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[Col. 969]


(Ignalina, Lithuania)



[Col. 973-974]

Jewish Shetlach[1]

Chaim Grade

Translated by Janie Respitz

The sky was a prayer shawl woven from your prayers
But your moans drastically tore the fabric of your quiet melodies;
You lived with a reflection of untold dreams,
Like the shine of daylight in a dark well.
The thresholds of your houses block the abyss;
You sold herring to the peasants…but the ten commandments from Sinai
Lit up your shops.

Jewish towns from Poland and Lithuania, you lit up my heart and memory,
Just like the Bible shines on the places in the holy land,
My childhood crosses my home river barefoot – and it became my Jordan…

Therefore there is a ruined Western Wall – my every wall.
Scribes would calmly write Mezzuzot on parchment
With goose feathers and gall ink,
And we would knock on the doors – a solution, they should not chase us from the land.
There was a humming in our melody – the autumn wind.
We were twisted in the fields like a golden chain,
And as a result crucifixes on the road were wrapped in a circle dance;
We sowed tress for our grandchildren
As if the land was our own –
But the neighbours all agreed, we should take the wood from our prayer house
To repair the bridge on the river,
And pave the way with our tombstones.

Translator's footnote:
  1. Towns Return

[Col. 980]

The Origin and Development of the Town

Yerakhmiel Korb

Translated by Janie Respitz




In 1862, in a forest that belonged to the nobleman Kaminsky about 4 kilometres from the towns of Gavikan and Paliush, a train station was built called Ignalina. The station was on the railroad line that connected (St.) Peterburg and Warsaw, at the intersection of Vilna – Dvinsk, and was not far the towns of Old and New Daugelishak. The first Jew to settle in Ignalina was Zvi Gordon. He leased a piece of land from Kaminsky and built a house and a store. He began dealing in lumber. He brought salt in special wagons and would sell it to the shopkeepers in the surrounding towns. In order that the wagons did return empty, he would buy various wheats, seeds and flax from the peasants and would export to the larger cities, even out of the country. A few Jewish workers and employees worked for Gordon. At his request they settled in Ignalina and this is how a Jewish community began near the train station.

The first Jewish settlers were: Mikhl Postavski, Bitshunsky, Moishe Peretz Guterman and Nekhemiah Brumberg.

The last one was actually the manager of all of Gordon's businesses and left a large impression on the small community. A bit later, other Jewish families from surrounding villages began to arrive. Among those who settled were, Nekhemiah, the father of Moishe – Yose Soloveychik from Zabartze who began to work as a butcher. Eliezer Kraytzer, who laid stones for the railway.

The blacksmith Henekh Reichel from Vidishok. Yehuda Kril from Budri, who would bring mortar. Mikhl – Yerakhmiel, the tailor from Tzeikin; Shloimeh Ikhiltsik, who bought up the bark from a leather factory in Dvinsk and Abba – Yitzkhak Gurvitch.

Meanwhile, Nekhemiah Brumberg bought a small piece of land from the nobleman on the other side of the railroad in Zalesia. He built a house and a store. He was followed by other Jews including Moishe –Yose Soloveychik and Berl Gilinsky and a community was established on the other side of the tracks.

[Col. 981]

The town grew day by day. Businesses were opened as well as handicraft workshops and warehouses. Quickly, Gordon, the wealthy man, bought another house and organized the first Minyan. (Quorum of ten Jews needed for prayer). He also built a wash house. It did not take long until the small community decided to bring a Rabbi and officially establish a new Jewish community.

The first Rabbi in Ignalina was Moishe Aaron Chait, a young man from Kurland, who had studied in the Lid Yeshiva and received his ordination from Rabbi Yakov Yitzkhak Raynes of blessed memory.

Rabbi Moishe Aaron Chait was the son–in–law of Rabinovitch, the owner of the tobacco factory in Svencionys.

The old nobleman Kaminsky died. His huge fortune went to his son Vincenti who served in the Pope's Guard in Rome.

He immediately returned from Italy to take over his father's businesses. The young nobleman was a playboy who enjoyed whisky and cards.

