special thanks to: Avinoam
Ron, Lou Keller, Mike Schutzel & Albert Latucha for their translations
this page last updated 10/20/2002
from the introduction:
Among the memorial books for
European congregations that were exterminated, is this book about the Jews of
Luniniec and Kozanhorodok- - an old
congregation together with a young one in Polish - White
Russia. It is told there about the lives of our
parents, brothers and sisters on weekdays, sabbaths and holidays, on days of
joy and sadness, on their dreams and wishes, their beliefs and longings.
This book should be placed on each of our tables. We should nourish
our eyes in the pure images of our townpeople, pictures of schools,
institutions, yeshivas, cultural institutions and cemetaries. We will read
about constant struggle, or survival despite those struggles which did not
stop the lives - - the public affairs, children's education, waiting for the
Messiah, for healthy folk and a world that is good.
We, the remainders of these congregations who were granted
liberation and restoration, will remember our brothers and sisters who dreamt
about liberation and did not get it. Their memories will be preserved in our
upright and revival.
The Neighboring
Jews page 22
Around Luninets there were many villages with approximately 150 Jewish
families. Most were craftsmen and among them there were also grocers,
merchants and flour millers. In religious matters and slaughter, the
villagers were connected to the Luninets Jewish community. For example, when
they had weddings or a bris, they needed a rabbi, a shochet, and mohel from
Luninets. Also any funerals and burials were in Luniets.
In the villages, Lunin, Tzutvitz, Boshtin and Diatloviche, the Jews owned
torah scrolls and they organized prayer groups for shabbat and holiday
services. For the high holy days, they hired cantors from Luninets.
In the villages of Lunin, Tzutvitz and Boshtin, the parents hired bhebrew
school teachers that taught from sukkot to passover and then from passover to
Rosh Hashana.
We are unable to point out the names of the Jews that died during the
Shoah, but we are indicating the number of families that lived in those
villages:
Tzutzitz
25
Yazvinok
3
Novoszeluk
3
Roketnya
3
Vlota
5
Yizibuk
3
Malkovitz
25
Vitzin
3
Boshtin
20
Dravsk
3
Dyatloviche
15
Tzna
3
Lovtza
3
Volka 2*
10
Lunin
20
Brodnitza
3
Volka 1*
*Volka 1 was near Lunin and
Volka 2 was near Kozhangorodok
The founding group of
Kibbutz Shaharia page 30
Between 1922 and 1923 a group of pioneers organized in Luninets. The members
of the group were the students of 'TZ' ,
that went through the preparation and training in Luninets. The group did not
exist very long and the fact that the organizers emigrated
to Israel
caused the group to disband.
In 1933 which was a year of accomplishment for the Hocshara movement,
within the Hachalutz that was in Poland and with the help of the members of
the Workers of Zion group, and under ' TZ ' and League for Eretz
Yisroel ... formed Kibbutz Shaharia in Luninets. The pioneers of the kibbutz came from the factories of Horodiche
and Pinsk.
Their main task was cutting trees . The salaries
were very low due to many non-jewish workers that came from all over and
offered their labor at a very low rate. The pioneers took those jobs including
all the public works of the city.
The group consisted of 25 men that came from different cities and towns in
Poland. Their
location was used to organize the jewish youth in the city and strengthen the
enthusiasm to move to Israel.
Due to the poor housing and bad living conditions, the group separated
after 2 years, most of the members made aliyah to Israel.
The revisionists in Luninets were highly motivated and
organized groups of pioneers that would be able to receive certificates to
emmigrate to Israel.
The head of the organization was Michael Ackerman ,
who during a very short time organized 4 groups. Two groups came from the
lumberyards of Dyatloviche and Pruchontz. The other 2 groups were much
smaller. The 1st of the 2 smaller groups came from Sankritz and they were a
group of bricklayers and the second small group came from Horodische who were
farmers and agriculture workers. In all these groups the order was at the
highest level and highly motivated. The revisionists in Luninets were highly
dedicated to their movement.
When Jabotinsky visited Pinsk,
all the movement members greated him. They walked by foot to the PrypetRiver and from there sailed by
steamboats to Pinsk. Jabotinski
also visited Luninets. The most active members in the movement in Luninets
were Berel Diatlovitsky, Dan Greenstein, Moshe Kunik,
Mordechai Nissman and others. These members never made it to Israel.
They died in the Holocaust, except Mordechai Nissman, he died before the
destruction. By the way, he was an excellent organizer, highly successful in
public appearance and a great leadership role in the revisionist movement in
Luninets and the surrounding areas.
Translated by Albert Latucha
Luninietz - Joseph Zavi
Between the thick virgin forests and swamps of Pinsk,
where a primitive majesty hovered, dwelled an out of the way hamlet called
Luninietz. The hamlet was inhabited by uneducated White Russian peasants,
submerged in ignorance and wretched poverty. Suddenly, the hamlet was
awakened from its deep sleep. Rumors were heard of the laying down of
railroad tracks. The peasants did not believe what their ears heard, and
attributed the rumors to a made-up story. But in the course of time the
made-up story became reality. Engineers and officials came and began to
survey. They built shacks; they dug canals; they leveled the valleys. At
last, they decided that here, in this remote hamlet, would be built the main
train station of a major intersection, not in Pinsk,
the old city, nor in any other old town, but actually here. They began to
drain the swamps around the railroad line, hundredsof workers, among them,
skilled professionals who were Great Russians (not
Little Russians from the Ukraine,
or White Russians from the surrounding countryside, but from the Russian
Heartland). Their business was building houses and the placing of iron on
wooden ties. Also, many of the inhabitants of the hamlet worked at various
jobs for the government. The first time that the locomotive and the coaches
made their appearance and the peassants saw it, they kneeled on their knees.
