My memoirs. Volume first. Chapter 18-21.

Kobrin → Outstanding persons

Chapter 18
My Rabi reb Itskhok-Oysher. – Our "occupations". – My first revolution. – My name becomes known in the city. – End of history.
There lived in Kamentsa an unfortunate Hasid, poor and scary devout. To do – it did nothing. The wife to it did not allow to live that he became that whom were all shlimazlnik – melamedy. When he told about it to my father, that right there had an idea – that Itskhok-Oysher can be for his Hatskele a good melamed. That Hatskel at it will learn something - it is hardly, but will become at it the big Hasid, I, though was in soul a Hasid, nevertheless "loved this world" as the father spoke. I constantly was at the grandfather where often ate on Saturday and on holidays, and then already together with the grandfather prayed at the uncle Mordkhe-Labe, and by ten o'clock we already finished to pray.
At the grandfather the food proceeded not for long and when hours in twelve, the father came home from shtiblya, I was already at home, ready to a meal. Where it was better for me, there I also was. For it the father often called me "otmirasegoynik" and regretted that gave me on training to the uncle reb to Efroim, the opponent of Hasidic Judaism and as it was considered, to the philosopher. Of course, it was hidden apikoyresy. Really, the father saw that I began to know too much, to understand something in life, and very much was afraid that also I, My God keep, did not become at the uncle apikoyresy.
Of course, he wanted to take away me from the uncle, but Aron-Leyzera was afraid of the father. And therefore looked for such case that it could take me from a heder, and the grandfather would not object.
But once Itskhok-Oysher was, all these reasons were forgotten: the father lit up idea that at such melamed I will become the real Hasid. And together with one more Hasidic Jew he appointed Itskhok-Oysher to be melamedy. For two boys: for me and for Mordkhe, the son to Shmuyel-Shloyma, defined fifty rubles for term. He had to teach in a bet-midrasha reb Hershele, on the sinagogalny yard where in the afternoon nobody studies, - tear down, an eshibotnik. There it was silent, and it was possible to learn with advantage. Own brother, my friend Isroel, the father from Efroim did not take away.
For the next day the ambassador Sukkot, at nine o'clock in the morning, I came in shtibl reb Hershele to be engaged with a new melamed, just at this time all went in heder.
The Rebbe was not yet, and we with the companion waited. At eleven o'clock he came from a mikva and began to pray, foot tapping a leg on a floor and clapping palms on a wall as it did usually during a prayer. And the whole hour knocked on a floor and on a wall and tore a throat shout, and then, approximately the half-first, began to learn with us the treatise "Marriages". He had not breakfast because at dawn he just ate a dinner.
We from Gemara began to learn that to us he was familiar even earlier. Learned the whole leaf of Gemara, and he looked before himself – and whether he listened to us or thought of something special – we did not know.
Reached Additions, and here he quickened also a little itself began to look at small letters of the text. We knew additions too, and he, looked in the book, whispered about himself and apparently did not understand. Sits, having captured hands the small head with a narrow forehead and whispers about himself Additions. But we feel that he does not understand – thinks, again about himself mutters, half an hour thinks again until bothered us and became loathsome so to sit. We speak:
"Rabi, we will tell you Additions. These are very easy Additions".
Here he cried:
"It everything is easy for you, but everything is difficult for me!"
We then got up and went to a big bet-midrash.
There we talked to young people, and having looked for hours, saw that there passed hour. And though we before it shlimazly really did not feel any fear, nevertheless it was desirable that that we left during occupations in bet-midrash, it did not tell the father, and we hurried to return back in shtibl.
Having returned, we saw that he still sits, having put the little head on hands and having deeply reflected. We went home to have dinner and, having returned, found it in the same pose. Here we broke his reflections and asked:
"Of what Rabi so long thinks? We know Additions for a long time, we to it already learned!
He, apparently, all could not understand in any way, was obviously ashamed of it so was silent. We learned some more Additions, and he all was silent. Meanwhile time of an after-dinner prayer came, and he was engaged in the strange preparations …
We went in bet-midrash again and turned together with all boys there. Itskhok-Oysher's contract with the father was - to learn us only to an after-dinner prayer, but not till nine in the evening, as in all heder in winter time. We played in a bet-midrasha, taught a little from tomorrow's Gemara with several Additions and what was not known, asked porushy.
For the next day began to be engaged again, and he behaved as the day before, thinking over Additions. There were we at the whole three o'clock, having returned exactly for half an hour to an after-dinner prayer... Retold to it Additions again, and he was silent. And so wintered.
Meanwhile I directly lodged in a big bet-midrash, having got acquainted with all eshibotnik, porusha and with master's children. I conducted with them disputes, spoke about different things, and from there is nothing to do made certain "revolution". Business was so.
In a bet-midrasha as I already wrote, all copies of the Talmud were fragmentary, and the whole copies of Shebsey-Hirsch, the old person serving gabay thirty years held locked indoors with iron lattices at windows and with an iron door where recruits a few years ago sat. Later the arestny house began to be held not on the sinagogalny yard where all could hear crying and shouts, and near the house of an asessor. And in that room of Shebsey-Hirsch also kept the whole copies of the Talmud, etc. the whole books, and in a bet-midrasha left torn. And when I suggested it to give us in bet-midrash the volumes received from Slavuta, he refused.
Then I only instigated all porushy, eshibotnik and the master's children who are fed in the house of the father-in-law to demand from Shebsey-Hirsh the whole copies of the Talmud and other books. Why we have to use fragmentary on which it is impossible to study!
"Whole keep in a chamber, apparently, for mice! – I shouted.
"We have no exit, - I excited their spirit, - except how to pass with everything together into other bet-midrash. Not in a new bet-midrash - there gabay the son Shebsey-Hirsha serves – give, pass in bet-midrash on Adolinaya Street. There gabay reb Moyshe Ruven, he very much will be delighted that in his bet-midrasha will sit and study! And if there are not enough Talmud copies, he will not calm down, will collect on all city also will give us that is necessary".
And on all this propaganda I had time just because Itskhok-Oysher did nothing my Rabi and wrinkled the forehead over Additions. And of course, nothing at it vymorshchivatsya any more while I did not get up and did not explain it Addition. Rabi is good!
I went to reb to Moyshe-Ruven and told about everything. So and so, to us fragmentary Talmuds give a pier, we want to pass to you. And though it is far, but you have good books and what will not be enough, of course, you to us will get.
Reb Moyshe-Ruven was glad to good news and told that the city and so will not assume that bet-midrash was left big without pupils, and eventually will reconcile with us and will make concessions, but it will be very pleasant to it to see at himself in a bet-midrasha of persons interested to study Jews. At least two days we at it will study – already to it will be enough, already it will be for it big pleasure!
And for the next day, among day, I brought all pupils to one – more than fifty young people – the poor, rich, is more senior, younger. There is no left, and I led all of them to a bet-midrash. Moyshe-Ruven's pleasure was indescribable. We right there issued it the receipt – how many Gemara's copies are required to us how many books with interpretation, "Questions and answers", etc.
