[Column 219/220]

There was a Polish government high school [secondary school] in our city, where, naturally, there was only a small number of Jewish students, both because of the “numerus clausus” [religious quota] and because many Jews did not want to study together with Christians. Often, when Jewish students wanted to continue their studies, and their parents could not afford to send them to the Jewish high school, they themselves solved their problems by finding a source of income, usually as tutors of students in lower grades.

Our Jewish high school was founded about 1923/4, It was located in the house belonging to Z. Lishner, opposite the municipal park. Its full name was “The Private High school for Boys and Girls under the Direction of Mark Starer with Polish as the Language of Instruction.” It was licensed by the Regional Supervisor of Education in Luck and all of its graduates could be accepted by any university.

Our high school also served as an educational center for many activities in the district, for there were very few cities with high schools like ours. In some cities there were “Tarbut” [Culture] high schools most of which were not licensed. Students from Kovel and Hrubishov and other cities enrolled in our eighth grade in order to receive a matriculation certificate, after they had graduated from unlicensed “Tarbut” high schools.

Strict discipline was imposed on us, more than in most schools in Poland, because Dr. Starer was afraid of losing the privileges that the high school had obtained. Here are some of our rules: students had to wear brown uniforms both in and out of school; students had to salute the principal and teachers, and take off their caps, if they met them in the street; It was forbidden to wear a head covering in the classrooms out of the respect for the photographs of the President and of Marshall Pilsudski on the wall; head coverings were allowed only during religion classes; students were forbidden to be outside their homes after eight P.M.; it was forbidden to belong to any movement, even Zionist.

The principal was very strict about these rules. The language of instruction was Polish. We studied English, Latin, and Hebrew as foreign languages. The other subjects were the same as in other schools.

The teachers were assimilated Jews from Galicia, except for the Hebrew language teacher. In exceptional cases, when no Jewish teacher could be found to teach certain subjects, for example singing, crafts, or physical training, Christian teachers would be hired. For one or two years the teacher of Polish language came from the government high school because he was expert in his field. He [the principal] concerned himself with preparing his students for the matriculation examinations. He knew, more or less, the kinds of questions that would be asked.

In addition to the usual long summer vacation, we were also free on all the Jewish holidays.

Dr. Mark Starer was the principal of the high school. He was about forty years old, with a fine appearance, a lawyer by profession. His law background was very helpful in carrying out his task. He and his wife Vildo lived in the school house. He taught at least one subject on a regular basis, and sometimes a few other subjects, and substituted for any teacher who was absent for a few days or weeks due to illness, as long as he had the time to do so. He was well versed in Polish, English, and Latin and sometimes taught history and mathematics in the lower grades. Dr. Starer was appointed to the Municipal Council a number of times and protected our rights. At the end of 1929 he decided to leave the city.

The high school continued to function as before. Dr. Starer moved to Dubno and returned to his former profession as a lawyer. He continued to interest himself in the high school and visited at least once a year. A student from Dubno, who immigrated to the Land of Israel after the war, told me that his son was a member of a kibbutz.

A year before he left, Dr. Starer moved the high school to a building (belonging to the Bubis family) with a large courtyard for games.

[Columns 221/222]

The new principal whom Dr. Starer brought in in 1929 to replace him, was Matityahu Pershlisher.

I remember some names of teachers. Mathematics, Mr.Alexander; Polish, Dr. Anna Milshtein; Nature and Geography, Regina Shlaifer, Lusthoiz, Nahum Feld, Yehoshua Frukht; History, Grubshtein, Halprin, whose wife also taught Polish. Most of these people taught for only one year. In 1929, with the change of principal, new teachers came who stayed for more years. They were: Dr. Regina Laufer, History; Dr. A. Ziman, English; Ernestina Horwitz, Latin; Haya Sobel, Mathematics and Physics; Bristiger, Nature and Geography; Helena Falk, Polish.

