interwar set texts revision Flashcards
1
Q
background to Grade’s courtyard
A
Grade was very left wing, not religious but brought up in similar environment to the one he describes
Wrote post war – published 1982
in vilna - Vilna is a Lithuanian town which at this point was occupied by Polish forces in the interwar years. Population of town is Jewish / polish. Countryside is Lithuanian
2
Q
Beth midrash
A
A beth midrash, also beis medrash or beit midrash, is a hall dedicated for Torah study, often translated as a “study hall”. It is distinct from a synagogue, although the two are often coextensive.
3
Q
Laybe-Layzer’s Courtyard’ - description of the neighbouring courtyard
A
- the neighbouring Ramayles courtyard was black from the pieces of coal crushed underfoot and littered with short pieces of hemp rope from the bundles of wood sold there.
4
Q
Laybe-Layzer’s Courtyard’- the Jewish street
A
The Jewish Street rang with the tumult of barefoot children playing in the dried gutter. The fruit vendors stood beside the baskets of last year’s shriveled apples.
5
Q
Laybe-Layzer’s Courtyard’- description of neighbouring courtyard’s inhabitants
A
- The older men in the courtyard were laborers with wispy gray beards, fingers stiff from years of toil, their bodies crooked and lame like old, rusted metal bars. Exhausted by work and their hard lives, it was all they could do not to fall asleep pat their benches in the workshops or at services in the beth midrash.
6
Q
Laybe-Layzer’s Courtyard’- limitation on marriage
A
- Porush forbids a marriage between Reb’s daughter and a man from another courtyard- they shouldn’t set up their own marriage and he goes to a Zionist synagogue.
7
Q
Laybe-Layzer’s Courtyard’- divide between young and old
A
- Porush speaking to Reb – the younger generation has abandoned us because we forbid them things that are allowed
8
Q
Laybe-Layzer’s Courtyard’- rabbi’s old town as a symbol of suffering
A
- Rabbi Yoel Weintraub quit his job as he said “a Rav must be able to stand up and say what may not be done simply may not be done! If its not kosher, its not kosher! But I just don’t have the heat to forbid so many things”- He had been a rabbi in Zaskowicz which was not a wealthy town as “Jews had to barter with the Polish peasants in rural areas. When the Polish government outlawed even this poor people’s enterprise the bottom fell out for the Jews”. He says it would have been easy to say no to the people had it been a rich area, but how could he tell them a cow was not kosher for example
9
Q
Laybe-Layzer’s Courtyard’- signs of piety
A
- Reb Heskiah- master locksmith- he would fast and after the doctor told him this was taking a toll on his health and he needed bed rest “even lying ill in bed he would eat only meatless dishes so as not to drive too much pleasure from this world”
- Reb made the Rabbi realize that there were some people willing to abide by the law of Judaism.
10
Q
Laybe-Layzer’s Courtyard’- hwy does Paltiel hate the rabbi
A
- Another man moved into the courtyard with his wife later on – Paltiel Shklar- gardener from Zaskowicz after they lost all their money attempting to sue for inheritance and their child had died of pneumonia. - The gardener was hated by neighbours of the courtyard his wife Gracia was loved. He stayed seated during silent prayer, did not say good morning, never turned a page of the Mishnayot.
- Paltiel was angry at the rabbi as the rabbi had refused to settle the dispute over the inheritance with his brothers and that is why he lost all his money suing.
11
Q
Laybe-Layzer’s Courtyard’- example of tensions between rabbi and Paltiel
A
- Argument over whether a man who smelt bad because he worked in cellar with kraut should be allowed into the beth midrash- Paltiel’s face was aflame with rage as he whirled around and exploded at the Rabbi: “So it was you who told this idiot that he’s allowed to stink up the beth midrash? Well, what can we expect? You’ve never had the backbone to inform anyone that there are things that are not permitted”.
12
Q
Laybe-Layzer’s Courtyard’- return of porusch to being a rabbi
A
- Is it true, Rebbetzin, that your husband is going to be the Rav of Zaskowicz again?”- as a porush, he still found himself embroiled in other people’s problems, in the affair of the upholsterer and his wife and now in that of the locksmith and his daughters. As long as one lived among people, it seemed, one could not help but get involved.
o The role of a rabbi was so central.
13
Q
Laybe-Layzer’s Courtyard’- tension in judaism - Reb and son in law
A
- Reb got his daughter to leave her husband as he could not tolerate being told where to eat and shop, he spoke in services and could not deal with Reb’s comments on his relationship with her daughter when he would check in on how they were abiding by Judaism
14
Q
Laybe-Layzer’s Courtyard’- Rebel as symbol of male head of house
A
- His wife and daughter angry at Rebs fasting said they would not eat until he did and his wife was sick because of it- his response “He never told anyone how to live, as no one should tell him how to live.” + had taken a vow to fast for the day
- Reb had refused to let his daughter Serel marry the guilder who was a pious Jew and a good provider + well-respected.
- As soon as Itka started earning money, however, she announced her intention of renting a room of her own: she felt too confined in her parents house. This time Reb Heskiah did not even bother to get angry; as long as he lived and breathed, his youngest daughter would not have her way. He answered calmly that Itka would leave her parents’ house and live apart from them only after she married a young man
15
Q
Laybe-Layzer’s Courtyard’- women as sexual objects
A
- “It’s not permitted in the middle of the week either,” her father answered. “A Jewish woman should beautify herself only for her husband. Evil lurks in those braids of yours–young men see them and may succumb to impure thoughts.” “If only more young men would look at my daughters, they’d all be happily married by now,”
16
Q
Laybe-Layzer’s Courtyard’- idea of mixing with non-Jews
A
- “But if Itka (Reb’s daughter) goes to a school, there’s no telling whom she’ll meet,” the locksmith protested meekly.
o “Since she won’t be going to a Jewish school but a Polish one, where the teachers are all Gentiles, (can’t marry a non-Jew) there is nothing to worry about. I doubt if you need concern yourself about Itka converting,” Miklishansky answered.