The elders among them crossed themselves. This was close to the year 1880.
Jews were already living in Luninietz. They were occupied with agriculture
or in the selling of the produce of the peasants. Also among them were
tinsmiths, blacksmiths and harnessmakers. The first who had settled the place
were Zadok Lichtenstein( the blacksmith),
Shlomo Gerstein (Shpunt) and others. The news that there was to be
found a new source of livlihood among the railway workers spread among the
Jewish inhabitants of the area who were scattered about in the villages close
by such as Vulka, Diatlovich, Brodnitzke, Lunin, Dvoretz, Vichin, Bustin, and
so on, but mostly from the village of Kozhanhorodok people began to stream to
Luninietz to seek a source of livlihood. When there was no train, they went
by foot in order to sell to the railway workers boots and other commodities.
The hamlet of Luninietz quit its old appearance and took on a new one. New
streets were built, complete neighborhoods with handsome houses.With the new
construction even the designation was changed from the hamlet of Luninietz to
Luninietz, town and railway junction. Luninietz-Vilna, Luninietz-Wasaw,
Luninietz-Gomel, Luninietz-Rovno. All the settlements were joined to the
magnificent railway station which had been built in Luninietz and, surrounded
by large and handsome buildings, the new
city took on a pleasant appearance. The whole
community grew and as a result of this, there emerged a Jewish community
composed principally of shoemakers, builders, tailors, shopkeepers, bakers,
etc.
In the first years they prayed in a minyan ( a
prayer group with a minimum of ten male adults) in the house of the Pulchovski
family and when this house became too small to accomadate the
congregation, it was decided to build a small synagogue and in the year 1895
a synagogue was ercted. The builder and the first treasurers were Tsadok
Lichtenstein, IsraelTribuk, Moshe Wolf Diatlovitski, Aharon Feldman, Moshe
Aharon Hofstein, Abba Tsukerman and David Greenstein.
With the passage of a few years a rabbi was invited to the small community.
Rabbi Alter Yehuda Zolyar (May his righteous memory be blessed) who
had severd as Dayan ( a righteous judge) in the town
of Liachovitch. He occupied the
position as rabbi in the until its destruction in
1941. The large synagogue was named the "alte shul" ( old synagogue) to differentiate it from the newer
synagogues that were built in the year 1905, the Horodoker and Ashkenazi. The
former was large and magnificient and since the first builders were from the
Chassidim of Stloin ( a city to the south ) it
remained a center for the Stoliner Chassidim. There the rabbi who officiated
was Rabbi Moshe Trigun. The important and wealthy people of the city,
David Greenstein, the wealthiest man of the city, the Hofsteins,
Gartsolin and the oldest Chassidim, Rabbi Moshe Wolf Diatlovitski,
Alter Levin, the brothers Efraim Yitschok and Moshe Yosef Rubinraut,
Moshe Baruch Cohen, Ever Lutzki. With the establishment of the
synagogue and the invitation of the rabbi to the congregation, the Jewish
community grew from day to day. The rumor that Luninietz would soon be a
large city spread as if on wings. Jews began to stream not only from
Kozhanhorodok but from places farther away, from Davidhorodok, Rovle,
Stochoav and others. The need for various artisians grew, store keepers,
merchants in order to satisfy the requirements of the large community. Stores
were opened for men's suits, haberdashery and so on. The various workshops
and the stores were centered close to the railway station which was called
the Shuk (market). The distance between the railway station and the market
was a walk of 4 to 5 minutes. All the passersby used to visit here and
purchase their neccessities.
Until the year 1900, several streets remained under the status of a place
where Jews were forbidden to live. There were instances when Jews who had
come from Kozhanhorodok with a wagon of household belongings were forced to
return. But with or without permission Jews settled in Luninietz, bribes
"atoning" for their "sins" of breaking the law. Only in
1900 did the city receive an official designation as a place where Jews could
legally reside.
The composition of the population and its number. The number
of the complete population, until the outbreak of the Second World War,
according to agreed upon sources, had reached to 10,000 souls. One third of
them were Jews. The majority of the non-Jews were railway workers and
government white collar workers.The remaining non-Jews were the farmers of
Luninietz who worked their land and lived on the street known as
Staro-slaska, which was called by the Jews, "Gentile
Street", and on Cherkovna and Bradyelovka
streets. Most of the railway workers were Polish and thus the population was
composed of Russians, White Russians, Poles and jews. The Jewish community
consisted fot the most part of workers and laborers: about 40 shoemakers, 18
tailors, 3 blacksmiths, 5 barbers, musicians from
the Musikant family, 15 to 20 carpenters, 10 wagonmasters, butchers,
leatherworkers, watchmakers and photographers. Some workerd in the railway
workshop. The large carpentry workshop belonged to Moshe Yitzhak Flaxman.