I especially remember the Hebrew teacher, R. Mendl Lipsker. He was completely devoted to his educational ideal. In addition to teaching Hebrew language, he took upon himself the additional responsibility of educating us in Judaism and Zionism. He also organized plays, especially on Hanukka and Purim, in which the students participated, which he not only directed but also did the behind the scenes work with the students, setting up the stage and the auditorium. The plays were performed three times: one evening for the students; one evening for the parents, and one evening for the general public.

Mr. Mendl Lipsker not only taught us, but was also faithful to his mission as a teacher and educator in a foreign land. But fate intervened and he was snatched from us at a young age in 1930–31. It was a great loss, not only for the students of the high school and his private students, but for all the Jews of the city.

Mr. Y. Halprin took over his classes. He continued his predecessor's way, but in the course of time, with the change of principal, he did not find a sympathetic ear among the assimilated Galician teachers or the principal, M. Pershlisher. I know that he suffered greatly as the only guardian of Jewish religion and tradition.

I remember that shortly before I left for the Land of Israel, when I came to say goodbye, he told me, “I am also immigrating to the Land of Israel!” And indeed, somewhat later, we met there.

I also remember the Mathematics teacher Ze'ev (Wilhelm) Korn. He had great administrative abilities and was well versed in his subject.

I also remember that according to the government law, students in the sixth and seventh grades had to devote a few hours after classes to military training that included drills and field exercises, shooting at targets, and so on. After two years we had to go to a camp for battle training. Upon completion of this program the students received certificates which freed them from basic training when they were called up to obligatory service in the army at age twenty one.

My years at the Jewish high school under the direction of Dr. Starer were difficult, but interesting. These memories have remained with me and I hope with everyone, for the memories belong to Ludmir and are an integral part of Jewish life in holy Ludmir and of those who gave their lives for its holiness.

[Column 222]

If one day a historian decides to write about the vibrant city in Israel [Jewish life] Ludmir, he will not be able to avoid writing about the splendid financial institution called the Folks Bank Cooperative Organization Ltd. In Ludmir, called “Bank Ludovi” in Polish.

This splendid institution existed not only in our city, but was a pearl among the hundreds of cooperative banks that were organized in the “Supervisory Union of Jewish Cooperatives in Poland” whose center was at 6 Rimeiska Street in Warsaw. At its head was the well– known cooperative director Alexander Braknhaim, his successor Dr. Parnes, and a staff of well– known supervisory directors such as Dr. Shulman, Mikhelson and Dr. Shoskes (may he live long).

During the period of Rozwoj [Progress] with the slogan “Savoi do savno” [To each its own] patriotic propaganda was used to dispossess Polish Jewry from its assets, which were like thorns in the eyes of the anti–Semitic Poles.

The bank was not only a financial institution but also a social institution teaching the value of democratic living. At the annual meetings around 800 members created an unforgettable event in the largest auditorium in town that lasted for three evenings. It was a Jewish economic parliament with many participants under the successful direction of the chairman Mr. Moshe Sheinboim, who now lives in Israel.

[Columns 223/224]

It should be noted that his position was not an easy one, given the strong and able opposition of dynamic people such as Yitshak Shtein, the head of the Ludmir artisans; Avraham Libers, the popular and energetic orator who had a sharp tongue, activist in the union of petty merchants and Zalman Vasser, editor of the Yiddish weekly and one of the heads of the “Democratic Party” in Ludmir, now living in Israel.

The social value of the bank was not only in its meetings, but its building, which served as a meeting place for communal workers who came there for business or just to meet and exchange ideas on politics and society. The bank served as a kind of debating society.

The Folks Bank in Ludmir Seated from right: Dr. Drolitz; Tsevi (Hersh) Lev; Alexander Braknhaim; Mikhael Berkner; Mikhleson (auditor of the supervisory union); Pinhas Sheininpetal; Hershl Shames; Hayim Hersh Faignboim Standing from right: Liber Libres; Barukh Aizen; __; Dobrish; Reuven Bukhmir; Binyamin Goldberg; Ya'akov Babyuda [Baboida?]; Ya'akov Kuris; Yosef Ormakher; __; Yusman's brother; Efrayim Yansis; David Shoshan; Sonia Sheinkastel; David Bubis; Yusman

David Bokser was the head of the council. He was a veteran Zionist and popular orator who persuaded many people to join various Zionist institutions. In his last moments he spoke out fiercely against the Nazi oppressors and prophesied their day of their doom.

