His son, my grandfather on the paternal side, David Leib Erenburg, was born in the 1870s. He lived in Shzedrin; he kept horses and was a cabman by trade. He loved horses very much. He carried both cargo and passengers, for instance, to Parichi, a town on Berezina River. In 1929, he joined the collective farm “Sotsveg” (Socialistic Way), one of the first Jewish collective farms in the country, which was organized in Shzedrin in the 1920s.
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Displaying 19651 - 19680 of 50826 results
Grigory Erenburg
Just like all Jews of Shzedrin, where the majority of inhabitants were hasids, David was a faithfully religious man. Every day he prayed in synagogue. When I grew up a little, he took me with him to synagogue. I remember him putting on a tallit; he always wore a small tallit under his clothes. Before his prayers, he put on tefillin.
My grandmother Dveira was born in Shzedrin in 1871. She was a housewife. She was an illiterate woman who understood neither Russian nor Belorussian, and spoke only Yiddish. She, just like my grandfather, was religious.
The family kept all Jewish traditions – kashrut, Shabbat and celebrated every Jewish holiday. On Friday, they made fire in their stove at lunchtime, and cooked delicious food for Saturday.
If a family was very poor, the Jewish community provided it with support. If a man was traveling at the time, or was a student, he could be hosted by some Jewish family.
On holidays, particularly on Passover, special beautiful dishes were used; we stored them in the attic. There were such dishes in every house, and poor ones were not an exception.
Grandfather David and Grandmother Dveira in 1936 moved to Bobruisk. They had a house of their own, with a big garden. Grandfather did not work then; the children supported them. He did not go to synagogue every day; he often prayed at home, because he was old, and the synagogue was far from home. But all Jewish traditions were kept in the house.
My grandfather on my mother’s side, Herz El, was grandfather’s David contemporary, and was also born in Belorussia. He was a musician; he played the trumpet at weddings. He lived with his family in Shzedrin.
His wife, Khaya Gita El, nee Ekelchikle, was born in 1870s, supposedly in Lithuania. She did not get any education. She kept the house and brought up the children. After the death of her husband, she was left alone with eight children. To earn her living, she worked for the rich Jews. One of her occupations was to make down by plucking goose feathers. They were flying everywhere. Down sold well; even the poorest Jews in Shzedrin slept on down pillows. Grandmother also made cereals, lokshen and farfel.
Grandmother Khaya was a very benevolent person, an optimist, always trying to be good to people. Like other Shzedrin inhabitants, she was religious. Her native language was Yiddish, though she knew Russian and Belorussian, too. All Jewish traditions were kept in the house; she went to synagogue every Friday.
The majority of Jews were occupied with agriculture, others were in trade – sales of wood. Later, many craftsmen arrived. In 1897, according to the population census, about 4,022 people lived in the borough. There were seven synagogues in Shzedrin, and even a Talmud Тоrаh. Because Lubavitch hasids were the majority of population, there also was a Lubavitch yeshiva in the borough.
The revolution of 1905 touched Shzedrin. There were local organizations of various parties: the Bund, Poalei Zion, Social Democrats – there were even anarchists. In 1918, Shzedrin was occupied by the Germans; when the Germans left, they were replaced by the Poles. But still, the borough was developing, little by little. Our library, which existed since 1905, formally became an official library.
It had about 600 books in Yiddish, Hebrew and Russian; lectures were held there. A four-year school was opened; it was one of the first in Belorussia where the instruction was in Yiddish.
The revolution of 1905 touched Shzedrin. There were local organizations of various parties: the Bund, Poalei Zion, Social Democrats – there were even anarchists. In 1918, Shzedrin was occupied by the Germans; when the Germans left, they were replaced by the Poles. But still, the borough was developing, little by little. Our library, which existed since 1905, formally became an official library.
It had about 600 books in Yiddish, Hebrew and Russian; lectures were held there. A four-year school was opened; it was one of the first in Belorussia where the instruction was in Yiddish.