There were also owners of foodshops, men's clothing haberdasheries and
lumberyards. Among the Christian population there were practically no
artisans, they depended for such skills on the Jews. The livlihood of the
wagonmasters depended primarily on deliveries for the large wholesale shop of
David Greenstein and the flour business of Yehiel Bodankin. The
sacks of flour and other merchandise were brought from the train platform of
the warehouse of the railway staion to the warehouse of the merchants and
from there to the retail shopkeepers. It was difficult to transport in the
days of autumn as the streets were filled with mud. The paving of the roads
began with the Polish rule after 1921. The Jewish settlement was not centered
in one place or a special area, but was scattered among all the
inhabitants.There were houses where the Jews and the Christians lived under
one wooden roof.
The Jews concentrated in general in the neighborhood called "The
Sands" (Dif die Zmed) and in the quarter around the marketplace and also
about the large courtyard of Reb Leb Wolf Pecheneg. onLagova Street. The
relationships between the Jews and the Christins were not bad. There were
families that were very friendly with the Christians. The farmers and railway
workers needed the Jews for shoes, clothing and other goods. The shopkeepers,
tailors and shoemakers gave their Christian customers everything on credit,
and they had to collect the money owed them in partial payments. On the
workers' paydays, the artisans and shopkeepers would visit their customers'
homes and receive payment on account. Also, after 1905 when the Czarist
government began to instigate anti-jewish riots, no disturbances or pogroms
broke out in Luninietz. The houses of the Christian population were built by Jewish builders and contractors. The
chief contractor was Reb Lec Wolf Pecheneg who later immigated to the U.S.A.
The second contractor was Reb Yacov Kashtan and his sons. The predominate language was Russian. Even the poles spoke
Russian. But the peasants spoke White Russian (Byelorussian). When a dispute
arose between a Jew and a Christian and reached a court of justice, in most
instnces the Jew could expect fair treatment, and if his cause was just, he
won. It happened that a Christian ( in
many cases a peasant) invited a Jew to arbitration before a Rabbi. The Jews
did not suffer much at the hands of the police. And always useful was the
proven means, "a gift in the hand" ( a
bribe), and who of the Czarist Officialdom was of "clean
palms" and did not recieve bribes ? I am reminded of the big trouble
which occured to my father in the matter of my deceased brother who was
called to service in the army 13 years after his death, In his birth
certificate he had been registered in the name of Motel and in the family
registration of the administrative office- the Upravna - in Kozhangorodok he
was registered in the name of Mordechai. All the many neccesary
authentications and other verifications as well, that Mordechai and Motel
were the same, did not help until my father honored the Chief Inspector in Pinsk
with 10 rubles. And only then was an agreement arranged that Mordechai and
Motel were one. If they had not settled it this way, my father would have to
pay a 300 ruble fine which was the fine for those who failed to report to military
service.
In the firefighting volunteer group, Jews and Christians served together.
Some members of the "Black Hundres" ( a
Czarist organization of murderous anti-semites) were also to be found in
Luninietz but even they were compelled to negotiate with the Jews, and, in
the open, they did not have the audacity to incite against the Jews. The
public schools were for the children of the railway workers and the children
of the farmers. A high school was opened in 1917 and Jewish children were
also accepted there. A city library did not exist, and only in 1917 was one
established. The only cultural place in the city was the Kazyony Sud ( MunicipalGarden). In the summertime
concerts were given there.
from page 78
Ben
Zion Lutzki - Thoughts and Memories
My heart feels for the missing. Would it be that they were and are no
more now ?
From early youth I remember the image of my town Luninetz, its streets,
alleys, and winding paths, all full of sun and light. The wooden houses were covered with shingles, and through the
windows, little children looked out - - children in schools and from families
who work in integrity and innocence. I see my town in its holy sabbath and
holiday atmosphere - - the happy faces of
workmen, shopkeeper merchants when they came to synagogue to pray - - their
radiant images when they had guests for the sabbath or holidays. House owners
who were dressed with nice clothes, walked slowly
home to sanctify the cup on Sabbath afternoon. Many walked in the
municipal park or visited family and friends,
or went to listen to a preacher in shul. Also, on the bridge above the
railway station, there were many people walking, sometimes in groups, who
would go beyond the iron bridge outside the city. Here and there, Zionist
youth would assemble for a meeting or a lecture by a friend in his home. And
from Shabbos to everyday life, hammers would work in the workshop, running
and providing items. Housewives also worked, buying all that was needed. Here
your ears heard the "vio" of a
coachman when his full wagon would sink into the mud; the horse was stubborn
and would not do more work until the men would gather and put their shoulders
together to do a mitzvah and pull the wagon out of the mud. On the opposite
curb you would see two housewives walking arm-in-arm - - -
righteous women who sought help and support for a failing families,
the sick and the poor, Where are you gentle
souls ?