The bank was a constant supporter of the Zionist activities in town. Every year it would allocate sizable sums to the KKL [JNF] and the Keren Hayesod and to the youth and cultural movements and also helped people of modest means to immigrate to the Land of Israel.

The success of the bank was also due to the devoted staff at whose head was the acting director Binyamin Goldberg.

To sum up this brief account we should note that this institution, in spite of its distinct economic character, played an important role in various areas of Jewish public life in Ludmir and was held in esteem by the non–Jewish population as well.

[Columns 225/226]

The great synagogue stood in the center of town. There was room in it for several thousand people. After you passed through a corridor, you went down a number of stairs and entered the synagogue's interior. The construction type and shape were in the style of ancient synagogues. The Bimah^[1] stood in the middle of the synagogue, facing the Holy Ark which was made with magnificent decorations. To reach the Holy Ark you had to climb a number of stairs. On top, at the end of the stairs, was a spacious area that could contain more than a Minyan^[2]. This area was surrounded by a beautiful iron fence.

The iron banister was in the same pattern as the guardrail by the stairs and the little choir boys, who stood on the stairs, leaned on it.

The circumference of each of the synagogue's pillars was four meters. There was a cupboard inside the pillar on the left side of the Bimah. All the ritual objects were locked inside it like beautiful “crowns”, Yads [ritual pointers], Shofars, scrolls, a tablecloth to cover the cantor's pillar desk, and also small tablecloth to cover the Bimah'stable, and the rest of the tables on which the Torah Scrolls were read during the holidays and festivals.

Stairs on two sides led to the Bimah.The Bimah was surrounded by a beautiful wooden guardrail. A wooden table stood on it, and a leather pillow and wooden mallet were always placed on it. They were used to silence the public and announce that the cantor was beginning to pray.

Famous cantors prayed in the synagogue.

The cantor R' David Kliger served with the choir that he conducted. He was a wise scholar and the worshipers greatly enjoyed his prayers.

The cantor R' Baruch from Lutsk, a young man with a strong pleasant voice, served after him. He prayed alone without a choir.

A well known cantor, R' Meir Diner, was appointed after him. He lasted longer than his predecessor who served for two years. R' Meir Diner prayed with a 16 member choir that he conducted alone. After several years he was accepted as a cantor in the city of Rzeszów [Raysha] Galicia.

The cantor R' Shmuel from Lutsk was appointed after him although his voice was unpleasant and weak. However, R' Shmuel was considered to be one of the best choir conductors, and the congregation enjoyed the choir that he coached and conducted. The tenor was R' Moshe, son of Feibel Broder a Włodawka Hassid. The bass was Tuvya Leibishes, grandson of Rodeski the grocer. The alto was Froika, son of Yakov Ginsberg the owner of a kiosk on Farne Street. He delighted the worshipers and listeners with his strong pleasant voice. His mother and two brothers, Azriel and Aharon, live in Israel.

R' Shmuel was the last cantor. He perished in 1943 along with the community of Ludmir.

The exterior of the Great Synagogue, built in 5582 (1801)

[Columns 227/228]

The Worshipers

People who didn't belong to a Hasidic sect prayed in the Great Synagogue. But, on Shabbat Mevarchim^[3], Sabbath Rosh Chodesh^[4], the Three Pilgrimage Festivals^[5] and Selichot^[6], also the “Shtibblach Hassidim”^[7] came to the Great Synagogue after the prayers ended there to enjoy the songs of the cantor and his choir.