17
Q
Laybe-Layzer’s Courtyard’- female responsibility in affair
A
- Reb Heskiah no longer wanted to live under the same roof with his youngest daughter, and his wife feared that the neighbors would curse Itka, hiss and even throw stones at her. So Itka went to stay with her oldest sister, Malka, the divorcee.- known as divorcee. In a sense Itka given agency- seen as responsible
18
Q
Laybe-Layzer’s Courtyard’- responsibility for punishment lay with all of courtyard
A
- The women taxed their imaginations in condemning Itka, and the men talked of how much they were itching to tear out Moishele’s walrus mustache and pull his eyebrows down to his heels.
19
Q
Laybe-Layzer’s Courtyard’- economic relationship between Moishele and Nehamele
A
o Nehamele had not wanted to leave the neighborhood where her customers lived, but Moishele insisted that no wife of his would work; he was man enough to be able to provide for her. “Let me have your savings, Nehamele. I’ll furnish our apartment and say good riddance to my boss, that slave-driver. I can work for myself and earn three times as much.
20
Q
Laybe-Layzer’s Courtyard’- attempted mistress standing up to Moishele
A
o To Moishele- “I understand you very well,” said Bertha, pretending to be calm as she went on with her work-though instead of sticking the threaded needle into the brim of a hat, she pricked her own finger. “You took a wife that everyone pities; a poor frightened creature who will cower when you bellow. And you want me for your mistress on the side. You should live so long!”…
21
Q
Laybe-Layzer’s Courtyard’-moishele as unhappy husband
A
o Moishele- said he married his wife because his brothers forced him
22
Q
Laybe-Layzer’s Courtyard’- as the centre of gossip
A
- The residents of Laybe-Layzar’s courtyard and the young people in the streets knew all about Moishele-about his family, his love affair with the hatmaker, and how deeply he loathed the little woman with big eyes, that spider he had married.
23
Q
Laybe-Layzer’s Courtyard’- female solidarity
A
- Women forced their husbands to confront Moishele - the women were persistent, and eventually pushed their men into confronting Moishele and reproving him: Such behavior was not fitting for a Jewish young man.
- When Moisehele didn’t respond the younger women stepped in - “They couldn’t stand the thought of a sister of theirs being so mistreated by such a scoundrel.”
24
Q
Laybe-Layzer’s Courtyard’- pity for female weakness
A
- Though Nehamele was not very friendly with any of the women in the courtyard, they stopped her and started talking to her about her husband… silent, head down. When they saw they were dealing with a wife who was afraid to raise her voice to her husband, they pitied her even more and went back to incite their husbands.
25
Laybe-Layzer’s Courtyard’- pormotion of female independence
* "They say you're an excellent seamstress. Why not take on some work again and earn enough money so you won't have to depend on your husband and be afraid of leaving him?" "No! No!" Nehamele cried even louder.
26
Laybe-Layzer’s Courtyard’- religious sect shaming a bad husband
* When Moisehele tried to join the Minyan- “A heathen like that can't be counted to a minyan, can he, Reb Heskiah?”… "Every Jew may be counted to a minyan," Rabbi Weintraub answered…. "To shame a wife, especially a woman with no relations to defend her, is a wrong, a terrible wrong. But it has nothing whatever to do with being part of a minyan. Come
27
Laybe-Layzer’s Courtyard’- wife standing up to red
* Reb’s wife to him about their daughter seen the carpenter she was in love with- "Listen to me, Reb Heskiah! If Ruth could go see Boaz at night in a barn, your daughter is allowed to speak to a fine Jewish young fan in the street in broad daylight. Your piety is brutality itself. Remember what I told you: Forbid the young people what is permitted and they will, in the end, do it anyhow and also that which is prohibited. Remember!"
28
Laybe-Layzer’s Courtyard’- story of female rebellion
* Moishele left Nehamele home alone as he was having an affair with Itka, reb’s daughter and she complained she heard demons banging on the walls- kept everyone in courtyard awake so they told Moishele he had to go home and stay home.
o He said to her when he was forced to go home “Are you satisfied now? Ha! Everyone pities you, don't they? What did I do to deserve this?”- female damsel in distress
o he discovered that the demons who banged on the wall were none other than his little witch!- subordinating language but nonetheless she outwitted him
29
Laybe-Layzer’s Courtyard’- courtyards physical involvement in business of others
o She ran screaming out of the house, her husband right behind her still showering her with blows, until finally, through the beating, she saw who her pursuer really was. "Help! Save me!" she shrieked. "He's killing me! Help!" Neighbors rushed into the courtyard, grabbed Moishele, and pulled him away from his wife. Even the Porush had run out of his house. Moishele, still struggling to wrestle free so he could continue beating Nehamele, shouted at the men who held him fast.
30
what are the awakening lives memoirs
Youth biographies written a the time submitted to YIVO- they are the life histories of readers.
many Holocaust survivors alive today could have entered YIVO's contests. But it is hard to imagine how their experiences as adolescents in the 1930s could ever be recaptured now, so overshadowed are those years by the tragedy of the Holocaust. – YIVO as written pre holocaust, gives us a way in
31
Henkh - siblings
* 13th out of 14 child. Only 5 survived.