Elul days brought a special liveliness to our town. The "horrible
day" knocked on the door, when every Jew was anxious to do mitzvahs and
good deeds. Before dawn the silence was disturbed by a hammer knocking on the
samesh of the doors calling fo G-d's service for Slichot. Our people would be
seen going out, with their talis under their arms,
holding a flashlight and, in its light, going to shul. The days were
days of great work. Housewives were busy with cleaning, painting and
preparation for the holidays. The hands of the workmen knew no weariness. The
shoemaker and tailor didn't stop working until late hours, busy sewing shoes
for the holiday and good clothes which the children of the town were proud of
when they went together to the shul and, wth jealousy and boasting, looked at each other. And already the voice of caparot was
heard. Women and children hurried to the home of the slaughterer on the edge
of town. The Day of Judgement was frightening. All in white robes, people sat
in their homes and tortured their souls by fasting and praying in shul. After
Yom Kippur, they put a peg for the succa. Before Succot, the children showed
signs of activity. They helped decorate the succah, bringing covers and
covering the succa. Slowly the city got a green look and, overnight, many
succot sprung up and in them, the lights of candles and latterns could be
seen.
Here and there open rooves were seen as the "wings" of the succa
that were built in the houses for aim of the non-Jews who threw stones
inside. The Hanukah holiday brought me good memories of the young ones.
Draidles, turning cards, eating doughnuts prepared by the skilled hand and,
above all, Hanukah gelt, was given generously by Dad and Mom, uncles and
relatives, and other family members. Hours of interest passed until counting
the coins, when the children could add up
their treasures. How many things could they buy with those coins
? A pair of ice skates maybe to go on the frozen lake or on the frozen
town streets that were covered with ice and snow. From Hanukah to Purim, the
joy of the day filled all people from small to adult. "Purim Games"
with Rabbi Shamshel at first, and then
plays, Joseph being sold, Ester the Queen, Ahashverosh, Haman, etc.
Trays covered with white napkins carried in the cake. From house to house,
gifts given to one another. The beggars assembled on door steps and enjoyed
the generosity of the festive people who invited them to eat the Purim meal.
Soon the days of Passover came - - again
everyone was busy. It was easy to burn the hametz from the house and
yards. Many chores were done in every house to make it kosher: painiting,
airing books and clothes,etc. and, in the end, when
all is ready for the holiday, came the the boiling of the dishes. Sparkling
polished pots on one long rope were taken to the yard of the shul that was
bustling with all the people that came there. The shamash was sweating near
the boiling kettle, taking the pots and
putting them in the boiling water3 times. Sedar nights passed with a holiday
feeling. Everyone was with their own family. It was an important experience
to be together. The kids were busy from morning to evening playing with nuts.
This took place in the shul yard - - especially
at the central place in the yard of Rabbi Moshe Wolf Diatlovitski
of blessed memory. Kids walked all the Pesach days with their pockets full of
nuts. And, at a meeting place, made holes in the earth with the heels of
their shoes to use as targets for their nuts. These were glorious days,
washed with sunlight and brightness of childhood.
Many years passed on the Jewish settlement of
Luninetz and made their mark on the economic and social lives. The war
years, 1914-1917 , caused the economic standards of
living to fall. Unemployment increased because of the absense of the heads of
households, who were inducted into the army. Indeed, here and there good
sources of substance were found for some families who, as contractors and
sub-contractors, started to provide different necessities for the Russian
army. Also, injury to life and damage to property in our town resulted from
German bombings and exchange of gunfire. How can one forget the horrible
night of the zeppelin, the giant "iron bird" that scared everyone. The time we fled to the forrests near sunset
looking for hiding places from this scarecrow. The entrance of the German
army in 1917 froze life. But slowly, slowly, our people adapted to the
situation, coming in contact with the conquerors, and life slowly went on.
from page 80
Zehava
Shocat- I'll Not Forget You,
Luninetz
Many years have passed since the time my footstep stood in Luninetz. My
eyes saw a plaza with trees, many long rows of platforms, and huts used as
workshops, and selling foods, tea shops of all kinds..
It was the commercial center. And, on many streets with small bent houses and
most roofs covered with green and rotting moss, windows without shutters,
sand mounds near every house as protection against the cold winter. Almost
every house was twisted because of its inadequate foundation.. Even the birch trees that are strong and which grew in
the yards of the houses couldn't disguise the poverty. And it was very hard
to walk on the rotten wood sidewalks with its many pits and holes. More than
once, my feet sunk in to the point that a great deal of work was required to
remove them. The black, gooey mud that even defiled our overshoes, left grief
to the depth of our heart. Only during the summer, this mud dried and turned
to dust, which then ate at our eyes and lungs.
There was a section of Luninetz, near the forest, that provided freshness
and light. When you went out on a summer day to breathe fresh air and enjoy
the light of the sun on the way to the forest, the sand hill, green fields
and fragrant pine trees, you saw the beauty of nature in this town.
Sad and unhappy were usually the fate of the people who made their living
in workshops or as small traders. And over the later years, this was
compounded by hatreds. The banning(?) and government
taxes that suck their bones. With such heroism, the Jews of Luninetz fought
for their poor survival! How many tricks were used in this tragic battle. If, G-d forbid, one came down so much that he
couldn't get bread anymore, the merciful Israeli wives would come and help
fight the starvation.
The young rebelling people could not agree to the bitter reality and
dreamt of new lives in Israel.