In order to have a lot of cash, he sold some properties and rented out other places. Thanks to this, Ignalina began to spread in all directions. Tens of houses and stores were built.

By 1903 there were more than 30 Jewish families in Ignalina, around 200 people.

In 1905, it was decided that every Thursday a market would take place in town. This is how Ignalina became a business centre.

Peasants and peddlers would come to the market from all the surrounding towns.

Ignalina soon became a town like all others.

[Col. 982]

The market brought in great revenue, and the Jewish population became well established.

The town continued to grow and no doubt would have developed further had not the First World War suddenly broken out. This immediately stopped the growth of the newly founded Ignalina.


The Economy

During the First World War the first line of the front was not far from Ignalina. Whoever had the opportunity, left town. The Germans took whatever they could from our town. They sent wood, wheat, fruit and other life sustaining goods to Germany.

There was great poverty and many families suffered from hunger.

No one in those years remembered how the town once was. When the Germans left and the town was occupied by the Red Army, the situation did not improve.

Only when the Polish authority arrived and created a border between Poland and Lithuania, the people of Ignalina caught their breath, and life began to develop again.

The Paliush Lake was on the border. The Jews of Gavikan and Paliush made a good living from it, but they did not want to live so close to the border, so they moved to Ignalina.



The Marketplace


This is what the marketplace looked like on every day of the week. It looked different on Thursdays when the fair took place. Merchants would come from the surrounding area, set up stalls with various goods and loud noises would fill the air. The colours of the various fabrics, wool products, peasant ribbons, kerchiefs, clothing and rugs sparkled. Hanging on poles were boots and sandals, caps and hats, pelts and jackets that Jewish artisans brought from their poor workshops, together with the red hot colour of the peasant's beads that shone a light on the pearls of the modest kerchiefs, wigs and necks of the Jewish women.

[Col. 983]


Jewish Folk – Shul 1922

Seated in the middle: The Board of Directors – Khaim Gilinsky, Nekhemiah Brumberg, the teacher, Bere Gilinsky, Dovid Eynhorn
From right: ____, _____, _____, Shaul Kuritsky, ___, ____, ____, Velvl Kril, Moishe Korb, Avrom Soloveychik, ____, ____, Shmuel Dubinsky, Ruven Brumberg, Dovid Postavsky, ____, Yisroel Gilinsky, Khaninya Bitshunsky, ___, ___, Nosn Shapiro, Rivke Gilinsky, Rokhl Eynhorn, ___, ___, Binyomin Aron, ____, Moishe Eynhorn, ____, ____, ____, ___, Yitzkhok Gilinsky, ___, ___, ___, ___, ___, Rivke Dubinsky, ___, Etke Gilinsky, ___, ___, ___, Rayzl Gilinsky, ____, ___, ____, Feyge Elperin, Beyle Soloveychik, ___, ___, ____


The new residents of the town, the Gilinskys and Eynhorns brought their fish and lumber businesses. The situation began to improve. There were always Polish military in Ignalina and Jewish merchants supplied them with meat. It provided all the butchers with work.

Soon the butchers in Ignalina were supplying meat to other military camps. The town became a meat business centre. A few years later they were transporting meat to Vilna and Warsaw. Those involved were: Hillel Kril, Yose Gendl, Aaron Soleveychik, Ruven Cohen, Dovid Ritveh, and Yosl Eynhorn. This was a cooperative subsidized by an organization (YEKOPO) in Vilna.

Ignalina also became the centre of smuggling with Lithuania. They would send manufactured goods and industrial products, and from there bring sugar, pepper, saccharine. These items were much cheaper in Lithuania than in Poland.

The Muskin brothers had a big wheat business. Yisroel Noyekh Aron dealt in skins and leather.

[Col. 984]

Yose Rapaport, Tevye Solomiak, Ruven Kuritsky and other Jewish merchants dealt in fruits and berries that were sent to Vina, Warsaw, Lodz and Katovitz.

The lumber industry held an important place in Ignalina. The families involve were: Gilinsky, Korb, and Berl Soloveychik.

These seven “good years” did not last long. In Poland in general, and particularly on the estates, a difficult crisis broke out and Jews were caught in the middle. The Jews in the towns suffered greatly from the expulsion – politics of the Polish government. It was not only the merchants who suffered, but the artisans as well.