32
Henkh- parents
* While Father spent his days in the synagogue poring over holy books, securing himself and his family a place in the next world, Mother wore herself out running the house and the store, providing for our needs in this world—that is, seeing to it that we were fed. His father died when he was 5- insight into hardship.
33
Henkh- support from family
* A short time later, an uncle who lived in America (a brother of my late father) sent us a considerable sum (in dollars). We used this money to rebuild our old house, which had been burned down by the Cossacks( ast Slavic Orthodox Christian people originating in the Pontic–Caspian steppe of eastern Ukraine and southern Russia.)
34
Henkh- changing family structure after death of father
* Female strength, but also no education- Mother cast off the yoke of provider and placed it on my sister's shoulders. Young as she was, my sister was now the "head of the house." It was she who sent money and clothing to my brothers in yeshiva, paid for my lessons at home, and took care of household expense.
35
Henkh- agency of his sister
* His sister did a two year apprenticeship and soon became known as the best dress maker in town. She was also active in a Zionist organisation
36
Henkh- first education
* Joined a Yeshiva in Grodno
* The yeshiva taught me to weigh and measure my every thought and deed and to be ever mindful of my place in the world. As a result, like others who attended Lithuanian yeshivas, I developed a pessimistic outlook on life. Constant, critical self-scrutiny robbed us of our courage and self-confidence and turned us into depressives, no matter how pious and full of faith we might be.
37
Henkh- love for another
* My studies at the yeshiva were not hindered by my longing. On the contrary, I had it all figured out: study hard, become a great rabbi, and this will make Matele happy.
* I found a photograph of Matele and a handsome young man, both in bathing suits, she cradled in his lap like a child. Fever- ishly, I emptied her purse and found the business card of a gynecologist who had an office on Leszno Street. Then I noticed several prescriptions on the window sill, issued by the same doctor. In my mind, a horrifying scenario unfolded: the seduction of Matele by a handsome young man in Ciechocinek.
38
Henkh- critical of wise teacher
* the Hafetz Hayyim was little more than a figurehead, and the day-to-day running of the yeshiva was in the hands of his less-than- distinguished grandsons, as is the case to this day. He limited himself to giving musar talks in his quarters twice a week. For the most part, his two-hour sermons were an endless reiteration:
* Measuring what I heard here against what I had heard there, I began to question the greatness of the aged Hafetz Hayyim. The other students, still in awe of his glorious past, believed that his present teachings were too deep for them to grasp. To them he was the voice of the Divine Spirit.
39
Henkh- religious control
* Rabbi Eliezer Kopelson, grandson of Hafetz Hayyim His duty, among others, was to keep us pious, to guard the purity of our faith by weeding out heretics before they could contaminate the rest of us. To this end, he organized a network of informers within the yeshiva to spy on every student and to be especially alert for anyone reading forbidden—that is, secular—books. Rabbi complete control over where and, more importantly, with whom a student could room. The supervisor saw to it that a student whose thinking was suspect was assigned a roommate whose faith left no room for doubt and who could be truster to win over the skeptic.
40
Henkh- tension with fellow student
* This spy ringleader took an instant liking to me and, wishing to keep me under his influence, assigned me to room with him. I didn't take to him at all, repelled as much by his foul breath (which could be smelled half a kilo- meter away) as by his arrogance, corruption, and egotism, none of which I, a young man of conscience, could abide
* I explained to him that, as the oldest and the youngest students in the yeshiva, we were not a good match and asked him to place me with a more appropriate roommate. He refused. I then took my reques to the mazhgiekh, accusing the supervisor of using his position to further his own interests and of trampling upon the needs of others. This was con- sidered an act of heroism. After all, it was no small matter to pit oneself against the spy ringleader, whose word was enough to have one thrown out of the yeshiva. But the mazhgiekh granted my request
* The housing supervisor, however, didn't forget his hatred of me. The higher I rose, the more he was consumed with hatred and jealous He wasn't above manufacturing incriminating incident.
41
Henkh- exposure to secular reading
* I could hardly wait to rush out each Friday and buy the newspaper, devouring every word and thinking deeply about every article. In the process, I gained an understanding of life and a thirst for secular education.
42
Henkh- rebellion
* I became the center of a circle of maskilim who met on free days (the Sabbath, fast days, and holidays), three kilo- meters from town. There we discussed ideas and also mocked the yeshiva's administration and its aged chief spy
* On my own I decided to leave the yeshiva and pursue a secular education
43
Henkh- deception by a women
* she suddenly announced that, despite all appropriate precautions, she was "in a family way," I had no choice but to marry her.
* After the wedding, I learned that I had been deceived. My wife was decid- edly not pregnant. I felt such repugnance that I couldn't stay with her. She didn't want a divorce, so I fled to Warsaw and resumed giving lessons in Jewish subjects while preparing myself for the matura.
44
Henkh- university education
* In one year of super-- human effort, I passed the matura as an extern and was admitted to the law school. Now, because I can't pay tuition, I'm not allowed to attend the university, and I find myself half-seriously considering—suicide.
45
Khane - immediate signs of hardship
* the poor conditions under which I wrote: right after coming home from work I would sit down, tired and hungry, and write, always with a headache.
* “our impoverished house”
46
Khane- mother's resilience in WW1
* During WW1 – father went to front line. mother transported illegal goods in the middle of the night, and when she heard shots behind her, she continued on her way without even turning around. She did all sorts of hard work to keep us from going hungry, and she had to raise us as well. Life was hard; food was very expensive and difficult to come by. Mother used to go away for days at a time and leave us in the house. I was so hungry that I would eat pieces of coal and raw potatoes.
47
Khane- displacement during WW1
* During ww1 – Cossacks had arrived overnight and set up their camp nearby. For two or three days we were trapped behind a thick wall of horses and couldn't get out. We were afraid to show any signs of life.