And not only did they dream, they got ready to go there and materialize the
sacred and national wishes, and found satisfaction in a club, a party, or
organization, and preparing for the longing country which tied his life and
future. The crown of the national youth was the Hebrew school Tarbut. This
corner gave light for all Jews and took away their sadness. School children
among them, very excellent and talented, spoke only Hebrew among them-
selves. One Yehuda corner was a shelter in my imagination on the poor memory
I had of Luninetz. But alas, this place, too, got darkened by the calamity of
brothers graves that took our dear ones to a cruel
death. I'll never forget my town, Luninetz.
from
page 90
Rabbi
Ever Lutzky
Rabbi Ever Lutzky came to Luninetz from the nearby village
of Volka (Wulka). Tall and
healthy and with his characteristics, he was the aristocrat of our town.
Dressed nicely, combed beard, a pretty and nicely furnished and spacious home
with a modern succah with main entrance and steps, yard and cowshed all in
order, whole like a noble man. Rabbi Ever was an expert on forests and trees,
a broker (?). Forest merchants and nobleman would get
his advice- - - estimates on the number of trees that could be cut, quality,
etc. Until the first war, he worked as a supervisor of big forest merchants
all week and sometimes, for several weeks in succession, he was outside, away
from his home. When the war began and the trades stopped, he became a
permanent citizen in our town and his public involvement started.
He was one of the few in town that understood the young. I once found in
his house a book, "World History" by Kalman Shulman from
Vilna and his book, "Garden Delight" by Rosenfeld, and other books
that showed his cultural reflection.
With the Polish conquest, he gave his hand to Zionist, was socially active
with Karen-Hayesod. In my time, he was involved on consolidation of
the Hebrew school by trying to acquire the big house of nobleman Shtz (?). In
Polish rule there was a representative in the registrate of municipality. He
died before the holocaust. At the time of the Russian occupation.
Haya
Henia Rubinraut - by Zeer Ben Yishai
To Luninetz came a lady from Kozhangorodok, a widow and her sons who were
the richest in town. But she didn't want to be dependent on them; she wanted
to support herself. Her sons bought her a big house and there she opened an
inn, run by herself and two daughters.
She was tall, clean, even tempered and well dressed. Everyday, she piously
went to shul. She was known for her hospitality. Her inn was kosher and
her guests included famous merchants and Hassidim who came to the Rabbi. But
people said that the inn was opened, not for support, but for the rabbi from Stolin
for whom she was an enthusiastic fan. Her belief in him knew no boundaries.
Every word from him was like a word from heaven. She went to all weddings and
parties in his court and was his main collector.
Every new year she would go to Stolin with the Rabbi Hassidim to pray
there. When the Rabbi was traveling and he came to Luninetz, he would come to
her inn and she would be endlessly happy. She was like one flying on the
wings of shecina when he was there. She would see his holy face and
her face radiated from happiness.
When she was old she wanted to go to Israel,
be there her last days, and be buried close to her mother's place. ( Her
mother had gone to Israel from Kozhangorodok in the 1890's and was buried on
the Mount of Olive.) Her wish didn't come true. She died at an old age,
before extermination of the Polish Jews. Her memory shall be blessed.
from page 180 Translated by Lou Keller
1939
Yacov Musicant's wife, who was the daughter-in-law of Shimon
the Klezmer, as she went to the tower of the Ghetto, she lost 5
gold rubles. This was noticed by a German and she was sentenced to
death. The death sentence was carried out right there. The woman
lay there 24 hours as an example for all the Jews to look at her. This
is what happened to Jews who hid gold.
from page 204 Translated by Lou Keller
Jacob Ackerman's memoirs
- The Klezmorim
At that time they didn't use a family name in the town. But each
family had their own name. Thus, there were the "Klezmers",
the "Breiners", the "Nachmanaers."
The "Klezmers" consisted of Yacov the Klezmer with his Kapellia
(orchestra) and his sons. The Nachmaners were from Nachman Yitzhakand
Breiners from the grandmother Breina with her husband Dovid. If there
was a wedding in the town, Yacov the Klezmer first went to the in-laws to
make a deal to play at the wedding. Saturday night, on the week of the
wedding, Yacov with his orchestra came to the bride to play in honor of her
and the in-laws to play a nice Mazel Tov. The girls gathered, the bride's
relatives and friends and each girl received from her father a 10 piece or a grivinek.
The girls danced a quadrille or a polka. Thus the evening was
spent. The day of the wedding different klezmers came to the in-laws to
get a list of guests and went house to house to play a fine Mazel Tov in
honor of the in-laws. The wedding itself was a different story.
The bride sat down and the groom was
brought to meet her and then they were honored in the synagogue.
(Here, Lou gives the gist of what followed)
At the banquet there was a competition between the Musicants and
other upstart orchestras. There were toasts and gifts of money to the
couple. The klezmers job was to bid up the amount of the gifts with
music. At the end of the evening, the money was counted up and the
Klezmers got a percentage. Another orchestra showed up regularly and
there were competitors but were given some work. Eventually they merged
into one orchestra.
Haim Ben Mamim
(Gluibersen)
Haim came to Luninetz from Motel, birth place of the Israeli
president Chaim Weitzman, the author Mordicai Tsherminski, son
of a worker, was mixed with different people, especially simple ones. His
schoolroom was, first at Horodok Hassidics and most pupils were workmen.
Until the 1914 World War, he taught out of town; in 1918 he returned. During
his time, interest in Zionism grew. He was loyal to both Zionism and Hebrew
and was a perfect teacher, like no other. He changed his name to Hebrew and,
while still in Luninetz, talked to everyone in Hebrew.