Reb Moyshe-Ruven took with himself three guys from Adolinaya Street and on the same day brought everything that it was necessary for us. Till ten in the evening all the time carried books, and for the morning the doctrine began there, and strange warm tunes were carried according to all Adolina. I agreed with all pupils that here talk will not be – only the doctrine and as it is possible more loudly, and all adolinsky women and children came to windows, looking at beautifully singing pupils. We occupied as well female part for the doctrine, except as early in the morning when there twelve especially pious prayed – and reb Moyshe-Ruven was happy.
And when reb Shebsey-Hirsch, gabay, came to an after-dinner prayer in bet-midrash, at it darkened in eyes. It is empty and was dark in a big bet-midrash, is not heard pupils, and the come owners absolutely became puzzled. About any revolution they did not know and decided that there was some misfortune, and in confusion asked Shebsey-Hirsh:
"What is it?"
It told Shebsey-Hirsch that the son Aron-Leyzerov Moyshe made revolt and took away all pupils from here, having moved them to Adolinuyu, to reb to Moyshe-Ruven.
"What for? Something in it has to be? Absolutely without the reason of it it would not happen!"
"He wanted, to this boy, - with irritation answered reb to Shebsey-Hirsch, - that I issued it new Zhytomyr Talmuds. But it is only worth giving them as in three weeks these expensive books will tear".
Noise was made - it was not believed. The explanation seemed to them frivolous.
I knew that when owners come to an after-dinner prayer, the alarm will begin. Between after-dinner and evening prayers between owners and Shebsey-Hirsh something will be ready, and I specially came to an evening prayer in bet-midrash. Having seen me, cried:
"Sha, sha! Hatskel here. Let's listen that he will tell"
I did not become puzzled, took big owners and spent them on the regiments filled by books which were along walls and above tables – let will take all books of Gemara and will look at them.
"Looked, well. And so – whether there is among them at least one whole book according to which it is possible to study? All fragmentary. Well, and it in your opinion is correct that Shebsey-Hirsch keeps twelve fine volumes of the Talmud under the lock, together with such fine interpretation, with Questions and answers, and here holds fragmentary? For whom it stores those, good volumes? For what feels sorry for them?
Every year several wealthy people die, leaving to a big bet-midrash of the book of the Talmud, and it holds them behind an iron door".
Having listened to me, all told that I am right and that the communal house has to open for Shebsey-Hirsch and take away from there so many books how many young people will be able to carry away. But Shebsey-Hirsch, the old person of seventy with something years who was here the real tsar did not want to concede, and in particular depressed him that against it the fourteen-year-old boy acts. Nobody never dared to it to object, and he was not able to concede.
Nervousness in a bet-midrasha lasted all morning, as well as during after-dinner and evening church service. All city came and saw that it big bet-midrash – is empty, and all said that Hatskel is right. Because, that all considered that I am right, he went obstinate even more. All squabbled with it, and there was no who would remain on its party. But it did not concede everything.
On Saturday owners made "ikuv ha-kriya" * ("A reading delay" - the custom existing among ashkenaziysky Jews: if someone considered that they did it the harm, it could detain Saturday reading the Torah until his question discusses society), and the rabbi told that if Hatskel was to him a stranger, he right there would declare that it is right, but as he is a grandson of his brother, he has to be silent. Having heard words of the rabbi, owners decided to arrange general meeting on an end of Saturday and to deprive of Shebsey-Hirsh of his position. But Shebsey-Hirsch right there rose by an eminence as did always during reading the Torah, slapped a palm on a lectern and told:
"Misters! I transfer keys from books to the rabbi, let him do with them that wants. Also we will go to read".
So he also made. In the afternoon on Saturday transferred keys to the rabbi, and I was called by the uncle.
"It is very pleasant to me, my child, - he told, - that you fought for charitable business. Shabsey-Hirsch he is wrong, I hear complaints that in a bet-midrasha there is no whole book of Gemara left for a long time. Shabsey-Hirsch transferred to me keys, and tomorrow I will send hours to eleven-twelve Beynusha-shames, and you come with all pupils in bet-midrash. But nevertheless, my child, it is not necessary to be engaged in disputes, it is better to avoid them …"
On Saturday evening I went to Moyshe-Ruven and told what to me was told by the uncle: that I brought all pupils in bet-midrash.
"As the rabbi solved, so has to and to be", - he defined.
In the morning on Sunday all of us came in bet-midrash. Chose ten young people from the number to take books. Having come to the room where books lay, felt light in eyes: together with twelve volumes of the Talmud and with the most expensive editions of "Questions and answers" of all there were not twelve volumes, but seventeen! That is, we found the real treasure there that terribly pleased us. Between copies of the Talmud found ancient, more than tercentenary, the book of the kopustersky press, * (Kopys - in the original, according to the Jewish tradition, "Kopust" - nowadays the city in Belarus, the Mogilev region. Actually, the Jewish printing houses were founded there only at the end of the 18th century) . We found the original of a detailed, from the beginning to the end, story about Jesus Christ * there (Not clearly whether there is a speech about the netsenzurirovanny edition of the Babylon Talmud where Jesus is represented by the magician and the temper what as that and is demanded by the law, it was beaten by stones for, and then it is hung up - treatises Sankhedrin (Council), 107b and Sota (adulteress), 47a – or about "Stories about hung up" – the anti-Christian manuscript widespread in various options among Jews since the 12th century. Is available in modern Russian translation in Shamir's edition). Beth-midrash was decorated by new books of Gemara: all twelve volumes of the Talmud which we brought and are a lot more expensive books, "Questions and answers" and decisions, expensive editions of the Tanakh. Our pleasure this day was not either limits, or borders. Having taken that it is necessary, we locked a door again, and the uncle returned keys to Shabsey-Hirsh. After this history I in the city became famous.
From the fatherly melameda-Hasidic to me, on the one hand, there was an evil as I learned nothing, and with another – big good. At reb Efroima I could study better, but the whole day in a heder had to sit; at the Hasid, on the contrary, I was free the whole day also became interested in another matters, to the taste that was very important for me.