* Fortunately, the Cossacks were forced to retreat as the Germans approached. Then some people remembered the woman and her three children. People began to flee the town, heading to any place that seemed out of the war's reach. They then ran away too
48
Khane- Everyone in it for themselves- WW1
* When we arrived in Panevezys, we were shown to a small synagogue, which was being used to house the homeless. This was our new home. Mother immediately went out to earn some money; she did laundry, washed floors, and tended to the sick. We no longer suffered from hunger. Every day new families arrived at the synagogue, having fled their homes just as we had.
o In the synagogue - When Mother went off to work, people did whatever they wanted to us. They would hit us, take our food, or move our things to the door
49
Khane- weakness without mother in WW1
* She was left alone with her rich uncle because she was weak / sick – she was tormented and ignored, didn’t eat even though there was plenty of food. Was glad to go back to her mother
50
Khane- kindness for another human (the boy)
* One dav, Mother noticed someone lying on some straw at the entrance to the building. She went over to find out who was lying like that on the ground. It was a boy, about fourteen or fifteen years old, who was lame and mute.
* Mother heated some water and washed him, gave him a new shirt, put down some fresh straw, and left.
- the boy ate when we ate, mother didn’t differentiate
* They loved the boy until he died but he couldn’t really talk
51
Khane- remarkability of act of kindness towards the boy
When people in town found out about this, they couldn't stop talking about what Mother had done. Then the Jewish community council took an interest in the matter, and they even offered Mother a free apartment and a little money to take care of the boy.
52
Khane- female force against Jewish establishment
* Once again we suffered from hunger,and the boy suffered along with us. Mother then took the boy in her arms and carried him to the synagogue. She demanded that they provide him with food or she would leave him there and they could take care of him (Mother never really intended to abandon him.) There was a great commotion in the synagogue. Finally, they promised Mother they would take care of everything, and we went home with the boy.
53
Khane- contrast of father's selfishness
* Father used to go to the countryside with goods and exchange them for food. When he returned with sacks full of peas, beans, flour, and potatoes, women would gather around him and buy up everything immediately. Every day my older sister and I would go with a big wooden bucket on a stick and get free food from the public kitchen. They would pour us a bucket of water with a couple of potatoes in it, and sometimes not even that. They gave out bread twice a week. But Father didn't give us any; he kept it for himself.
54
Khane- divide between mother and father
* Father returned while war was going on with money – rented an apartment and pretended not to know who his wife and kids were. He let them all live between other people until others criticised him and he rented an apartment, more like a shed, for them but on condition mother wouldn’t stay there. Eventually they moved into a better apartment with their dad with their mum left to fend in countryside
55
Khane- mother standing up for the kids against father
* Once, when we came crying to our mother, she could no longer restrain herself and ran off to see Father in the market. He was there selling apples, which were a luxury at the time. Furious, she threw all the apples out on the street. Since we were all starying, she said, he, too, should go without food.
56
Khane- trope of mean husband in Khane
* Mother’s family had died apart from her sick sister who also had a mean husband.
57
Khane- community induced shame
Khane refused to go home to father- left herself homeless
* Her father let her live w him and looked for her when she refused to stay over “because of shame” induced by the village
58
Khane- persistant trope of needing to be with mother
* Constant theme of needing to be with mother- following her when she left and didn’t return, pleading to to have to live with the dad particularly after divorce – even persisted with demands to live with mother when getting shouted out and threatened. Her sisters given to her dad instead of her because of this begging
59
Khane- language limits
couldn't speak Polish
went in to woods, saw pigs, screamed. Taken in by peasant family who fed her. wouldn't let her leave because she couldn't communicate with them. was not until a jew came by the house and took her to the village where her mother was
60
Khane - need for hospital
* Caught typhus – couldn’t get into hospital without a note but no note because “no one wanted to help a stranger”. Got to hospital after mum fainted and they were barely able to revive her. Many people died in hospital, many got better. Watched another girl die- rang for attendants but no one came. They left the hospital ‘skinny pale and weak’. They couldn’t return to Poland as borders were closed
61
Khane - marriage and money
* Mother decided to marry a wealthy older man. But she married a man who deceived her – had no money and no means to go to Poland as promised. Mothr then had a baby girl with him, moved into underground barracks into a room which was once a latrine with another family. Lived in the part occupied by Jews- ‘no other choice’
62
Khane - life in the barracks
* Surrounded by other families in the barracks who lived in ‘constant hunger and fear’. One Jewish son fell in love with a girl in the big barracks – non Jews- and parents disapproved to Khane spied on him
63
Khane - generosity
* Begged for food and got potatoes and milk. Mother cooked them and daughter gave some to a soldier – “mother was pleased with my generosity”
* Gave all her money away when she saw someone else needed it – only owned a shawl and colourful hat
once lived in town and earns money, * Donated all her savings to bring her 3rd sister who still lived with her father to live with them. Made it her task to civilise her
64
Khane - tension between her and sister
* Reunited with sister who was now fat. Sister looked down on her. Called her “bent tree”, “skeleton”. Her sister had been taken in by a teacher “lived a more refined life where children studied and didn’t have to work”.
