poniedziałek, 21 lutego 2022

Yehonatan Halpern

 
 
Born in April 1877 in Zharki [Żarki], Pietrkow [Piotrków] Gubernia, Poland, into a well-to-do Chassidic business family. He received a religious education, and at first after his marriage he took up a secular education. He earned a diploma in natural science, mathematics and language. H. had taken up with commerce. For a short time he was active in the union movement. 1908 -- began to write novels. 1913 -- published his first drama, "Sheyndele, a drama in three acts", and the one-acter "Muter un zun" (publisher A. Gitlin, Warsaw), which had drawn the attention of various amateur circles.
Among his unpublished writings, H. left: "Der alter dikhter", a dramatic poem in three acts, "Keyn veg tsurik", a drama in three acts (translated into German by Paul Barkhin, and was taken into production in Berlin's German Lessing Theatre. However, it was not staged due to the outbreak of the war), "Untergehakte fliglen", a drama in four acts, "Familye bromberg", a drama in three acts, "Der geferlekher retsept", a comedy in one act, and "Purim-shpiel", a children's comedy in three acts.
H.'s one-acter "Muter un zun" in 1923 was published in Cincinnati, in the English translation of Yetta Bloch.
On 15 July 1918 H. passed away in the town of Yendzhev.
  • Zalmen Reyzen -- "Lexicon of Yiddish Literature", pp. 768-9.
  • Y. M. Gimpel -- Yehanatan halperin, "Bikher velt", Warsaw 2, 1922.
Źródło / source:

piątek, 18 lutego 2022

Kapp

Helmut Kapp urodzony jako Konstanty Kapuścik (ur. w Kuźni Raciborskiej, zm. 1 czerwca 1943 w Jędrzejowie). (...)
Był prawą ręką szefa Gestapo w Jędrzejowie. Pełniąc tam od 1940 r. początkowo funkcję tłumacza, został z czasem bardzo aktywnym gestapowcem. Zajmował się on werbowaniem konfidentów, przeprowadzał aresztowania w powiatach jędrzejowskim i włoszczowskim oraz osobiście mordował więźniów — Polaków i Żydów. W ciągu swojej dwuipółletniej „kadencji" zamordował osobiście 87 Polaków i 365 Żydów, o czym publicznie opowiadał. Swoich mordów najczęściej dokonywał w Lasku Łączyńskim 2 km od Jędrzejowa lub na cmentarzu parafii Świętej Trójcy w Jędrzejowie.
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Źródło: 

czwartek, 17 lutego 2022

Stowarzyszenia

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W okresie międzywojennym zarejestrowano w Ję­drzejowie cztery liczące się stowarzyszenia. W 1925 r: Towarzystwo Dobroczynne Ostatnia Posługa (Chejesed Szel Emes), Żydowskie Towarzystwo Dobroczynności Linas Hacedek i Żydowskie Towarzystwo Muzyczno-Dramatyczne Muza. W trzy lata później zarejestrowa­no Stowarzyszenie Gemiłus Chesed. Do znanych działaczy społecznych zaliczano w Jędrzejowie: kupca Chila Altera Tappioła - prezesa Stowarzyszenia Rze­mieślników Żydowskich, kupca Izraela Dawida Zelcera - prezesa Linas Hacedek, kupca Lejbę Szwajcbarda - prezesa Towarzystwa Muza, radnego, ortodoksę Naftulę Wdowińskiego - przemysłowca, Izaaka Ickowicza - prezesa Mizrachi.

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Źródło:

http://swietokrzyskisztetl.pl/archiwum/pl/gminy_zydowskie_1918-1939/jedrzejow/index.html

poniedziałek, 14 lutego 2022

Cywia Lubetkin

Members of a pioneer training commune in Jedrzejow, 1935. Zivia Lubetkin is standing third from the right.  

Źródło: 

https://www.judybatalion.com/book-the-light-of-days-young-readers-edition

Ghetto Fighters’ House Museum, Photo Archive

wtorek, 8 lutego 2022

No Place for Tears: From Jedrzejόw to Denmark - Sabina Rachel Kałowska



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Life began for Sabina (Rózia, as she was called then) in 1925 as part of a warm, close-knit, religious family in Jędrzejów, a Polish town about 80 kilometers from Kraków. After the establishment of the ghetto in the spring of 1940, life for the Jews was extremely difficult and many had to survive on smuggled food. On September 22 it was Sabina’s turn to bring back food for her family, however, disaster struck and Sabina received a message that the Germans had liquidated the ghetto and everyone she had known and loved, except one uncle, had disappeared. Upon hearing about the liquidation of the ghetto Rafał Kałowski (a non-Jewish Pole from Greater Poland who was relocated to Jędrzejów and re-housed in Sabina’s family home) made it his duty to help Sabina and her uncle – he secured false identity papers, arranged for shelter with colleagues and students, and provided clothing. But suspicion was always high and Sabina was constantly on the run from such places as Chlewice, Dąbrówka Morska, Słomka, and Łąkta Górna. Sabina’s story provides stunning psychological insights about identity, memory, totalitarianism, and the experience of immigration. She recreates a lost universe and emphasizes the power of dreams and reminiscences to hurt and heal, and to acquire the strength to survive.