I became interested in research * (That is philosophy. The concept "research books" means, generally literary and rationalistic tradition of the philosophers since the Middle Ages attaching scientific methods to questions of belief) and as a result took from the enclosed space all research books, such as "The sea nevukhy" * ("The mentor fluctuating" - philosophical work Moshe bin-Maymona, known in the Jewish sources as Rambam, the largest representative of Judaism of the posttalmudical period, the doctor and the philosopher of 12 century. Lived, generally in Egypt), "Kuzari" * (Otherwise: Sefer ha-Kuzari" – "The Book of the Khazar", the apology of Judaism submitted in form of presentation by followers of philosophy of Aristotle, Christianity, Islam and Judaism to everyone – the doctrine before the Hazaria tsar who chooses Judaism. The author is Yehuda ha - Levi (Galevi), the Jewish poet and the philosopher of Spain of the end 11 – the beginnings of 12 century), all books on the Jewish knowledge, "Test of the world" * (The didactic poem which sustained a set of reprintings, Iyedaya bin-Abraham's Bedersi, the Provencal poet, doctor and philosopher, river about 1270, mind. apprx. 1340) with good interpretation, "Duties of hearts" * (See above) and all books of sermons, also began to read diligent. I provided to the Rebbe to sit, having put the head on hands and reflecting over "Additions". In ten minutes finished to study and if what did not know, then especially did not trouble itself, and asked pupils, and everyone was ready to explain to me. It grieved me to spend time for Gemara and Additions. I plunged into scientific books and entrained all company of unmarried and married eshibotnik and porushy.
In the afternoon we read scientific books, regularly argued and philosophized. So I got two good companions, Yosl, the son of the rich owner, and Shmuel, the son Mayrim. Both are with fine abilities to the doctrine, God-fearing and good boys. We spent the whole days behind scientific books, and opened for Gemar in the evening and read aloud. And nobody knew that we read scientific books.
Then Yosl gave up: for what to read us scientific books and to shiver before any old cattle (we called old owners by "old cattle"), we will go better to it, to Yosele. His father has a library, same rich, as in the shtibl. There is not enough only pigeon's milk there. Let's be engaged there how many we will want, and as a last resort, we will be able to return to them to a stall and there to continue the disputes.
So there was at us a circle where we excitedly read and argued. The circle consisted only of us, three very keen boys, and we so plunged into disputes that was forgotten to be eaten.

Chapter 19
Izbitsky Hasid. – "Shiloakh's waters". – My question. – Answer of Hasidim. – Acquaintance to the son of a magid. – "Magid". – Sawyer of logs. – Our meetings. – Beginning of my public work.
The father took to himself a certain Y.V. for the help in maintaining books, etc. of affairs necessary for the father. This Y.V. was an izbitsky Hasid * (From the Polish town of Izbitsa near Lublin). Lodged him just in the house of the priest in which we lived and where there was also our wine cellar. We lived side by side. It was the clever and vigorous type, but too haughty and free. And at my mother it regularly put out because of her grandfathers, gaon. For example, he spoke about her grandfather, reb Haim Volozhiner: "Reb Haim, fetid memory …." The portrait of the Vilensky gaon hung at us. It pierced a nose on a portrait * (Both were the famous opponents of Hasidic Judaism). Mother many times cried because of the impudent fellow, but the father, on the custom, grinned and spoke: "Silly, well you take offense? Than more you take offense, that he will try to anger more you". The father, by the way, and itself was a Hasid so sympathized with him. He was very happy with it – could order it anything, and that executed everything in the best way. He never studied anything. Spent for a prayer ten minutes, drank a lot of vodka and played cards. But it was not reflected in affairs.
Somehow on Saturday afternoon I came to it home. He slept on the sofa, and near it the book of izbitsky Hasidim of "Shiloakh's Water" lay I took the book and glanced in it. My look fell to chapter about Pinkhas * (The head interprets the corresponding chapter of the Torah – Bemidbar (Numbers), 25). There it was written that Zimri, the son to Sal, was right concerning Kozbi, Tsur's daughter to whom he was married for a long time. Further there it was told about Pinkhas who speared him, without knowing sense of details, and it acquitted Moshe Rabeyna as there was Pinkhasu of uncles * (That is, the interpretation contradicting bible according to which Pinkhas did right thing, having killed Israeli Zimri together with his wife, a media string of Kozbi, carrying out these will of God dissatisfied with hobby of Israelis for inoverka). I could not bear it any more. I took the book and right there carried to the uncle rabbi, asking it to explain written. The rabbi read and clutched at the head – if the author of the book rabbi does it from Moshe Rabeyn, then what to wait from the simple Jew for!
"You see, my child, - he told angrily, - how far Hasidim get. Next Saturday show it to the father when he sits at a table with Hasidim – let he will explain to you".
Next Saturday at the father all Hasidim gathered, on a visit there was a Rebbe Shloyme-Itsl, the clever Hasid and the rich man. Sat at a big table, drank wine and spoke about Hasidic Judaism. I got up because of a table, took the shivering hands the izbitsky book "Shiloakh's Waters", brought to the father, opened the necessary chapter and asked: "The father, explain me sense, I do not understand".
The father read and became puzzled a little. He was very honest person, is not skillful to twist the head to other, especially, own son. Hasidim very much wanted to learn in what business, and Shlomo-Itsel, the guest and very cunning Jew, understood on the fatherly person that language was taken away from it and that he does not know that to answer the son. The father stretched it the book. That saw and began to knock palms on a table: "Correctly!" – also gave the book to other Hasidim. All right there cried: "Correctly!" And when I asked what is correct, explained to me that when I become more senior, I learn. They very much were mistaken in me. I could not wait until I become more senior, and this clap on a table and shouts: "correctly" that it seemed to me absolutely false rough and wild, pushed away me, though involuntarily, from Hasidic Judaism.
And all Hasidic doctrine became at me across soul since then, and I could not calm down. I began to reconsider for myself all their words, and everything to me began to seem topsy-turvy, strange, and I stretched back. Began to go home to a magid. There were all most persistent opponents of Hasidic Judaism; the son his Moshe-Aaron, big ilyuy, was their especially ardent opponent, is regular opposing them. In stay by the ardent Hasid I always steered clear of the house of a magid, of his son though there were they the most educated people in the city – I could not listen as they deal shortly with Hasidim and from their tsadika, together with Baal-Sh Tov * (Israel bin-Eliezer Baal-Shem-Tov, 1700-1760, died in Medzhibozhe, nowadays Khmelnytskyi Region in Ukraine - the founder and the inspirer of Hasidic Judaism in Eastern Europe). But now shared with magidy and his son secret – that I cannot be the Hasid any more that they are right, opposing Hasidic Judaism. I made friends with Moyshe-Aron who just arrived from Minsk where at twenty-year age he became the head of an eshiva. When he got sick, the Minsk rabbi, reb Gershon-Tankhum who was very much appreciated by the Frankfurt baron Rothschild * (Anshel-Mayer Rothschild (1773-1855) close to orthodox Jewish circles in Germany means), he went with it to Frankfurt and presented it to the baron who carried out in occupations with it several hours. Moyshe-Aron was pleasant to it, and Rothschild sent it to waters at own expense. It also sent it back to Kamenets and gave it with itself(himself) water to drink. Doctors to it did not allow to be engaged as his brain worked too tensely that could damage to it. Moyshe-Aron had to walk and drink water.
Needing people with whom it could walk, it took for this purpose me though I and was about six-seven years younger than it. Apparently, I was pleasant to it. He saw that I very much try to understand, find a true way, and he spoke with me much.