65
Khane - beating from mother
* Her mother once beat her with a club but when she came to she was ‘just happy to see her mother… the more mother beat me, the more I loved her
66
KHane - female economic role
* Even once they moved to town mother had to be breadwinner and mother to 3 more daughters she had with Khane’s step father
67
Khane - nostalgia for old life
* Eventually moved into an apartment but “longed for the fortress, forgot about all of the suffering there”
68
KHane - education
* After they moved into the town she got people to teach her how to read- longed for education her stepfather taught her how to write and the eventually stayed up and taught herself. Joined the bindery’s union(where she worked), a general strike broke out there and became involved in a political party
* Went to first lecture- heard the world was split into two classes- the hungry and the full
* Only slept 4 hours a day so she could do her job job and work for the political party
69
KHane- politics and relationship with sister
* My love for my mother cooled. What love I had was now for my party
* Gained weight, stood up straighter etc. the party had complete confidence in me and sister treated me better- would now walk w her in the street. Made me forget what was happening to me in my life.. was the most sacred thing in my life
70
Khane - role of women in party
* Was chosen as the only woman among 5 men to maintain order at an illegal demonstration.
71
Khane - love for her family late in life
* Her mum died “I didn’t think of myself and how I’d lost my heart’s most beloved”, thought of her step dad and step sisters now back living in a barracks, the youngest 3 – I will keep looking for ways to help them despite the fact I have no prospects of finding any. I care little about my own life.
72
Khane - two key ideas of gender
* My father was bad man – tormented mother to prove his masculinity
* “hardships”- mother had to leave us and become a bread winner like father – she bought second hand goods, also sold fruit, eventually dealing with whole orchards “she ran the entire business from beginning to end.
73
Esther - role of books
In a more stable cultural setting, the transmission of books from one generation to another often, serves to consolidate the family unit and to establish connections between the family and the wider community. But it is clear from the testimony of Esther and many other YIVO autobiographers that for this generation reading performed precisely the opposite function. As she writes further on in her autobiography, Esther finds a surrogate mother in nature, a surrogate friend and confidante in her diary, and her links with family and community are increasingly attenuated as she becomes ever more absorbed in books.
74
Esther- early relationship w judaism
* Born into strict Hasidic family
* At age of 5 I felt lucky I was a jew. Felt sorry for people that weren’t Jewish.
75
Esther- femininity and Judaism
* Woman called Sara came to visit- caused an upheaval. Heard many amazing stories about this extraordinary woman. She was est. schools for Jewish girls
* Infatuated with idea of school (thought of it as paradise) and learning knowledge at 5. Told she will learn to pray, write Yiddish and translate the prayers and study the bible- it took my breath away
* Study the bible. Girls don’t study the Rashi and Gemara
* Went to Jewish school- happiest memories from childhood, but didn’t get to study the bible
76
Esther- public school
* Was allowed to go to public school as long as Jewish school came first – public school where boys and girls learnt together and could learn the Polish alphabet – not just Yiddish. Spoke broken polish before
77
Esther- relationship w public v Jewish School
* I didn’t consider the public school to be ‘ours’ even though we were taught by Jewish men and women – treasured Jewish school even more
* Teaching of history didn’t match up in the schools
78
Esther- early politicisation
* Became active in youth organisation Basaya- one of first and most active members ready to make a sacrifice for it
o As important as school was, the organisation was 100 times higher
79
Esther- how Judaism and politicisation matched up
* Participated in every spiritual aspect of Jewish life- at home and at Jewish school
* Teachings of love your neighbour as yourself had an effect- “I lived in a community”- community of the youth organisation
80
Esther- father's restrictions
* Father banned her from movies-sacrilegious and indecent things shown she rebelled and went and saw ‘something marvellous’
* Father banned her from reading polish books. Her and mother conspired and got her a library pass together. “devoted myself to reading with a passion”. Was allowed to read when father found out she was reading as long as the selections were made by her Jewish school teachers
81
Esther- economic crisis
* At home beginning to feel impact of economic crisis. Largely ignored for long time because she was so wrapped up in youth organisation – I did everything and forgot about situation at home eg laughed w friends
* Had to close their family store – was like saying goodbye to a piece of my life
82
Esther- role of Polish
* Reading Polish books saw life from a different perspective, another existence through the heroism of extraordinary figures.
* Read about Christian martyrs – they impressed her and that scared her so she pushed it away
* Originally kept a diary in Yiddish. In seventh grade wrote her diary in Polish
* Loved Polish literature, idolised polish poets. Enthralled by Polish history.
* Public school then became dominant. Attended Beys Yaakov but without former affection
83
Esther - polinisation
Read and wrote a public speech on National Independence say about Pilsudski- pleased the mayor
84
Esther- divide between Jews and Non Jews
* Tried to go the mayor who had offered help to go and study at a gymnasium but her father intervened “enough of the others”
* All hope of joining Gymnasium with reduced tuition was lost as Jewish-polish relations were deteriorating
* Every day newspapers brought news of fresh persecution of Jews
85
Esther- distinction from Bnos
* Promoted to Basaya’s adult organisation Bnos but couldn’t abide by organisations strict restrictions eg couldn’t go to theatre
* Once was a tutor and had joined Bnos, began to see error in thinking that everyone was malevolent eg hated mothers of students she tutored.
