CHAPTER 1 MALORATSKY
Zakon family since 1740
Content
INTRODUCTION
ZAKONS FROM WARSAW
DESCENDANTS OF MEER-LEIZER
ZAKONS FROM RADOMYSL
DESCENDANTS OF ABRAM
ЗАКОН (ZAKON).
Surnames derive from many different origins. Sometimes there may be more than one explanation for the same name. This family name derives from a personal characteristic or a nickname.
ZAKON is a variant of the Hebrew Zaken, which means "elder" and "wise". The name ZAKON is formed not from the Russian word, but from the Hebrew "zakan" (in Ashkenazi pronunciation "zakon"), meaning "beard".
Zaken/Saken could also be related to the Oulad Bou Saken tribe in Morocco. Benzaken, the Hebrew for "Zaken's son", was recorded as a Jewish family name in mid 16th century Morocco.
A Brief History of Zakons
We began looking for traces of the beginnings for Zakon family in the mid-18th century, since most of the Jewish population in Ukraine was destroyed during the time of Bogdan Khmelnitsky (massacre of Jews 1648 - 1649) and during Maxim Zheleznyak and Ivan Gonta (massacre of Jews 1767-1768 ). We were able to determine that the Zakon clan’s nest was located in the area of the city of Warsaw. We assume that there lived the family of the ancestor of Zakon and where in 1803 - 1806 they were given the name ZAKON. We think he bore the name Aron and he had at least two sons Abram, and Meer-Leizer.
We assume that after the massacre of Bogdan in the middle of the 17th century and the massacre of Zalizniak in the middle of the 18th century, there were not many Jews left on the territory of Ukraine. They returned there by migration from the territories of central Poland and Lithuania. https://sagalov-goldfarb-en.weebly.com/#JewsAustrianSurnames
Therefore, we think that the ancestors of Zakons from Ukraine lived in the Warsaw area, but we have no documents to support these arguments.
We decided to connect Abram from Ukraine with a dotted line to the Polish Zakons.
Considering his age, he could have been Aron's father, and then Yos from Ukraine was his brother, this would explains the name Abram (1823) for the son of Meer-Leiser.
Descendants of Meer-Leizer lived in the city of Warsaw, where some of them worked as merchants. The descendant of Abram in search of work turned out to be in Zabolotie, Radomysl district, where Yos married a tavern (shinok) owner's daughter Leia, and some of Zakons ended up in Radomysl, where they were Merchants.
Below are hundreds of archival documents, photographs and explanations on the basis of which we reconstructed in detail the Zakon family tree.
Our diagram of Zakon from Poland proves our hypothesis that all Polish Zakons are related, we tried to collect them all in the diagram. They all belong to the Meer-Leizerovich branch. Our website describes in some detail the history of Jewish migration in the middle of the 18th century in Poland during the three partitions of Poland (1772,1792, 1795).
After a thorough study of all the materials found in the Polish and Ukrainian archives, the following diagram was drawn up for an extended version of the Zakon family tree. A dashed line indicates a relationship that has not yet been documented, our direct ancestors are highlighted in yellow.
The above diagram of the Zakon family tree is based on genealogical reconstruction, where the following sources from the cities of Warsaw, Szydlowiec and Radomysl, were used:
1. The census of the Jewish population in the south-western region for 1763-1791.
Census of Jews in Zhytomyr parish, Kyiv Voivodship for 1765
2. Fund 280 Inventory 2 Case 33
Reviz tale of the Jews of Radomysl district. 1795
RS about the Jews of Radomysl, Korostyshevsky, Brusilovsky, Malinsky kagals, Khodorkovsky kagal of the Skvirsky district. (400 l.)
3. Fund 1 Inventory 336 Case 881
Lists of townspeople of Radomysl's district engaged in the trade of alcoholic beverages. 1808 (19 years old)
4. Fund 280 Inventory 2 Case 641
Revision tales of merchants and petty bourgeois Jews of Radomysl district for 1834 (694 p.)
5. Fund 280 Inventory 2 Case 1000
Revision tales of merchants, burghers and Jews of Radomysl district. 1850 (871 p.)
6. Fund 384 Inventory 9 Case 260
The first general population census. Year 1897.
Kiev province, Radomysl County, city. Malin.
7. Fund 1 Inventory 351 Case 634
Family lists of townspeople Jews m. Malina. (14 p.)
8. Fund 504 Inventory 35 Case 5.
Verification of trade and industrial establishments of the Radomyshl, Tarashchansky and Chigirinsky districts of the Kiev province. (172 p.)
9. Website of Lev Maloratsky
Http://maloratsky-vinitsky.weebly.com/.
10. Family archive of Arnold Kholodenko.
11. “Jewish Records Indexing - Poland“ https: jri-poland.org/
The reconstruction took into account the following facts:
the second boy in honour of his maternal grandfather,
the first daughter was named after her paternal grandmother,
the second girl is in honour of the maternal grandmother,
the next in honour of the paternal uncle / aunt,
the next in honour of the maternal uncle / aunts,
etc.
1. The census of the Jewish population in the south-western region for 1763-1791.
Census of Jews in Zhytomyr parish, Kyiv Voivodship for 1765
2. Fund 280 Inventory 2 Case 33
Reviz tale of the Jews of Radomysl district. 1795
RS about the Jews of Radomysl, Korostyshevsky, Brusilovsky, Malinsky kagals, Khodorkovsky kagal of the Skvirsky district. (400 l.)
3. Fund 1 Inventory 336 Case 881
Lists of townspeople of Radomysl's district engaged in the trade of alcoholic beverages. 1808 (19 years old)
4. Fund 280 Inventory 2 Case 641
Revision tales of merchants and petty bourgeois Jews of Radomysl district for 1834 (694 p.)
5. Fund 280 Inventory 2 Case 1000
Revision tales of merchants, burghers and Jews of Radomysl district. 1850 (871 p.)
6. Fund 384 Inventory 9 Case 260
The first general population census. Year 1897.
Kiev province, Radomysl County, city. Malin.
7. Fund 1 Inventory 351 Case 634
Family lists of townspeople Jews m. Malina. (14 p.)
8. Fund 504 Inventory 35 Case 5.
Verification of trade and industrial establishments of the Radomyshl, Tarashchansky and Chigirinsky districts of the Kiev province. (172 p.)
9. Website of Lev Maloratsky
Http://maloratsky-vinitsky.weebly.com/.
10. Family archive of Arnold Kholodenko.
11. “Jewish Records Indexing - Poland“ https: jri-poland.org/
The reconstruction took into account the following facts:
- Surnames began to be assigned from 1806, before this, namely according to the census of 1795, all Jews had only their first names and patronymic names. At the time of assignment of surnames it could turn out that the brothers could get different surnames.
- Jewish traditions relating to the selection of names for newborns. Ashkenazi called their children in honour of their deceased ancestors and relatives on the paternal and maternal lines. Although the convention was not as strict as that of the Sephardic, but the general principles probably coincided. Therefore, here are the General Sephardic naming conventions:
the second boy in honour of his maternal grandfather,
the first daughter was named after her paternal grandmother,
the second girl is in honour of the maternal grandmother,
the next in honour of the paternal uncle / aunt,
the next in honour of the maternal uncle / aunts,
etc.
- The fact that the entries in the revision were directly close to each other, could mean family ties.
Zakons from Warsaw
The Jewish Community of Warsaw
https://dbs.anumuseum.org.il/skn/en/c6/e185991/Place/Warsaw
HISTORY
The first documented evidence of a Jewish presence in Warsaw dates to 1414, though it is highly likely that they had been there long before. They were expelled, however, in 1455, 1483, and 1498, and in 1527 King Sigismund granted Warsaw a royal privilege that permitted the city to bar Jewish residence. Jews were permitted to return to Warsaw temporarily, and to stay in the city while the Sejm (Parliament) was in session. Jewish representatives (shtadlanim) of the Councils of the Four Lands, who were empowered to negotiate with royalty and the nobility, were also allowed to visit Warsaw, while a number of other Jews without official positions were also able to obtain authorization to enter the city temporarily even when the Sejm was not meeting.
Clearly the residence restrictions were largely ineffective, though it did serve to keep Warsaw's Jewish population relatively low. In 1792 there were 6,750 Jews living in Warsaw (9.7% of the total population).
In spite of the relatively small number of Jews living in Warsaw, the city's Christian residents were not happy about their presence; organized anti-Jewish riots took place in 1775 and 1790. At one point, on May 16, 1790 a major riot broke out when the Jews were accused of killing an anti-Semitic tailor named Fux; though the tailor was found shortly after his disappearance and the Jewish community paraded him through the streets to demonstrate that he was unharmed, it did not quell the violence and destruction. Generally speaking, anti-Semitism was rife during this period and Jews who lived in Warsaw, whether legally or illegally, were subject to anti-Jewish violence and restrictions.
PARTITIONS OF POLAND
After the First Partition of Poland in 1772 the Jews of Warsaw, particularly those from the lower socioeconomic classes, fought in the Polish struggle against the Russians and many joined the Jewish legion led by Berek Joselewicz. In retaliation, Russian troops massacred the Jewish civilian population. It was only after the Third Partition of Poland in 1795 and the establishment of Prussian rule that the Jews of Warsaw experienced significant improvements to their quality of life. Though the Jews were still subject to a number of economic and residence restrictions, the Prussians recognized the authority of the Jewish community and granted it legal status in 1796. Beginning in 1802, residence restrictions against the Jews were repealed, and they could live in Warsaw freely and legally. This was met with resistance by the city's Christians; in response, Prussian authorities sought to implement an edict that would restrict where Jews could live in Warsaw for two years. However, Napoleon's defeat of Prussia shortly after this edict was proposed, and his establishment of the Duchy of Warsaw, rendered any proposed changes to the Jews' legal status moot.
DUCHY OF WARSAW (1807-1813)
A legal issue arose after the formation of the Duchy of Warsaw. While the duchy's constitution, which was based on the ideals of the French Revolution, should have granted the Jews equal citizenship rights, such a result would have been unacceptable to the Poles. As a result, in 1808 the "infamous decree" was issued, which postponed granting the Jews civil rights for ten years. In the meantime, the Jews of Warsaw were subject to paying heavy taxes. A Jewish Quarter was established, with restrictions on which Jews were permitted to reside there. Conditions for residence included wearing European-style clothing, the ability to read and write Polish, German, or French, and sending any children to general schools. Jews who were permitted to live in the Jewish Quarter also had to be of a certain economic class, and to be employed in one of a list of specific occupations. As a result of these restrictions the Jewish population of Warsaw declined, and in 1813 there were 8,000 Jews living in the city, mostly in the north, down from 14,600 in 1810.
In spite of these restrictions, the Warsaw kehilla (governing body of the official Jewish community) was able to expand its authority. From the time of Prussian rule until the establishment of the duchy the kehilla appointed a parnas to direct the administration f taxes, established prayer houses, and organized charitable association. During the period when it operated within the Duchy, the kehilla extended its power, becoming not just a local institution but a powerful and far-reaching organization.
It was during this period that a number of Jewish families were able to make significant economic advances and became major players in the world of banking. Prominent baking families included the Frankls, Epsteins, Laskis, and Kronenbergs.
KINGDOM OF POLAND (CONGRESS POLAND, 1815-1915)
Beginning in 1815 Warsaw became the capital of the Kingdom of Poland (informally known as the Congress of Poland), which was led by the Russian czar. Warsaw became a major political and cultural center, and both the Jewish and general population ballooned; the Jewish population rose from 15,600 in 1816 (12.2% of the total population) to 72,800 in 1864 (32.7%). In fact, during the period of the Kingdom of Poland the Jewish community of Warsaw became the largest Jewish community in Europe.
In addition to growing larger, during this period the Jewish community also became increasingly diverse. Chasidism spread to Warsaw during the second half of the 18th century, though many Jews remained opposed to the movement. Though the Misnagdim (those opposed to Chasidism) were in control of the kehilla at the beginning of the 19th century, the balance of power shifted to the Chasidim in 1847, and by 1880 the vast majority of Warsaw's 300 synagogues were Chasidic. The Chasidim, however, were balanced by the influx of Litvak Jews (Jews from greater historical Lithuania), many of whom were Misnagdim, who arrived in Warsaw from the Pale of Settlement after 1868.
Additionally, maskilim (proponents of the Haskalah, Jewish Enlightenment) were a small but visible presence within Warsaw's Jewish community. Many of these maskilim attended services in the synagogue on Danilowiczowska Street (which was given the—not quite affectionate—nickname of "Di Daytshe Shul," "The German Synagogue"), which was established in 1802 by Isaac Flatau, a Jewish immigrant from Berlin. The synagogue distinguished itself in that the rabbi delivered his sermons in German (and, beginning in the 1850s, in Polish). The maskilim also established the Warsaw Rabbinic Seminary in 1826, which was led by the maskil Anton Eisenbaum and which sought to ordain maskilic rabbis who would spread the ideals and values of the Haskalah throughout the country. The seminary was affiliated with another progressive synagogue located on Nalewski Street (founded in 1852), was affiliated with the school. The Great Synagogue joined the group of maskilic synagogues when it was consecrated in 1878.
In addition to the Chasidim, Misnagdim, Polish Jews, Litvaks, and maskilim, other Jews, particularly those from the highest socioeconomic classes, were in favor of assimilation, and some even converted. Ultimately, however, the vast majority of Jews living in Warsaw, were religiously observant and spoke Yiddish; at the turn of the 20th century 87.3% of Warsaw's Jews spoke Yiddish.
Warsaw's Jewish schools attested both to the community's traditionalism, as well as its diversity. In the middle of the 19th century 90% of school-age Jewish children of school age attended a traditional cheder. Individuals associated with the Chovevei Zion movement established Warsaw's first cheder metukkan in 1885. There were three state schools for Jewish children that were running 1820, but this educational format ran into Orthodox opposition, which curbed its further development.
A number of religious, cultural, and social organizations were established in Warsaw during this period, also reflecting the diversity of the city's Jewish population. Zionism began to become popular, and many of the organizations that were active in Warsaw became instrumental in establishing what would later become major cities in the State of Israel. A number of socialist and workers' organizations were also active, and many merged at the end of the 19th century to become the Bund movement.
Jews continued to play an important role in the financial, commercial, and industrial sectors of the city. Seventeen of the 20 bankers in Warsaw in 1847 were Jews. Jewish bankers helped develop various industries, and worked on important national projects such as the construction of railroads; they also held the monopoly on the sale of salt and alcohol. Jews were also major players in the textile, clothing, and tobacco industries, and made up the majority of Warsaw's artisans.
Culturally, Warsaw became a publishing hub, and following are only a few examples of the numerous daily and weekly newspapers published in various languages and representing the wide variety of religious and ideological viewpoints. The first Yiddish-Polish weekly was Der Beobakhter an der Weykhsel, which was published from 1823 to 1824 by Anton Eisenbaum. The weekly Izraelita, an assimilationist paper, was published from 1866 until 1915. Another population niche was served by the cantor Jona Simces, who edited the Yiddish newspaper The World of Hazanim, in addition to working as a Hebrew teacher, school principal, and the vice chairman of the Association of Cantors and Conductors. Another notable literary development was the establishment of a circle of Yiddish writers in the 1890s, led by the writer Y.L Peretz.
https://dbs.anumuseum.org.il/skn/en/c6/e185991/Place/Warsaw
HISTORY
The first documented evidence of a Jewish presence in Warsaw dates to 1414, though it is highly likely that they had been there long before. They were expelled, however, in 1455, 1483, and 1498, and in 1527 King Sigismund granted Warsaw a royal privilege that permitted the city to bar Jewish residence. Jews were permitted to return to Warsaw temporarily, and to stay in the city while the Sejm (Parliament) was in session. Jewish representatives (shtadlanim) of the Councils of the Four Lands, who were empowered to negotiate with royalty and the nobility, were also allowed to visit Warsaw, while a number of other Jews without official positions were also able to obtain authorization to enter the city temporarily even when the Sejm was not meeting.
Clearly the residence restrictions were largely ineffective, though it did serve to keep Warsaw's Jewish population relatively low. In 1792 there were 6,750 Jews living in Warsaw (9.7% of the total population).
In spite of the relatively small number of Jews living in Warsaw, the city's Christian residents were not happy about their presence; organized anti-Jewish riots took place in 1775 and 1790. At one point, on May 16, 1790 a major riot broke out when the Jews were accused of killing an anti-Semitic tailor named Fux; though the tailor was found shortly after his disappearance and the Jewish community paraded him through the streets to demonstrate that he was unharmed, it did not quell the violence and destruction. Generally speaking, anti-Semitism was rife during this period and Jews who lived in Warsaw, whether legally or illegally, were subject to anti-Jewish violence and restrictions.
PARTITIONS OF POLAND
After the First Partition of Poland in 1772 the Jews of Warsaw, particularly those from the lower socioeconomic classes, fought in the Polish struggle against the Russians and many joined the Jewish legion led by Berek Joselewicz. In retaliation, Russian troops massacred the Jewish civilian population. It was only after the Third Partition of Poland in 1795 and the establishment of Prussian rule that the Jews of Warsaw experienced significant improvements to their quality of life. Though the Jews were still subject to a number of economic and residence restrictions, the Prussians recognized the authority of the Jewish community and granted it legal status in 1796. Beginning in 1802, residence restrictions against the Jews were repealed, and they could live in Warsaw freely and legally. This was met with resistance by the city's Christians; in response, Prussian authorities sought to implement an edict that would restrict where Jews could live in Warsaw for two years. However, Napoleon's defeat of Prussia shortly after this edict was proposed, and his establishment of the Duchy of Warsaw, rendered any proposed changes to the Jews' legal status moot.