The Great Beit HaMidrash stood a few dozen meters from Ludmir's Great Synagogue. It was a large wooden building that contained on the right side of the corridor a second smaller Beit Midrash. Therefore, they called the Beit Midrash on the right side - The Small Beit Midrash, and the one on the left - The Great Beit Midrash. Those who entered encountered a large Bimah surrounded by a wooden guardrail, which stood in front of the Holy Ark.

The order of the day started with Hashkama [sunrise prayer]. Learned Jews and also simple Jews: Slaughterers, clothes sellers, tailors, shoemakers and similar, rose early in the morning to pray in public. Those were holy pure Jews, who were dedicated to God's Torah and the nation of Israel with all of their hearts. They were the regular early morning Minyan. When they finished with their prayer, the second Minyan arrived followed by the third and the fourth, until midday.

When they finished with their prayer, Beit HaMidrash filled with young men and Jews, who set time to study in the afternoon when they weren't busy in their businesses. But later, Beit HaMidrash filled with Jews who came for Mincha[afternoon] prayer. Jews who were on the road most of the week, traveling with their merchandise from village to village, city to city, to markets and fairs, hurried to Beit HaMidrash on their free day to listen to the laws of the Torah.

Also, respected merchants, Hassidim and men of action, came to Beit HaMidrash for Mincha and Maariv [evening] prayer. And there were also Jews, who between prayer to prayer, listened to tales about ancient wars, or listened to preachers who knew how to win the hearts of their listeners with fairy tales, beautiful fables and lectures. The preachers and story tellers came often. The best time to listen to a preacher was between Minchaand Maariv.

And if the preacher was really good, weary hard working Jews flocked from all over the city to listen to his words. Various preachers appeared during our days. Some were forced to stand not on the Bimah but on stairs of the Holy Ark to be seen by all the listeners.

I remember a different kind of a preacher. He was a scholar and a successful story teller. He knew his profession very well, and for example, when he told a story about a lion who walked in the forest, a story that could be told in two minutes, he told it for half an hour.

And precisely, when the audience's nerves were very tense and they were anxious to know the rest of the story, he cocked his ear as if he heard something, and said: “What do you ask? Would the preacher also preach tomorrow? We will see according to today's income! It is understandable that no one asked him anything, but he understood that when the audience is interested to know the sequel, it is necessary to remind him at the end of the sermon to fill the bowl standing by the exit door, and there were donors who made sure to that.

Beit HaMidrash started to empty at the end of Maarivprayer, but some Jews remained and sat around long tables. At the tables they listened to the lessons of Ein Yaakov^[8] that one of the scholars volunteered to give each evening. The cantor, R' Melech, prayed there for many years. He had a powerful voice, and knew how to please with his songs when he appeared in each celebration that took place in the homes

The interior of the Great Synagogue

of Ludmir's residents, like Brit Milah [circumcision], Tenaim [conditions of marriage], wedding, or Shalom Zachar [welcoming the male] (It was customary to gather on Sabbath eve before the circumcision at the home of the woman who gave birth). If there were a number of celebrations in one evening, as it often happened, he tried not to discriminate between the residents, rich and poor, and honored them and the hosts with a song and a ballad, with “Good Shabbat” and “Mazal Tov”.

His sons live in Israel.

Most of the Jews in Ludmir, a city with a large Jewish population, were devoted to religion and tradition. Brotherhood and friendship prevailed between each other. From ancient days there was a 3 room Yeshiva in Ludmir. Only students, who already attended Talmud lessons for at least two years, were accepted. Before their arrival to the Yeshiva they already had a certain concept in the Gemara.

In 1908, I was accepted to room A. On the next day I already studied in room B. I'm not ashamed to admit that I forgot the names of my two teachers (I studied with the first for one day, and a year and a half with the second). I think that the name of one of them was R' Moshe and the second, who came from Lita, R' Yitzchak. Both of them were good in explaining and their dignified appearance testified that they were scholars.