That summer I continued to sit at Itskhoka-Asher, and that still wrinkled a forehead over Additions, increasing the piety, and my father did not worry about anything. I had time for everything, especially, for walks of hour on two with Moyshe-Aron. And that showed me all places in the Talmud directed against the methods used by Hasidim. I also spent much time at Yosele, the rich man's son, in occupations by philosophy and researches, for an hour a day came to the narrow-minded Rebbe, repeated with it Gemara's page with Additions – and hi.
Just at this time reb Simkha-Leyzer, the father Yosele, began to receive "Ha-Maggid" * ("Messenger" - the first weekly in Hebrew, appeared v1856-1903 in Poland and in the Russian Empire), and we regularly read the newspaper. Through it we began to learn gradually what occurs in the Jewish world. At that time in "Maggida" wrote about any plans concerning purchase of colonies to Erets-Isroel * (It is about the Society of settling of Palestine existing in 1860-1864 in Frankfurt which plans were discussed on pages of the weekly), and someone there even counted that from six hundred rubles it is possible to get the whole colony in Palestine. It strongly struck me, and we with Yosele brought together in Kamentsa the person sixty owners ready to sell the houses and to go to Erets-Isroel. Among them there were Jews capable to hammer together the sum of three thousand rubles.
I remember how we with Yosele took several young workers and organized a palestinofilsky circle. There was among them one sawyer of logs, at the same time – the educated Jew. This sawyer was especially interesting person: first, our hobby for philosophy and scientific books was interesting to it; and secondly, it attracted us with the fact that this already adult Jew with us made friends, and I remember that many times, finding the answer to a question which was asked by the sawyer and with which it before it stuck to us – we joyfully to it ran. Having found it being above a log, sawing it a big saw, with pleasure told that on a question of that and about seven found today in the book where it is stated in detail and the intelligible and accurate explanation is offered. He went down from a log and attentively listened. Sometimes we brought to it and the book - he wanted to see written in black and white, and we at the same time stood under a log, and he held a saw in hand … This sawyer (much to my regret, I forgot his name) very much was fond of idea of colonization Erets-Isroel. He was an excellent propagandist, with language as fire and pitch, and thanks to it to us was succeeded to excite all city. Almost all agreed to sell the bebekh and to go to Erets-Isroel.
Having taken courage, we sent the telegram in Basts * (the city in East Prussia where at one time there was "Ha-Maggid") "Maggida", asking the answer whether work that we could submit them the list of all who are ready to send money began already there if it is really reliable. So we worked several months. Yosele had an assembly point. There it was always full to the people, young, elderly, we spoke with a big animation. And when the sawyer began to speak, all cried and unanimously spoke:
"With our adolescents and with our aged men we will go" * (Moisey's words turned to the Pharaoh, Shmot (Outcome), 10,9) if we already lived up to what we can buy Erets-Isroel". But from "Ha-Maggida to us was not any answer. The newspaper suddenly became silent, and all our work reeled. I went to the uncle reb to Efroim, asking that he prepared for us the letter in "Ha-Maggid" in whom he has to state in detail how many he is available for us money how many people are ready to go, etc. But edition did not answer us again. Here I already began to doubt all this business. It was decided that we will send at own expense people to edition. More suitable person, than the sawyer, we did not sew. Made calculation how many for it it is necessary money for a trip and how many – for this time to his wife and children on life, and each of our sixty companions assigned on ten zloties that already made 1 ruble ninety kopeks. We should have raised only a little more money, but to our big chagrin and disappointment, "Ha-Maggid" suddenly declared that all business is postponed so far. The sawyer, the poor creature, undertook the logs again, and in free time came to us from Yosele to philosophize and explain the world. Also I remember how in the summer we, a handful of the children, went to the field and with enthusiasm talked. Often it seems to me that have I exclusive memory to remember all our talk, I could write unusually interesting book about former Jewish children's dreams …
My father was happy with the Itskhok-Oysher and knew nothing about how actually there are my occupations and as I actually spend time that I do and what I think of that I became already the in the house of a maggid where there were biggest opponents of Hasidim. For the benefit Erets-Isroel he was happy with my activity, and besides about me knew nothing. Sometimes he asked Itskhok-Oyshera:
"Well that you will tell about my Hatskel?"
Rabi then answered:
"The capable boy, with a good head"
And this answer was for the father enough. He was engaged all week in rent and Hasidim.

Chapter 20
I begin to be married off already. – Ask about me. – Ekhezkel, son of a tsadik. – Good origin. – My unfamiliar bride. – Letter. – Slap in the face. – My uncle. – Life with it. – Preparation for discussion.
The father already began to think of a shidukha * (I.e., of courtship, of party) for me, and the matchmaker already began to offer different shidukhy * (The same, the plural) with well-born rich men who will give me one thousand or two rubles and five or ten years of contents. But the father surely wanted for me the Hasidic father-in-law and when offered him options among Hasidim, the grandfather did not want. Meanwhile the best time passed, and any shidukh did not follow, that is, it which would suit both – both the father, and the grandfather. And I was already an adult guy … fifteen years – situation nasty. All my companions became already grooms and owners.
Mother haunted the father: why he does not marry off me? It can take a lot of money and contents.
"You want, - she went on, - that Hatskel had a father-in-law the Hasid, but you know what svyokr will not want any Hasid to itself in sons-in-law, and he will insist on the. Hatskel becomes more senior, it is a shame before people …
She all this went on, and the father all kept silent. Did not speak neither for, nor against. Only about himself grinned, expecting, as usual, that the interlocutor calmed down. But mother could not take out it any more. On custom, complained to the uncle rabbi.
"Try, the rabbi answered it, - that Hatskel got to the opponent of Hasidim, the rich man who will give him contents for many years. It the boy, capable to the doctrine, and having many years of contents, will be able to study. And you will have a hope that he will become a rabbi".
The mother's uncle rabbi had a son Ekhezkel (both of us were called in honor of one of grandfathers). This Ekhezkel was big ilyuy, and could become the rabbi even in the big city. But he became a Hasid and was therefore only the rabbinic judge in Kobrin. And this Ekhezkel went to raise money for Erets-Isroel. The Slonimsky Rebbe, since informed on him to the authorities, itself did not go any more. And when Ekhezkel came to Kamenets, at the father the pleasure and fun, and a sumptuous feast began, naturally. Hasidim to it especially rejoiced: he was a son of the rabbi. I did not depart from a table and listened that was told. Now I sat at a Hasidic table absolutely with other purpose. I specially listened to their conversation that then to criticize them.
Reb Ekhezkel loved me. He considered me as the quiet boy and once, having pinched for a cheek, told:
"Hatskel, if you become the kind Hasid, I will give you the beautiful bride".
I reddened and kept silent. At heart I envied the companions for a long time: all were already grooms and owners, and I, because of war between the father and the grandfather, still was not a groom.
Ekhezkel called after food of the father to himself to the room and reported that at him for me excellent shidukh, his relatives, the wife's sister. It is brought up at the father-in-law Aron Tseylingold, the beautiful Hasid, the scientist and the rich man, the favourite of river Aron Karliner.