DUCHY OF WARSAW (1807-1813)
A legal issue arose after the formation of the Duchy of Warsaw. While the duchy's constitution, which was based on the ideals of the French Revolution, should have granted the Jews equal citizenship rights, such a result would have been unacceptable to the Poles. As a result, in 1808 the "infamous decree" was issued, which postponed granting the Jews civil rights for ten years. In the meantime, the Jews of Warsaw were subject to paying heavy taxes. A Jewish Quarter was established, with restrictions on which Jews were permitted to reside there. Conditions for residence included wearing European-style clothing, the ability to read and write Polish, German, or French, and sending any children to general schools. Jews who were permitted to live in the Jewish Quarter also had to be of a certain economic class, and to be employed in one of a list of specific occupations. As a result of these restrictions the Jewish population of Warsaw declined, and in 1813 there were 8,000 Jews living in the city, mostly in the north, down from 14,600 in 1810.
In spite of these restrictions, the Warsaw kehilla (governing body of the official Jewish community) was able to expand its authority. From the time of Prussian rule until the establishment of the duchy the kehilla appointed a parnas to direct the administration f taxes, established prayer houses, and organized charitable association. During the period when it operated within the Duchy, the kehilla extended its power, becoming not just a local institution but a powerful and far-reaching organization.
It was during this period that a number of Jewish families were able to make significant economic advances and became major players in the world of banking. Prominent baking families included the Frankls, Epsteins, Laskis, and Kronenbergs.
KINGDOM OF POLAND (CONGRESS POLAND, 1815-1915)
Beginning in 1815 Warsaw became the capital of the Kingdom of Poland (informally known as the Congress of Poland), which was led by the Russian czar. Warsaw became a major political and cultural center, and both the Jewish and general population ballooned; the Jewish population rose from 15,600 in 1816 (12.2% of the total population) to 72,800 in 1864 (32.7%). In fact, during the period of the Kingdom of Poland the Jewish community of Warsaw became the largest Jewish community in Europe.
In addition to growing larger, during this period the Jewish community also became increasingly diverse. Chasidism spread to Warsaw during the second half of the 18th century, though many Jews remained opposed to the movement. Though the Misnagdim (those opposed to Chasidism) were in control of the kehilla at the beginning of the 19th century, the balance of power shifted to the Chasidim in 1847, and by 1880 the vast majority of Warsaw's 300 synagogues were Chasidic. The Chasidim, however, were balanced by the influx of Litvak Jews (Jews from greater historical Lithuania), many of whom were Misnagdim, who arrived in Warsaw from the Pale of Settlement after 1868.
Additionally, maskilim (proponents of the Haskalah, Jewish Enlightenment) were a small but visible presence within Warsaw's Jewish community. Many of these maskilim attended services in the synagogue on Danilowiczowska Street (which was given the—not quite affectionate—nickname of "Di Daytshe Shul," "The German Synagogue"), which was established in 1802 by Isaac Flatau, a Jewish immigrant from Berlin. The synagogue distinguished itself in that the rabbi delivered his sermons in German (and, beginning in the 1850s, in Polish). The maskilim also established the Warsaw Rabbinic Seminary in 1826, which was led by the maskil Anton Eisenbaum and which sought to ordain maskilic rabbis who would spread the ideals and values of the Haskalah throughout the country. The seminary was affiliated with another progressive synagogue located on Nalewski Street (founded in 1852), was affiliated with the school. The Great Synagogue joined the group of maskilic synagogues when it was consecrated in 1878.
In addition to the Chasidim, Misnagdim, Polish Jews, Litvaks, and maskilim, other Jews, particularly those from the highest socioeconomic classes, were in favor of assimilation, and some even converted. Ultimately, however, the vast majority of Jews living in Warsaw, were religiously observant and spoke Yiddish; at the turn of the 20th century 87.3% of Warsaw's Jews spoke Yiddish.
Warsaw's Jewish schools attested both to the community's traditionalism, as well as its diversity. In the middle of the 19th century 90% of school-age Jewish children of school age attended a traditional cheder. Individuals associated with the Chovevei Zion movement established Warsaw's first cheder metukkan in 1885. There were three state schools for Jewish children that were running 1820, but this educational format ran into Orthodox opposition, which curbed its further development.
A number of religious, cultural, and social organizations were established in Warsaw during this period, also reflecting the diversity of the city's Jewish population. Zionism began to become popular, and many of the organizations that were active in Warsaw became instrumental in establishing what would later become major cities in the State of Israel. A number of socialist and workers' organizations were also active, and many merged at the end of the 19th century to become the Bund movement.
Jews continued to play an important role in the financial, commercial, and industrial sectors of the city. Seventeen of the 20 bankers in Warsaw in 1847 were Jews. Jewish bankers helped develop various industries, and worked on important national projects such as the construction of railroads; they also held the monopoly on the sale of salt and alcohol. Jews were also major players in the textile, clothing, and tobacco industries, and made up the majority of Warsaw's artisans.
Culturally, Warsaw became a publishing hub, and following are only a few examples of the numerous daily and weekly newspapers published in various languages and representing the wide variety of religious and ideological viewpoints. The first Yiddish-Polish weekly was Der Beobakhter an der Weykhsel, which was published from 1823 to 1824 by Anton Eisenbaum. The weekly Izraelita, an assimilationist paper, was published from 1866 until 1915. Another population niche was served by the cantor Jona Simces, who edited the Yiddish newspaper The World of Hazanim, in addition to working as a Hebrew teacher, school principal, and the vice chairman of the Association of Cantors and Conductors. Another notable literary development was the establishment of a circle of Yiddish writers in the 1890s, led by the writer Y.L Peretz.
Maps of Warsaw
Map of Warsaw 1772
Map of Warsaw 1850
Map of Warsaw 1924
To revive the photographs of Warsaw, we decided to place these photos on the map of Warsaw 1850.
Jerzy Druk Hafner, Buying at Shabbat, graphics, 1830.
WASKI DUNAJ/PIEKARSKA
The first traces of Jewish presence in Warsaw can be found at the beginning of the 15th century or even earlier. The first documented references about the Jews comes from 1414 (Czersk Books) and mentions money obtained by Lazar Judeo de Varschovia. The next pieces of information come from town books. The oldest information originates from municipal books (1421) that mentions only ten Jews, so we can assume that the Jewish community was very small.
The existence of Jewish inhabitants in the city, in 1414, can be confirmed by the oldest aldermen’s books from that time. They lived within the Old City, at Żydowska Street, between Wąski Dunaj and Piekarska Street. they had their own synagogue, mikveh and cemetery situated outside the city walls, near present-day Bednarska Street.
The first traces of Jewish presence in Warsaw can be found at the beginning of the 15th century or even earlier. The first documented references about the Jews comes from 1414 (Czersk Books) and mentions money obtained by Lazar Judeo de Varschovia. The next pieces of information come from town books. The oldest information originates from municipal books (1421) that mentions only ten Jews, so we can assume that the Jewish community was very small.
The existence of Jewish inhabitants in the city, in 1414, can be confirmed by the oldest aldermen’s books from that time. They lived within the Old City, at Żydowska Street, between Wąski Dunaj and Piekarska Street. they had their own synagogue, mikveh and cemetery situated outside the city walls, near present-day Bednarska Street.
"The Żelazna Brama square", 1779, Bernardo Bellotto.
ŻELAZNA BRAMA SQUARE
From the beginning, life in the neighbourhood revolved around trade. In 1650, when Jan Grzybowski set up the jurydyka (a settlement within the city's limits not subject to its laws but governed by their own rules), called Grzybów, a marketplace was established in the square in front of the city hall, where people traded with wheat and beer. In 1693, the Wielopolski family created Wielopole jurydyka in the same vicinity,which also became very popular with merchants. The market got its name, Żelazna Brama Sqaure, because it was next to the Saski Garden whose entrance was marked by a beautifully ornamented iron gate.
On the painting The Żelazna Brama Square, 1779, by Bernardo Bellotto Canaletto the residents of former Wielopole are portrayed: two Jews are talking, women are hanging the washing, and a goat is playing with a dog. On the left you can see the baroque palace of the Lubomirski family which was bought in 1834 by Abraham Simon Cohen, he turned it into small flats and retail space to rent out. In 1872 a well-known Warsaw cantor, Jakub Leopold Weiss, set up a synagogue in the palace and on the first-floor terrace beautiful wedding ceremonies were held. In the square, in front of the palace, a bazaar and rows of vendor stalls began to expand gradually.
"This square, of quite irregular shape, is limited by the following streets: Zimna, Przechodnia, Ptasia, Żabia, Graniczna, Gnojna and Skórzana. Its limits are built up with large tenement houses. The square is the place of the largest market in the city. It is an oracle which decides on the prices of commodities in all seasons."
Eryk Jachowicz, Ilustrowany przewodnik po Warszawie, 1893.
From the beginning, life in the neighbourhood revolved around trade. In 1650, when Jan Grzybowski set up the jurydyka (a settlement within the city's limits not subject to its laws but governed by their own rules), called Grzybów, a marketplace was established in the square in front of the city hall, where people traded with wheat and beer. In 1693, the Wielopolski family created Wielopole jurydyka in the same vicinity,which also became very popular with merchants. The market got its name, Żelazna Brama Sqaure, because it was next to the Saski Garden whose entrance was marked by a beautifully ornamented iron gate.
On the painting The Żelazna Brama Square, 1779, by Bernardo Bellotto Canaletto the residents of former Wielopole are portrayed: two Jews are talking, women are hanging the washing, and a goat is playing with a dog. On the left you can see the baroque palace of the Lubomirski family which was bought in 1834 by Abraham Simon Cohen, he turned it into small flats and retail space to rent out. In 1872 a well-known Warsaw cantor, Jakub Leopold Weiss, set up a synagogue in the palace and on the first-floor terrace beautiful wedding ceremonies were held. In the square, in front of the palace, a bazaar and rows of vendor stalls began to expand gradually.
"This square, of quite irregular shape, is limited by the following streets: Zimna, Przechodnia, Ptasia, Żabia, Graniczna, Gnojna and Skórzana. Its limits are built up with large tenement houses. The square is the place of the largest market in the city. It is an oracle which decides on the prices of commodities in all seasons."
Eryk Jachowicz, Ilustrowany przewodnik po Warszawie, 1893.
"The commotion is immense and the buzz even greater, and it is arduous to squeeze through the square behind the Żelazna Brama, especially in the morning […]. Everything is hectic, buzzing, and shouting, thousands of voices are mixing into a noise hard to describe. There is an old Jewish woman grimy, with her sleeves up, who takes fish from the vat, chops them on the board, weights them, shouts, talks to ten people at a time and fills her small leather pouch under her apron with small coins. In front of the shoemaker's stall there is a wench who tries on new shoes without any joy, after that she sees herself in the mirror priced at 5 kopecks or attaches a bouquet of bright-coloured flowers to her corset."
Eryk Jachowicz, Ilustrowany przewodnik po Warszawie, 1893.
Eryk Jachowicz, Ilustrowany przewodnik po Warszawie, 1893.
"Bridgettine Church and Arsenal in Warsaw.", 1780, Bernardo Bellotto.
NALEWKI IN THE 16TH & 17TH CENTURIES
The name of Nalewki Street, the main street of the district, comes from water tanks known as nalewki (English: pourers) built on the banks of a small river which in the 16th century flowed through what was later the intersection of Nalewki and Franciszkańska streets.
The oldest building on Nalewki Street, built in the 17th century at the junction with Długa Street, was a church and convent of the Bridgettine Sisters. A Jewish-owned inn was probably located across from the convent. The street was already paved in the 18th century. Admittedly, there was only one apartment building on the street, but there were 41 workshops, 2 breweries and 21 wooden houses.
When talking about the “Jewish quarter” in Warsaw, it is easy to forget that no such quarter in a conventional sense – a separate district designated for Jewish settlement, like Kazimierz in Kraków – was ever established in the city. To the contrary: the Tsar's decree of 1808 prohibited “Judeans”, as they were known, from living in certain areas considered to be most representative of Warsaw, which led them to settle around, the as yet undeveloped, Okopowa, Nowolipie, Bonifraterska, Franciszkańska and Gęsia streets. This area became known as the Northern District. Its population rapidly rose in the late 19th century with an inflow of “Litvaks”: Jews from the territory of the former Grand Duchy of Lithuania, mostly orthodox and Hasidim. As the development of the district was limited due to its proximity to the Citadel (whose surrounding area had to remain free of buildings), people started to use the available space more economically, building upwards. Many multi-storey tenement houses emerged as a result. In the interwar period, the Northern District, already known alternatively as Muranów, was inhabited by about 300,000 Jews.
In the lower left corner of Canaletto's painting there is a small building with doors ajar and a bench near the entrance. This is probably the Jewish inn next to the Bridgettine church and convent. The right facade of the building is not plastered. According to a tradition mentioned in the writings of Jakub Kalmanson, a Jewish physician of King Stanisław August Poniatowski:
“A Jew, when erecting a house or any other building, is obligated by law to leave a part of it imperfect and unfit to serve any function; this is to commemorate the destruction of Jerusalem […]”.
Uwagi nad niniejszym stanem Żydów polskich.
Two men and a woman in typical Jewish attire can be seen among the people in the square in front of the building.
The name of Nalewki Street, the main street of the district, comes from water tanks known as nalewki (English: pourers) built on the banks of a small river which in the 16th century flowed through what was later the intersection of Nalewki and Franciszkańska streets.
The oldest building on Nalewki Street, built in the 17th century at the junction with Długa Street, was a church and convent of the Bridgettine Sisters. A Jewish-owned inn was probably located across from the convent. The street was already paved in the 18th century. Admittedly, there was only one apartment building on the street, but there were 41 workshops, 2 breweries and 21 wooden houses.
When talking about the “Jewish quarter” in Warsaw, it is easy to forget that no such quarter in a conventional sense – a separate district designated for Jewish settlement, like Kazimierz in Kraków – was ever established in the city. To the contrary: the Tsar's decree of 1808 prohibited “Judeans”, as they were known, from living in certain areas considered to be most representative of Warsaw, which led them to settle around, the as yet undeveloped, Okopowa, Nowolipie, Bonifraterska, Franciszkańska and Gęsia streets. This area became known as the Northern District. Its population rapidly rose in the late 19th century with an inflow of “Litvaks”: Jews from the territory of the former Grand Duchy of Lithuania, mostly orthodox and Hasidim. As the development of the district was limited due to its proximity to the Citadel (whose surrounding area had to remain free of buildings), people started to use the available space more economically, building upwards. Many multi-storey tenement houses emerged as a result. In the interwar period, the Northern District, already known alternatively as Muranów, was inhabited by about 300,000 Jews.
In the lower left corner of Canaletto's painting there is a small building with doors ajar and a bench near the entrance. This is probably the Jewish inn next to the Bridgettine church and convent. The right facade of the building is not plastered. According to a tradition mentioned in the writings of Jakub Kalmanson, a Jewish physician of King Stanisław August Poniatowski:
“A Jew, when erecting a house or any other building, is obligated by law to leave a part of it imperfect and unfit to serve any function; this is to commemorate the destruction of Jerusalem […]”.
Uwagi nad niniejszym stanem Żydów polskich.
Two men and a woman in typical Jewish attire can be seen among the people in the square in front of the building.
"Miodowa Street", 1777, Bernardo Bellotto
showing Miodowa street at the corner with Senatorska street.
showing Miodowa street at the corner with Senatorska street.
SENATORSKA STREET
From the mid-19th century Senatorska Street and its surroundings were inhabited and frequented by assimilated, educated Jews: wealthy entrepreneurs and cultural figures, who made great contributions to the financial, social and artistic development of the capital.
Senatorska Street followed an old route leading from the Royal Castle to the village of Wola. Extremely busy during election sejms, it was a good place to trade. Banks, hotels and elegant shops started to emerge there in the 18th century.
Jews were encouraged to settle in the vicinity of what is currently Teatralny Square in the second half of the 18th century by Tomasz Adam Uruski, owner of the independent settlement of Pociejów. They traded on the square in front of the Pociej Palace and leased space in the palace itself. In the 19th century, as the area around Teatralny Square was being developed, the marketplace was moved to the back of Królewska and Marszałkowska streets.
From the mid-19th century Senatorska Street and its surroundings were inhabited and frequented by assimilated, educated Jews: wealthy entrepreneurs and cultural figures, who made great contributions to the financial, social and artistic development of the capital.
Senatorska Street followed an old route leading from the Royal Castle to the village of Wola. Extremely busy during election sejms, it was a good place to trade. Banks, hotels and elegant shops started to emerge there in the 18th century.
Jews were encouraged to settle in the vicinity of what is currently Teatralny Square in the second half of the 18th century by Tomasz Adam Uruski, owner of the independent settlement of Pociejów. They traded on the square in front of the Pociej Palace and leased space in the palace itself. In the 19th century, as the area around Teatralny Square was being developed, the marketplace was moved to the back of Królewska and Marszałkowska streets.
"Długa Street in Warsaw", 1777, Bernardo Bellotto.
TLOMACKIE
The Tlomackie independent settlement, named after the town of Tlumacz in Ukraine, was established by Eustachu Potocki in 1749. It was one of the places where Jews started to settle.
The Tlomackie independent settlement, named after the town of Tlumacz in Ukraine, was established by Eustachu Potocki in 1749. It was one of the places where Jews started to settle.
Veiw of Pociejowo in Warsaw, drawn from life by Pillati, 1865.
BAGNO STREET
On Bagno Street there was a second-hand marketplace called Pociejow and ironmongers. There you could buy hobnails and nails, saws, pipes, rails, or even wrought iron railings.
On Bagno Street there was a second-hand marketplace called Pociejow and ironmongers. There you could buy hobnails and nails, saws, pipes, rails, or even wrought iron railings.
Napoleon Orda Warszawa by the Vistula river, litography by Maxymilijan Fajans, Gebethner and Wolf, 1873-1883
FOR CENTURIES, THE VISTULA "WHISPERED JEWISH WORDS"
It served as a trade route for Jewish merchants, intermediaries trading in grain, timber and potash (a product obtained by burning charcoal and used, for example, in the production of fertilizers). Jews were not the raftsmen themselves, but instead hired workers.
Another product transported on the river was salt. In 1812 the Warsaw merchant Ber Sonnenberg and his business partner Lazar Cukier established the Evaporated Salt Trading Company (Polish: Kompania Handlowa Soli Warzonej) after obtaining a lease on the salt mine in Wieliczka. Warsaw was also full of Jewish carters and intermediaries involved in the fruit, leather, honey and wax trades.