This ruined the economic situation of Ignalina. According to the records of the Vilna YEKOPO from 1928, there were 250 families living in Ignalina, including 150 Jewish ones.

The Jews were involved in business, storekeeping and handiwork. 47% worked in stores and small business and 23% were artisans.

[Col. 985]

The Christian cooperative brought down the Jewish businesses. Because they received cheaper credit from both the banks and the government, it was easy for them to compete with the Jews. Besides this, the cooperative was also supported by the township. The cooperative also had a lending and saving treasury.

In the town there were two Christian stores and all the Christians shopped mainly there.

The surrounding villages also had small cooperatives so it was not necessary for the peasants to come to town to shop on market days. We have to keep in mind that the surrounding area was very poor. The terrain was sandy and covered with forests. There were also many lakes.

This goes to say that the village peasant was very poor and his buying power was minimal. Even the dealings with wheat, seeds and superphosphates were in the hands of the Christian cooperative.

The expulsion process also harmed the Jewish artisans. The Jewish shoemakers, tailors and blacksmiths suffered from the competition of the Christian workers.

The only branch where the situation was not bad was in the meat business.

The lumber business that had always been in Jewish hands was slowly being taken over by the government, resulting in many Jews losing their jobs.



A branch of HeChalutz (Zionist youth group)

Lying down: Moishe Korb, Zev Kril, Moishe Soloveychik
Kneeling: Eleh Soloveychik, Dobe Katz, Rivke Sharfman, Frume Krimilisky, Khane Elperin
Standing: Feyge Elperin, Khane Gilinsky, Khanokh, Rokhl, Rayze Gilinsky

[Col. 986]

All the above mentioned reasons impoverished the Jewish community. Many lived off aid they received from relatives in America.


Social and Cultural Institutions

Before the war, the Jewish children studied in Heders like everywhere else. In 1910 a Jewish Folk – Shul was founded, which had a modern and traditional teacher. The founder of the school was Shloime Krytzer with the help of Heshl Gurvitch from New–Svencionys.

In 1922 the school officially joined TSYSHO. By 1925, 52 children attended the Jewish school. Since the Tsysho was anti–Zionist, the Zionists in Ignalina opened a Tarbut school in 1928 which quickly developed. The town had 2 Jewish elementary schools. The graduates of both schools would go on to study in Vilna in the local seminaries and high schools.

Ignalina had a fine Jewish intellect. There were useful cultural organizations, including a Jewish public library which had a collection of Yiddish and Hebrew books.

The leadership of the youth looked for ways to raise the cultural level in town.

To reach this goal they founded a horn orchestra, which had a great reputation in the region.



The departure of Khane Elperin Shnayder

Eliezer Shapiro, Basia Gilinsky, Avrom Aron, Feyge Elperin, Rayze Gilinsky, Khasye Rapaport, Hene Elperin, Nekhe Gordon, Feyge Dubinsky, Tevye Tzinman, Rivke Sharpman, Rokhl Eynhorn, Esther Gilinsky, Leah Rapaport, Rivke Bank, Shloime Kuritsky, Khaya Soreh Rabinovitch, Khave Lukner, Shayne Shnayderovitch, Rokhl Rapaport

[Col. 987]

The sports club and fire fighters also helped to enrich the social life in town. Both “Hechalutz” and “Shomer Ha Tzair” were founded as well.

Finally, we must mention two economic institutions which helped

[Col. 988]

ease the life of the Jews in Ignalina between the two World Wars. They were: The Jewish People's Bank, and the Interest Free Loan Society.

The Jewish population had to work very hard to earn a living, teach their children and carry out certain cultural activities.



Jewish People's Bank of Ignalina
(Written in Polish and Yiddish)

Seated: Shayne Shnayderovitch, Dovid Ritvo, Hillel Kril, Khone Ruven Liberman
Standing: Motl Tsesler, Berl Gilinsky, Ruven Kagan, _____, Tevye Solomiak, Lipke Tsesler



Gathering of HaShomer HaTzair
New–Svencionys, Podbrodz, Ignalina – 1928


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