"To me they seem in couple as after six days of creation" * (It agrees to one of the popular bible interpretation stated in the book "Bereshit Slave" (allegedly the 3rd century), having created the world in six days, the Lord sits since then and looks for to everyone suitable couple), - he added.
Which is not surprising, shidukh it was pleasant to the father, and those that the bride – the orphan without mother and without father … Here the grandfather Aron-Leyzer will not be against. The fact that the sister's husband - the Hasid, it is already not so important if only the father-in-law was not a Hasid. The good relationship, besides, here too was available as he knew that the daughter-in-law of the rabbi, Hadas, from very good family.
The father told Hatskel that he not against idea – as was his habit to answer in case something is pleasant to it, and reb Hatskel asked Gemara that to listen to me. He heard, told the Rebbe that I am a capable boy, but nevertheless he has to listen to me. At them is with the bride's sister, he told, is decided - to take for the sister not differently as scientific groom.
R. Hatskel took the treatise "Marriages" and, on my happiness, opened just on that problem of wedding which I learned with blind Dovid and now, with Itskhok-Oysher, as well as independently. And understood Additions and Magarsh's interpretation enough, and he asked me to state Mishna with Additions. I made it absolutely smoothly. He asked me about counter questions of Magarsh. I answered, he closed to Gemar, again pinched me for a cheek and told:
"I have already for you a beautiful bride".
I reddened again, and they with the father in other room discussed all details, a dowry, etc. The father sent reb Hatskel to the grandfather.
Hatskel went and when stated to the grandfather the offer, that answered:
"My Hatskel is very good boy. His mother – from a fine family – from grandsons reb Haim Volozhiner, and I do not want to shame relatives. The fact that it is about the rabbi who became related with you, such scientific person - it of course is good, and too suits me – but it would be desirable to learn nevertheless about a family of your wife in detail.
Hatskel and made. In detail told about relatives: it svyokr - ruble of Hirsch-Joel Reizes whose father, the ruble of Mordkhe from the Jail, was also well-known on Volhynia as pious Rothschild in Frankfurt. Went in the carriage harnessed by the four of horses for a long time. The harness and the carriage were almost entirely from silver. Coins at it were washed in a silver wash-tub. He was a Hasid and supported all the Volynsk tsadik. In the house constantly there were tsadik: one left, another was. He lived in grand style, and at him sat for months. In the house there was a noise from Hasidim from their tsadika – in a word, it had real Hasidic paradise on the earth.
He traded in the wood; but once he was not lucky. It sent to Danzig for six thousand rubles of the wood. Rafts on water broke up and floated in different directions. There was a big flood on Vistula near Krakow, and to Danzig of any raft with the wood it was not succeeded to deliver. Besides the prices that year in Danzig on the wood were low, and there at it a lot of goods since former time on which it laid out the mass of money accumulated. In total reb Mordkhe lost seven-eight thousand rubles in one year.
But despite it, remained the rich man, it was generous and hospitable, but any more not as earlier. Tsadikam it did not give money any more, and they already so often did not come to it.
One of the sons, Hirsha-Yoel, he married to the daughter of a tsadik from Dubna. Hirsch-Joel lived with the father together, was uchyon and it is goodhearted, but had no tendency to Hasidic Judaism. When the father died, the son inherited a certain sum of money. But as in trade in the wood the father fell into decay in the end, the son did not want to be engaged in it, preferring in a row. It undertook to collect, as a subcontract at the baron Ginzburg, the known excise tax in two counties: Belostoksk and Belsky * (About this tax and about the baron Y. Ginzburg see at the beginning of a chapter 7). He lived in Bialystok and had
two daughters and son. The oldest daughter Hadas – is just him, Hatskelya, the wife for whom in a dowry the father gave a lot of money and contents.
In Bialystok he held important position, in affairs of philanthropy and hospitality behaved as his father, but what the father did for Hasidim, it did for their opponents. On Saturdays surely happened at it ten respectable guests, most worthy people who still should be paid that they it fir-trees, and every day at it had at least about three dear guests by a lunch.
It was known moely, making trimming nearly for all city. And the poor father of the newborn received from him in a cost plus on food for the woman in labor for a month. It had a list in five thousand children to whom he circumcised.
So it was appreciated in Bialystok that at weddings of the most important people asked to hold a wedding ceremony. In those days it Jews had one of the most honorary duties for which chose the most dear Jews.
In a row on an excise it held not for long as the baron refused to transfer an excise in the country by small parts in hands of subcontractors. The baron wanted to collect a tax on Jews, and the father-in-law went to Brisk where he became one of suppliers of local fortress. It also opened in the city of the biggest wine shanks for officers of fortress where very well traded. Also continued the charity, hospitality and trimming of poor people to which he well paid.
In 1855, during the Crimean war, all who lived in fortress left on war. And his officers it asked to go with them to Sevastopol. One general even offered him large - directly gold - military deliveries to the place of military operations, but he did not want to go to do things in such place where people of each other will wound, cripple and kill.
Meanwhile all officers remained to it owe a lot of money. Only from one of them at it was bills for three thousand rubles. It quite strongly suffered from all this.
His seventeen-year-old son having success the handsome rare ilyuy and besides – the good-natured person is purer than Mordkhe's grandfather together with the father, having become the groom, a month before a wedding got sick and soon died. On it grieved all city, and for the period of a funeral closed all shops in Brisk.
For the father his it was the crushing blow, and weeks through two he died. Mother was tormented several months and too died. By the time of this tragic death of their daughter, my future bride, was only six years old. It was taken to herself in Pinsk by elder sister, the wife young still, the rich man's daughter-in-law. Her husband, Aron Tseylingold, the unusual erudite, was a big philanthropist, dear both the Rebbe Aron Karliner, and all city.
After all this misfortune with all death the state it failed, there were one ruins. Then something was collected for the orphan, together with several bills.
Ekhezkel told all this to the grandfather who now, after history, already agreed, and on morning shidukh was imprisoned. I then was about fifteen years old, and river Ekhezkel wrote the letter to Pinsk to the sister-in-law Pese that that came to Kamenets to sign "conditions".
Nobody in a family saw the bride, the I am more. It strongly afflicted me. It seems to me, I already loved it, but I do not know whom I loved, did not know her face, heard nothing about it. Beautiful it or opposite, clever or silly. I even dared to ask about the bride.
The grandfather bought two small ringlets in Brest and gave to Pesa that she brought to the bride a gift.
And in a month I received from the brother-in-law, Aron Tseylingold, a gift: silver hadas * (A vessel with the aromas used after some prayers) and "Mishnayot" * (The most ancient part of the Talmud - the collection of galakhichesky decisions made by Yehuda ha-Nasi, the given religious teacher Erets-Israel of the second half of the 2nd – the beginning of the 3rd century. Reflects galakhichesky creativity of predecessors and originator's contemporaries. Creativity of the subsequent generations was considered as the comment to Mishna – Gemara) together with beautifully bound "Beauty of Israel" * ("Tiferet Israel" – the popular comment to Mishna made by the German rabbi Israel Lifshits, 1782-1860), and from the bride – the bag embroidered with silk for tfilin. The father ordered that I wrote the letter to the father-in-law, that is, to her brother-in-law, thanking for gifts.
