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Jewish History

History of Jewish Rezekne by Esther Rechtschafner

1- Introduction

2-Historical Background of Jews in Rezekne

3-Jewish Life in Rezekne at the End of the Nineteenth Century

4-Jewish Life in Rezekne at the Beginning of the Twentieth Century

5-Rezekne and World War One

6-Rezekne After World War One

7-Rezekne and the Holocaust

8-Rezekne After World War Two

9-Conclusion

10-Appendix 1

11-Appendix 2

12-Bibliography and Footnotes

Secular History

Jewish Life in Rezekne at the End of the Nineteenth Century
by Esther Rechtschafner

Most of the Jews worked as either merchants, of cloth and agricultural produce, such as grains, or artisans, such as tailors [15] . Many merchants sold their goods also in the neighboring area of the district of Vitebsk [16] . There was an active Jewish community life in the city consisting of schools, synagogues, and various organizations and institutions [17] . There were charity organizations, a free "soup-kitchen" for the needy, an organization for helping the sick and an old-age home. There were eleven synagogues and 'study-halls'  the largest of them (the "Gumiatur") was built in about the year 1882, and was constructed of bricks. Children studied in "chedarim",  in modern "chedarim" consisting of five grades (also considered as a Jewish elementary school), where there were also secular studies, and in "Talmud-Torah [18]". A library was founded, as the community knew the importance of books, and collections of books [19] .

The Chief Rabbi of the city, up to 1858, was Jona Mann [20] . In 1858, he and his family came to live in Jerusalem [21] . His son Jacob was a judge in the Jewish court and gave lessons to youngsters [22] . The next chief Rabbi was Rabbi Azriel Jephet, who was descended from a long line of Rabbis and scholars [23] .

The Chief Rabbi of the city from 1861 to 1900 was Isaac Zioni, known as "Reb Itchala", the son of the Rabbi Naphtali Zioni of Ludza. He was the author of "The Ascending of Isaac" [24] . Religious observation was very important in community life [25] .

Only in 1851 were Jewish merchants permitted to live in the new part of the city, except for the vicinity of the Russian Orthodox Church, which was located on the main street. At this time most of the Jews lived on the outskirts of the city [26]. In this period the Jewish population grew steadily [27]; in 1863 there were 1,731 Jews, in 1883 there were 7,216 Jews [28], and in 1897 there were 6,478 Jews in the city. This was 60% of the total population [29]. In 1897, the Jewish population was 6, 478. At this time many Jews immigrated to the U.S.A. or South Africa [30].

Elijah Shapira, contributed and organized a fire department, in 1875.It was run on a volunteer basis, by Boris Chirpas. He also helped finance a drama club [31].

The Jewish community suffered from economic problems in the 1880's. Because of the large number of needy people the community wasn't able to give proper help [32]. The poorer members of the community were complaining about the high prices. A few of the richer members of the community started selling bread and flour at a rate subsidized by money from the community charity [33]. However, this didn't last for very long. Because of this economic problem, there was quarrelling between state licensed teachers and teachers not licensed, according to the law. The police entered the scene, and fired all of the teachers who didn't have licenses and were teaching in "chedarim". These teachers were now also without work [34] and so needed charity. These teachers also claimed that the licensed teachers had reported them to the police. They begged of the heads of the Jewish community to arrange something with the authority for them [35]. In 1888, the Jewish civil workers and notaries were suddenly fired [36]. At approximately the same time, a body of a Jewish boy was found. He was killed for the reason that the horse that he was riding wasn't galloping fast enough. The police were associated with this murder [37].

The conditions of the community institutions improved in the 1890's. The "Talmud-Torah" then had 100 students. It moved to a larger building of three stories, which was donated by Chaim Ribash, an honorable member and philanthropist of the community [38]. It was operated by government funds, and with the hope that this would help raise the education level, and the problem of conscription to the army; but the latter didn't improve [39]. The local prince came to visit this school, and was happy with what he saw. He suggested the founding of a division for the study of trades [40]. A trade school for boys was founded, but didn't last for too long. In its' place a government run boys school was opened, which offered a four year education program, and was also open to Jewish boys from the surrounding area [41]. The Russian teacher Savko founded a private girls' gymnasium. Most of the students here were Jews [42]. There were also problems with the youth who didn't want to study and made friends with the Christians. They spent time with them in the cleaner [43], southern part of the city, on the other side of the brook, which separated the Jews from the Christians. They were known as "American children" [44]. The school children didn't always act with respect to the school property, and some seemed to be only interested in nice clothing.

