, especially in campaigns to strengthen the remembrance of those who died at the hands of the Nazi murderers.
The life and the activity of the organization became richer and more interesting when many cultural evenings were held, together with conversations about general contemporary questions, debates, and lectures. Films were shown about the life and development in Israel, about the struggle for a better future, and a new Jewish life.
Since 1960, we also established a fund to help the ill in order to give our members at least minimal help during the time of their sickness.
Translator's and Editor's footnotes
Translated by Jerrold Landau
The largest number of Mezritshers are found in Melbourne. There are three Mezritshers in Sydney, the second large city in Australia: Chaim Berezniak, who published a Yiddish literary-societal journal in English; Feiga Efner (nee Kleinman), and Roiza Glozman. There are two Mezritshers in Perth: Shlomo Wengerik and Freidel Dwosh.
There are barely 30 Mezritshers in Melbourne. The largest number came after Second World War, having survived the Destruction in various ways. The following are their names in alphabetical order: Dvora Basewitz (nee Grynberg, the daughter of the Radzyner), Liova Goldman, Chayatshe Zawaznyk (nee Trardejewo), Yankel Zemel and Shprintza Weisglas, Avraham Lanckewicz, Bincha Lebenhaltz and Feiga Epelbaum, Chaim Lebenhaltz and Bashka Kopecz, Malka Milgrom (nee Zemel) Chayatsha Najman (nee Bronsztajn), Pesach Nudelberg, Michal Epelzaft, Lipman Edelstein, Gedalyahu Fleishbein and Tzvia Krupnik, Liolek Freidman, Mottel Krakowski (Tugender), Ziskind Rubinstein (Morlender), Moshe Schwartzberg, Tzvia Stein (nee Sapir). Some of the Mezritshers are active in local societal life.
We are not organized in a landsmanschaft. However, we do meet together on happy occasions of the Mezritshers, and on other occasions. We have been gathering together every year for Simchat Torah for over 16 years already. We recall our hometown and raise money for needy Mezritshers in Israel and around the world. Every year, we send several hundred dollars to the Mezritsh landsmanschaft in Israel, designated for individual needy Mezritshers in Poland and in other countries.
We have also taken over support of the Christian feldsher (medic) Szwedowski and his wife in Mezritsh, who helped hide several Mezritsher Jews during the German occupation. Unfortunately, the Mezritshers who were helped by them at that time (aside from Mrs. Sheinmel in Israel) are unable to support them and to remain in contact with them. We have taken upon ourselves the task of extending friendship to them in their old age. We write to them from time to time and send them modest amounts of support.
(Bulletin 1.2) L. P. (Melbourne)
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