I then knew sacred language how I Turkish, and went to the uncle, reb to Efroim, and he wrote me the letter on of that time a grandiloquent syllable. I still remember how the letter began - it were pleasant to me his "sublime" thought. So it began:
"The internal voice speaks to me … I do not know how to describe dear sir's height that not to reduce high advantage by a hair …." Further I do not remember any more that I wrote there, but I remember that I wrote the letter the whole three days, wrote and tore, so far, with the God's help, the ground letter in sacred language to the father-in-law did not turn out.
Here just the copyist who taught children to write into Yiddish and in Russian came. It daily came home to the grandfather, training in the letter of his girls, but the father did not want to give me to the copyist. I came when he taught fatherly sisters and studied without the permission of the father. Once the copyist told me:
"Why not to send you hi the bride?"
It was pleasant to me. I gave it fifty kopeks, and he wrote me the welcome letter. It already was into Yiddish:
"Warmly I welcome the expensive named and I thank for expensive gift. Your loving named Ekhezkel".
That the letter turned out more refined, I remade and rewrote several words. But there was an ink blot, there – the word badly turned out, and I rewrote everything. It was tormented five days and coped; later chegodat to the father that he attributed hi. He looked at piece of paper and instantly gave to me two healthy slaps in the face.
"By the German it was already closed up? * (At first the Jewish Education was in Russia under the influence of the German culture. "German" for the Orthodox Jew was almost a synonym of an apikoyres, the heretic), - and tell me in a minute who wrote it to you?"
I, by the naivety, admitted.
"So he will make you the German! …"
And he warned that nobody in a family studied at the copyist. The rumor was soon spread that the copyist does all children of an apikoyresama, and it was sent from Kaments.
The kamenetsky rabbi had a son in Pinsk which somehow time arrived to the father on a visit and brought with itself(himself) the sixteen-year-old girl. My mother, being at the uncle, asked this girl whether she in Pinsk knows Hatskel's bride, and the girl answered that she knows it well: the bride is ugly, with the speckled person, with a snuffling voice, a shlimazlnitsa.
Mother began to cry, but was late: in those days it was worse to refuse already signed conditions, than to divorce. She told everything to the father.
"And that from the fact that it is ugly? – The father answered it, - they would have a good luck, and she will get prettier".
And at the word "shlimazlnitsa" he grinned and told:
"Between you and me, and you that – the beautiful hostess?"
And he burst out laughing. History became known in all family and reached me. The grief which I tested cannot be described. I always envied those who had a beautiful wife, and with ugly wives looked at master's children with pity. It seemed to me that life – not life if the wife is ugly.
The family began to be interested in my bride – whether the truth that it is ugly, and after comprehensive examination it turned out that the bride just the beautiful, besides big needlewoman and the good hostess. It became clear, however, in a year after signing of conditions. The whole year I fatally suffered, without daring to ask anybody about the bride and even to mention her name.
My "conditions" lasted two and a half years. The bride, as it was already told, was an orphan, and in the house at them decided that Cats – such important family that there dress up, go dandies. Also were afraid for the clothes … especially, were afraid to invest money which was due as a dowry * (This money could be held at the attorney until the end of keeping of young people in the house at the bride's family) …
And from our party there was an obstacle. Whereas time cancelled a serfdom, landowners grew poor, the Polish revolt came nearer, and rent stopped. All of us were left without earnings, and with a wedding it was necessary to wait.
Before I had a care – whether my bride, but then when I was assured that it is beautiful is ugly, it was necessary, to my great disappointment, to postpone a wedding. I began to grieve after someone whom I did not know at all, and me – I admit with shame – so there was a wish marries! Besides I was afflicted also that I could not be engaged and read scientific books.
I still studied at Itskhok-Oysher "with frowned" as we with the companion called him. But by then at the uncle rabbi eyes deteriorated, he went to Warsaw, and the doctor told that eyes at it deteriorated because that he watched in books too much. Now - one eye will not see at all, and the second – if not to read – somehow will serve.
Family in Warsaw bought it a high chair for occupations, and together with a chair it arrived home. It needed someone who would learn with it the Talmud, decisions and "Questions and answers". He should sit and be engaged just like that. It was free of charge difficult to find it, and he could not pay. Came to its mind to take me that I at it studied. Will cost it it nothing. It was very favorable to it. And I read to it and accurately pronounced words, and he sat on a high leather chair, having put the head on hands and from time to time nodded that meant: "It is good, good", and so it encouraged me with the movement of the head to go further that I run ran everything: To Gemar, Additions, "Lion's roar", "Pney-Yeshua" – I read everything, and he nodded. I had no time to reflect on such difficult questions, on such high, complex situations, he knew all this almost by heart, and I was at it no more, than the good reciter. But running so across Gemara, I could not acquire that I speak, and wasted the young years and the good head what I still very much, very much, regret for.
Fortunately, to the rabbi sometimes came for the solution of religious problems. Others consulted on it concerning the affairs. Therefore he decided that we will be engaged for six hours a day. I spent the rest of the time generally at Moyshe-Arona, preparing for big performance against Hasidim.
Having become the groom, I began prays in the Hasidic shtibl, singing together with other Hasidim. I did it for the sake of the father, he considered that I am a Hasid, and after a wedding I will begin to go to the Rebbe. It is natural that to a wedding I still had to ask often for the help the father; and after a wedding, he considered, I it for the sake of him will do and go to the Rebbe, and it already for me will be quiet. I even resolved not to enter now with it in any disputes. First, it should not be done, secondly, I respected him. I postponed all this on the ambassador of a wedding. Then at me dispute will take place with it. Also considered that being a reasonable and scientific person, he will understand me. And I should not battle against it long. And still I was afraid of dispute on which probably there will be such scientific Hasidim as reb Aurèle and the uncle's son, and strongly prepared for it.
Two years I so prepared two years for dispute and read the Talmud and other important books directed against Hasidic Judaism.

Chapter 21
Manifesto on release of peasants. – Flogging of peasants. – Impression which was made by the manifesto on landowners. – Heavy time for Jews. – My grandfather and landowners. – Polish revolt. – "Capture of Russia". - Polish rebels. – Attitude of the Polish revolutionaries towards Jews. – Agin. – Revolt suppression. – Revenge of peasants.
In 5621, that is 1861, there was the well-known manifesto on release of peasants. It was necessary on Saturday, and on Saturday there arrived to Kamenets the district police officer. On Sunday, at twelve o'clock when in the market it is full of peasants, came the district police officer with an asessor and with the volost foreman who, holding a copper plate and the hammer in hand, beat with the hammer a plate. All peasants gathered, and the district police officer read the manifesto.