In the late 1920s one of the first successful Jewish collective farms was founded. I remember this collective farm where my grandfather David worked since 1929. The farm was rich; there were lots of fields, gardens, a goose farm, a canned-food plant, and a dairy factory.
But the population of the borough began to decrease. The youth went to the city to study; many people, and our relatives among them, left for America. A population census in 1931 showed there were 2,021 people living in Shzedrin. Before the war, there was no electricity; no water supply in the borough. The roads were mostly unpaved. There were no cars; people traveled on horses.
My father, Boris Davidovich Erenburg, was born in Shzedrin in 1907. The family was poor. He became a shoemaker’s apprentice very early. At the age of 16, he started to work on his own. As there was not much work in Shzedrin, he worked in the adjacent villages. He came to a village, collected orders, lived with one family, then with another where he worked.
My father, Boris Davidovich Erenburg, was born in Shzedrin in 1907. The family was poor. He became a shoemaker’s apprentice very early. At the age of 16, he started to work on his own. As there was not much work in Shzedrin, he worked in the adjacent villages. He came to a village, collected orders, lived with one family, then with another where he worked.
Those were Belorussian families, but meals were cooked for him separately, because he ate only kosher food. He was a good shoemaker, and he was paid for his work in kind. On Fridays, he used to return to Shzedrin and go to synagogue.
Those were Belorussian families, but meals were cooked for him separately, because he ate only kosher food. He was a good shoemaker, and he was paid for his work in kind. On Fridays, he used to return to Shzedrin and go to synagogue.
My mother, Rachel Herzevna Erenburg (nee El), was also born in Shzedrin in 1907. She graduated from a Jewish elementary school. In her youth, she helped her mother around the house; in the vegetable garden; worked for the rich Jews, as day labor; for the candy factory; and even as a hairdresser. But one day, clippers had stuck in the client’s hair, and she quit the job.
Hava, with her three children, and Iosif, with his two sons, were shot by Germans in Shzedrin in 1942.
In 1930, my father left for Bobruisk, got a job in a plywood manufacturing plant, and in 1931 brought his family to Bobruisk. First they bought a small house in the outskirts. Mother kept a cow, and all the milk was for sale. They saved the money, and in 1934 they bought a big house in the center of the city. There was a goat too, and everybody drank goat’s milk.
There were four children in our family. I was the eldest. I turned 14 before the war. My brother Iakov was born in 1931, sister Olga, in 1935, and Eugenia in 1939. Though we lived a modest life, we were a united and jolly family.
There were four children in our family. I was the eldest. I turned 14 before the war. My brother Iakov was born in 1931, sister Olga, in 1935, and Eugenia in 1939. Though we lived a modest life, we were a united and jolly family.
All Jewish traditions were observed, but Mother and Father went to synagogue only on Yom Kippur.
After my parents married in 1926, my mother was a housewife.
When the war started, Bobruisk was almost instantly bombed. The authorities ordered everybody to leave the town. We went to Shzedrin by foot, but Germans arrived there very soon. Not to trouble our relatives, we decided to return to Bobruisk, where we had left all our belongings. Daddy went first. Frosya was the next to go, to gather her things.
She came back and said that our house was intact, that Father was all right, that he had found a job and was receiving a good ration and wanted us to join him. And so we all – my mother, brother, little sisters and grandparents walked to Bobruisk. But it turned out that Frosya had deceived us; her father had become a policeman for the Germans. Our home had been robbed, Father had no job, and Jews were ordered to wear yellow stars on their clothes. We were not permitted to communicate with Belorussians. Father was very scared when he saw us.
She came back and said that our house was intact, that Father was all right, that he had found a job and was receiving a good ration and wanted us to join him. And so we all – my mother, brother, little sisters and grandparents walked to Bobruisk. But it turned out that Frosya had deceived us; her father had become a policeman for the Germans. Our home had been robbed, Father had no job, and Jews were ordered to wear yellow stars on their clothes. We were not permitted to communicate with Belorussians. Father was very scared when he saw us.