“From the left side, where the sky and the waters meet, something floats on the water, but it is not a ship. At first it appears small, enveloped in a haze. Soon it grows larger and more distinct. It is a group of rafts made of logs. Men lean against long poles and push them with all the weight of their bodies. On one of the rafts there is a little hut-a small house in the midst of the water! […] It takes a long, long time for the rafts to come close to us. The men yell something to us. I notice someone who looks like a Jew. He has a beard. I think I can even make out a Jewish cap. From my reading of the parables of the Preacher of Dubnow, I know that Jewish merchants make voyages to Danzig and to Leipzig. I have even heard that timber is shipped by water. But now I see it with my own eyes - a tale of the Dubnow Preacher brought to life! For a while the rafts are near us. A dog stands at the edge of one of the rafts and barks directly at us. […] After a while, the rafts move on”
Isaac Bashevis Singer, My Father's Court
In the 19th century, Warsaw became the centre of trade on the Vistula. Imported goods were shipped from downriver, while goods from upriver were floated past the city to the Baltic Sea. The Warsaw port also accepted goods floated down the Bug River and the Narew River. Although the transactions were handled by professional merchants, the modes of transportation remained traditional for a long time, with rowboats being the most popular, followed by sailboats and boats towed from the shore by horses or sometimes people.
It served as a trade route for Jewish merchants, intermediaries trading in grain, timber and potash (a product obtained by burning charcoal and used, for example, in the production of fertilizers). Jews were not the raftsmen themselves, but instead hired workers.
Another product transported on the river was salt. In 1812 the Warsaw merchant Ber Sonnenberg and his business partner Lazar Cukier established the Evaporated Salt Trading Company (Polish: Kompania Handlowa Soli Warzonej) after obtaining a lease on the salt mine in Wieliczka. Warsaw was also full of Jewish carters and intermediaries involved in the fruit, leather, honey and wax trades.
“From the left side, where the sky and the waters meet, something floats on the water, but it is not a ship. At first it appears small, enveloped in a haze. Soon it grows larger and more distinct. It is a group of rafts made of logs. Men lean against long poles and push them with all the weight of their bodies. On one of the rafts there is a little hut-a small house in the midst of the water! […] It takes a long, long time for the rafts to come close to us. The men yell something to us. I notice someone who looks like a Jew. He has a beard. I think I can even make out a Jewish cap. From my reading of the parables of the Preacher of Dubnow, I know that Jewish merchants make voyages to Danzig and to Leipzig. I have even heard that timber is shipped by water. But now I see it with my own eyes - a tale of the Dubnow Preacher brought to life! For a while the rafts are near us. A dog stands at the edge of one of the rafts and barks directly at us. […] After a while, the rafts move on”
Isaac Bashevis Singer, My Father's Court
In the 19th century, Warsaw became the centre of trade on the Vistula. Imported goods were shipped from downriver, while goods from upriver were floated past the city to the Baltic Sea. The Warsaw port also accepted goods floated down the Bug River and the Narew River. Although the transactions were handled by professional merchants, the modes of transportation remained traditional for a long time, with rowboats being the most popular, followed by sailboats and boats towed from the shore by horses or sometimes people.
Nalewki Street, Warsaw.
NALEWKI FULL OF LIFE
In 1881 the first horse-drawn tram carried passengers from Muranowski Square to the Castle Square by way of Nalewki, Długa and Podwale streets. An electric traction system was installed in 1909. From then on, tram lines to Powązki and Żoliborz ran through Nalewki Street. Bus service was introduced in 1928.
“The streets were lined with four- and five-storey buildings with wide entrances, plastered with signs in Russian, Polish and Yiddish. […] Crowds went in and out of buildings.”
Isaac Bashevis Singer, The Family Moskat.
Nalewki Street was adjacent to the Krasiński Garden, the favourite green space of the residents in the area. Jews were allowed to walk there while dressed in traditional attire, which was prohibited in the nearby Saxon Garden. The park had a playground, a café, ornamental flower beds and a pond with a small island. On Saturdays in summer, married women in wigs and older men in long robes could be seen strolling along the paths.
In 1881 the first horse-drawn tram carried passengers from Muranowski Square to the Castle Square by way of Nalewki, Długa and Podwale streets. An electric traction system was installed in 1909. From then on, tram lines to Powązki and Żoliborz ran through Nalewki Street. Bus service was introduced in 1928.
“The streets were lined with four- and five-storey buildings with wide entrances, plastered with signs in Russian, Polish and Yiddish. […] Crowds went in and out of buildings.”
Isaac Bashevis Singer, The Family Moskat.
Nalewki Street was adjacent to the Krasiński Garden, the favourite green space of the residents in the area. Jews were allowed to walk there while dressed in traditional attire, which was prohibited in the nearby Saxon Garden. The park had a playground, a café, ornamental flower beds and a pond with a small island. On Saturdays in summer, married women in wigs and older men in long robes could be seen strolling along the paths.
Szmul Zbytkower with his wife – drawing according to the B. Canaletto's painting.
SZMULOWIZNA
When in 1764 King Stanisław August Poniatowski acquired the Targówek and Golędzinów settlements that neighboured Praga, he willingly settled Jews there. Berek Joselewicz (1764-1809), a horse trader, who became famous for organising the Jewish Light-Cavalry Regiment during the Kościuszko Uprising, came from Golędzinów.
One of King Stanisław August Poniatowski's proteges was Szmul Jakubowicz, also called Zbytkower. In 1766, he was appointed an advisor of the court and fulfilled the function of a royal banker. He possessed large estates on the right side of the Vistula which he received together with the official surname Sonnenberg from King Frederick II of Prussia (Frederick the Great). He traded in horses, oxen, and even pigs and animal skins. He opened a tannery, slaughterhouse, sawmill, brickyard, brewery and distillery on his folwark [a serfdom based large-scale farm and agricultural enterprise]. He shipped the goods that he traded in down the Vistula. With the passage of time, the grounds around his folwark were called Szmulowizna (currently Szmulki). In 1780, with the consent of the king and a bishop, he established the Jewish cemetery in nearby Bródno.
However, he had a bad reputation among co-religionists. He did not tolerate competition in business as well. He was also accused of being a supplier of the Russian military forces. However, in the opinion of many people he redeemed himself during the slaughter of Praga, in 1794, when he hid the burghers of Praga and bought back captives from the Russians.
When in 1764 King Stanisław August Poniatowski acquired the Targówek and Golędzinów settlements that neighboured Praga, he willingly settled Jews there. Berek Joselewicz (1764-1809), a horse trader, who became famous for organising the Jewish Light-Cavalry Regiment during the Kościuszko Uprising, came from Golędzinów.
One of King Stanisław August Poniatowski's proteges was Szmul Jakubowicz, also called Zbytkower. In 1766, he was appointed an advisor of the court and fulfilled the function of a royal banker. He possessed large estates on the right side of the Vistula which he received together with the official surname Sonnenberg from King Frederick II of Prussia (Frederick the Great). He traded in horses, oxen, and even pigs and animal skins. He opened a tannery, slaughterhouse, sawmill, brickyard, brewery and distillery on his folwark [a serfdom based large-scale farm and agricultural enterprise]. He shipped the goods that he traded in down the Vistula. With the passage of time, the grounds around his folwark were called Szmulowizna (currently Szmulki). In 1780, with the consent of the king and a bishop, he established the Jewish cemetery in nearby Bródno.
However, he had a bad reputation among co-religionists. He did not tolerate competition in business as well. He was also accused of being a supplier of the Russian military forces. However, in the opinion of many people he redeemed himself during the slaughter of Praga, in 1794, when he hid the burghers of Praga and bought back captives from the Russians.
THE TOWN OF PRAGA
In the 17th century, Praga resembled a typical provincial small town. Horse and ox fairs, which had taken place there since 1648, exerted significant influence on its appearance. Initially, Jews came to the fairs as representatives of the nobility. They started to trade independently only in the second half of the 18th century.
"Wooden houses inhabited by the Jews, a few monasteries, some monks who trade in smuggled goods with other inhabitants and are infamous among them".
Fryderyk Schultz, Journeys of a Livonian from Riga to Warsaw and around Poland over the Period 1791–1793
In 1768, Jews obtained the right to stay in the Mazowsze Region and the resolution of the Sejm of 1775 allowed them to settle on the right side of the Vistula. They received permission to trade and were granted a monopoly on the sale of alcohol. After a successful transaction, litkup customarily took place, i.e. refreshments at the purchaser's cost, usually in an inn so that the people present could certify the conclusion of an agreement.
In the 17th century, Praga resembled a typical provincial small town. Horse and ox fairs, which had taken place there since 1648, exerted significant influence on its appearance. Initially, Jews came to the fairs as representatives of the nobility. They started to trade independently only in the second half of the 18th century.
"Wooden houses inhabited by the Jews, a few monasteries, some monks who trade in smuggled goods with other inhabitants and are infamous among them".
Fryderyk Schultz, Journeys of a Livonian from Riga to Warsaw and around Poland over the Period 1791–1793
In 1768, Jews obtained the right to stay in the Mazowsze Region and the resolution of the Sejm of 1775 allowed them to settle on the right side of the Vistula. They received permission to trade and were granted a monopoly on the sale of alcohol. After a successful transaction, litkup customarily took place, i.e. refreshments at the purchaser's cost, usually in an inn so that the people present could certify the conclusion of an agreement.
The Jewish Hall of Residence in Warsaw on the photograph from the interwar period.
THE JEWISH RESIDENCE HALL
After the First World War, many Jewish students studied at universities in Warsaw. Therefore, the construction of a residence hall for them became urgent. Thanks to the efforts of the engineer and senator - Mojżesz Koerner, it was built in 1925 with money from the Jewish Student Advice Association. The building, at 7 Sierakowskiego Street, was designed by Henryk Stiefelman. It was a modern, spacious edifice where Albert Einstein's reading room, other reading rooms and a ward for the sick was located. About three hundred students, among them Menachem Begin, the later Prime Minister of Israel and a Peace Nobel Prize winner, lived there.
An influx of students brought Praga back to life: political, cultural and sports groups gathered there, especially the right-wing Zionist Bejtar which organised military exercises and talks for its sympathisers. The Bejtar club - Bar Kochba which united intelligentsia and craftsmen, who took care of strengthening patriotism of Jews with secular world views, was located in the cellars of the synagogue at Szeroka Street. In 1931, the national congress of the Polish Bejtar, under the chairman of Zeew Żabotyński, took place in Praga.
After the First World War, many Jewish students studied at universities in Warsaw. Therefore, the construction of a residence hall for them became urgent. Thanks to the efforts of the engineer and senator - Mojżesz Koerner, it was built in 1925 with money from the Jewish Student Advice Association. The building, at 7 Sierakowskiego Street, was designed by Henryk Stiefelman. It was a modern, spacious edifice where Albert Einstein's reading room, other reading rooms and a ward for the sick was located. About three hundred students, among them Menachem Begin, the later Prime Minister of Israel and a Peace Nobel Prize winner, lived there.
An influx of students brought Praga back to life: political, cultural and sports groups gathered there, especially the right-wing Zionist Bejtar which organised military exercises and talks for its sympathisers. The Bejtar club - Bar Kochba which united intelligentsia and craftsmen, who took care of strengthening patriotism of Jews with secular world views, was located in the cellars of the synagogue at Szeroka Street. In 1931, the national congress of the Polish Bejtar, under the chairman of Zeew Żabotyński, took place in Praga.
The Great Synagogue
The Great Synagogue at Tłomackie street, Warszawa 1912.
TŁOMACKIE STREET AND THE GREAT SYNAGOGUE
The spelling of the name of the square and its surroundings changed in the mid-19th century. The official spelling used in the earlier century contained the letter “u”, since the name was derived from the town of Tłumacz. With time, the “u” changed to a “ó”, and that in turn became “o”. By the time Tłomackie started to be regularly included on maps of Warsaw, the name was spelled with an “o”.
“Further on, in Tłomackie, there is the Jewish quarter; it is known that Jews trade in all kinds of junk, but here, when the Sejm assembles, they are permitted to sell new merchandise in their shops”.
Fryderyk Schultz, Podróże Inflantczyka z Rygi do Warszawy i po Polsce w latach 1791–1793
On September 26, 1878, the day of the Jewish New Year, the Great Synagogue in Tłomackie opened with great excitement. The imposing Classicist building designed by Leander Marconi was erected because of the initiative of enlightened members of the Jewish community. The Great Synagogue became a symbol of the contemporary face of Jewish culture and brought together assimilated Jewish intelligentsia.
“In the upper part of the building the austere Classicist features transform into an intricate, Byzantine-Moorish style”.
Wiktor Gomulicki, Ignacy Szmideberg, Ilustrowany przewodnik po Warszawie
“The whole interior, with no decorations other than bronze chandeliers and bronze balustrades on the galleries surrounding the hall, must inspire awe with its simplicity. As you walk further inside, the magnificence of the red and white curtains, embroidered with gold and silver thread, the ark of cedar wood, the marble plaques with inscriptions, the altar, the chandeliers and the everlasting lamp establish a genuinely religious atmosphere - here, you feel you are truly in a temple”.
Sęp (W. J. Malaszewski), Nowa synagoga w Warszawie, 1878
It was not called Great without a reason: the building could accommodate 2,400 people, including 600 seats in the women's gallery and choir. The interior was adorned with marble, carved columns, domes, chandeliers and high balconies. It was the largest synagogue in Warsaw and belonged to a group of reformed synagogues, which meant that religious services were accompanied by a choir and organ music, and the preachers spoke Polish, despite bans imposed by the Russian administration. A particularly memorable sermon at the synagogue, promoting the love of one's neighbour and tolerance across religious boundaries, was delivered by Rabbi Izaak Cylkow during the opening ceremony.
The spelling of the name of the square and its surroundings changed in the mid-19th century. The official spelling used in the earlier century contained the letter “u”, since the name was derived from the town of Tłumacz. With time, the “u” changed to a “ó”, and that in turn became “o”. By the time Tłomackie started to be regularly included on maps of Warsaw, the name was spelled with an “o”.
“Further on, in Tłomackie, there is the Jewish quarter; it is known that Jews trade in all kinds of junk, but here, when the Sejm assembles, they are permitted to sell new merchandise in their shops”.
Fryderyk Schultz, Podróże Inflantczyka z Rygi do Warszawy i po Polsce w latach 1791–1793
On September 26, 1878, the day of the Jewish New Year, the Great Synagogue in Tłomackie opened with great excitement. The imposing Classicist building designed by Leander Marconi was erected because of the initiative of enlightened members of the Jewish community. The Great Synagogue became a symbol of the contemporary face of Jewish culture and brought together assimilated Jewish intelligentsia.
“In the upper part of the building the austere Classicist features transform into an intricate, Byzantine-Moorish style”.
Wiktor Gomulicki, Ignacy Szmideberg, Ilustrowany przewodnik po Warszawie
“The whole interior, with no decorations other than bronze chandeliers and bronze balustrades on the galleries surrounding the hall, must inspire awe with its simplicity. As you walk further inside, the magnificence of the red and white curtains, embroidered with gold and silver thread, the ark of cedar wood, the marble plaques with inscriptions, the altar, the chandeliers and the everlasting lamp establish a genuinely religious atmosphere - here, you feel you are truly in a temple”.
Sęp (W. J. Malaszewski), Nowa synagoga w Warszawie, 1878
It was not called Great without a reason: the building could accommodate 2,400 people, including 600 seats in the women's gallery and choir. The interior was adorned with marble, carved columns, domes, chandeliers and high balconies. It was the largest synagogue in Warsaw and belonged to a group of reformed synagogues, which meant that religious services were accompanied by a choir and organ music, and the preachers spoke Polish, despite bans imposed by the Russian administration. A particularly memorable sermon at the synagogue, promoting the love of one's neighbour and tolerance across religious boundaries, was delivered by Rabbi Izaak Cylkow during the opening ceremony.
The Jewish Cemetery On Okopowa St.
The Jewish cemetery on Okopowa St.
Warsaw Ghetto
Warsaw’s pre-war Jewish population in 1939 was 393,950 Jews, approximately one-third of the city total. From October 1939 to January 1940, Germans enacted anti-Jewish measures, including forced labor, the wearing of a Jewish star and a prohibition against riding on public transportation.
In April 1940, construction of the ghetto walls began. On Yom Kippur, October 12, 1940, the Nazis announced the building of Jewish residential quarters. Roughly 30% of the city’s population was to be confined to an area that comprised just 2.4% of city lands. Jews from Warsaw and those deported from other places throughout Western Europe were ordered to move into the ghetto, while 113,000 Christians were moved out of the area. The ghetto was divided into two sections, a small ghetto at the south end and a larger one at the north end. German and Polish police guarded its outside entrance and a Jewish militia was formed to police the inside.
The population of the ghetto reached more than half a million people. Unemployment was a major problem in the ghetto. Illegal workshops were created to manufacture goods to be sold illegally on the outside and raw goods were smuggled in. Children became couriers and smugglers.
Hospitals, public soup kitchens, orphanages, refugee centers and recreation facilities were formed, as well as a school system. Some schools were illegal and operated under the guise of a soup kitchen. Still, many Jews died from mass epidemics (such as typhoid) and hunger. The streets were filled with corpses. Jews in the ghetto still had to pay for burial, and if they couldn't afford it, the bodies were left unburied.
In April 1940, construction of the ghetto walls began. On Yom Kippur, October 12, 1940, the Nazis announced the building of Jewish residential quarters. Roughly 30% of the city’s population was to be confined to an area that comprised just 2.4% of city lands. Jews from Warsaw and those deported from other places throughout Western Europe were ordered to move into the ghetto, while 113,000 Christians were moved out of the area. The ghetto was divided into two sections, a small ghetto at the south end and a larger one at the north end. German and Polish police guarded its outside entrance and a Jewish militia was formed to police the inside.
The population of the ghetto reached more than half a million people. Unemployment was a major problem in the ghetto. Illegal workshops were created to manufacture goods to be sold illegally on the outside and raw goods were smuggled in. Children became couriers and smugglers.