After reading peasants parted on houses. They did not want to work any more though, according to the manifesto, were obliged to finish summer work. They did not want to wait till later summer. The landowner, besides, could not flog them any more, and peasants rebelled.
Landowners let know to the district police officer, and that arrived with a company of soldiers to Kamenets. Dispatched soldiers with desyatsky on villages to bring peasants, and I kiss the cart on the wood – behind birches for flogging.
The district police officer asked peasants whether they wish to work in the summer. They answered that they are not present. Their began to flog - on three peasants for time in the middle of the market - shouts were heard far off, and flogged until they did not tell: yes, we will work.
At landowners the real mourning began. Not the joke – at once to lose all the serfs who on them overstrained as horses, as donkeys, delivering to the landowner a lot of work, blood and sweat!
What was bad for the landowner part was not really good also for Jews of that time. Almost all of them lived with the landowner, and all this responded also on them. But the landowner – the landowner, "something" at them remained also after accident, and for Jews it was rather heavy time.
Before them there was a big, vital question: what to do? Where to be stuck, where to disappear? And this question rose not only for poor classes, but also for the most provided who lived so in grand style, without knowing any troubles. And maybe, just for the rich this new question rose in all growth.
The need came; many Jewish families remained without bread. Those who else had money ate the last sberezhyonny ruble, and those who had no money were left without bread. Then it seemed that the source of the income of Jews feeding their hundreds of years absolutely dried, and there are no new chances for earnings and, perhaps, will not be, appear, that you absolutely were gone.
But the same seemed to landowners and some of them were not ashamed to cry the real tears.
Earnings remained only at shinkary, before also living with peasants who came to the market on Sundays, bringing goods for sale and for a propitiya. Now their earnings even increased: peasants dared to drink vodka more. They were not afraid of landowners any more – were not afraid that by Monday they will not sober up and will receive birches. But not all Jewish people were shinkaryam; and still peasants were support not only for one shinkary.
At approach of the first free winter peasants had nothing to do, and they began to study different crafts - cooper's and to a pottery, etc., and peasants spun and weaved towels, cloths, a cloth on skirts and began to earn money. And on Sundays, coming to the market, were gradually accustomed to buy luxury goods, such as tapes, a beads, scarfs and began a thicket to wear boots instead of bast shoes.
And gradually in Kamentsa constructed thirty more shops and who had a house, that opened shanks and began to live in crowded conditions. It is clear, that those Jews whose earnings were only from landowners, absolutely lost the income.
Approximately in a year, in 5622, there went over the country the government commission and distributed among peasants the land, appointing each peasant a certain tax which it has to pay to treasury within forty years * (Actually, the term of payment was 46 years).
That small number of Jews who as I already told, lived well and played a role of rich men - were ruined. Ceased to live in grand style, and the dealers holding luxury goods for landowners remained with the goods though throw out it on the street.
The grandfather went to landowners that "to console" them. Poor creatures fell down from heaven the earth. Especially landowners could not take out it. Whether the joke – to lose such power! And they cried bitterly.
In fact, landowners suffered more from what those peasants before creeping before them on the ground – and the landowner dared to flog the whole families: the father with mother, sons and with daughters-in-law, with daughters and sons-in-law, in once, in one house and that they flogged vstalivat and would be kissed to the landowner of a leg and thanked – now these peasants walk about free and, – and it is impossible to touch them a finger, to lash though a time!
And if the peasant wants, he can even not take off before the landowner caps now. And the landowner that it processed his fields for money has to ask it. And how many the peasant orders to give it, it is so much it to pay and it is necessary.
And the grandfather calmed them and said that though it and is "terrible", but only in the beginning, yet you will not get used.
"You have enough possession, there is enough earth, - it calmed them, - and it is possible to employ quite peasants for money. Awfully it only first. Believe, they will remain the same slaves as were. The kopek will be their owner now, and for you they will spread on all fours.
"Moreover, I consider - it continued to console them, - that for you release of peasants even the benefit. You will begin to live solidly, will operate the manor, to watch workers. To watch that you were not robed. You will not play cards, in vain to spend money, to organize empty, unnecessary balls, and your life will only become better".
Words Aron-Leyzera consoled them a little, they felt in them a lot of truth. Other landowners, not in forces to take out revolution in the life, specially sent for Aron-Leyzer that it consoled them a little.
And so he went round almost whole year different landowners, consoling them and removing a little from heart weight. And at the same time had at all no mood to talk with them business, and all this year had with them no affairs. And even spent the money for the become most scanty landowners to give them the chance to recover.
Approach of bad times was felt also in our family. There is no other occupation left, except rent. On it the family had to live in sixty souls.
And here, at the beginning of 1863, in Poland and Lithuania revolt broke out. It for Jews already was misfortune. Landowners and a shlyakhta settled down with the weapon camps in the woods and take steel small places where the leg of the Russian soldier did not go. Having appeared in the city, they right there removed the Russian eagle from establishments of the volost, hung up the Polish coat of arms and shouted that "Russia is taken". Revolutionary landowners treated at the same time very much especially Jews.
In the city the fear attacked Jews, were afraid to go outside. The Jew who went down the street and saw the Polish soldier, that is a shlyakhtich, even not the officer-landowner had to break from himself a cap and bend double respectfully - if it was the officer. Here it was necessary to fall on all fours, to bend and bow. And if the landowner was dissatisfied with how the Jew then he grabbed a beard bows and dragged to the colonel on court. Right there the Jew grabbed – for tsitses, a beard, for side curls – and tore up, threw, shook, and the Jew all this had to bore while the colonel did not order to release the kike who had to declare on the place the fidelity to the Polish government.
Long rebels could not remain in the town, day through two-three the Russian soldiers, Cossacks with artillery were, and landowners ran. Many hid at Jews on attics and in cellars, in hen houses and in furnaces, and the hiding landowners, being afraid that Jews did not give out where they hide when soldiers pressure them, took with themselves in a hen house or in some hole on an attic, Jews hostages. And it is not a legend that tell: landowners, lying in some hole together with the Jew taken in pledge, demanded at this moment from the Jew that he took off a cap and lay bare-headed there: as, it lies with the landowner! Even the skullcap was not swept away by the Jew to have on the head.
The Russian troops hunted landowners, hanging up them and smashing, but it was difficult to terminate with them for once. As soon as the Russian soldiers left the city, the new mass of landowners appeared again. And all that year there was a war between Russians and Poles.
Peasants were attacked by fear and horror that Poles will take Russia. They were afraid that if it happens, then will return a serfdom. Also they were afraid to leave the village that they were not forced to participate in revolt. But Poles did not trust peasants. And if were enough certain peasants on the road or in the wood, then took for some foreign work, but did not give the weapon.