They say that, when he went to Pinsk,
he spoke to the clerk in Hebrew. The clerk looked at him and didn't know what
he wanted until some others got involved and explained that he wanted to go
to Pinsk.
During those days, there was a Polish ban on Jewish goods. He learned that
in one Jewish store, Polish shoe paste was sold. He entered the store, asked
for that paste, and then threw it in the face of the shopkeeper. He created
quite a scandal, but, from then on, no more Polish products were sold.
He was powerful in his opinions, didn't forgive small things in the
Zionist idea, didn't hide from insult. He did more than usual. Once he called
for a meeting and not enough people came. He postponed the meeting to another
day and again, people did not come. But he was never hopeless.
from page 207 Translated by Lou Keller
My youth - Max
Schneiderman
In 1904-5, at the age of 19, I left for America.
But the memory of the town has remained deep inn my heart. Though I did not
spend much time in Kozanhorodok, I know one thing. Kozanhorodok was a nice,
poor, little town. It had a river watermill and bodvroinie, the beautiful
fragrant forest, with its pine and poplar (?) trees.
The old people told us that according to plans, the railroad was supposed
to run through Kozanhorodok. For that to happen an officer had to be bribed.
Unfortunately, the high sum demanded was beyond the means of the town.
Kozanhorodok remained without a train. The shoemakers, tailors and carpenters
moved to Luninets to find income.
The remaining poor folk lived off each other, the goyim and surrounding
villages. Here were fairs four times a year. Two in winter and two in summer.
[if you are interested, I'll describe the fairs too you].
Great spenders we were not. Most of our money went for potatoes and bread.
Several dishes were made from potatoes. I remember that they used to cook
fish potatoes. Fish in the pot, there was not, but they threw their onions
and peppers into the potatoes and called it fish potatoes. [ skipping one
paragraph - it lists the Rabbis, slaughterers, etc.]
Too much love the Kozanhorodok Jews did not have for the Luninets Jews. [a
taste of Yiddish construction syntax]They were jealous. One thing the Jews of
Kozanhorodok were sure of, in a hundred years the Luninitser Jews will arrive
in Kozanhorodok . The Cemetery was in Kozanhorodok and the Kozanhorodok Jews
never caused the Luninets dead any
difficulties.
In the cold shul, there were all sorts of paintings on the ceiling and the
walls. There was a carved Holy Ark, that held about 50 Torah scrolls, small,
medium and large. In the evening of Simchat Bet Ashavah, musicians used to
play in the shul. The shul looked like a fortress and had a high cupola.
My great-grandfather Yankel (Yakov) the klezmer, used to sit in a corner
of the eastern wall. Being his first great grandson, I accompanied him to
prayers. He was a close relative of the David Horodek Rabbi, who sprang from
the roots of the Chernobyl Magid (preacher a magid was more than a preacher.
He taught, enlightened, and broadened the horizons. The foregoing may be a
bit obtuse ).
Being a young boy of respectable parents, he studied to become a medic
(studied feldcherai) and also studied music. Because he was an orphan, and
had to earn a living, he became a klezmer.
He was a rare person a very charitable man. He died in 1896. My
grandmother (should be great grandmother) Bashe was a righteous woman, a
provider for the poor. Every Thursday she would go through the town and
collect food for the needy. She organized other women to help her. She not
only collected from others, But contributed herself. That's how Bubbe Bashe
conducted herself in Luninets after she moved there. She distributed the
"chalah for
Shabbes"; (the food) discreetly, she should, G-d forbid embarrass poor
Jews. A small town with Jewish hearts.
The Rise of the Jewish Settlement
Eighty to 90 years ago [article written in about 1952 therefore refers to
the period c. 1860-70] Luninets was a small cast-away village, in the middle
of the Pinsk marshes, where not
even one Jewish family could be found.
The population consisted of farmers, that used to travel to Kozanhorodok
to sell their farm products and to purchase the necessary wares, fabrics and
tools. Only in the 70's of the last century, when they began to build the
Homel-Brisk rail tracks near Luninets and started to erect the railroad
station did the Jews from Kozanhorodok appear.. They were artisans and
merchants that earned money from the train workers. Jews, however, according
to the laws of the Pale of Settlement could not settle in the town. They
couldn't even sleep over.
Every evening they had to return to Kozanhorodok. Life was tough, but what
doesn't a Jew do to earn a livelihood? A greater tide of migration into
Luninets occurred years later when the Baranowitsh-Sarne line passed the own,
and the large train bridge, over the PripetRiver began to be built. Due to
the huge marshes, several thousand workers were employed and the project
dragged on for several years. The laborers were good customers. Not only did
Jews arrive from Kozanhorodok but also from Lachva, David Horodok and even
from Pinsk. But they were
prohibited from living in Luninets.
As told by the elders of Pinsk,
the engineers who built the Baranowitsh-Sarneline made an offer to the Jews
of Pinsk. For a large sum of money, the engineers would run the rail line
through Pinsk and not Luninets
and thus make Pinsk a rail hub.
The Pinsk Jews felt that if there was a plan to run the line through Pinsk
it would happen without the bribe. They could not believe that Luninets and
not Pinsk would be a railroad
hub. The line passed through Luninets as foretold by the engineers.