Hospitals, public soup kitchens, orphanages, refugee centers and recreation facilities were formed, as well as a school system. Some schools were illegal and operated under the guise of a soup kitchen. Still, many Jews died from mass epidemics (such as typhoid) and hunger. The streets were filled with corpses. Jews in the ghetto still had to pay for burial, and if they couldn't afford it, the bodies were left unburied.
Descendants of Meer-Leizer (Zakon tree)
Family of Meer-Leizer Aronovich Zakon (1795) (Zakon tree, descendants of Meer-Leizer)
State Archives of the City of Warsaw.
Fond 180.
In this document, in 1826, a record was made about the death of Meer-Leizer Zakon (age 58 years old, b. in 1768), the son of Aron (age ? year old, b. in ?) in the city of Warsaw.
Fond 180.
In this document, in 1826, a record was made about the death of Meer-Leizer Zakon (age 58 years old, b. in 1768), the son of Aron (age ? year old, b. in ?) in the city of Warsaw.
State Archives of the City of Warsaw.
Fond 180.
In this document, in 1824, a record was made about the death of Abram Zakon (age 1 year old, b. in 1823), the son of Meer-Leizer (age 54 year old, b. in 1770) and Rifka Zakon in the city of Warsaw.
Fond 180.
In this document, in 1824, a record was made about the death of Abram Zakon (age 1 year old, b. in 1823), the son of Meer-Leizer (age 54 year old, b. in 1770) and Rifka Zakon in the city of Warsaw.
Family of Moshek Meer-Leizerovna Zakon (1795) (Zakon tree, descendants of Meer-Leizer)
State Archives of the City of Warsaw.
Fond 180.
In this document, in 1846, a record was made about the marriage of Moshek Zakon (age 47 years old, b. In 1799) and Idesa Weingarten (age 26 years old, b. In 1820), the son of Meer-Leizer Zakon and Rifka Zakon in the city of Warsaw.
Fond 180.
In this document, in 1846, a record was made about the marriage of Moshek Zakon (age 47 years old, b. In 1799) and Idesa Weingarten (age 26 years old, b. In 1820), the son of Meer-Leizer Zakon and Rifka Zakon in the city of Warsaw.
Family of Shendlia Meer-Leizerovna Zakon (1807) (Zakon tree, descendants of Meer-Leizer)
State Archives of the City of Warsaw.
Fond 180.
In this document, in 1825, a record was made about the marriage of Yakob Moryshtein (age 31 years old, b. In 1794) and Sheindlia Zakon (age 18 years old, b. In 18o7), the daughter of Meer-Leizer Zakon and Rifka Zakon in the city of Warsaw.
Fond 180.
In this document, in 1825, a record was made about the marriage of Yakob Moryshtein (age 31 years old, b. In 1794) and Sheindlia Zakon (age 18 years old, b. In 18o7), the daughter of Meer-Leizer Zakon and Rifka Zakon in the city of Warsaw.
Family of Aron Meer-Leizerovich Zakon (1809) (Zakon tree, descendants of Meer-Leizer)
State Archives of the City of Warsaw.
Fond 180.
In this document, in 1841, a record was made of the birth of Leizer-Synai Zakon (in 1939) and Malka Zakon (in 1940), in the city of Warsaw, son and daughter of Aron Zakon (32 years old, b.1809) and Khaia-Gitlia Zakon (32 years old, b.1809).
Fond 180.
In this document, in 1841, a record was made of the birth of Leizer-Synai Zakon (in 1939) and Malka Zakon (in 1940), in the city of Warsaw, son and daughter of Aron Zakon (32 years old, b.1809) and Khaia-Gitlia Zakon (32 years old, b.1809).
Family of Mordko Meer-Leizerovich Zakon (1819 - 1888) (Zakon tree, descendants of Meer-Leizer)
Jewish cemetery on Okopova street. Warsaw.
Database.
In this document, in 1888, the date of death of Mordko Zakon (age ? Years, b. In ? y.) Is indicated, where his father Meer-Leizer Hakohen is mentioned, in the city of Warsaw.
Database.
In this document, in 1888, the date of death of Mordko Zakon (age ? Years, b. In ? y.) Is indicated, where his father Meer-Leizer Hakohen is mentioned, in the city of Warsaw.
Family of Itskhak-Shlomo Meer-Leizerovich Zakon (1??? - 1873) (Zakon tree, descendants of Meer-Leizer)
Jewish cemetery on Okopova street. Warsaw.
Database.
In this document, in 1873, the date of death of Itskhak-Shlomo Zakon (age ? Years, b. In ? y.) is indicated, where his father Meer-Leizer Hacohen is mentioned, in the city of Warsaw.
Database.
In this document, in 1873, the date of death of Itskhak-Shlomo Zakon (age ? Years, b. In ? y.) is indicated, where his father Meer-Leizer Hacohen is mentioned, in the city of Warsaw.
Family of Yosek-Itsek Meer-Leizerovich Zakon (1795) (Zakon tree, descendants of Meer-Leizer)
State Archives of the City of Warsaw.
Fond 180.
In this document, in 1839, a record was made of the birth of Aron-Gershon Zakon, in the city of Warsaw, son of Josek Meer-Leizerovich Zakon (25 years old, b.1814) and Tauba-Ratsa Davidovna Zakon (? years old, b.?).
Fond 180.
In this document, in 1839, a record was made of the birth of Aron-Gershon Zakon, in the city of Warsaw, son of Josek Meer-Leizerovich Zakon (25 years old, b.1814) and Tauba-Ratsa Davidovna Zakon (? years old, b.?).
Family of Aron-Gersh Yosevich Zakon (1839 - 1868) (Zakon tree, descendants of Meer-Leizer)
State Archive of the city of Radom.
Fond 182.
In this document, in 1868, a record was made of the death of Aron-Gershon Zakon, age 29 years old (born 1839), in the town of Szydlowiec, where his wife Khaia, daughter Roza-Sheidlia, and his son Israel-Moshek, are mentioned.
Fond 182.
In this document, in 1868, a record was made of the death of Aron-Gershon Zakon, age 29 years old (born 1839), in the town of Szydlowiec, where his wife Khaia, daughter Roza-Sheidlia, and his son Israel-Moshek, are mentioned.
Aharon Gershon, d. 6-Jan-1868, son of Yitzhak Hakohen. Szydlowiec cemetery.
Family of Israel-Moshek Aron-Gershkovich (1865 - 1932) (Zakon tree, descendants of Meer-Leizer)
State Archive of the city of Radom.
Fond 182.
In this document, in 1887, the marriage of Israel-Moshek Zakon, age 19 years old (born 1868), and Beila Shain, age 21 years old (born 1866), in the city of Szydlowiec, where his father Aron-Gershon and his mother Khaia Zakon are mentioned.
Fond 182.
In this document, in 1887, the marriage of Israel-Moshek Zakon, age 19 years old (born 1868), and Beila Shain, age 21 years old (born 1866), in the city of Szydlowiec, where his father Aron-Gershon and his mother Khaia Zakon are mentioned.
Israel Moshe, b. 1854, d. 8-Feb-1932, son of Aharon Gershon Hakohen. Szydlowiec cemetery.
Zakons from Radomysl
RADOMYSL
RADOMYSL (till 1946 - Radomysl), the city (since 1795), district center in Zhytomyr region. (Ukraine). It is known from 1150 as Michek. In the 16th and 18th centuries it was in the composition of the Polish Commonwealth. From 1793 - in the composition of Russian Empire. In 19th - early 20th century - county town of Kiev province.
In 1797 there were 1,424 Jews (56.4%) in town, in 1847 - 2734, in 1859 - 3626, in 1887 - 4658, in 1897 - 7502 (69%), in 1906 - 10 211 in 1910 there were 10,450 (69.6%), in 1920 - 5122, in 1923 - 5257, in 1926 - 4637, in 1939 - 2348 (20.1%), in 1989 - 49 Jews (0.3%) .
Jews lived in Russia from the 16th century. During the "Khmelnytskyi" years, Radomysl was ruined; the Jewish population suffered.
RADOMYSL (till 1946 - Radomysl), the city (since 1795), district center in Zhytomyr region. (Ukraine). It is known from 1150 as Michek. In the 16th and 18th centuries it was in the composition of the Polish Commonwealth. From 1793 - in the composition of Russian Empire. In 19th - early 20th century - county town of Kiev province.
In 1797 there were 1,424 Jews (56.4%) in town, in 1847 - 2734, in 1859 - 3626, in 1887 - 4658, in 1897 - 7502 (69%), in 1906 - 10 211 in 1910 there were 10,450 (69.6%), in 1920 - 5122, in 1923 - 5257, in 1926 - 4637, in 1939 - 2348 (20.1%), in 1989 - 49 Jews (0.3%) .
Jews lived in Russia from the 16th century. During the "Khmelnytskyi" years, Radomysl was ruined; the Jewish population suffered.
Very old map of Ukraine (1648). She is so old that South is on top and North below. On it you can find Radomysl
In the first half of the 18th century information about Jews in Radomysl appears again. In 1750, a group of Haidamakov plundered the house of a Jewish tenant. In 1754, R. was again plundered; Jewish shops burned, four Jews killed. In 1801 among the Jews of Radomysl there were 6 merchants. In 1839, a hairdresser A.Lazebnik was charged with killing a Christian girl for ritual purposes. The case ended with the acquittal of the defendant.
In 1845, there were 7 synagogues in the Radomysl. Among the Jews there were 94 merchants. The Jews were trading wood and wool. In 1856, there were 4 scholars in Radomysl, in 1873 - a one-class Jewish school. Since 1878, the rabbi in Radomysl was Mordech-Irsel Beregovsky (? -1900), and since 1900 his son Boruch-Benitsion (1867-?).
In 1890 - early 1900s the state rabbi in R. was Sender Yakovlevich Grinshpun. In 1892 there was a Jewish hospital (managed by Zweifel); there were 8 synagogues. 19th century the Hasidic court in R. was founded by Avrom-Yehoshua-Geshel of Tver (?–1919). In 1914, the dynasty was continued by his son Hanoch-Genech (1886–1971, Jerusalem). In 1899, there were 3 bookstores in R. with Jewish books. In 1900, Jews owned two printing houses. In 1902–04, an organization of the Bund arose in R.. Feb 15 In 1905, its members organized a strike in R. At the beginning of the 20th century many Jews of R. left for other countries. In 1904 a charity was organized by the community in the USA called “Radomysler Unterzitzung Verein.” In 1908, the “Society for the Care of the Children of Poor Jews” worked in R. In 1910, there were a Talmud-Torah, 3 men and 2 women Jewish schools, 12 synagogues, a fund for poor Jews, and there was a Jewish cemetery.
In 1912, a Jewish lending and savings partnership was operating in R. in 1913 - a Jewish hospital. Jews owned many small and large shops, and factories in R.
In 1914, the official rabbi in R. was the grandson of Tzemakh Tzedek Aron-Mendl Nochum-Zalmanovich Schneerson (1886–?) - owner and director of Jewish school. On 18 Feb. and March 12–13, 1919, pogroms took place in R. organized by parts of the Directory, on March 23–31 - by gangs of Ataman Sokolovsky. In May 1919, Sokolovsky's gangs staged another pogrom in R., during which approx. 400 Jews were killed, and several thousands of Jews fled from the city.
In the middle of 1920s there were 6 synagogues in R.; in 1928, approx. 80 children have studied in cheders. In 1926, Rabbi B.-B. Beregovsky participated in the congress of rabbis in Korosten.
In the 1930s in R. the synagogue was closed, and in the end of 1930s so was Jewish school. July 20, 1941 R. was occupied by the Wehrmacht. In Aug. 1941 in R. in the course of two “actions” approx. 200 Jews were killed. In Aug. 1941 Jews were deported to R. from the surrounding areas. A ghetto was created. 6 Sept. In 1941, 1668 Jews were shot in R. In the Jewish cemetery in R. there are mass graves of Jews shot in 1941. In 2005, there was some Jewish population in R.
In R. were born: I.Zubok, Ya.-Sh.Morogovsky; Rukhim Izland (1884–1955, Miami Beach, USA), novelist, poet, wrote in Yiddish; Grigory Korin (Godel Shablevich Korenberg) (b. 1920), poet, author of several books of poems.
Various encyclopedic sources state that “... according to the tax books of 1801 in the Radomysl district there were 14 Christian merchants, 6 Jews; 939 bourgeois Christians, 1474 Jews. According to the revision of 1847, there were “Jewish societies” in the county: Radomyslskoe-2734 souls, Korostyshevskoe - 2657, Malinsky - 1064.
In 1845, there were 7 synagogues in the Radomysl. Among the Jews there were 94 merchants. The Jews were trading wood and wool. In 1856, there were 4 scholars in Radomysl, in 1873 - a one-class Jewish school. Since 1878, the rabbi in Radomysl was Mordech-Irsel Beregovsky (? -1900), and since 1900 his son Boruch-Benitsion (1867-?).
In 1890 - early 1900s the state rabbi in R. was Sender Yakovlevich Grinshpun. In 1892 there was a Jewish hospital (managed by Zweifel); there were 8 synagogues. 19th century the Hasidic court in R. was founded by Avrom-Yehoshua-Geshel of Tver (?–1919). In 1914, the dynasty was continued by his son Hanoch-Genech (1886–1971, Jerusalem). In 1899, there were 3 bookstores in R. with Jewish books. In 1900, Jews owned two printing houses. In 1902–04, an organization of the Bund arose in R.. Feb 15 In 1905, its members organized a strike in R. At the beginning of the 20th century many Jews of R. left for other countries. In 1904 a charity was organized by the community in the USA called “Radomysler Unterzitzung Verein.” In 1908, the “Society for the Care of the Children of Poor Jews” worked in R. In 1910, there were a Talmud-Torah, 3 men and 2 women Jewish schools, 12 synagogues, a fund for poor Jews, and there was a Jewish cemetery.
In 1912, a Jewish lending and savings partnership was operating in R. in 1913 - a Jewish hospital. Jews owned many small and large shops, and factories in R.
In 1914, the official rabbi in R. was the grandson of Tzemakh Tzedek Aron-Mendl Nochum-Zalmanovich Schneerson (1886–?) - owner and director of Jewish school. On 18 Feb. and March 12–13, 1919, pogroms took place in R. organized by parts of the Directory, on March 23–31 - by gangs of Ataman Sokolovsky. In May 1919, Sokolovsky's gangs staged another pogrom in R., during which approx. 400 Jews were killed, and several thousands of Jews fled from the city.
In the middle of 1920s there were 6 synagogues in R.; in 1928, approx. 80 children have studied in cheders. In 1926, Rabbi B.-B. Beregovsky participated in the congress of rabbis in Korosten.
In the 1930s in R. the synagogue was closed, and in the end of 1930s so was Jewish school. July 20, 1941 R. was occupied by the Wehrmacht. In Aug. 1941 in R. in the course of two “actions” approx. 200 Jews were killed. In Aug. 1941 Jews were deported to R. from the surrounding areas. A ghetto was created. 6 Sept. In 1941, 1668 Jews were shot in R. In the Jewish cemetery in R. there are mass graves of Jews shot in 1941. In 2005, there was some Jewish population in R.
In R. were born: I.Zubok, Ya.-Sh.Morogovsky; Rukhim Izland (1884–1955, Miami Beach, USA), novelist, poet, wrote in Yiddish; Grigory Korin (Godel Shablevich Korenberg) (b. 1920), poet, author of several books of poems.
Various encyclopedic sources state that “... according to the tax books of 1801 in the Radomysl district there were 14 Christian merchants, 6 Jews; 939 bourgeois Christians, 1474 Jews. According to the revision of 1847, there were “Jewish societies” in the county: Radomyslskoe-2734 souls, Korostyshevskoe - 2657, Malinsky - 1064.
Census of Jewish population in the south-western region for 1763-1791
"Censuses of Jewish population in the south-western region. for 1763-1791. "(found by Ilia Goldfarb )
http://www.pseudology.org/History/ArchiveYZRussii/5_02a.pdf : Census of Jews in Zhytomyr Volost, Kiev Voivodeship for 1765 Kagal Radomyselsky people The city of Radomysl 117 Census of Jews in Zhytomyr Volost, Kiev Region for 1775 Kagal Radomyselsky houses people City of Radomysl 20 90 Census of Jews in Zhytomyr Volost, Kiev Voivodeship for 1778 Kagal Radomyselsky houses people City of Radomysl 18 93 Census of Jews in Zhytomyr Volost, Kiev Voivodeship for 1784 Kagal Radomyselsky houses people The city of Radomysl 42 140 |
A census of Jews in the Zhitomir volost, the Kiev province for 1765, 1775, 1778, 1784.
Census of Jews in the Zhytomyr parish, Kiev Voivodeship
October 25, 1789 ____________________________________________________________ Parish Man. Woman. Adult children. Minor children. Total ______ _______ son daughter son daughter _____________________________________________________________ Town Radomysl: homeowners 17 17 6 5 3 10 traders 7 8 2 3 2 4 artisans 11 11 4 2 2 5 } 204 shinkari 3 3 1 1 employees 13 12 owners of factories 1 1 1 1 maid 1 1 |
Census of Jews in the Zhytomyr parish, Kiev Voivodeship
1791 ___________________________________________________________ Parish Man. Woman. Children. . Total ___________ Town son daughter Radomysl 88 96 66 50 300 ___________________________________________________________ |
Military Statistical Review of the Russian Empire
ed. by the Highest Command at the 1st Depth of the Department of the General Staff. T. 10, part 1
RADOMYSL
In 1848 in Radomysl there were four tanneries. The factories use oak and vine cortex, fish oil. For the pounding of the oak bark in the mortar on the machines of 2 plants, 2 horses are used: in the other 2 plants, the machine is set in motion by the force of water; at all four workers' factories 12 people.
http://dlib.rsl.ru/viewer/01003862813#?page=218 |
AT THE BEGINNING OF THE 19 CENTURY OUR RELATIVES MOVE FROM ZABOLOТ ТО RADOMYSL
Yos Abramovich was first from the Zakons who appeared in Radomysl, this is evident from the Revision tales about merchants and bourgeois Jews of the Radomysl district for 1816 (249 sheets).