The head of the Yeshiva, who taught in room B, was R' Menachem Mendel Kostromezki. The head of the Yeshiva lived with his family, 3 sons and a daughter, in the Yeshiva building. He was a prominent scholar, learned and sharp-witted in the Torah and in wisdom, and an enthusiastic follower of the Hassidic dynasty of R' Aharon of blessed memory, from Karlin. His blue eyes radiated love and serenity, and yet, he intimidated his student. A dark yellowish beard, streaked with gray, adorned his face. He was dressed in a long dark gray coat that fit his body and wore shiny boots, both summer and winter. His students acquired a certain learning method in the sea of Talmud and sufficient knowledge, and later they were able to study alone without help.

It wasn't easy or simple to be accepted to the Yeshiva. First of all, it was necessary to pass a Gemara test with the head of the Yeshiva who wanted to know the extent of the examinee's knowledge and perception.

I remember that during my exam, when we reached this question in the Gemara:

“If so, what is the meaning of therefore?” The head of the Yeshiva asked me in his Lithuanian accent: “Do you care that the therefore is there?” He repeated this question a number of times until I told him that I didn't care, and that for some reasons the Gemara thinks that it is unnecessary. After my answer he closed the Gemara.

Two men, who were assigned the work of admitting the students, sat in the Yeshiva after the holidays (Passover and Sukkot), until Rosh Chodesh Iyar - after Passover, and until Rosh Chodesh Heshvan – after the holiday of Sukkot. Almost all the students came from cities and villages around Ludmir like: Kryłów [Krilev], Ustilug [Ustila], Kiselin, Lokachi [Lokatsh], Lanovitsy, Motchiov, Zaitishez and more.

One of the two was R' Moshe Mendel Goldberg, a Jewish scholar, clever, rich, and a Belzer Hassid. His face and his manner of speech indicated all mentioned above. He was the owner of a shop and a flour mill. He gave the flour to the shopkeepers on credit, but never gave them additional flour before they paid their previous debt. It wasn't easy for the young men to receive an admission confirmation to the Yeshiva from Mr. Moshe Mendel in the form of a signed and sealed note. He negotiated with each student on the amount of money that he brought with him from home to pay the entrance fee. He, Mr. Moshe Mandel, squeezed each student to nearly his very last small coin before handing him the admission note. He had the habit of leaving the students for a day or two after he told them: “No, we will not accept you, you don't have enough money.”

The pain and sorrow of these students was great. After all, they really thought that they would not be accepted, and didn't know where to turn and what to do. On the other hand, great was the happiness of the student who received the acceptance note.

The second, who collaborated with Moshe Mandel in the work of accepting students, was Asher Chaim Badnski of blessed memory, a Jewish scholar, a beloved man, sensitive and kind, who always tried to avoid the negotiations with the students, but without success. As a rich man, Moshe Mandel took the leading role in his work in the Yeshiva and in life in general, and was never affected by others.

Almost all the students in Ludmir's Yeshiva who came from the outside, like all the Yeshiva students in Poland and Lita in those years – close to fifty years ago – ate by days. Meaning: each Yeshiva student had seven homeowners for the seven days of the week. He ate with each one of them on a regular day of the week.

Shopkeepers, who didn't take students on “market days” because they were in the shop from morning to evening, didn't refuse to take them on other days, and those who came home late from their businesses gave the young man money instead of a meal, this money was enough for him for a dinner and he also had some change left.

Many homes searched for a young man for the Sabbath. Usually, there wasn't a home that refused to give a daily meal to a Yeshiva student, and gave him his food with kindness.

[Columns 231/232]

Ukraine and Volhyn played important roles in Jewish cantorial music in Russia–Poland. The famous folk singer and folklorist, Menahem Kipnis, considered Volhyn as the “cradle of Jewish music.” Naturally, every manifestation in this realm had a strong echo in Ludmir.

In 1901–1905 the first cantor who appeared as a professional, with a choir, was Avraham Hazan. He was a Kotsk hassid and conducted the prayers in the Great Beit hamidrash, where the Kotsk hassidim prayed at that time.

