PRUZHANY YZKOR BOOK
1983
FOCAL POINTS OF ZIONISM IN OUR
TOWN
By: Joseph Friedlaender
There is no doubt at all that for the
most part, Pruzana was a Zionist town. Alongside the other movements of the
Bund, the Communists and other leftwing or popular circles, which all centered
around Yiddishism whose focal point was the Y.L. Peretz Yiddish school, there
was a large Zionist movement in our town that embraced educational
institutions, and other activities carried out by the political parties and
various organizations. They mobilized masses for the general Zionist struggles
linked with the events in Eretz-Israel and the World Zionist movement in many
large meetings. The work for the Jewish National Fund, particularly the
emptying of the boxes (which collected money) in many homes, brought the
Zionist message to numerous Jews and drew them closer to the enterprise of
national revival. They became, as it were, partners in Zionist action and
regarded the young men and women doing the job as the emissaries of the
national movement who were bound to the construction of Eretz-Israel in the
most material form.
When did Zionism start in Pruzana? The
answer is in the remote period at the end of the 19th century, when the Hovevei
Zion movement flowered in Russia and Lithuania. The Jews of our town were part
of Russian Jewry. The breaches that the Enlightenment made, and the national
social movements in its wake, in the religious-traditional patterns of life,
did not pass by Pruzana Jewry. At that time, Lovers of Zion embraced only a few
Jews of each town and town let, and Pruzana was no exception. Money was
collected and sent to the Zionist committee in Odessa: as far back as 1884,
portraits of Moses Montefiore were sold in our town. They were produced by
Hovevei Zion on the initiative of Shefer (Shaul Pinchas Rabinovitcz). In the
summer of 1899, delegates of Pruzana participated in the Zionist Conference of
Vilna, which preceded the Third Zionist Congress. The "official"
Rabbi Kantorshtchik served as one of the secretaries. The Zionists of our town
not only maintained ties with Odessa, but also with the correspondence centre
in Kishinev in 1898. Yosef Babitsch wrote reports about the harassment of
Zionist activity by ultra-religious Jews.
The current was not large, but
it flowed slowly and made a mark in the consciousness of small circles. There
are no reports of big conflicts between the guardians of religious belief and
Zionism, as occurred in many towns and villages. Perhaps the personality of
Rabbi Eliyahu Feinstein contributed to this because religious fanaticism was
not one of his many qualities. It has been said that one of the reasons for his
refusal to accept the respectable rabbinate of Jerusalem, which he was offered
twice, was his reluctance to come into confrontation with the religious
extremists in the Holy City. The Lovers of Zion movement in our town, like many
other cities, was the custom of intellectuals and rich people, who were few in
number.
The First World War naturally
put a stop to all public work. However, immediately afterwards, Zionist
activity revived in the wake of the Balfour Declaration of November 2, 1917. It
should not be forgotten that the October Revolution almost coincided with the
Declaration and both aroused considerable response among the Jewish public. The
Appeal Fund of Redemption that was held
in Pruzana inspired many Jews to contribute jewels and precious ornaments in a
great outpouring of volunteering, as described elsewhere in the Pinkas. But the
main burden of Zionist work was placed on the education system and many Hebrew
teachers ensured that a lot of pupils grew up in the illumination of Zionist
ideals. The Melamed (educator) Rabbi Haim Falman ran a Cheder which not only
provided its pupils with deep knowledge of the Hebrew language and of the sources
of Judaism, but also with much love of Eretz Israel and Jewish culture. Rabbi
Haim was an intellectual and master teacher who knew how to win his pupils'
attention. He instilled Jewish consciousness fully and whoever managed to study
in his "Cheder" and imbibe from his teaching, became a Jewish
nationalist and Zionist for the rest of his life.
The Hebrew school
"Yavneh", which was opened on the initiative of Eliyahu Gelman and
his friends, continued this tradition. As part of the Tarbut educational system,
it did a lot for Zionist and Hebrew education, which it provided to hundreds of
children. There is no need to recall the economic and social struggles that the
school endured from beginning to end. The teachers, who worked in the most
difficult conditions, regarded their work as an important national mission and
they carried it out with devotion. In addition to providing knowledge, their
main concern was to form generations of nationalist Jews, linked to Eretz
Israel and the Hebrew language and culture, and who regarded their future as
lying in the remote homeland. For many years, the school was housed in the home
of the priest in one of the side streets and it did not have the conditions
necessary for its development. However, the devotion of the teachers and the
band of workers who aided them, overcame the hostility of the authorities, the
lack of resources and the tough circumstances. Thanks to them, the institution
became the creative home of national consciousness in our town, which taught
doctrine and provided certificates whether for pupils who became teachers
working in Hebrew education in the Diaspora or for pupils who became partisans
or carried out other missions.
In 1926, the "A.D. Gordon Hebrew Gymnasium" was opened. It started in stages: each year, another class was opened, until it was full from the fourth to the eighth grades. In those years, it formed one of the ten Hebrew secondary schools in Poland. Pruzana was the smallest of the towns that set up similar institutions, such as Vilna, Bialystock, Brisk, Rovne, Kovel etc. This miracle occurred thanks to the initiative of the teachers and functionaries, so that Pruzana did what many other Zionist workers in lots of cities did not even dream about. This is a sign and an example of the town's Zionism and of the national-Hebrew spirit that imbued many Jews.