In Revision tales about merchants and bourgeois Jews of the Radomysl district for 1834 (694 sheets), this document dated April 17, 1834, among the male Jews, in the city of Radomysl, the family of our relative Yos Abramovich Zakon, age 57 years old, b. in 1777, where he is recorded as a Kupets (merchant).
In Revision tales about merchants and bourgeois Jews of the Radomysl district for 1834 (694 sheets), this document dated April 17, 1834, among the male Jews, in the city of Radomysl, the family of our relative Yos Abramovich Zakon, age 57 years old, b. in 1777, where he is recorded as a Kupets (merchant).
OLD RADOMYSL (PHOTOS)
http://radomyshl.lk.net/index.html http://town-and-people.livejournal.com/tag/Радомишль
http://radomyshl.lk.net/index.html http://town-and-people.livejournal.com/tag/Радомишль
"These postcards were published by my great-grandfather E. Zaezdny in Radomysl, where he owned a printing house, sold books, paper and stationery, published a local newspaper and ran a library." Radomysl resident Alexander Pirogov collected these postcards for the last 30 years. As the descendant of E. Zaezdny, I looked through postcards, and restored them. Further you can see the images of Radomysl that were created about 100 years ago ... Eli Kislyuk "
http://radomyshl.lk.net/postcards.html
Among the photographs below, there are postcards with the appropriate inscriptions on them.
http://radomyshl.lk.net/postcards.html
Among the photographs below, there are postcards with the appropriate inscriptions on them.
City four-year school. Now school number 3.
http://www.radomyshl.com/news/1372-oleksandr-pirogov-legendi-radomishlya.html Full-time supervisor - Nikita Iovich Finitsky, a scribe - Petr Ivanovich Robakovsky, a priest - Leonid Vekentyevich Zagorovsky. Teachers: Vasily Ivanovich Kulikovsky, Pavel Timofeevich Chernyak, Alexander Yevseyevich Olenir, Sozont Vasilyevich Sokolovsky, Mikhail Venediktovich Tarasyuk, Adelia Nikolayevna Sokolovskaya, Elena Maksimovna Melnichukova, Raisa Kulikovskaya, Alexander Ivanovich Strotsky, Sofia Alexandrovna Verlikovskaya; doctor Julius Stanislavovich Grodetsky, dentist Aron Borisovich Kochan. http://www.radomyshl.com/news/1372-oleksandr-pirogov-legendi-radomishlya.html In 1903 a gymnasium was built (closed in November 1918), then two parochial schools, one in Rudna, and the other in the city, and a Jewish two-year school. *) Before the Jewish school was built, Jewish children often studied in schools called "heder", where melamed (teachers) taught children primary Jewish literacy. For that they paid 3 rubles a year for a certificate for the title of melamed. And often in the summer time from the open window children's voices came to the street, which chanted the alphabet: "Alef, beys, gimel, more ... Try, child, try!" *) Nathan Gorenstein (http: // гаринва.рф/tetrad_natana): "As the elected guardian of the educational district, approved in the rank of guardian of the Radomyslsky 2-class Jewish school, he paid a fee for the right to teach 50 poor students every year." In 1803 there were 2 Jewish schools in the city. The earliest printed record of the Gorenstein family in Radomysl (Kiev province) was in 1851, when family members founded a tannery in the suburb of Rudnya. He became the largest tannery in the city. After the abolition of serfdom under the reform of 1861, Naftula Gorenstein became the first Jewish landowner in this field. It was included in 1882 as the owner of 1 tithe (1.09 ha) of field land. In 1904, the Donkey / Joseph (son) Gorenshtein opened a cloth factory, where in 1912 there were 56 employees, and at the tannery in Rudna there were 63 employees. As of 1909, Yakov was the executive director of these enterprises and received the highest annual salary (6000 rubles). All of them were members of the board of directors, with the exception of Berko, they managed to build a sugar factory, while Berko ran a paper mill. Abraham, one of Naftula's sons, became a "merchant of the first guild," which meant, among other things, that he could travel anywhere in the Russian Empire-a rare privilege for the Jews. In 1910, he was listed as "The Honored Guardian" of the Jewish Primary School in Radomysle. By 1913, four other sons of Naftula (Berko, Evel, Gur-Arye and Rabbi Shmuel Cohen) owned a sawmill in the village Ottsutel and sold wood, owned a mill in the village of Varkovichi. By 1912, this factory had 56 employees, and at the leather factory in Rudnya there were 63 employees and was listed as belonging to the "heirs of Gur-Aryeh (son) Naftula Gorenstein." Yakovu's son, son of Gur-Arye, Berko, Evel, Gur-Arye and Rabbi Shmuel Cohen, sons of Naftula and Iosel (Evel's son) also owned a beet sugar factory in Shklov and a paper mill in Malin where our ancestors, the daughters of Chaim Maloratsky . When the Bolsheviks came to power, the Gorenstein fortune was confiscated, and family members fled, mainly to Germany and Austria, and then emigrated again after the arrival of the Nazis. Those who survived have dispersed in many countries. |
The house of Gorenstein **). It was built in 1887.
Private Jewish school. School is one of the few The surviving buildings. Now in Gorenstein's house there is a city polyclinic. Gorenstein is the owner of the cloth factory. Near the house of Gorenstein was a one-story building, where the Jewish school was located. The building was demolished in the early 80s of the 20th century. At this place is a two-story apartment house. Radomyslsky two-year state Jewish school of Radomysl. Head - Avram Borisovich Krivoglaz. Teachers: Naum Solomonovich Feinberg, Abram Grigoryevich Eidenzon, Mark Aronovich Zabyalotsky, Efim Osipovich Labunsky, Isaak Naftulovich Gorenshtein, Andrei Pavlovich Grishchenko. The doctor is Kasyan Lazarevich Zweifel. The son of Gorenstein Isaak was a close friend of Abram Sagalov and Markus (Mordukha) Sagalov and was the chief accountant of the University of Kiev. Reizen Gorenshtein, the owner of the cloth factory (Hasidka), helped the Kagansky family (Hasidim), arranging for the factory. The salary at the factory was about 40 rubles. in Week. The workers were provided with state apartments, and for the Hasidim children there was a kindergarten. Reisen Gorenstein took care of the Hasidim, they visited her, she fed them and gave them food and helped them to determine their children, marry them, if this is a girl, to marry if that's a guy. In 1903 a Jewish two-grade school was opened in Radomyshl. Before its construction, Jewish children studied in the heder, where the melamedas (teachers) were taught primary literacy. It was from this house that in 1887 construction of the Prisutstvennaya Street began. The house is built in a certain architectural style with a staircase, a glass veranda with wide and narrow windows. He would have quite gone for the Art Nouveau style, had it not been for his peculiar taste and his attentive and original hand. It is worth saying that the house in the past was not whitened as it is now, but painted in a light pink color. For better water repellence, the blood and animal fats were mixed in the paint. https://vk.com/3httpsvk.comclub105414251 According to the local historian of the town of Radomysl Alexander Pirogov about the house of Gorenstein: "... In 1887, this house, like some others, was built by the merchant of the 1st Guild Gerar Naftulovich Gorenshtein. On long winter evenings guests gathered there to listen to music. The fireplace, lined with remarkable tiles with artistic miniatures, was lit. He was a real gem of the house ... " The son of Gorenstein Isaac was a close friend of our ancestor Abram Sagalov and, in all likelihood, invited the Sagalov brothers to these evenings. And, perhaps, it was this fireplace that pushed Marcus Sagalov (wife of Sophia Maloratsky) to build a tiled stove with a figured bas-relief of the musketeer (version of Ilia Goldfarb) in his Kiev apartment, in the house on the street Streletskaya 7/6. |
Radomysl, Gorenstein's house 1878, st. Prisutstvenaya, 20
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Another house of Gorenstein between Radomysl and the village of Malaya Racha (home of the Maloratsky), 5.6 km from the village of Malaya Racha
|
**) http://www.radomyshl.com/news/1444-oleksandr-pirogov-tayemnic-budinku-na-prisutstvenny.html
In 1887, this house, like several others, was built by the merchant of the 1st guild Gerar Naftulovich Gorenshtein. It is worth noting that it was from this house that the construction of the Prisutstvennaya Street began. For those times, Gerar Naftulovich Gorenstein was the richest man in the city. Near the house remained the remains of a wrought-iron fence, which once protected all the houses of Gorenstein. And the forged fence, and that ten marquis, miraculously survived to this day, were made at the local cast-iron foundry of the Kogan brothers. In general, blacksmith's art reached a high level of development in Radomysl. The floor was covered with parquet with patterns, the ceilings are painted with artistic pictures that were painted over after the renovation of the building. Both the fireplace and the paintings were made and painted by masters and artists from Italy. Upon completion of the construction, Gorenstein decided to hit her with an original trick, pouring in the dressing room a floor with gold fives and chervontsami. The local rabbi discouraged him from this venture, explaining that on the coins there was an image of the tsar - the anointed of God, and therefore troubles may arise. Therefore, he advised that he turn to the king for permission to implement the plan. The Tsar, did not tolerate the Jews, answered rather quickly and succinctly: "I only allow it by the edge." Of course, there was not that much money in Gorenstein.
There were seven brothers and sisters in Gorenstein's family. Brothers and sisters in the city of Radomysle owned a lot of capital. Gorenstein owned the most powerful tanneries in the district, located on the farm Suharka. At the plant there were 41 employees, of which 30 were local. The manager of the plant was Fromm Jozef Katz. Chinbark fishing in the city was considered traditional. Depending on the technological design, different types of leather were made: chrome, yuft, chevro, horseshoe and others. Also, Gorenstein owned a dubmel mill (he was also at Suhartsi), which remodeled the bark for the needs of the tannery. The mill was steam, 5 workers were working on it. In 1890, a factory of the overcoat type was opened. At this point in 1903 (where there was starch) Gorenstein built a cloth factory. The factory produced coarse-wool cloth for mass sale, as well as blankets and overcoats for the military department. At that time it was a significant enterprise, where more than 120 workers worked. Workers worked for 12-14 hours a day, getting paid for it at 40-50 cents. In February 1905, the workers of the Gorensteins goat factory went on strike, forcing the owner to raise the fee. The manager of the cloth factory lived in a single-story house located at the beginning of Starokievskaya Street and was called the "Bubis House" among the people. In July 1903, according to the documents, the first bank in Radomysl was founded. His working capital was 10,000 rubles, part of which was invested by Gorenstein. In May 1907, the city opened a bank "Radomysl Society of Mutual Credit." Its founders were Gorenstein and Averbukh (the owner of the largest steam mill in the city). This bank has become the largest and most famous in the county.
From the memoirs of our relative Maya Kaganskaya, second cousin of Leo Maloratsky, grandchildren of Khana Kaganskaya (Maloratskaya)
http://www.centropa.org/biography/maya-kaganskaya
"... My great-grandmother, Hava Steinberg, was born in 1860. She was called" Hawa-de-husidka "and became a widow when she was young, she had three children, she was under the tutelage of Reisle Gorenstein, Jewish women, chasidiki, owners of the cloth factory, she was engaged in charity and provided food for the poor Hasidim and helped the girls to get married and young people to get a job.Reizel Gorenstein played an important role in the life of our family, supporting Hava and helping her raise children. were religious Jews, profess Chassidism is a widespread religious movement in Bessarabia My mother-great-great-grandfather, whose name I do not remember, was Hasidim, who lived in Radomyshl with children who also became Hasis. My grandfather Yisroel and my grandmother Riva *) were married at the beginning In 1900 they had a traditional Jewish wedding under a chuppa in a synagogue, my grandmother's caretaker, Reizl Gorenstein, paid all the wedding expenses, bought a dress and wedding gifts. She also arranged Isroel in her cloth factory. At first he worked as an assistant, and then, after some training, became the head of the factory and got an apartment from the Reizel Gorenstein factory ...
When grandfather got married and had to get a job, then this mistress Reizel Gorenshteyn took him to her cloth factory, I remembered. She took it exactly, because they were Hasidim, and respected by such people, and it was necessary to help them, the family was not rich. She took him grandfather, then he went through some training, became a spinning wheel, and a few years later she made him manager. Did he have any education? There was not a special one. Religious?
Heder, immortal. But he was a capable person, she made him manager. In his family, this is already my grandfather, there were six children. They received a state-owned apartment from the factory, but earnings, I remember, I'm not sure exactly, but my grandfather said it was 40 rubles a week. That is, not very much. But they were provided with an apartment. There was a garden, six children ..."
*) Maya Kaganskaya speaks about her ancestors on the maternal line.
Charity gmilus Hasodim is one of the main precepts of the Jewish religion.
In 1887, this house, like several others, was built by the merchant of the 1st guild Gerar Naftulovich Gorenshtein. It is worth noting that it was from this house that the construction of the Prisutstvennaya Street began. For those times, Gerar Naftulovich Gorenstein was the richest man in the city. Near the house remained the remains of a wrought-iron fence, which once protected all the houses of Gorenstein. And the forged fence, and that ten marquis, miraculously survived to this day, were made at the local cast-iron foundry of the Kogan brothers. In general, blacksmith's art reached a high level of development in Radomysl. The floor was covered with parquet with patterns, the ceilings are painted with artistic pictures that were painted over after the renovation of the building. Both the fireplace and the paintings were made and painted by masters and artists from Italy. Upon completion of the construction, Gorenstein decided to hit her with an original trick, pouring in the dressing room a floor with gold fives and chervontsami. The local rabbi discouraged him from this venture, explaining that on the coins there was an image of the tsar - the anointed of God, and therefore troubles may arise. Therefore, he advised that he turn to the king for permission to implement the plan. The Tsar, did not tolerate the Jews, answered rather quickly and succinctly: "I only allow it by the edge." Of course, there was not that much money in Gorenstein.
There were seven brothers and sisters in Gorenstein's family. Brothers and sisters in the city of Radomysle owned a lot of capital. Gorenstein owned the most powerful tanneries in the district, located on the farm Suharka. At the plant there were 41 employees, of which 30 were local. The manager of the plant was Fromm Jozef Katz. Chinbark fishing in the city was considered traditional. Depending on the technological design, different types of leather were made: chrome, yuft, chevro, horseshoe and others. Also, Gorenstein owned a dubmel mill (he was also at Suhartsi), which remodeled the bark for the needs of the tannery. The mill was steam, 5 workers were working on it. In 1890, a factory of the overcoat type was opened. At this point in 1903 (where there was starch) Gorenstein built a cloth factory. The factory produced coarse-wool cloth for mass sale, as well as blankets and overcoats for the military department. At that time it was a significant enterprise, where more than 120 workers worked. Workers worked for 12-14 hours a day, getting paid for it at 40-50 cents. In February 1905, the workers of the Gorensteins goat factory went on strike, forcing the owner to raise the fee. The manager of the cloth factory lived in a single-story house located at the beginning of Starokievskaya Street and was called the "Bubis House" among the people. In July 1903, according to the documents, the first bank in Radomysl was founded. His working capital was 10,000 rubles, part of which was invested by Gorenstein. In May 1907, the city opened a bank "Radomysl Society of Mutual Credit." Its founders were Gorenstein and Averbukh (the owner of the largest steam mill in the city). This bank has become the largest and most famous in the county.
From the memoirs of our relative Maya Kaganskaya, second cousin of Leo Maloratsky, grandchildren of Khana Kaganskaya (Maloratskaya)
http://www.centropa.org/biography/maya-kaganskaya
"... My great-grandmother, Hava Steinberg, was born in 1860. She was called" Hawa-de-husidka "and became a widow when she was young, she had three children, she was under the tutelage of Reisle Gorenstein, Jewish women, chasidiki, owners of the cloth factory, she was engaged in charity and provided food for the poor Hasidim and helped the girls to get married and young people to get a job.Reizel Gorenstein played an important role in the life of our family, supporting Hava and helping her raise children. were religious Jews, profess Chassidism is a widespread religious movement in Bessarabia My mother-great-great-grandfather, whose name I do not remember, was Hasidim, who lived in Radomyshl with children who also became Hasis. My grandfather Yisroel and my grandmother Riva *) were married at the beginning In 1900 they had a traditional Jewish wedding under a chuppa in a synagogue, my grandmother's caretaker, Reizl Gorenstein, paid all the wedding expenses, bought a dress and wedding gifts. She also arranged Isroel in her cloth factory. At first he worked as an assistant, and then, after some training, became the head of the factory and got an apartment from the Reizel Gorenstein factory ...
When grandfather got married and had to get a job, then this mistress Reizel Gorenshteyn took him to her cloth factory, I remembered. She took it exactly, because they were Hasidim, and respected by such people, and it was necessary to help them, the family was not rich. She took him grandfather, then he went through some training, became a spinning wheel, and a few years later she made him manager. Did he have any education? There was not a special one. Religious?
Heder, immortal. But he was a capable person, she made him manager. In his family, this is already my grandfather, there were six children. They received a state-owned apartment from the factory, but earnings, I remember, I'm not sure exactly, but my grandfather said it was 40 rubles a week. That is, not very much. But they were provided with an apartment. There was a garden, six children ..."
*) Maya Kaganskaya speaks about her ancestors on the maternal line.
Charity gmilus Hasodim is one of the main precepts of the Jewish religion.
The origin of Hasidism is related to the activities of its founder Besht (1698-1760) - a kabbalist and healer, who settled in 1740 in the town of Medzhibozh (Podillya, now Ukraine). The teachings of the Baal Shem Tov and his disciples are closely related to Kabbalistic doctrines, mainly by Isaac Luria (1534-1572) and his school. It was from this source that they embraced the basic concepts, modifying them and making them accessible to ordinary people.