* Bnos taught that some jews were strangers eg taught to be afraid of some of the Jewish girls she went to school with. Why wouldn’t we tell other Jews of our values. Still loved Bnos and didn’t want to lose the opportunity to study. But Bnos actually didn’t like her excessive reading – no good will come of it
86
Esther- career prospects
* Family told her to become a Bev Yakovv teacher. She started by becoming a tutor to earn money as she couldn’t afford tuition
* Father finally got her tuitions down so she could go to bev yakovv teacher’s seminary and learn to be a teacher. But then “fate intervened- father died”
o How would we make a living? (mum and sister). Had an older brother but he was married – no longer any question of paying tuition and becoming a teacher. Tutoring wasn’t enough money
87
Esther- relationship with Poland
* Every day newspapers brought news of fresh persecution of Jews
* My faith in Poland’s heart was tarnished. I no longer saw a nation with brotherly feelings for all its citizens as Poland had been in her prewar dreams
* Had experienced it personally with failure to attend a gymnasium
* Felt she then had to find home among Jews- learnt Jewish history, read Jewish poems etc
88
Esther- diversity of Jewish politics
* Questioned why Jews had so many political parties who always fought each other – we are all people but if others belittle us we should stick together
* Father was scared of trade unions
89
Esther- relationship between religion and wealth
* “I was still an observant, pious woman” but still forced to make money – only rich could afford to be properly pious
90
Esther and communist friend
* Made a friend who was forbidden by Bnos and Bev yakkov but still met her in secret – didn’t disagree in public
* Same friend from earlier wrote her letters that were found by chairman of schoolboard “why are you writing with a socialist”. He was scared of police- she promised to stop but never actually did (used another address)
Bnos think about expelling her because she conversed with an outsider- socialist friend
91
Esther - experience with antisemitism in work
* Finally got a teaching position at a bev even though she had never passed seminary . at first didn’t want this- now far away from her thoughts and suffered too much to preach to others- but then decided to take up offer. She went alone to this job at 17 to a village shed never been before – sent money back to mother.
* Antisemitism in town increased – shrinking clientele in Jewish shops, black eyes of jews, smashed windows of Jewish shops
* Peasants would come on Sundays and make fun of Jewish school
* Police began to follow her/ spy on her
* A police officer, On behalf of the village mayor, he declared that schools weren't allowed unless they were licensed in distant Kielce by the provincial school superintendent. The chairman of our school board was afraid of being fined and recommended closing the school immediately. I didn't see any other way out, especially as it was winter. before Passover And so I had to close the school-another disappointment.
92
Esther- connection to socialism
* No longer thought of as a punishment or a sin, blamed people for this- sensed their cruelty
* Devoured socialist pamphlets given to her by friend on return home. No longer bad or good people – their conditions depended on the material and social goods they had
* No longer felt alone- millions of brothers and sisters comrades
* I became silent admirer of socialism – it eased my life
93
Esther - confined to Bnos
didn’t leave Bnos as small town- would have caused questions/ issues. Would regularly speak out against Bnos though to Bnos. They hated her for being a library member. Began to think about expelling her because she conversed with an outsider
* Still member of Bnos just not active member- no where else to go and mum would suffer if she left
94
Esther's feelings as she writes
* Yivo was first book in Yiddish not Polish
* As she writes- oppressive financial situation, uncertainty of her situation is agonising, the way I’m misunderstood is unnerving
95
Yidl mitn fidl- men v women in shtetl
- Men approach and ask “such nice legs. Will you dance with me”. Men force him to pay her for the dance after he refuses
96
Yidl mitn fidl- the shtetl
- Shtetl start – busy market town. Lots of people and trading activity
- The girl is begging on the street by playing the violin- people take pity on her “it’s a pity. she must beg for her old father”.
- Girl buys a “fat herring and two bread rolls”.
- she finds her father with all furniture on the street – couldn’t pay rent so kicked out
97
Yidl mitn fidl- relationship with gender
- her father says “you are a young girl men will bother you” so she dresses as a boy
- Girl says she doesn’t drink (dressed as boy) and buskers respond she must drink or shell turn into a girl. So then she pretends she drinks
- “stop making faces like a girl. You are a grown boy”
- Imagines/ dreams a romantic countryside walk with other busker- standing on a bridge holding each other, picking flowers in a dress. But then goes back to her in boys clothes chasing girl in dress and then back to her in dress-2 sides
98
Yidl mitn fidl- the countryside
- her and her father decide to travel around the countryside. Get a ride on a horse cart.
- Song about travelling through countryside – girl basically singing that life is a song and its futile to be sad… “put bitterness behind you”.
99
Yidl mitn fidl- Jews v non jews
- Go to a town and her and her dad start playing music in a courtyard – other local buskers attack them. Girl stands up to them but both get kicked out in the end. She says “if only I were a man”
- They then collaborate with other buskers and move through countryside together
100
Yidl mitn fidl- warsaw
- then to Warsaw with bright lights
- Warsaw has beds in houses, big town houses, lots of food – milk, honey, fish. Also opportunities like working as a hired courtyard band. People that hired them complaining about lack of money though. The married woman who joined them has got a job as a theatre singer and she is in love with the same busker as the girl so got him a job in the theatre.
- The other busker they met decides to marry a woman in the city – leaves dad and girl alone – she is then sad and cries
- The girl ends up going on stage instead of the married woman -gets signed and appears in all the newspapers – famous. Goes to America. Demands her dad goes with her
- On the ship to America there is fine dining, ballroom dancing etc. – fine life
- The busker she was In love with is on the ship- happily ever after
101
Yidl mitn fidl- the unhappy bride
- A random girl crying to her mum that she has to marry a man she doesn’t love. “id rather live in poverty” her mum says “you’ll get used to him” even though her daughter loves another man. Her husband’s third wedding- running commentary that she is too pretty for him. he is rich and wants to show this off at the wedding particularly by feeding everyone until they are full. The abundance of food is a focal point for guests too
- Bride runs away with musicians and starts singing with them.
102
Yidl Mitn fidl - comedic side
- Comedic portrayal eg pulls hay out of bum when going to sleep. Man she loves picks her up when she nearly drowns. Tries to kiss him but still dressed as a boy- he drops her back into river
103
J harefuler - difference between Jews and Poles
* a Jew, for example, is different from a Pole, not only superficially, but also internally. I am a Jew! This I feel today. Once I believed deepy in this. Then called myself a citizen of the world and did not believe at all in nationality note recently; I “was" a Pole. But today I know that I am a Jew and that I am far from calling myself a Pole. I've become convinced, by being somewhat assimilated- I write and read Polish, I know Polish history, and so on- that I characterize myself as a true, twentieth-century Jew of the diaspora.