That was in August. The first execution of Jews took place on September 9, 1941, when Germans killed all the men. When they arrived in our house, Father was lucky to escape and hide in the shed. I, a boy, was left alone. But Grandfather David, who was praying at that moment, was dragged out of the house and killed. From that day we hid Father in the shed.
On October 22, the Jews of Bobruisk were ordered to move to the ghetto – the territory of a destroyed aerodrome – within three days. Our family and five more families lived in one 25-meter room, one-third of which was occupied by our belongings. The ghetto was surrounded with a barbed-wire fence and the guards would shoot to kill if someone tried to escape.
On October 25, the last day that Jews were allowed to appear in the city, a Russian peasant we knew came to us, and Mother persuaded him to take me with him. I, like Father, did not look Jewish. The peasant did not have children, and he offered to let me stay with him and pass myself off as his nephew from Western Belorussia. But I fled to my father in Shzedrin.
We hoped to free Mother and the children from the ghetto somehow, but on November 7, the Germans shot 30,000 Jews from Bobruisk, including Mother, Grandmother, my little brother, sisters and our other relatives.
In Shzedrin, the Germans organized a ghetto, too, where Jews worked, particularly in mechanical workshops, to supply the German army. People lived in their own houses. Shzedrin was not fenced with barbed wire, but Jews had no right to leave, otherwise, the Germans threatened to kill the other Jews who remained captive in the ghetto.
Father and I were permitted to leave sometimes and earn a little by our shoe business in the neighboring village of Kitin, and in the evening we would return and check in at the commandant's office. Our earnings were divided among our relatives; everyone was starving in the ghetto.
Father and I were permitted to leave sometimes and earn a little by our shoe business in the neighboring village of Kitin, and in the evening we would return and check in at the commandant's office. Our earnings were divided among our relatives; everyone was starving in the ghetto.
On March 8, 1942, the Germans began to shoot Jews of Shzedrin. The fascists took the inhabitants of the ghetto to the cemetery. They made the people get into ditches that had been dug earlier, then they shot them and covered them with earth. That day we were in Kitin. The policemen allowed us to remain there till morning and assigned two guards to watch us. We played cards with them. Then I asked permission to go to the toilet outside, and Father had come out with me – and without our coats, we ran away.
Then I asked permission to go to the toilet outside, and Father had come out with me – and without our coats, we ran away.
We tried to get help in some houses, but peasants were afraid to hide us because they would have been shot immediately, along with their families. But we were given some clothes. The last man we spoke to appeared to be a partisan messenger. He told us how to get to the Rudobelsky partisan area. We reached there by a miracle.
We tried to get help in some houses, but peasants were afraid to hide us because they would have been shot immediately, along with their families. But we were given some clothes. The last man we spoke to appeared to be a partisan messenger. He told us how to get to the Rudobelsky partisan area. We reached there by a miracle.
None of the Jews in Shzedrin survived; about 1,500 people were executed.
From March 10, 1942, till June 26, 1944, Father and I were in the partisan group. I fought in battle; Father was a shoemaker. I was a well-read young man, wrote partisan leaflets, listened to the radio, copied reports. The destiny of partisan area itself was awful. The fascists almost burned it out, together with the inhabitants of eight or nine villages. I shall never forget mountains of smoking corpses, children with their heads cut off, women with their stomachs ripped open. The partisans broke into small groups. We lived in a bog surrounded by Germans, starved and frozen.
When we merged with the Red Army, the groups were disbanded. Those fit for service wear taken to the army. Father and I returned to Shzedrin, where Father organized a footwear and sewing guild, and I was enlisted in a fighting brigade, which was capturing German policemen in the woods.
When we merged with the Red Army, the groups were disbanded. Those fit for service wear taken to the army. Father and I returned to Shzedrin, where Father organized a footwear and sewing guild, and I was enlisted in a fighting brigade, which was capturing German policemen in the woods.