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Streets of Radomysl
Map of Radomysl of the Kiev province, approved April 21, 1826, St. Petersburg
http://radomyshl.com/news/4406-yake-bulo-msto-radomishl-mayzhe-dva-stolttya-tomu.html
http://radomyshl.com/news/4406-yake-bulo-msto-radomishl-mayzhe-dva-stolttya-tomu.html
In terms of attracting attention to a large size of up to five hectares of Trade (Bazaar) area. To imagine how it was, you need to remove the hotel, restaurant, part of the shopping center, a house with a pharmacy number 35, a home, a veterinary pharmacy, a cinema, a state administration building, a church and a fifth school house. That is, the Trade (Bazaar) Square replaced the castle, which went into oblivion. Gradually the area began to be built up and decreased to modern sizes. Bazarny lane stretches down to the river.
In Radomysl, there were 5 annual fairs (May 9 and 15, August 6, September 14 and December 6), where the main subject of trade is leather, forest products, etc.
In Radomysl, there were 5 annual fairs (May 9 and 15, August 6, September 14 and December 6), where the main subject of trade is leather, forest products, etc.
The plan of the city of Radomysl. 1913
The river Myka flowed along the modern bed of the Teterev and fell into its approximately one kilometer under the present main bridge. From this it becomes clear why in historical documents Radomysl is mentioned as a city that is located on the left bank of Myka, rather than Tetereva. It can be seen on the map that the channels of the two rivers, even before the main point of confluence, were interconnected by a network of ducts. Through them flows a stream that flows into the small second channel (sleeve) of Tetereve in the south of Rudna (now on this line there is a system of lakes). Now these settlements are part of Radomyshl. The longest street of Radomyshl was and is the Big Zhitomirskaya, which ends at the mill. On Rudnya there is one Rudnyanskaya street. This is the oldest street, whose name is derived from the name of Rudnya ("Rudnya" - a small ironmaking enterprise).
https://vk.com/3httpsvk.comclub105414251
https://vk.com/3httpsvk.comclub105414251
Aleksandrovskaya street. The building on the right side -
the house of EI Zazedny. This one-story rather large the house was located on Aleksandrovskaya Street *). In the foreground the policeman with a group of children at the printing house of the card publisher E.J. Zaezdniy *) At the beginning of the 20th century, when a monument to Alexander the Second was set up on the square - the liberator (photo below), the street opposite which he was - Malaya Zhitomirskaya, was named Alexandrovskaya. E.I. Zaezdniy was a friend of Mani and Rakhil Maloratsky Monument to Alexander the Second Liberator on Alexandroskaya Street.
On his pedestal thereafter stood a monument to V.I. Lenin. |
Rusanovskaya street, 3-storey house on the left side at the end - synagogue (see also photo below). The synagogue was burned down in 1921.
On the card there was an error in writing: "Rugalovskaya street". The synagogue, burned down in 1921, was located on Rusanovskaya Street. Near the synagogue was the house of Srul Kagansky at number 3 (see the following archival document). 6th station
Rusanovskaya Street ......................... 3. Kagansky Srul |
Dvorianskaia street.
Dvorianskaia street.
48. Zakon owned the house. |
Kupalnaya street.
The corner of Kupalnaya street and Rusanoskaya street, view of Rusanovskaya street. 2018.
Kupalnaya street. In a city from a small bazaar, a shattered street, called Kupalnaya, is smashed downstairs. Until 1993 it was called Volodarskaya. This street was called Jewish by the townspeople, although practically the entire central part of Radomysl was inhabited by Jews. Long ago this street was inhabited by the Jewish poor. They were small artisans. In front of the bazaar in ancient times there was a Jewish bathhouse. In Yiddish the street was called Budgas (bud-banya, gus-street). Mordechai (Mark) Maloratsky (6th generation of Maloratsky) with his large family lived on Kupalnaya Street.
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Typography, owned by El Yosifovich Zaezdny
town-and-people.livejournal.com/32373.html
In this printing house the cards given here were made - photographs.
8 people worked in the printing house; the printing house was managed by the owner of the printing house, a petty bourgeois Elya Yosifovich Zaezdny. The printing house of E.Y.Zezdniy is known to Radomyshlyans as the “corner” store. The building was demolished at the beginning of the 80s of the last century. For many decades, Alexander Pirogov collected 22 types of Radomyshl postcards, printed by typographical means. All of them were published in the printing house owned by El Iosifovich Zaezdny. At the beginning of the 19th century The owner of the photo and photographer in the city was a nobleman Zakhariy Napoleonovich Kozlovsky, who sold the photo to Grzybowski (V. Grzybowski, his photo existed at least until 1928, ed.). Who was the photographer of these unique pictures could not be established. Just set the circulation of postcards is almost impossible. There are types of black and white, and there are color. But this is not a color photo. The invention at the end of the 19th century. phototypes, photoauto-lithography has made it possible to publish high-quality species colored postcards. For this, printing required up to fourteen runs. On these cards, sometimes the sky alone is depicted in seven colors. Such postcards can certainly be called a miracle of printing art. All postcards were published in the building where the printing house and stationery shop was located. On the back of the cards was a place for correspondence. Alexander PIROGOV
http://town-and-people.livejournal.com/tag/Радомишль
In the city, from the small bazaar, a broken street called Bathing is shattered down. Until 1993, Volodarskaya was called. Long before the war, this street was inhabited by the Jewish poor. They were small artisans. In ancient times, a Jewish bath was located opposite the bazaar. In Yiddish, the street was called Budgas (bud - banya, gus - street). Mordechai Maloratsky (6th generation of the Maloratsky) and his family lived on Kupalna Street.
In this printing house the cards given here were made - photographs.
8 people worked in the printing house; the printing house was managed by the owner of the printing house, a petty bourgeois Elya Yosifovich Zaezdny. The printing house of E.Y.Zezdniy is known to Radomyshlyans as the “corner” store. The building was demolished at the beginning of the 80s of the last century. For many decades, Alexander Pirogov collected 22 types of Radomyshl postcards, printed by typographical means. All of them were published in the printing house owned by El Iosifovich Zaezdny. At the beginning of the 19th century The owner of the photo and photographer in the city was a nobleman Zakhariy Napoleonovich Kozlovsky, who sold the photo to Grzybowski (V. Grzybowski, his photo existed at least until 1928, ed.). Who was the photographer of these unique pictures could not be established. Just set the circulation of postcards is almost impossible. There are types of black and white, and there are color. But this is not a color photo. The invention at the end of the 19th century. phototypes, photoauto-lithography has made it possible to publish high-quality species colored postcards. For this, printing required up to fourteen runs. On these cards, sometimes the sky alone is depicted in seven colors. Such postcards can certainly be called a miracle of printing art. All postcards were published in the building where the printing house and stationery shop was located. On the back of the cards was a place for correspondence. Alexander PIROGOV
http://town-and-people.livejournal.com/tag/Радомишль
In the city, from the small bazaar, a broken street called Bathing is shattered down. Until 1993, Volodarskaya was called. Long before the war, this street was inhabited by the Jewish poor. They were small artisans. In ancient times, a Jewish bath was located opposite the bazaar. In Yiddish, the street was called Budgas (bud - banya, gus - street). Mordechai Maloratsky (6th generation of the Maloratsky) and his family lived on Kupalna Street.
In the photo from the postcard "Local Government" of Radomysl
On the left is a city water station; 40 meters high water tower was built in 1911
On the left is a city water station; 40 meters high water tower was built in 1911
Matkovsky's Pharmacy
In 1897, the pharmacist Franz Kolenbach built the first pharmacy in Radomysle. His manager was Vladislav Matkovsky, a native of the village of Gorbulev, Radomyslsky district. This house has been preserved and is located along Bolshaya Zhitomirskaya Street, 23. After the sudden death of the owner, Vladislav Matkovsky, he became the sole owner of the pharmacy. In this house was a pharmacy and laboratory, the owner lived with his family. On the back of the house there was an extension, an oblong building, where the plant for the production of Zelters water was located. Near the house down the slope, planted a special garden with medicinal herbs. The work of a pharmacist of that time can rightfully be attributed to intellectual and simultaneous hard physical labor. In addition, they had to work standing - such is the pharmacy charter. In the second half of the 20th century. pharmacy consisted mainly of herbal medicines, and to a lesser extent, chemicals and medicines of animal origin. In those days, only men worked in a pharmacy, and women in the Russian Empire were not allowed pharmacy education. People could buy a wide variety of balsams, oils, powders, candles, tinctures and plastiers at the pharmacy. The range of pharmacy Matkovsky was quite wide: only about 900 items. There were two separate registries of medicines - for the poor and wealthy citizens. Prices and, accordingly, the materials differed. In the courtyard and now there is an oblong, basement room. The pharmacist Matkovsky attached it to the house-pharmacy and set up a plant for the production of carbonated water, as well as sugary drinks ("Violet" and "Marinka"). After the establishment of Soviet power in the city in 1919, the pharmacy factory continued to work for several years. But after the abolition of NEP, in the mid-twenties of the 20th century, taxes so crushed the owner, that Matkovsky closed it and left the city with his family. Alexander PIROGOV
From the memoirs of Nathan Herzenstein ( http://гаринва.рф/tetrad_natana) :
"As an elected school district trustee, approved as a guardian of the Radomysl 2nd-class Jewish school, he paid 50 pupils for the right to study 50 poor students annually; my personal and exceptional work and cares built a first-class Jewish hospital in Radomysl — now nationalized. Besides the remnants of the boxed collections of different cities of the Kiev province, which I obtained by the great efforts of my firearms - “pen and energy”, did not go without trips to Kiev to bow to General-Lip It has spent about 2 years of time and was so imbued with it that some of my clients had to be taken on hospital grounds. Once, when the hospital was close to completion in construction, the city of Radomysl was visited by the chairman Kiev provincial government (1907-1908) Count-stallmeister Pavel Ignatiev. * (Later he was appointed minister of public education. Stahlmeister - the court rank of the 3rd class. He was listed as a chief stable or chief of a stable order. Stables actually headed the Boyar Duma from the end of the 15th century.). He was invited by me to inspect it. He was accompanied by local authorities: the leader of the nobility, the mayor and the police officer. He was delighted with what he had seen and stated that throughout the province of Kiev, which he personally surveyed, this hospital, like a Jewish one, built of leftovers, that is, remnants of box fees, which were never given any useful use, occupies a first-class place. After listening to my dedication, he said that they would be given a proper idea about this activity of mine. My statement that it is of paramount importance for me to get six thousand rubles missing for me at the hospital’s end and equipment, I received a warm promise to allocate them without delay, while he ironically suggested the question: “And what about your rich Herzensteins froze?” But having received from me the answer that we released seven thousand rubles to the furnishings, bedding and to the elementary pharmacy at the hospital, he smiled and said - “Not enough!” Not even 10 days passed, I received 6000 rubles promised by Ignatiev and the hospital was triumphant and still functioning, and on October 6, 1913, for all merits in public education and the hospital, I received a silver medal with the inscription “for zeal” on the Stanislav ribbon for wearing on the chest. She was transmitted to me through the Ministry of Public Education, whose head was then Count Ignatiev. "
From the memoirs of Nathan Herzenstein ( http://гаринва.рф/tetrad_natana) :
"As an elected school district trustee, approved as a guardian of the Radomysl 2nd-class Jewish school, he paid 50 pupils for the right to study 50 poor students annually; my personal and exceptional work and cares built a first-class Jewish hospital in Radomysl — now nationalized. Besides the remnants of the boxed collections of different cities of the Kiev province, which I obtained by the great efforts of my firearms - “pen and energy”, did not go without trips to Kiev to bow to General-Lip It has spent about 2 years of time and was so imbued with it that some of my clients had to be taken on hospital grounds. Once, when the hospital was close to completion in construction, the city of Radomysl was visited by the chairman Kiev provincial government (1907-1908) Count-stallmeister Pavel Ignatiev. * (Later he was appointed minister of public education. Stahlmeister - the court rank of the 3rd class. He was listed as a chief stable or chief of a stable order. Stables actually headed the Boyar Duma from the end of the 15th century.). He was invited by me to inspect it. He was accompanied by local authorities: the leader of the nobility, the mayor and the police officer. He was delighted with what he had seen and stated that throughout the province of Kiev, which he personally surveyed, this hospital, like a Jewish one, built of leftovers, that is, remnants of box fees, which were never given any useful use, occupies a first-class place. After listening to my dedication, he said that they would be given a proper idea about this activity of mine. My statement that it is of paramount importance for me to get six thousand rubles missing for me at the hospital’s end and equipment, I received a warm promise to allocate them without delay, while he ironically suggested the question: “And what about your rich Herzensteins froze?” But having received from me the answer that we released seven thousand rubles to the furnishings, bedding and to the elementary pharmacy at the hospital, he smiled and said - “Not enough!” Not even 10 days passed, I received 6000 rubles promised by Ignatiev and the hospital was triumphant and still functioning, and on October 6, 1913, for all merits in public education and the hospital, I received a silver medal with the inscription “for zeal” on the Stanislav ribbon for wearing on the chest. She was transmitted to me through the Ministry of Public Education, whose head was then Count Ignatiev. "
The photo shows the river Grouse and the dam. Far away is the Trinity Church, and even further the Gorenstein cloth factory.
Winter Radomysl. House of the notary Grigoriev on the street. M. Zhitomirskaya opposite the former district court.
This old Jewish cemetery is located 1 km to the northwest of Radomysl, where in 1848 there were about 3000 graves, mostly Jewish.
Rusanovskaya street.
The synagogue, built in 1887, was damaged by a huge city fire in 1921. Then it was demolished. Now on this place is the city market.
Big Beit Hamidrash
Information taken from http://rapoportal.com/
Information taken from http://rapoportal.com/
The project for the construction of a stone Jewish synagogue in Radomyshl was drawn up by the architect Fedorov on May 7, 1879 and approved by the governor on March 11, 1880. GACO 1.295.80568. On June 25, 1879, elections were held for the spiritual administration of the synagogue. The headman - Evel Gusakov, the treasurer - Leiba Singer were elected. In place of the scientist, usually these were spiritual rabbis, David Tevel Abishevich Rapoport received the largest number of votes. He was not approved under the pretext of lack of education and unclear views. Instead, the state rabbi Sender Yakovlevich Grinshpun was appointed as a well-known and proven person. 02/21/1887, GAKO 1.223.34, 6813 rubles were allocated for the completion of the synagogue. from the box collection. A.T. Pirogov writes that the construction was completed in 1887.
In the case of GAKO 1.131.1289 1984 - 1985, - "On the election of a state rabbi in Radomyshl", there is a list of parishioners of the synagogue. Total 153 people.
On January 31, 1908, the next elections of the synagogue's spiritual board took place. GACO 1.142.471. Chaim Shmulevich Veksler was elected the headman, the treasurer Favel Einovich Freinkel, the scientist Ginakh Shevelevich Rapoport.
In the case of GAKO 1.131.1289 1984 - 1985, - "On the election of a state rabbi in Radomyshl", there is a list of parishioners of the synagogue. Total 153 people.
On January 31, 1908, the next elections of the synagogue's spiritual board took place. GACO 1.142.471. Chaim Shmulevich Veksler was elected the headman, the treasurer Favel Einovich Freinkel, the scientist Ginakh Shevelevich Rapoport.
On January 31, 1908, the next elections of the synagogue's spiritual board took place. GACO 1.142.471. Chaim Shmulevich Veksler, Treasurer Favel Einovich Freinkel, scientist Ginakh Shevelevich Rapoport was elected as the headman.
On October 6, 1914, the Radomyshl state rabbi Aron Mendel Nukhim Zalmanovich Shneerson submitted a request for the allocation of money for the repair of the synagogue. GACO 1.250.224. An estimate for 6252 rubles is presented. 39 kopecks After checking the technician, 4321 rubles were allocated. 58 kopecks At the same time, a drawing of the synagogue facade was made from nature. The synagogue burned down in 1921. |
Prayer houses in Radomysl
The information below is taken from http://rapoportal.com/
Information about Prayer Houses in Radomyshl was investigated by Hanan Rapaport in the State Archives of the Kiev region, later GAKO, where he found a lot of information about prayer schools.
Information about Prayer Houses in Radomyshl was investigated by Hanan Rapaport in the State Archives of the Kiev region, later GAKO, where he found a lot of information about prayer schools.
Prayer house "Kloyz Lipa Borukhovich Weinstein"
she is Makarovskaya, at the corner between st. Noble and Weinstein's estate and st. M. Chernobyl and Dudkin's estate. GACO 1.230.37 and 1.230.68. 1894 year. Election of members of the spiritual board on December 14, 1907 GAKO 1.142.363. Elected: headman Yankel Mordukhovich Khazanovsky, treasurer Tevel Wolf Leibovich Steinberg, scientist Bentsion Mordukhovich Beregovsky. 77 parishioners. |
Prayer house "Ner Tamid"
on the street Rusanovskaya approximately in the middle between B. Chernobyl and Torgovaya, from the side of Torgovaya square. Behind it was Torchinsky's estate. Mentioned in the GAKO case 1.232.88 dated 04/10/1896 and in the GACO 1.295.77315 dated 05.30. 1880 01/31/1908 GAKO 1.142.470.1 results of elections of the spiritual government, headman Baruch Bentsion Leizerovich Strakholessky, treasurer Ios Avrumovich Sagalov, scientist Baruch Bentsion Kelmanovich Divinsky. |
The prayer house of Naftula Gorinstein.
Stone building on Bolnichnaya st. In the possession of the merchant's heirs, in front of the garden. GACO 1.240.278 is mentioned. 1904 year. According to the results of the election of members of the spiritual board on 5.02.1908 GAKO 1.142.472. The headman is Evel Gerarievich Gorinstein, the treasurer is Mordukh Gerarievich Gorinstein, the scientist Duvid Nimkhovich Tsatskis. 69 parishioners. |
Prayer house "Clois Knight Stuhl".