Social aid, organized by the community began at this period [45]. Medical aid that was given to the poorer element; and medicines were sold at low prices. This was financed by "Bikur-Cholim" (the care for the sick organization). The two Jewish doctors that then lived in the city were the ones who actually did this work [46]. The "communal loan organization" widened its' work [47]. There was an attempt to teach people, such as tradesmen, who never had the opportunity to learn anything [48]. The social-aid wasn't preceding on the level that it had been intended to [49]; however there were quite a few good deeds that had been done [50]. The Richer community members were reminded of the needier community members and the fact that "charity begins at home" [51]. There were often calls to remind the community members of the importance or charity [52]. A "righteous" Jew arrived in the city with an accomplice. He was collecting charity for a very needy cause. After receiving money from the community fund and leaving Rezekne, it was discovered that he was a fraud [53].

An attempt at organizing Zionist activities was made by Rabbi Chaim Joseph Jaffa. He preached about the importance of settling in the land of Israel, and of giving cultural and financial backing to this cause. He began collecting books that praised the land of Israel, and stated that sometimes these books were more important than meetings. The organization was discontinued when he left Rezekne to come to live in the land of Israel [54].

Zionist Activities officially began in 1891, when the "Chovevei-Zion" (lovers' of Zion) Organization acquired land in the Land of Israel and were among the founders of the agricultural settlement of "Ein-Zaitim", which is located in the vicinity of Sefed [55]. The original plan for this settlement was made by the "Dorshei-Zion" organization [56] and "Organization of the Thousand" [57] of Minsk [58], who in turn sold land to members [59] of the Jewish community of Rezekne, in 1891. The "Partners in Ein Zaitim Committee" was elected, at a community meeting, which agreed to the economic and practical conditions [60]. The goal was to start an independent moshava [61]. Two members of the Jewish community who had bought land here went on Aliyah, and were to organize and supervise the development of the settlement and care of the land until the others arrived. They didn't actually know too much about managing the settlement. The two previous settlers, who lived there with their families, and Arab workers planted Olive groves and fruit orchards here. These were the ones who actually worked the land and understood what they were doing. These two settlers accepted the offer of the manager to become members of the organization. After enquiries, the committee sent a new manager. The two settlers, with the help of the crooked Rabbi and judge Ridba'z of Safed tried to outsmart the manager, in matters of finance and property. This was a hard thing to do for he previously was a schoolteacher, and an old-time Zionist who believed that the land of Israel could only be acquired by suffering. The problem was presented to the committee in Rezekne, the religious courts of Safed and of Jerusalem, under Rabbi Joel Moshe Solomon; and the British counsel in Beirut. At this stage the problem became ethical, for legally Ein Zaitim was the property of the landowners from Rezekne [62]. It was obvious that very few of them had come [63] or would actually come and settle here in the future due to age, capability, or financial problems, and the fact that they weren't faithful to the payments. The people who knew how to work the land were the settlers. The solution was that these two settlers were officially accepted as members of Ein Zaitim. After four years, it was decided that the first stage in the development of Ein Zaitim was not successful. The fact that the land was not suitable for this type of agriculture was an addition on the social and economic problems. The Baron took the land under his control. It was hard for the heads of "Dorshei-Zion", and the sub organizations to realize that they hadn't succeeded, and they hoped to succeed in another place, or in this place at a future time. A few attempts to resettle Ein Zaitim were made, but none of them have been successful [64]. It is interesting that my husband used to do his army reserve service at the army base that is now located here.

The song ("WITH MY PLOW") [65] which explains the joy of working the land of Israel, and signifies the beginning of the settlement of the land of Israel, was sung by the youth at this period. It was written by Eliakim Zunzer (Vilna, 1835- New York, 1913), at the time of the First Aliyah [66]. One of the few things that my father did tell me of his mother was that she used to sing this song, and that she learned it together with other young people in her hometown.

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