From then on Jews settled in Luninets ignoring the law. The Jews suffered
greatly at the hands of the Czarist police. They had to bribe, to remain in
town. At that time, Luninets had neither a Bit Medrosh ; [literally a 'house
of study '. It was that, but it also served as a house of prayer on weekdays
LK] nor a cemetery. The dead had to be buried in Kozanhorodok.
This scene repeated itself, whenever large railroad stations were built
near villages where Jews were not allowed to reside.
Unable to stop the Jews from settling near stations, the Czarist regime
issued a special statute according to which 109 villages, including Luninets,
residing in the domain of the Pale of Settlement, were recognized as Pasadn,
where Jews were allowed to dwell. [cannot find the word Pasad - must be area
- could come from the Polish word pas or pasek which means belt - a
subscribed circled area LK]
The Jewish settlement was beginning to grow. Houses were being built, also
three "beit medrashim" and bath [?mikveh]. The cemetery was laid
out.
All of this is was happening at the sacrifice [on the account] of
Kozanhorodok which was shrinking from year to year. The artisans and
merchants moved to Luninets. Kozanhorodok emptied and remained
deserted.
Since all the land in Luninets belonged to the peasant organization, the
Jews as well as the Christian non-peasants, had to lease the land on which to
build their houses. The lease had to be renewed every 12 years. That was an
expensive proposition. The peasant owners had to be bribed with a bottle of
whiskey at every lease renewal.
That did not phase the Jews, and the settlement continued to grow. In the
first world war, in the fall of 1915, the Germans captured Pinsk.
Luninets was in turmoil. The richer Jews left Luninets and rode deeper into Russia.
The front, however remained at the YaseldeRiver, 40 km from Luninets. The
enemy did not reach Luninets. His planes, however, reached the town and
dropped bombs. Many refuges arrived from German occupied territories. A
Jewish committee was formed, that provided the refugees with food, dwelling
and clothing. Even after the war Luninets had much to endure. The town was
occupied by the so-called Officer's League, of the Russian and then Polish
army.
Eventually, after the Riga Treaty, Luninets remained part of Poland.
Normal life returned. Luninets became a district capital.
[ A comment on the designation by the Russians of towns and villages. Jews
were not allowed to live in cities, because they would be too close to
government and its secrets. Near churches, because they were anti-Christ etc,
etc. However, when they needed money, they would change a town where Jews
were permitted to dwell into a village they were not or vice versa and give
them (the Jews) a choice between moving out or paying an extra penalty.
Shalom - Lou]
The Economic Life
The Jewish Storekeepers, artisans, small merchants and workers in Luninets
drew most of their income from the peasants, railroad workers and government
employees. The latter benefited from very liberal credit arrangements.
The relations between the Jews and Christian communities were good.
The Jew was the stable outlet for the products of the peasants, as well as
the employer of many Christians in the forest holdings.
All the above changed with the introduction by the government of the
"owshem" ("our own") policy. [in our town the leaflets
read "swoi do swiego" "us for ourselves" LK]. It
was the start of a general boycott of Jewish products and workers.
The artisans and storekeepers carried on a bitter struggle against the
destructive policies of the government and its institutions. In the last
years, the propaganda and boycotts against the Jewish businessmen and workers
broadened and became more organized.
Christians opened private and co-operative stores, and with government
guidance established clothing and footwear workshops. That, plus the import
of ready made (ready to wear) goods, forced many Jewish tailors and
shoemakers to close their stores In spite of the relief offered by the Jewish
co-operative banks, the exit of the Jews from their businesses continued.
The Youth
The new Jewish generation found itself in a desperate situation. Because
of the prevailing discrimination, the Jewish youth was shut out of any
government or town positions. There were no industrial establishments in town
ND no other prospects for gainful employment.
In Luninets, as in other Polish cities and towns, a large proportion of
the Jewish youth was jobless and idle. Under those conditions some of the
youth chose a negative path. They joined the illegal Communist Party. That
was not the case in Luninets. Here most were Zionists, who chose the path of
the halutz, hachshara, and alyiah. They strived to join their fate with the land
of Israel.
The Beginning of the End
With the outbreak of the Second World War in September of 1939, the town
was threatened with occupation by the savage Hitler forces. The entry of the
Red Army was, therefore, greeted warmly. However, with the establishment of
the Red power, in Luninets, the town's Jewish, national, communal and
cultural life ceased. All organizations, including the "kehilah"
were disallowed. The assets of the people and the banks were confiscated. The
Hebrew "Tarbuct" schools, became Jewish schools without Jewish
content. The 2,500 book Tel Chai library, after all the books with national
or social topics were eliminated was transferred to the public library. The
rich Jewish newspapers, the Heint (Today), Moment and Das Wort (The Word)
were replaced by a sheet called October, that carried general Soviet news.
The only thing Jewish about October were the letters. The Jewish population
of Luninets had to deal with the reality. A new existence.
The End
The Soviet regime lasted until the end of June, 1941 when Luninets was
occupied by Hitler's army. The Hitler bands immediately began liquidating the
Jewish Community. In two mass butcheries, they annihilated the whole Jewish
population. In the first onslaught, in the month of Menachem Av, 1941, thy
killed practically all the men of 14 and older. The women, children and a few
men were sent to the ghetto. In the second action, in Elul 1942, they
destroyed the ghetto and the remainder of the Jews.