The elections of the spiritual board were approved on 13.09.1908 by GAKO 1.142.486. headman Leiba Peisakhovich Nadgorny, treasurer Froim Shmul Leibovich Shapira, scientist Meer Simkhovich Rapoport. Located on the street. M. Kievskaya "Rapoport House", 87 parishioners. |
Prayer house
a block from the Market Square on the street. Deaf. In the case of GAKO 1.295.71389 of 1876, case 1.295.62039 of 1868 was invested with the request of the Jew Krupnik to allow to build, on the land donated by the Jew Stolbunov, a wooden prayer house on a stone foundation, instead of burnt down during a fire. Around the estate of Shlomo Stolbunov, Mati Sagolov, Mendel Minensky, Ovsey Novosilsky. |
Prayer House "Clois"
at the corner of Bazaar Square and M. Zhitomirskaya, GAKO 1.295.61012 1867. Ios Brusilovsky, Peisakh Nadgorny, Moshe Litvin, Meir Shturman, Aron Zayezdny signed a request for permission to build instead of the burnt one. It borders on the estates of Itska Triger, the merchant Dobrin, and Aron Shmul Zaezdny. |
Prayer house by the river
GAKO 1.295.73743 dated 09.76-03.78. Inside is the case of 1872. The meetinghouse burned down in 1871. It was proposed to provide documents or pay for the site. Satisfied with the testimony that the meetinghouse existed on this site for over 80 years. The section between the houses of Roha Borshchevskaya and Ryvka Radomyshelskaya on the road from Bolshaya Chernobyl Street to the Myka River, to the dam to the Gusakov mills. |
Radomyshl is a city with old revolutionary traditions. In the 19th century here the Decembrist movement was noticed: in the city stood the Alexopol Infantry Regiment, commanded by Colonel I. S. Povalo-Shveikovsky, a friend of Pavel Pestel, who in 1826 was prosecuted for participating in the Decembrist movement.
And in 1920, a division under the command of A. Golikov, better known as writer Arkady Gaidar, entered Radomysl. Then, one of the last battles of the civil war in our region took place near Radomysl. Gaidar's division clashed with the cavalry of the Poles. In a bloody battle, the latter suffered a defeat and retreated to Malin. In the same 1920 in Radomysl, the Chekists exposed the very real ... Japanese spy who was trying to establish contact with the local station of German intelligence. It was Radomysl right up to the beginning of the 30s that remained a kind of "capital" of residencies of practically all the intelligence services of the world working in the territory of the Ukrainian SSR. Why did this happen? Apparently, because Radomysl was a relatively quiet city, in which one could not be afraid to attract the attention of the Soviet counterintelligence. The Germans who entered the city in July 1941 organized an Abwehr reconnaissance school in Radomysl. There is evidence that it was here that the German special forces of the special division of the Abwehr Brandenburg conducted their training. When Radomysl intelligence school there was a kind of tote, where Soviet prisoners of war acted as "puppets" for practicing combat techniques "Brandenburg". The Germans themselves even made money bets on these fights, as real masters of hand-to-hand combat came across among Soviet prisoners. The German reconnaissance school ended badly: in 1943 it was destroyed by the Soviet commando group OMSBON, commanded (attention!) By the famous Italian communist Palmiro Togliatti, whose name the city on the Volga now bears. July 20, 1941 Radomysl occupied the Wehrmacht.
As of 1.1.1941, the population of the town of Radomysl was about 9,500 people, mostly Jews. On July 20, 1941, Radomysl was occupied by units of the Wehrmacht. In August 1941, about 200 Jews were shot in Radomysl during two “actions”. At the end of August 1941, Jews from neighboring settlements were deported to Radomysl. It was created a ghetto. On September 6, 1941, 1668 Jews were shot in Radomysl. At the Jewish cemetery in Radomysl there are communal graves of Jews shot in 1941. The following children were born in Radomysl: R. Balyasnaya (famous poetess), A. Velednitsky, L. Zubok, J.-Sh. Morogovsky; Ruhim Aizland (1884–1955, Miami Beach, USA), prose writer, poet, wrote in Yiddish; G. Korin (Godel Shablevich Korenberg) (b. 1920), poet, author of several collections of poems by S.Ya. Elisavetsky Aizland (1884–1955).
And in 1920, a division under the command of A. Golikov, better known as writer Arkady Gaidar, entered Radomysl. Then, one of the last battles of the civil war in our region took place near Radomysl. Gaidar's division clashed with the cavalry of the Poles. In a bloody battle, the latter suffered a defeat and retreated to Malin. In the same 1920 in Radomysl, the Chekists exposed the very real ... Japanese spy who was trying to establish contact with the local station of German intelligence. It was Radomysl right up to the beginning of the 30s that remained a kind of "capital" of residencies of practically all the intelligence services of the world working in the territory of the Ukrainian SSR. Why did this happen? Apparently, because Radomysl was a relatively quiet city, in which one could not be afraid to attract the attention of the Soviet counterintelligence. The Germans who entered the city in July 1941 organized an Abwehr reconnaissance school in Radomysl. There is evidence that it was here that the German special forces of the special division of the Abwehr Brandenburg conducted their training. When Radomysl intelligence school there was a kind of tote, where Soviet prisoners of war acted as "puppets" for practicing combat techniques "Brandenburg". The Germans themselves even made money bets on these fights, as real masters of hand-to-hand combat came across among Soviet prisoners. The German reconnaissance school ended badly: in 1943 it was destroyed by the Soviet commando group OMSBON, commanded (attention!) By the famous Italian communist Palmiro Togliatti, whose name the city on the Volga now bears. July 20, 1941 Radomysl occupied the Wehrmacht.
As of 1.1.1941, the population of the town of Radomysl was about 9,500 people, mostly Jews. On July 20, 1941, Radomysl was occupied by units of the Wehrmacht. In August 1941, about 200 Jews were shot in Radomysl during two “actions”. At the end of August 1941, Jews from neighboring settlements were deported to Radomysl. It was created a ghetto. On September 6, 1941, 1668 Jews were shot in Radomysl. At the Jewish cemetery in Radomysl there are communal graves of Jews shot in 1941. The following children were born in Radomysl: R. Balyasnaya (famous poetess), A. Velednitsky, L. Zubok, J.-Sh. Morogovsky; Ruhim Aizland (1884–1955, Miami Beach, USA), prose writer, poet, wrote in Yiddish; G. Korin (Godel Shablevich Korenberg) (b. 1920), poet, author of several collections of poems by S.Ya. Elisavetsky Aizland (1884–1955).
In order to revive numerous photographs of Radomysl of the early twentieth century, we decided to attach these photographs to the Radomysl plan of 1913, which is found in the National Historical Library of Ukraine. We used the original Radomysl Plan with the outskirts, as well as its central part for photographs attached to the city center.
Plan of Radomysl in 1913 with suburbs and photographs.
The plan of the Radomysl center in 1913, photographs of the main attractions and places of residence, work and study of our ancestors:
http://freemap.com.ua/karty-ukrainy/karty-dvuxverstovki/karty-dvuxverstovki-kvadrat-29-27
"Кирп." - Brick factories, in which in 1848 produced 50,000 bricks in the amount of 2144 rubles.
"Кож." - Leather factories, of which in 1848 there were four with products worth 2,144 rubles.
"Кл." - Cemeteries. In the Jewish cemetery, located 1 km north-west of the city, about 3000 graves, mostly Jewish.
"Сук." - Cloth factory.
"Кирп." - Brick factories, in which in 1848 produced 50,000 bricks in the amount of 2144 rubles.
"Кож." - Leather factories, of which in 1848 there were four with products worth 2,144 rubles.
"Кл." - Cemeteries. In the Jewish cemetery, located 1 km north-west of the city, about 3000 graves, mostly Jewish.
"Сук." - Cloth factory.
Radomysl merchants Zakons
It was possible to establish that our ancestors along the Zakons were merchants.
Merchants - semi-privileged class in Russia in the XVIII - early XX centuries. The so-called "third estate" - after the nobility and the clergy.
The estate status of the merchant determined the property qualification. Before the guild reform in 1775, the division into guilds was made according to the property principle. The merchants were lined with a single 40-salary insured salary, and were not obliged to pay the guild tax, the amount of which depended on belonging to one or another guild. In small and underdeveloped cities, a lower property qualification was set for entry in the guild.
After the reform, belonging to one of the guilds was determined by the size of the capital from which the merchant was obliged to pay an annual guild contribution of 1%, instead of a poll tax. The number of merchants greatly decreased - 27 thousand people signed up for the merchants, which was only 12.2% of the pre-reform number.
Until 1775, those who were assigned to the third guild can only be considered nominally merchants. Many of the top guild merchants did not trade due to lack of capital, and the third guild merchants were engaged in crafts, petty trading or hired, while legally living in cities and trading were allowed and formed in 1722, the estate group “selling peasants ".
Only the Charter of the Cities of 1785 granted the merchants a monopoly on trading activity, which caused an influx of inscribed in this class. The first guild merchants could conduct foreign trade, own sea vessels, and had the right to free movement in the country - the so-called “passport privilege”. The merchants of the second guild could own river vessels. In addition, the merchants of the first and second guilds could own factories and plants, were exempted from corporal punishment and recruiting service. The third guild merchants could conduct petty trade, contain taverns and inns, engage in handicraft. To encourage merchants was introduced honorary citizenship.
A significant part of the first guild, beginning in the late 1850s, was made up of wealthy Jews, because after 10 years of experience, they were not subject to a ban on staying outside the Pale, while Christian merchants who are not engaged in foreign trade, in the highest guild did not promise any special advantages.
https://ru.wikipedia.org/wiki/%D0%9A%D1%83%D0%BF%D0%B5%D1%87%D0%B5%D1%81%D1%82%D0%B2%D0%BE
Certain specifics differed the position of entrepreneurs of Jewish nationality. Until the beginning of the 20th century, business activities in the Russian Empire for people of the Jewish faith outside the Pale of Settlement were extremely difficult. Jewish merchants were forbidden to participate in city government, they were denied the right to apply for honorary citizenship. Only merchants-Jews of the first guild had the possibility of relatively free conducting of commercial and industrial activity. “Hebrews-merchants of the first guild, who were not under investigation, trial or police supervision and a flawed judicial sentence,” were allowed, on general grounds, outside the lines of their permanent settlement, to be attributed to the merchants of the first guild of any cities of the Russian Empire. However, the condition was immediately introduced that in the first guild such merchants must be continuously at least 5 years old within the boundaries of their permanent settlement, regardless of whether they were trading or not. During the transition to the merchants of the cities that are not within the limits of Jewish sedentary life, the merchant could take with him the members of the family included in his merchant testimony. In addition, the merchant could be accompanied by four employees, one clerk and one clerk. In the event of the exclusion of a merchant-Jew from the first guild, he was obliged to return to the line of Jewish residency along with his entire family. If during his stay outside the line of residency the real estate was acquired by the merchant, he had the right to stay at the place of registration for a period of not more than two years, if the property was not acquired, then the return took place within one year. Therefore, the main task of a Jewish entrepreneur is to hold out in the merchants of the first guild outside the Pale of Settlement, albeit intermittently, for 10 years. In this case, the right to be added to the urban societies of the inner provinces of the empire and to live everywhere with the family members indicated in the merchant certificate was acquired. Similar rights were enjoyed by the widow and children of a first-guild merchant-Jew who died before the expiration of the 10-year term, if they continued to make exactions and duties of the first guild for the rest of their time. In order for the right of ubiquitous residence in cities and inner provinces of the empire to become permanent, the Jewish merchant-Jew had to choose the evidence of the first guild for 15 years. The right of universal residence in the cities and regions of the Russian Empire was enjoyed by Jews who were awarded the title of “commerce advisor” or “manufactory advisor” who graduated from a higher education course. If they were not under investigation and court, then they had the right to engage in trade or crafts on a common basis and could, without a preliminary 5-year stay in the first guild in the Pale, be ranked among the merchants of the selected city of the inner provinces of the empire. It is obvious that with such legislative acts the government tried to prevent the penetration of Jewish capital due to the Pale of Settlement in the "internal provinces" of the Russian Empire. In 1903, the Samara State Chamber notified the Samara provincial government that in 1899 a Sumy tradesman of the Kharkov province of S.N. N. was transferred to the Samara merchant class. Hirschfeld Before listing S.N. Hirschfeld belonged to the town dwellers of the town of Goldingen of the Province of Courland, where his ancestors were recorded before April 13, 1835. Thus, this province was for him a feature of settlement, which he had no right to leave without complying with paragraph 1 of Art. 12 of the decree on passports. The Ministry of Internal Affairs and the Ministry of Finance found that S.N. Hirschfeld was subject to exclusion from societies outside the Pale of Settlement. After expulsion of C, H. Hirsch Felda his trading business continued to lead the spouse P.M. Hirschfeld.
“The Regulation ...” of 1865 introduced its own corrections into the mechanism for acquiring guild documents. Starting from 1865, the payment for them began to be determined not by the size of the declared capital, but by a kind of entrepreneurial activity. The issuance of merchant certificates was made taking into account the number of workers in enterprises and the availability of machinery. The owners of factories and plants who employed more than 16 workers, or enterprises with a smaller number of employees, but did not use “machines and shells driven by steam or water”, had to take merchant certificates according to the county where their enterprises were located, as well pay a ticket fee.
The manifesto of April 10, 1832 was introduced the title of honorary citizen, which was considered the most prestigious. Together with the recipient, the title extended to members of his family. In the legislation, honorary citizens were defined as a new estate in the state of urban inhabitants. Initially, this estate status served as a distinction mainly for merchants. Established personal and hereditary honorary citizenship. When he received the title of honorary citizen, a person acquired significant benefits and advantages over other classes, which were especially significant before the reforms of the 1860s. The honorary citizen was released from recruitment, capitation and corporal punishment. With the title, the right to participate in elections and fill positions in the city public administration was not lower than those to which merchants of the first and second guilds had the right to be elected. V.Ya. Laverychev believed that “the empowerment of merchants with new privileges, the approach of its elite to the upper class had objectively negative consequences. In the end, attempts to strengthen the estate, which was one of the main remnants of serfdom in pre-revolutionary Russia, undoubtedly hampered the class organization of the merchants, hampered the process of consolidation of the big bourgeoisie. The title of honorary citizen could be acquired by the birth of children of personal nobles and Orthodox clergymen.
Those who entered the merchant class after 1898 were able to maintain their rank without being engaged in commercial and industrial activities. This was of great importance for Jews who received the opportunity to improve their social and legal status. The members of the merchant families — merchant widows with young children, unmarried merchant daughters and sisters — continued to select estate documents according to the family tradition.
The only real advantage left by the merchant class in the late XIX - early XX centuries. and extended to the entire merchant society, was the passport privilege, eliminating the need for registration, mandatory for representatives of the peasant and petty bourgeois classes. This exemption exempted from the obligatory receipt of discharge documents from their companies. After the introduction of universal military service and the abolition of the poll tax, all other merchant class privileges began to be exclusively decorative.
"Samara merchants: to the history of the issue"
Compiled by: Goncharenko K.P. Russia, Samara
The estate status of the merchant determined the property qualification. Before the guild reform in 1775, the division into guilds was made according to the property principle. The merchants were lined with a single 40-salary insured salary, and were not obliged to pay the guild tax, the amount of which depended on belonging to one or another guild. In small and underdeveloped cities, a lower property qualification was set for entry in the guild.
After the reform, belonging to one of the guilds was determined by the size of the capital from which the merchant was obliged to pay an annual guild contribution of 1%, instead of a poll tax. The number of merchants greatly decreased - 27 thousand people signed up for the merchants, which was only 12.2% of the pre-reform number.
Until 1775, those who were assigned to the third guild can only be considered nominally merchants. Many of the top guild merchants did not trade due to lack of capital, and the third guild merchants were engaged in crafts, petty trading or hired, while legally living in cities and trading were allowed and formed in 1722, the estate group “selling peasants ".
Only the Charter of the Cities of 1785 granted the merchants a monopoly on trading activity, which caused an influx of inscribed in this class. The first guild merchants could conduct foreign trade, own sea vessels, and had the right to free movement in the country - the so-called “passport privilege”. The merchants of the second guild could own river vessels. In addition, the merchants of the first and second guilds could own factories and plants, were exempted from corporal punishment and recruiting service. The third guild merchants could conduct petty trade, contain taverns and inns, engage in handicraft. To encourage merchants was introduced honorary citizenship.
A significant part of the first guild, beginning in the late 1850s, was made up of wealthy Jews, because after 10 years of experience, they were not subject to a ban on staying outside the Pale, while Christian merchants who are not engaged in foreign trade, in the highest guild did not promise any special advantages.
https://ru.wikipedia.org/wiki/%D0%9A%D1%83%D0%BF%D0%B5%D1%87%D0%B5%D1%81%D1%82%D0%B2%D0%BE
Certain specifics differed the position of entrepreneurs of Jewish nationality. Until the beginning of the 20th century, business activities in the Russian Empire for people of the Jewish faith outside the Pale of Settlement were extremely difficult. Jewish merchants were forbidden to participate in city government, they were denied the right to apply for honorary citizenship. Only merchants-Jews of the first guild had the possibility of relatively free conducting of commercial and industrial activity. “Hebrews-merchants of the first guild, who were not under investigation, trial or police supervision and a flawed judicial sentence,” were allowed, on general grounds, outside the lines of their permanent settlement, to be attributed to the merchants of the first guild of any cities of the Russian Empire. However, the condition was immediately introduced that in the first guild such merchants must be continuously at least 5 years old within the boundaries of their permanent settlement, regardless of whether they were trading or not. During the transition to the merchants of the cities that are not within the limits of Jewish sedentary life, the merchant could take with him the members of the family included in his merchant testimony. In addition, the merchant could be accompanied by four employees, one clerk and one clerk. In the event of the exclusion of a merchant-Jew from the first guild, he was obliged to return to the line of Jewish residency along with his entire family. If during his stay outside the line of residency the real estate was acquired by the merchant, he had the right to stay at the place of registration for a period of not more than two years, if the property was not acquired, then the return took place within one year. Therefore, the main task of a Jewish entrepreneur is to hold out in the merchants of the first guild outside the Pale of Settlement, albeit intermittently, for 10 years. In this case, the right to be added to the urban societies of the inner provinces of the empire and to live everywhere with the family members indicated in the merchant certificate was acquired. Similar rights were enjoyed by the widow and children of a first-guild merchant-Jew who died before the expiration of the 10-year term, if they continued to make exactions and duties of the first guild for the rest of their time. In order for the right of ubiquitous residence in cities and inner provinces of the empire to become permanent, the Jewish merchant-Jew had to choose the evidence of the first guild for 15 years. The right of universal residence in the cities and regions of the Russian Empire was enjoyed by Jews who were awarded the title of “commerce advisor” or “manufactory advisor” who graduated from a higher education course. If they were not under investigation and court, then they had the right to engage in trade or crafts on a common basis and could, without a preliminary 5-year stay in the first guild in the Pale, be ranked among the merchants of the selected city of the inner provinces of the empire. It is obvious that with such legislative acts the government tried to prevent the penetration of Jewish capital due to the Pale of Settlement in the "internal provinces" of the Russian Empire. In 1903, the Samara State Chamber notified the Samara provincial government that in 1899 a Sumy tradesman of the Kharkov province of S.N. N. was transferred to the Samara merchant class. Hirschfeld Before listing S.N. Hirschfeld belonged to the town dwellers of the town of Goldingen of the Province of Courland, where his ancestors were recorded before April 13, 1835. Thus, this province was for him a feature of settlement, which he had no right to leave without complying with paragraph 1 of Art. 12 of the decree on passports. The Ministry of Internal Affairs and the Ministry of Finance found that S.N. Hirschfeld was subject to exclusion from societies outside the Pale of Settlement. After expulsion of C, H. Hirsch Felda his trading business continued to lead the spouse P.M. Hirschfeld.