At the completion of the building of the Great Synagogue, Pesah Hazan was hired to pray there. He had been in the choir of the famous cantor in Russia, “Yeruham the Small one”. Actually Pesah Hazan was the first cantor of the Great Synagogue and he conducted a choir. Because of an incident he left his position and moved to Rotne, where he became a cantor. In the as yet unfinished synagogue building a strong voice was needed, because the ceiling of the synagogue was as yet incomplete and the acoustics were bad.

Afterwards it was difficult to find a cantor. David Kliger came from Lutsk on probation. He had a beautiful voice and he was chosen as cantor. After studying musical notation with music teacher Bunim Zinger, he engaged a choir.

Also in the shtiblakh (small synagogues of the hassidim), there were competitions every year among the amateur prayer leaders (the so called Ba'alei Tefilot), on the beauty of their voices and their styles of chanting.

Each shtibl had a prayer leader, who chanted the prayers according to the Skarbav Volhyn style, but generally according to the style of his rebbe. If there were a number of prayer leaders in a kloyz (small hassidic synagogue) one led the Shaharit (morning prayers) and the other the Musaf (additional prayers). The prayer leaders with the stronger voices were kept in reserve for the High Holidays and other holidays.

It is worthwhile to mention the visits of world renowned cantors.

Purim eve, around 1906–1908, an unexpected visitor was the later world renowned cantor Pintshuk with a choir. This should also be mentioned: Fayvish Roistatsher, who had a colonial [?] business was a chorister with Avraham Hazan. His customers were Russian officers. He mentioned the visit of Pintchuk to his customers and the cantor was immediately invited to give an evening concert at the Russian officers' club, which was in the house of Kayevski, opposite the later Jewish kitchen (at the time of the Austrian invasion). In those years it was customary for the officers and Christians to visit the Great Synagogue during the High Holidays to hear the cantor and the choir ^[1].

The inside of the synagogue of the hassidim of Zlatapol which was also called the “Gurn Shtibl” where the Maiden from Ludmir prayed On the right, R' Itsie Mikhl Miller with a group of students

Between 1908–1912 the Chernobyler Rebbe came to visit his hassidim who prayed in the Gurn Shtibl. Accompanying him was the world renowned cantor Yossele Rosenblatt, who was a fervent hassid of his. He prayed in the Gurn Shtibl one Shabbat and left an indelible impression.

In the following years there were many wandering cantors and prayer leaders who passed through our town and gave concerts, mostly in the Great Synagogue. After the death of David Kliger there were many who aspired to the position of official synagogue cantor. The candidate who held sway the longest was Meir Diner, who chanted with a choir. Before Diner there were two visits by Gershon Sirota and also concerts by Shershevsky.

David Kliger's choir was directed by his older son, Leyb Kliger. After him the choir was directed by Berl Mandir.

When the Bladavker Rebbe came to visit his hassidim, a fine prayer leader, Melekh Hazan, accompanied him. He settled in Ludmir and was hired to chant in the Great Synagogue. On the holidays and High Holidays he was accompanied by a choir.

[Column 234]

After 1905 there was a vibrant growth of theater in Russian–Poland. However, this did not affect Volhyn so that there were almost no Yiddish cultural performances, except for film, Yetsiat Mitstrayim [Exodus from Egypt] until the 1914 World War.

I shall present a chronological note of all the performances which were offered by various local talents and groups, beginning with schools and concluding with organized troupes. We are especially interested in local talents, because almost all Yiddish theater troupes also appeared in Ludmir. Among the well–known troupes we should mention the visit of the famous theater group headed by Esther Rachel Kaminska, “the mother of Yiddish theater.”

The performances were given during the years of the World War 1916–1917. (When Ludmir was occupied by the Austrian Military Forces) in the hall of the Jewish “People's Kitchen.” The building was in a side street off Ostiler Avenue.