All their belongings were looted by the Christians.
Thus the lively, pulsating Jewish Luninets
was erased from the earth. Her 3,000 residents rest in two brother graves
outside the town, along the Pinsk-Baranowitch road .
the
end.
Kozhanhorodok
Rechov Hachol - Zemer Street
1. Kobel, Shlema and Chana
2. Gottlieb, Rachel and 3 children
3. Lutzki, Leibka and Shayna-Haya
4. Guzunterman ,Rosa and 2 children
5. Gelman, Pinsa & Hishka and 4 children
6. Gelman, Aaron & Chaya-Tovah and
daughter Shaindel
7. Gelman, Azriel & Shaindel
daughter Baya and 3 small children
8. Latucha, Leiba & Etel, son
Menache daughter Shana-Chaya
9. Plotnik, Eliezer & Chana, son
Sholom and daughters Baya and Shooksa
10. Krupchik, Rivka
11. Kushner, Rivka and husband
12. Yudevitch, sisters Hiska and Elke
13. Kasovsky, Nechama & Haya, daughter Pasha, son
Zebulin and 2 small children
14. Lipshitz, Asher & Sonia and son Baruch
15. Dreyfus, wife Paiya and 2 children
16. Goldman, Noah & Rachel, daughters Rivka and
Malka, son Asser and 2 small children
17. Lutzki, Widow of Berel Lutzki
18. Lutzki, Aysel & Chava son Abraham, daughter
Perel and 3 little children
19. Ginsburg, Moshe & wife Leba
20. Zlotnik, Simcha and daughters Chana and
Leja
21. Yaknyuk, Heshka sons Wolf and Bar daughter Baska
and 2 little children
22. Gelman, Bayla her son Avrahum and daughter Basha
23. Gelman, Jacob & Itka, 3 children
24. Zlotnik, Nechama
25. Plotnik, Aryeh & Haska and sons Lieb, Zalman and
David
26. Gelman, Yisroel & Chava-Tzerel and daughters
Chaya, Leja and Rashke
27. Gaum, Sisters Fruma and Miriam
28. Kolinchik, Naftoli & Rivka, and
daughters
29. Gelman, Reuben & Chaska, sons Leib, Zalman and
David
30. Gass, Golda and daughters Chaya and Chava and sons
Abraham, Dov & Jacov
31. Kolinchik, Noah & Chava
32. Gaum, Tzvi & Bayla, daughters Yehudit & Duba,
sons Daniel and Zusman
33. Gelman, Chana daughters Miryam,Chena and son
Yacov
34. Lutzki, Mordecai & Chaya-Edel, son Moshe and
little daughter
35. Kopchik, Reuben & Chana-Rachel and
daughter
36. Kolnik, Smuel and sons Yitchok-Meir and Yonah
37. Goldman, Moshe Yacov & Bluma
38. Ziperstein, Naftoli & Chaya-Malka and son Abraham
39. Ziperstein, Michal & Chaya
40. Ziperstein, Mordecai & Duba
41. Yosef Schmid, & Sara-Dina, son Yacov and 4
children
42. Zekelman, Zelig & Chaya-Gittle, daughter Rachel
and 4 children
43. Levin, Berel & Dina
44. Shulman, Feivel son Moshe and daughter Miryam
45. Dravsky, Nacham & Marcia and children
46. Gelman , Avraham & Tzvia & Belyka
47. Gelman , Tzeril & Brucha
48. Shapira, Yacov & Dina and 2 children
49. Shapiro, Meir
50. Holman, Tevye and 3 daughters
51. Cohen, Hershel wife Chana and 3 children
52. Cohen, Leja and 2 daughters
53. Sosnik, Hershel wife Tzivia and children
54. Holman, Yosef wife Sara, son Eitza-Ber and 4
small children
55. Susnik, Isik wife Chana and 4 children
56. Susnik, Hershel and wife Rebeca
57. Susnik, Isik wife Sipora and children
* 58. Yonkel and wife Nechama
59. Gulin, Mechal wife Chaya and sons Aharon-Izik,
Moshe-Arya,daughters Chaya & Bracha
60. Lev-Wolf Kutner, wife Devorah and 3 children
61. Zekelman, Avraham, wife, son Dov and 2 daughters
62. Zekelman, Chaya
*63. Nechama the widow of Yizchok-Michal
64.Yacov son of Yitzchok-Michal wife & 2 children
65. Ginsburg, Yosef & Sara-Feigel and 2 children
66. Schusterman, Bina & Feigel
67. Topzik, Basha-Edel daughter Ben-Zion and daughter
Chaya
68. Topzik, Smuel & Chaya and 2 children
69. Shulman, Moshe-Yosef & Freidel & 2 children
70. Feldman, Aron & Ester .
daughter Getzel and children
71. Kunter, Moshe-Leib & Feigel, children Sara-Rivka,,
Basha & Dov
*72.
Peretz, & Chaya and
children
73. Colodny, Pinchas & Feigel son Tzvi
74. Colodny, David & Zelda and son Yosef
75. Topzik, Natan & wife and 2 children
76. Zaretski, Natan & Chaya and 3 children
77. Colodny, Moshe & Chana and daughter Tzivya
78. Ziperstein, Moshe & Elizhva, daughte Raizel and
baby