I want to feel closer to my Jewishness, so that Polishness will eventually be something with which I am familiar but not a part of my psyche
104
J.Harefuler- language
* Forgive me for writing in Polish instead of Yiddish- this is not my fault. Everywhere I am surrounded by Poland, and I have fallen under its influence.
* Most of what I wrote was in Polish; my ability to read and write Yiddish was poor and acquired with difficulty.
105
J.Harefuler - early hardship
* We live in a dark room, where the filth makes me cringe, although there's nothing I can do about it. Boruch and I work at home with our father; we earn our living by sitting at machines, making baby shoes.
* I don't have a mother; she died when I was fourteen
106
J.Harefuler- view of father
* My father is a wretched, overworked man. He's suffered a great deal during his life, from his childhood to the present. He endured all the horrors of the World War as a soldier in the Russian army. He was held prisoner by the Germans, doing hard labor in a coal mine. He seems to know nothing but the struggle to make a living.
107
J.Harefuler - relationship with father
* Father wants him to work. But I'm an enlightened person, and I cant imagine that work, the means of our existence, is also its end. Mankind is meant for higher things. And so I study, although my father disapproves
* My father has never had a real conversation with me, and if we exchange words, they only have to do with work, the family, and so on. If he weren't my father, there would be nothing to tie me to him
108
j.Harefuler- view of brothers
Much the same can be said of my younger brother Boruch. If he weren't my brother, there would be nothing to to me to him. He is very empty. In his whole life, he's read perhaps one or two books. * Menachem is the most unfortunate child in our family. He's fallen under Boruch's influence. He's the least physically and mentally developed of us all, the loneliest, shyest, and most dejected.
109
J.Harefuler- view of sisters
As for Gitl, I won't say she's bad, but I won't say she's all good, either. She's a decent fourteen-year-old girl.o At least someone should point her in the right direction with regard to reading go with her to the library, pick out books, develop her interest in them, and explain literature to her. Someone should explain what sex is to her, being a young woman, recommend the proper books and discuss them with her. But all this takes time, and I don't have enough for my own needs.
110
J. Harefuler- view of family
nothing ties me to my family… I outgrew them.. I feel both compassion and contempt for them… all we have in common is our struggle to keep a roof over our heads”
111
J.Harefuler- move to Jewish street
* Then moved house as a child – now in addition to my home I live in the courtyard and streets.
112
J.Harefuler- neighbourhood before the Jewish street
* Grew up on street that was “inhabited by poor, simple people and by the fregs of society”
113
J.Harefuler- the bible
* The Bible was my first intellectual and spiritual source of inspiration. Studying it prompted vivid fantasies and awoke a strong sense of Jewishness in me. In my vivid imagination I saw everything. I believed in it and took it to heart. This instilled in me a faith in my existence and in God's existence, a faith in everything that religion proclaimed. Jewish holidays inspired my most heartfelt feelings.
114
J.Harefuler- relationship with religious Judaism
.* Memories of Jewish holidays, synagogue... I remember all this as part of a completely different time, one that was happy, more serene, joyful. These memories evoke a completely different feeling than even my liveliest memories of ordinary days.
o Religion is ruined: Whenever I remember these things today, I become furious with the so-Called "Enlightenment" I would give a great deal to be able to experience this celebratory feeling, this mood, this cheerfulness, once again.
115
J.Harefuler- Jews v gentiles
* Jews v gentiles I had always lived in a Jewish neighborhood; I mostly saw Jews and rarely saw. A gentile on the street. Therefore, I thought there were more Jews than non-Jews. Since the gentiles were a janitor, a maid, a gardener, or had other similar, demeaning jobs, I thought them to be beneath me. What could they know? The gentile knows nothing; he doesn't think, he just beats Jews. And while I thought that Christian boys were wanton savages, I was terribly afraid of them. I divided the world into Jews and gentiles.
116
J.Harefuler- divide amongst Jews
* Jews v Jews I thoroughly despised heretics. I included among their ranks every Jew who was elegantly dressed in modern clothing, every child who didn't go to a kheyder, and every Zionist. The word "communism" frightened me. J was devout
117
J.Harefuler- view of his own wealth
* When we lived in the basement I was ashamed of it and kept it a secret whenever I could. I always judged people according to wealth, so I was very proud when we moved out of the basement.
118
J.Harefuler- education
* I was sent to the Jewish Community Denominational School. This school took an enlightened and progressive approach to Jewish education. in kheyder I had learned how to read Polish fluently, and I could write decently.
119
J.Harefuler- school v courtyard
* At Jewish community school, felt dejected, like a loner etc. – was expelled in the end
* I rejoiced whenever I was free from school and could spend the day in the courtyard. Every day unusual things happened there, every day there were some changes. During the year that I repeated the third grade, the courtyard was where we established the "fellowship alliance," with clauses, laws, stamps, and ID cards.
120
J.Harefuler- the Kheyder
almost as pleasant a memory for me as Hersz-Judel's kheyder (first kheyder he attended). Hersz-Judel evokes sweet feelings and sentiment, but my memory of Khinukh Yeladim is of a vibrant happiness that I still feel.- I would go to a school that was so relaxed and happy, where there were no unapproachable, intimidating teachers, and where the children were my equals.
121
J.Harefuler - education and Jewish identity
* the school developed my sense of being a Polish Jew. I hadn't been an old-fashioned, zealously religious Jew for a long time but had become rather casual about my Jewishness. I came to love Poland and the Polish language more than Yiddish. Modern Hebrew and the various stories about the history of Israel that I learned furthered the Jewish feelings Id had in Hersz-Judel's kheyder, only now these feelings were more developed, more emotional, and took on a Zionist orientation.