During these years there was a performance of the Hebrew language children's troupe of the two Hebrew Folk schools. One school was on the hill, not far from the river, parallel to Ostiler Avenue in a priest's house. The school children performed in a number of plays under the direction of teacher Mendl Lipsker, among which were “Hana ve– shivat baneha” [Hannah and her Seven Sons] and “David ve–Golyat” {David and Goliath] et al.

Many performances were held in the “People's Kitchen” as well as in the movie theater built by the Austrian Occupation Forces.

Zygmunt Turkow, the son–in–law of Esther Rachel Kaminska, wrote in his book, “Zikhroynes fun a shturmisher tsayt” [Memories of a Stormy Epoch] that Vladimir, or Ludmir, as it was called by Jews, was an important business center and a lively Jewish settlement. There were the same institutions, parties, clubs, as in other towns we visited, and of course, also a drama club, led by energetic Isaak Shtern. This drama club always helped us greatly both on the stage and in administration. And since in the course of the month we performed almost every evening, this help was very needed and necessary. Theater tickets were sold out weeks in advance. People had to pay twice the amount in order to get a ticket… On one occasion a wealthy man who lived near Ludmir, and had

[Columns 235/236]

not been able to receive a ticket in the first row, offered to pay for an entire performance if we would put on a show at night especially for him. We refused the offer, of course, although our members felt that we should have accepted because it was a large sum of money. The month in Ludmir was full of banquets and receptions, and I wondered where in wartime, in such a far flung place there was so much champagne. When we left they gave us some small cases of champagne to take along…” ^[1]

In 1917–1918 there was the beginning of an amateur theatrical group under the direction of a compatriot, photographer Isaac Sthern, who began his first season with some melodramas, such as “ Tate mames tsuris” [Parents' Woes] “Tsu shpeyt“[Too late] and so on. He had a well– developed literary–theatrical sense – and he soon went on to serious pieces of Jacob Gordin's repertoire. We should note“ Di shvue” [The Vow], etc., “Der intelligent”[ The Intellectual] of David Pinsky; “ Ganovim”[Thieves] of F. Bimko. The last two mentioned plays were repeated some years later.

The Sholem Aleichem Society and Library performed “Agentn”[Agents] by Sholem Aleichem in the winter of 1926. Our veteran director Yitshak [i.e. Isaac] Shtern was very active during those years and directed a number of serious plays with the help of a number of organizations, such as “Der eybiker vanderer”[The Eternal Wanderer] of O. Dymov, “Unzer gloybn” [Our Belief] and “Got fun nekomeh” [God of Vengeance] of Sholem Asch, “ Tevye der milkhiker” [Tevya the Dairyman] and “Dos groyse gevins”[The Jackpot] by Sholem Aleichem, as well as one act plays “In tsveyen a zeks un zekhtsik” [TwoTimes Sixty Six] and “Mazel–tov “[Good Luck] by Sholem Aleichem as well as a one act play by Peretz.

During Passover 1927 Shtern and the Sholem Aleichem Society performed “Hertsele meyukhes” [The Aristocrat] by Moshe Rikhter.

During this period Shtern also directed many lovely children's plays with the aid of the orphanage and Tsisho [Central Yiddish School Organization in the Polish Republic] and others.

Between 1930–1932 the play ”Dukus”[The Duke] by Alter Katsizne was performed, “ Der oyster” [The Treasure] by Sholem Aleichem, “ Kidush hashem” [Sanctification of the Name] by Sholem Asch, “Di broyt mil” [The Bread Mill] by David Bergelson, “Di zibn gehangene” [The Seven Who Were Hanged] by L. Andreyev. Youth groups performed “Tsezeyt un tseshpreyt” [Scattered Far and Wide] by Sholem Aleichem, “Der fremder” [The Foreigner] by Jacob Gordin, “Shulamis” and “Bar Kokhba” by A. Goldfaden.

In the years 1940–1941 under the Bolshevik regime there were two last performances, “Dos groyse gevins” [The Jackpot] of Sholem Aleichem and the spy drama “ Der urteyl” [The Sentence] by Sophia Leventina.

Directors of the “Kultura” Society, 1910–1912. [2]

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