But it was necessary to Jews one thousand times more heavy. Having seized the Jew going near the estate or going to earnings scared him the real, deadly stiff. First of all said to it that it will be hung up, then properly laughed at "kike" and when bothered to mock, took a rope, slowly tied to the Jew around a neck and ordered to repent of sins, and then, naturally fell with laughter to the ground.
The Jew said a prayer in the middle of their bestial laughter. It lasted scary long, floutingly, cruelly, hour two while the Jew, spilling the rivers of tears, finished the repentance and was not valid any more to cry, here removed a rope from it and spoke:
"You know, the kike that we are kind people. You thought, we will hang up you? Russian, but not we, Poles is capable of it. Swear that you will not change us. And if you meet on the road of Russian, do not report where we are, - and clean up! …"
The Jew or several Jews was home with fatally pale, krovinka, the person, to death having frightened of the look the wife and children. Others even soon died of such "joke" of "kind" Poles.
War went so: if Poles were three-four times more, than Russians, then there was a heavy fight while Russians, being regular army, did not win against them or did not capture. But if there is not a lot of Poles, then fight was short. Poles or gave up at once, or ran up. But Russians often surrounded all wood, took it and took gradually all Poles prisoner.
Once at the town of Chernavchitsa, near us, Poles, on the custom, tied to the Jew a loop on a neck. To this moment there arrived the whole battalion of the Russian soldiers with a squadron of Cossacks. Poles there were only two hundred, and among them – the most notable landowners. They were surrounded and, having approached closer, Russians saw that Poles were going to hang up the Jew. They right there removed a loop from the Jew and the Russian colonel, being a sign with Polish, asked it::
"For what you wanted to hang up the Jew?"
"Just wanted to have fun", - the Polish colonel answered.
It is clear, that the Russian colonel wanted to have fun over the Polish colonel now …
The general Muravyyov became the dictator of all Lithuania. Captured landowners either were cut, or hung and shot down, or put in prison, in crude chambers where on them filled with mice and rats. So they were tormented that nobody could sustain more than three months.
In ten versts from Kaments, in the Chemerersky wood, there was a big camp of Poles. In camp then there was all management of revolt whom I mentioned already once – the landowner Oginsky with the suite consisting of the biggest counts in Lithuania. Oginsky was a candidate for the Polish throne.
From where the hearing went: after New year, having appeared on time of Kol-nidre in Kamentsa, Poles will interrupt all Jews in the shul and Beth - midrasha, as at the time of Khmelnytskyi, during prosecutions 5408 * (1648). All very much got a fright. Only the grandfather Aron-Leyzer more or less calmed people.
"We did not hear yet, - he convinced the people, - that Poles did to Jews the harm. However, that sometimes they frighten Jews to death, but they – at all not murderers, it is impossible to trust in it. Arrogant men they are yes …"
Then two regiments of the Russian military headed by one famous colonel who is specially sent from St. Petersburg to seize Oginsky who strongly caused a stir against Russians, and about whom there were even legends among the Jews living in places where there was a revolt came.
The Russian colonel wanted to seize him live what was wished, apparently, in St. Petersburg, and attacked a shlyakhta in the Chemerersky wood. We in Kamentsa heard firing. It proceeded long, and Russians won. Only Agin ran. Its saber was found by the Russian military, I saw it. It was very strange saber – small and semicircular, like a beautiful sickle, decorated with big pearls. Russian colonel of its visors.
The colonel with two regiments and four squadrons of Cossacks continued to pursue Oginsky until that arrived to Pinsk. There fight was again started. Poles got beaten, but Oginsky ran again. He ran to the village to the peasant, gave it ten hundred that that at itself(himself) hid it. That let it in the furnace, but itself right there reported to Pinsk to the Russian army that it hides Oginsky. For the morning it from the peasant was taken. At the time of arrest it tore two hundred thousand paper money which at itself had. So Agin was taken prisoner. It was brought to St. Petersburg, and after that after that Poles began to lose courage - did not expose big army on the square, it is only a little in the wood in the wood – so they were pressed by Muravyyov.
Son of my uncle of river. To a linden went in sons-in-law to Semyatichi and there and lodged. Once we hear: Poles came to the city, number in one thousand five hundred people, as usual, replaced an eagle and already "took Russia". Soon the whole regiment of soldiers together with Cossacks was, surrounded Semyatichi and interrupted all Jews together with Poles. The hearing was such. At the uncle in the house crying began. Despite danger, the uncle went to Semyatichi. It arrived there in two days after fight. Already at an entrance was it seems that hearing – true. Everywhere defeat and a devastation, any live soul is not visible. Around the killed Poles roll. Others still shudder in an agony. He passed a little further, sees – there is a Jew. In deadly fear asks:
"Where all inhabitants Semyatichey?"
"All lie on a cemetery".
And the Jew led it there. There it found the son with the daughter-in-law and children. Business was so: the Russian troops surrounded the city. Poles, having seen troops, did not begin to be at war. The colonel ordered to all residents to leave the houses and to rise by a cemetery. Made so: Jews rose by the cemetery, and Orthodox Christians – by the. And here battle in which all Poles to uniform were killed was started. The colonel ordered not to take prisoners as all prisons are already crowded. It is better to kill.
And inhabitants waited on a cemetery when the colonel orders them to come back home. It was ordered to go home for the third day.
The uncle told that nobody was touched, only one Jew, reb David Shiroky, was killed. I already wrote about it.
Poles battled heroically, against big courage. Leaving a cemetery, Jews saw the dead and wounded Poles lying on the earth. One of them, the uncle told, lay with the cut stomach. He was in an agony and with the last bit of strength whispered:
"I will not give in yet".
Muravyyov sent to this county of two officers, military chiefs. Each Russian ofitserik drove about accompanied by one hundred Cossacks. Sat in the carriage, covered with the weapon, went on manors, checking which of landowners stays at home and who does not. Without having found the landowner, Cossacks of a sekla the landowner with daughters, demanding to give the landowner.
Officers also had at themselves from Muravyyov medals to distribute to those landowners who will give out where there are gangs of Poles.
At first, as it was told, peasants felt fear of landowners. Were afraid to leave villages that Poles did not occupy them with themselves violently for participation in battles. But in the end, when warring Poles became less and any more there was no courage left, and they could not come back home because military chiefs when already were in the wood had them on a note – peasants began to revenge then landowners. Were to the landowners at night, pulled out them from a bed, connected, sekl, and then took away to the military chief, saying that they found him in the wood. What was done after that to the landowner – clear.
So peasants revenged the landowners. Many landowners fell into hands of peasants, former serfs, and did with them that they wanted.
The huge number of landowners was destroyed: it is hung up, shot, crushed, torn to pieces, sent to Siberia and the devil knows where. Many manors were confiscated, and the Russian officers bought the biggest estates for one hundred. The Russian paid a trifle for the estate for which then paid three thousand rubles in a year of rent or at all nothing.
Defeat of Poles – one of the most terrible events of the last centuries.
 



My memoirs. Volume I



My memoirs. Volume II





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