122
J.Harefuler - public school
* Graduated from there and went to public school – 60 students in class
* When I had attended the community school, Chaskiel got me to join the Pioneers, the communist youth organization. But then I became afraid and stopped going to the meetings without giving the others any explanation.
123
J.Harefuler- mother's death effect on work
* wasn't fortunate enough to finish all seven grades of public school, because in the midst of my studies my mother died. After her death I stopped going to school and started working.
* When I started to work I completely broke my ties with the courtyard. I no longer had time for it.
* even though I had a real passion for mechanical things. Because of my family's situation, all such prospects and plans were in vain. Now I'm buried in work that I've never cared for from the start
124
J.Harefuler's awakening to communism
* after my mother had died. I didn't have any friends at all, but, more importantly, I was reading and had acquired some knowledge and a sense of justice. Although it still frightened me somewhat, the word communism" meant to me (although not complete consciously) a consistent continuous, and fearless struggle for justice. The Pioneers roused me from my intellectual stagnation by appealing to my ambition to learn, which was one of the organization's many virtues.
125
J.Harefuler - education in youth movement
* I also enrolled in the workers' library and the newspaper reading room; I went to lectures and on group walks, and I talked with my comrades. In a word, I was drawn into the whirl of group activities. The Pioneers transformed me from a solitary person into a comrade.
126
J.Harefuler and empowerment of politics
* When I was sixteen I advanced to the KZM (adult pioneers). This was the most important period in my life. In the KZM I found enlightenment. The gathering places, cell meetings, distributing of leaflets, hanging of posters, flags, mass assemblies. all this shaped my intellect. Every occasion gave me pleasure and satisfaction, because I knew that I wasn't simply an onlooker at even the most simple discussion
127
J.Harefuler- communism and unity
* My enlightenment was primarily the result of my close association with people: instructors and members of the KZM of both sexes.
* I met Moniek. He had come from the provinces and got a job working for my uncle. Moniek was a beggar's son. He was a smart fellow, unusually mature for his age. We went on walks together. I wanted him to join the Pioneers – moved beyond class based discrimination?- he never had enough to eat, because he didn't always have work. I admired him. I saw in him the misfortune of a bright and intelligent young Jew, who is idle, resigned, and disheartened
128
J.Harefuler - struggle even in communism
* Moniek drowned in the Vistula right in front of his friend Berek, who brought his clothes home. I remember my last conversation with Moniek. It was like something out of a novel. "Life's not worth living,"
* "Josek and two comrades from my cell also set off on a similar "trip," albeit with a different goal. They simply wanted to go to France to better their lives, and if they couldn't stay in France, they were going to fight for the Spanish Republic.
129
J.Harefuler - government crackdown on communism
* Girls and boys, everyone together. Joy, merriment, camps, trips, walks, the beach, sports- everything was embraced by laughter and the collective spirit of the KZM.
* Comintern dissolved the Communist Party in Poland. Everything fell apart--the cell, our comradeship- everything. Only those who had been friends beforehand stayed friends; all that remained for the rest was a casual acquaintance.
130
J.Harefuler- view of men and women
* Men and women should interact, not just to satisfy the libido
131
J.Harefuler- continued ambition for learning
* I would sacrifice my life for learning. Because leaming is essential nutrition for my mind, and my mind's appetite is as big as my stomach's.
* Joined a study group- The circle stayed together only because it provided what the organization had given us--company.
132
J.Harefuler- agriculture
* If working at a sewing machine is authentic Jewish work, then work in the fields is something totally alien to the urban worker, for whom agriculture is an unattainable ideal. And I, a Jewish worker, sincerely want t become a farmer working in the fields.
133
J.Harefuler- more general imposition of authority
* We live in constant fear that this or that deed is a transgression. We stand, humbled and intimidated, before the authorities, who block our way toward freedom and the sun. Not only do we suffer because we're workers; on top of that, because we're Jews, we're even less able to stand up to the authorities. We're put down, treated like some ignorant, savage people who have to be supervised by that "culture" and "civilization."
134
J.Harefuler- conflicted over Poland
under the influence of the environment, language, culture, and literature, I evolved into a Pole--I love Poland. Most of all, its liberation and the heroism of its battles for independence thrill my heart. But I Don’t love the Poland that hates me for no reason, that tears at my soul, that pushes me into apathy, melancholy, and dark aimlessness. I hate the Poland. What doesn't want me as a Pole and sees me only as a Jew. They want to chase me out the country I was born
135
J.Harefuler- his place as a Jew in Poland
* Poland has made me unhappy. It has made me into a dog, who shamelessly begs not to be left alone in the wilderness but to be led along the path of Poland's cultural life. Poland raised me to be a Pole but brands me a Jew who must be chased out. I want to be a Pole, but you won't let me. I want to be a Jew, but I can't
136
J.Harefuler- feeling of foreignness externally enforced
* I see that I am a Jew. This is not simply because I have some familiarity with Jewish culture; everything leads me to the conclusion. My Polish environment is alien to me. Poland rejects me as a Jew and only a Jew, treating me like a foreigner. Indeed, I have started feeling foreign here.
137
J.Harefuler- what belongs too who in Poland
can't be free here. The gardens, boulevards, and other public Places also aren't mine
138
J.Harefuler- and zionism
* I started taking an interest in the Zionist movement.
139
J.Harefuler and different landscapes
free space v tight narrow streets
"my rural childhood- there close to nature my soul was uplifted and mind developed"