It was the second gymnasium in the town after the Polish
government high school. Its existence was based on a school fee, and was
practically without public support. Parents squinted in order to give their
children a Hebrew secondary education. Again, it was the teachers and the
Zionist workers who worried about maintaining the institution and they
succeeded. The secondary school lasted until the Second World War, educated
many pupils from the town and its environs and enriched the educational and
national commitment of the students. Evidence of this are the pupils who
survived the Holocaust, a living and sad testimony to the many pupils who were
killed.
In addition, mention should be made of
the public library associated with "Tarbut" and all the cultural and
information activity connected with it that included not only loaning of books,
but also the maintenance of lecture-series and studies which embraced many
people who were remote from books. The circle of national institutions included
many people for whom Zionism as an expression of Jewish national renaissance,
became an ideology. Another circle was opened by the various youth movements:
Hashomer Hatzair, Gordonia, Hehalutz, Hehaluz Hatzair, Freiheit, Beitar and the
political parties: Hitachdut, the General Zionists, Mizrachi and the
Revisionists. In the beginning, the members of the youth movements came from
the pupils of "Yavneh" and the Hebrew secondary school. However, they
spread into a wider circle, including many youths who did not manage to study
at school and went to work when they were young. The Zionist mission inspired
many young people to join the pioneering movements, undergo training and
immigrate to Eretz Israel.
Many Pruzana citizens, who followed this
path and were saved from the terror of destruction, are still alive with us and
they remember well the work of the youth movement they belonged to. They
preserve the memory of their members and instructors, who toiled out of Zionist
idealism to provide their students with the initial concepts of Zionism and
Jewish culture. The youth movements complemented the work of the educational
institutions and brought the Salvationist Zionist message to the poorer
classes. The Jewish national movement embraced many young people and directed
their steps towards Zion. Some of them immigrated or wandered across the ocean,
while others found their death among the martyrs of Pruzana.
The Jewish National Funds: Keren Kayemet
and Keren Hayesod served as financial and perhaps even spiritual means for
strengthening the personal involvement of the contributor in the general
struggle for the redemption of Israel. Homes that were not touched by Hebrew
education or the youth movements, were brought into Zionist influence by the
appeals. There were also bazaars etc., which served the same purpose.
Finally, there was the weekly
"Pruzaner Shtyme," which began appearing in April 1932. It may be
that the reason for its establishment was the "Pruzaner Lebn", which
served the Yiddish public in our town. But this reason does not in any way
diminish its role as an expression of nationalist Pruzana. Its editors MOSHE
GRUNWALD and AVRAHAM EREZ served their readers in the town and abroad with their
articles and propaganda. It is to the credit of our town that it produced two
such weeklies that expressed the views and moods of the two camps that existed:
the Zionists and the Yiddishists. They weekly served the Zionist cause well and
reached readers which the other circles did not get to.
The Zionist activity provided further
proof that Pruzana was a "mother city" in Israel. In retrospect, the
whole picture has become clear and it has been proved that the stand of Pruzana
Jews in the Holocaust, in the Ghetto, in the Judenrat, in the underground, in
the forests, in Auschwitz, in the refugee camps in Germany -in all the Seven
Departments of Hell through which East European Jewry passed in World War Two-
was based in no small and perhaps in very large measure on the Zionist-Hebrew
education and Jewish, national, historical roots. Had the Holocaust not
occurred and the existence of Pruzana Jewry had been prolonged as in many other
Kehillot, the results of that education would have taken completely different
forms. However, in the light of the terrible experience, which our forefathers
and brethren underwent in Pruzana, it can be said that the national actions
that began with a few Hovevei Zion people over 80 years ago and multiplied
bearing fruit in the inter-War years, including all the numerous work in
education, information etc. contributed their due share in the history of
Pruzana Jews and their terrible end.
At the end of a long history of 500 years
of Jewish existence in Pruzana, Zionist ideology played an important role, not
only as regards its Eretz-Israel aspect; also its "present work",
which was accepted by the Zionists as far back as the Helsingfors conference at
the beginning of the century, was the legacy of Zionist activists. They fought
the town council, the “ Kehilla ” committee, public and cultural institutions
for their ideals. At the time of general elections for the Sjem (the Polish
Parliament) they knew how to mobilize voters for the Zionist lists, whether in
the framework of the national minorities block or in the framework of other
lists. The Zionists were alive to all the events in the Jewish population and
reacted as required. There were ideological struggles with the Yiddishists or
anti-Zionist camp, sometimes carried out with fanaticism. It should not be
forgotten that these inter-block events occurred in the Jewish street and
side-streets, while the economic and social stranglehold on its survival
tightened around its neck. The fight for a "piece of bread" was
difficult and the anti-Jewish policies of the Polish authorities in the
“Thirties” intensified. Zionism had to stand at the gate and its functionaries
and activists indeed carried out their duty and recorded a splendid page in the
history of the “ Kehilla ” and its struggles for survival and for a new Jewish
Centre in Eretz-Israel.