“The Regulation ...” of 1865 introduced its own corrections into the mechanism for acquiring guild documents. Starting from 1865, the payment for them began to be determined not by the size of the declared capital, but by a kind of entrepreneurial activity. The issuance of merchant certificates was made taking into account the number of workers in enterprises and the availability of machinery. The owners of factories and plants who employed more than 16 workers, or enterprises with a smaller number of employees, but did not use “machines and shells driven by steam or water”, had to take merchant certificates according to the county where their enterprises were located, as well pay a ticket fee.
The manifesto of April 10, 1832 was introduced the title of honorary citizen, which was considered the most prestigious. Together with the recipient, the title extended to members of his family. In the legislation, honorary citizens were defined as a new estate in the state of urban inhabitants. Initially, this estate status served as a distinction mainly for merchants. Established personal and hereditary honorary citizenship. When he received the title of honorary citizen, a person acquired significant benefits and advantages over other classes, which were especially significant before the reforms of the 1860s. The honorary citizen was released from recruitment, capitation and corporal punishment. With the title, the right to participate in elections and fill positions in the city public administration was not lower than those to which merchants of the first and second guilds had the right to be elected. V.Ya. Laverychev believed that “the empowerment of merchants with new privileges, the approach of its elite to the upper class had objectively negative consequences. In the end, attempts to strengthen the estate, which was one of the main remnants of serfdom in pre-revolutionary Russia, undoubtedly hampered the class organization of the merchants, hampered the process of consolidation of the big bourgeoisie. The title of honorary citizen could be acquired by the birth of children of personal nobles and Orthodox clergymen.
Those who entered the merchant class after 1898 were able to maintain their rank without being engaged in commercial and industrial activities. This was of great importance for Jews who received the opportunity to improve their social and legal status. The members of the merchant families — merchant widows with young children, unmarried merchant daughters and sisters — continued to select estate documents according to the family tradition.
The only real advantage left by the merchant class in the late XIX - early XX centuries. and extended to the entire merchant society, was the passport privilege, eliminating the need for registration, mandatory for representatives of the peasant and petty bourgeois classes. This exemption exempted from the obligatory receipt of discharge documents from their companies. After the introduction of universal military service and the abolition of the poll tax, all other merchant class privileges began to be exclusively decorative.
"Samara merchants: to the history of the issue"
Compiled by: Goncharenko K.P. Russia, Samara
Kiev. Lists of voters in the provincial Duma elections
(database)
These voter lists from the first (1906) and second (1907) Duma elections, which appeared in the Kiev provincial Gazette newspaper in 1906 and 1907, consist of more than 32,000 entries from all twelve counties (districts) Kiev province.
(database)
These voter lists from the first (1906) and second (1907) Duma elections, which appeared in the Kiev provincial Gazette newspaper in 1906 and 1907, consist of more than 32,000 entries from all twelve counties (districts) Kiev province.
In this table appears Nukhim Itskovich Zakon (1832) from Makarov and his brother merchant Avrum Itskovich Zakon,
Yos Idelevich Zakon brother of Itsek-Aizik Zakon (1864 - 1937) - grandfather of Efim Zakon (1927) from Radomysl, Aba Yosevich Zakon fom Radomysl- son of Yos Idelevich Zakon,
Aron Zakon from Berdichev connect to brunches - Abram from Radomysl and Meer-Leizer from Warsaw.
The number of Radomysl voters in the Kiev's Duma in 1907 was 2,037 people.
Yos Idelevich Zakon brother of Itsek-Aizik Zakon (1864 - 1937) - grandfather of Efim Zakon (1927) from Radomysl, Aba Yosevich Zakon fom Radomysl- son of Yos Idelevich Zakon,
Aron Zakon from Berdichev connect to brunches - Abram from Radomysl and Meer-Leizer from Warsaw.
The number of Radomysl voters in the Kiev's Duma in 1907 was 2,037 people.
Jewish population places of residence of our ancestors
City (village)
Year Malaya Racha Malin Radomysl Korostyshev Fastov
1765 7 5 117 316 381
1773 4
1775 28 90 411
1778 7 34 93 547
1784 6 64 147
1789 4 73 204 561
1791 8 (2%) 147 300
1797 1424 (80%) 2657
1801 1474 (65%)
1847 1064 (38%) 2734 2694
1852 2800 2699
1864 509 1808
1887 3260 3158
1897 2547 (60%) 7502 (69%) 4160 (52.9%) 5595
1900 7399
1910 10450 (69.6%)
1913 41501 (42%)
1919 10,000
1923 2825
1926 4637 (36%) 3017 (37.3%)
1934 5300 (47.7%)
1939 2149
Year Malaya Racha Malin Radomysl Korostyshev Fastov
1765 7 5 117 316 381
1773 4
1775 28 90 411
1778 7 34 93 547
1784 6 64 147
1789 4 73 204 561
1791 8 (2%) 147 300
1797 1424 (80%) 2657
1801 1474 (65%)
1847 1064 (38%) 2734 2694
1852 2800 2699
1864 509 1808
1887 3260 3158
1897 2547 (60%) 7502 (69%) 4160 (52.9%) 5595
1900 7399
1910 10450 (69.6%)
1913 41501 (42%)
1919 10,000
1923 2825
1926 4637 (36%) 3017 (37.3%)
1934 5300 (47.7%)
1939 2149
Descendants of Abram (Zakon tree)
Family of Yos Abramovich Zakon (1777 - 1847) (Zakon tree, descendants of Abram)
- Fond 280 Inventory 2 Case 33
Revisionary tales about Jews of Radomysl district. 1795
RT about the Jews of Radomyslsky, Korostyshevsky, Brusilovsky, Malinsky kagal, Khodorkovsky kagal Skvirsky district. (400 p.)
In this document, dated 1795, among the male Jews, in the village of Zabolotie, appears the family of our relative Yos, age 18 years old, b. in 1777, where he was recorded as a son-in-law of a tavern (shinok) owner Yankel Abramovich.
Age 38 years old, b. in 1757,
And among female Jews
Yos's wife - Leia, age 15 years old, b. in 1780,
Yos's daughter:
Tsipa, age 3 years, b. in 1792.
Revisionary tales about Jews of Radomysl district. 1795
RT about the Jews of Radomyslsky, Korostyshevsky, Brusilovsky, Malinsky kagal, Khodorkovsky kagal Skvirsky district. (400 p.)
In this document, dated 1795, among the male Jews, in the village of Zabolotie, appears the family of our relative Yos, age 18 years old, b. in 1777, where he was recorded as a son-in-law of a tavern (shinok) owner Yankel Abramovich.
Age 38 years old, b. in 1757,
And among female Jews
Yos's wife - Leia, age 15 years old, b. in 1780,
Yos's daughter:
Tsipa, age 3 years, b. in 1792.
- Fоnd 280 Inventory 2 File 353. Entry No.86.
Revision tales about merchants and bourgeois Jews of the Radomysl district for 1816 (249 sheets).
In this document dated February 29, 1816, among the male Jews, in the city of Radomysl, the family of our relative Yos Abramovich Zakon, age 39 years old, b. in 1777,
Among the female Jews is the wife of Yos Abramovich - Leia, age 36, b. in 1780 ,
Yos Abramovich's daughter:
Mariam, age 4 years old, b. in 1812.
Revision tales about merchants and bourgeois Jews of the Radomysl district for 1816 (249 sheets).
In this document dated February 29, 1816, among the male Jews, in the city of Radomysl, the family of our relative Yos Abramovich Zakon, age 39 years old, b. in 1777,
Among the female Jews is the wife of Yos Abramovich - Leia, age 36, b. in 1780 ,
Yos Abramovich's daughter:
Mariam, age 4 years old, b. in 1812.
- Fоnd 280 Inventory 2 File 641. Entry No.2.
Revision tales about merchants and bourgeois Jews of the Radomysl district for 1834 (694 sheets).
In this document dated April 17, 1834, among the male Jews, in the city of Radomysl, the family of our relative Yos Abramovich Zakon, age 57 years old, b. in 1777, where he is recorded as a Kupets (merchant),
Yos Abramovich's son:
Itsko, age 23 years old, b. in 1811
Itsko Yosevich's son:
Nukhim, age 2 years old, b. in 1832
Among the female Jews is the wife of Yos Abramovich - Leia, age 54, b. in 1780 ,
Itsko Yosevich's wife:
Ginda, age 20 years old, b. in 1814.
Revision tales about merchants and bourgeois Jews of the Radomysl district for 1834 (694 sheets).
In this document dated April 17, 1834, among the male Jews, in the city of Radomysl, the family of our relative Yos Abramovich Zakon, age 57 years old, b. in 1777, where he is recorded as a Kupets (merchant),
Yos Abramovich's son:
Itsko, age 23 years old, b. in 1811
Itsko Yosevich's son:
Nukhim, age 2 years old, b. in 1832
Among the female Jews is the wife of Yos Abramovich - Leia, age 54, b. in 1780 ,
Itsko Yosevich's wife:
Ginda, age 20 years old, b. in 1814.
Fond 280 Inventory 2 Case 1000, No. 6
Revision tales of merchants, burghers and Jews of Radomysl district. 1850 (871 p.)
In this document of Desember 20, 1850, among the male Jews, in the city of Radomysl, appears the family of our relative, Yos Abramovich Zakon,
Age 57 years, according to the revision of 1834, b. in 1777, died in 1847, where he is recorded as a Kupets (merchant),
Yos Abramovich's sons:
Udko, age 56 years old, b. in 1794,
Udko Yosevich's sons:
Berko, age 24 years old, b. in 1826,
Yos, age 1 years old, b. in 1849,
Avrum, age 52 years old, b. in 1798,
Avrum Yosevich's sons:
Yankel, age 31 years old, b. in 1819,
Yankel Avrumovich's son:
Yos, age 1 years old, b. in 1849,
Ovsey, age 15 years old, b. in 1835,
Yankel, age 41 years old, b. in 1809,
Yankel Yosevich's sons:
Meer, age 20 years old, b. in 1830,
Udko, age 18 years old, b. in 1832,
Gerts, age 12 years old, b. in 1838,
Shevel, age 8 years old, b. in 1842,
Itsko, age 32 years old, b. in 1818,
Itsko Yosevich's sons:
Nukhim, age 18 years old, b. in 1832,
Udko, age 16 years old, b. in 1834,
Moshko, age ? years old, b. in ?,
And among the female Jews:
Udko Yosevich's wife - Etlia Gershkovna, age 54 years old, b. in 1796,
Udko Yosevich's daughter:
Alta, age 14 years old, b. in 1836,
Berko Udkovich's wife - Ester khaimovna, age 21 years old, b. in 1829,
Berko Udkovich's daughter:
Khana, age 9 year, b. in 1841,
Avrum Yosevich's wife - Rukhla Elkova, age 45 years old, b. in 1805,
Yankel Avrumovich's wife - Golda Moshkova, age 31 years old, b. in 1819,
Yankel Avrumovich's daughters:
Gudia, age 10 year, b. in 1840,
Rukhla, age 6 year, b. in 1844,
Khinia, age 4 year, b. in 1846,
Yankel Yosevich's wife - Gitlia Itskova, age 37 years old, b. in 1813,
Meer Yankelevich's wife - Sura Leibova, age 18 years old, b. in 1832,
Meer Yankelevich's daughters:
Malka, age 2 year, b. in 1848,
Rifka, age 1 year, b. in 1849,
Khinia, age 4 year, b. in 1846,
Udko Yankelevich's wife - Sheina Leibova, age 18 years old, b. in 1832,
Itsko Yosevich's wife - Gindia Gertsova, age 36 years old, b. in 1814,
Nukhim Itskovich's wife - Pesia Gertsova, age 17 years old, b. in 1833.
Revision tales of merchants, burghers and Jews of Radomysl district. 1850 (871 p.)
In this document of Desember 20, 1850, among the male Jews, in the city of Radomysl, appears the family of our relative, Yos Abramovich Zakon,
Age 57 years, according to the revision of 1834, b. in 1777, died in 1847, where he is recorded as a Kupets (merchant),
Yos Abramovich's sons:
Udko, age 56 years old, b. in 1794,
Udko Yosevich's sons:
Berko, age 24 years old, b. in 1826,
Yos, age 1 years old, b. in 1849,
Avrum, age 52 years old, b. in 1798,
Avrum Yosevich's sons:
Yankel, age 31 years old, b. in 1819,
Yankel Avrumovich's son:
Yos, age 1 years old, b. in 1849,
Ovsey, age 15 years old, b. in 1835,
Yankel, age 41 years old, b. in 1809,
Yankel Yosevich's sons:
Meer, age 20 years old, b. in 1830,
Udko, age 18 years old, b. in 1832,
Gerts, age 12 years old, b. in 1838,
Shevel, age 8 years old, b. in 1842,
Itsko, age 32 years old, b. in 1818,
Itsko Yosevich's sons:
Nukhim, age 18 years old, b. in 1832,
Udko, age 16 years old, b. in 1834,
Moshko, age ? years old, b. in ?,
And among the female Jews:
Udko Yosevich's wife - Etlia Gershkovna, age 54 years old, b. in 1796,
Udko Yosevich's daughter:
Alta, age 14 years old, b. in 1836,
Berko Udkovich's wife - Ester khaimovna, age 21 years old, b. in 1829,
Berko Udkovich's daughter:
Khana, age 9 year, b. in 1841,
Avrum Yosevich's wife - Rukhla Elkova, age 45 years old, b. in 1805,
Yankel Avrumovich's wife - Golda Moshkova, age 31 years old, b. in 1819,
Yankel Avrumovich's daughters:
Gudia, age 10 year, b. in 1840,
Rukhla, age 6 year, b. in 1844,
Khinia, age 4 year, b. in 1846,
Yankel Yosevich's wife - Gitlia Itskova, age 37 years old, b. in 1813,
Meer Yankelevich's wife - Sura Leibova, age 18 years old, b. in 1832,
Meer Yankelevich's daughters:
Malka, age 2 year, b. in 1848,
Rifka, age 1 year, b. in 1849,
Khinia, age 4 year, b. in 1846,
Udko Yankelevich's wife - Sheina Leibova, age 18 years old, b. in 1832,
Itsko Yosevich's wife - Gindia Gertsova, age 36 years old, b. in 1814,
Nukhim Itskovich's wife - Pesia Gertsova, age 17 years old, b. in 1833.
Family of Ovsey Avrumovich Zakon (1835) (Zakon tree, descendants of Abram)
Fund 384, Inventory 9, Case 13, Year 1897.
The first general census.
Kiev province, Radomysl Uyezd, City of Radomysl, ? street, House of ?, apt. ?.
In this document from 1897, among the male Jews, the family of our relative Ovsey Avrumovich Zakon, age 60 years old, appears, b. in 1837, where he was recorded as a ?.
Ovsey Avrumovich's wife - Khania Itskova, age 40 years old, b. in 1857,
Ovsey Avrumovich's sons:
Udko, age 12 years old, b. in 1884,
Gerts, age 10 years old, b. in 1887,
Berko, age 8 years old, b. in 1889,
Moshko, age 5 years old, b. in 1892,
Nakhman, age 5 years old, b. in 1895,
Ovsey Avrumovich's daughter:
Perlia, age 15 year, b. in 1882,
The first general census.
Kiev province, Radomysl Uyezd, City of Radomysl, ? street, House of ?, apt. ?.
In this document from 1897, among the male Jews, the family of our relative Ovsey Avrumovich Zakon, age 60 years old, appears, b. in 1837, where he was recorded as a ?.
Ovsey Avrumovich's wife - Khania Itskova, age 40 years old, b. in 1857,
Ovsey Avrumovich's sons:
Udko, age 12 years old, b. in 1884,
Gerts, age 10 years old, b. in 1887,
Berko, age 8 years old, b. in 1889,
Moshko, age 5 years old, b. in 1892,
Nakhman, age 5 years old, b. in 1895,
Ovsey Avrumovich's daughter:
Perlia, age 15 year, b. in 1882,
Family of Yankel Ovseevich Zakon (1872) (Zakon tree, descendants of Abram)
Fund 384, Inventory 9, Case 14, Year 1897.
The first general census.
Kiev province, Radomysl Uyezd, City of Radomysl, ? street, House of ?, apt. ?.
In this document from 1897, among the male Jews, the family of our relative Yankel Ovseevich Zakon, age 25 years old, appears, b. in 1872, where he was recorded as a horse cab operator .
Yankel Ovseevich's wife - Ginia Gershkova, age 23 years old, b. in 1875,
Yankel Ovseevich's sons:
Gershko, age 4 years old, b. in 1893,
Avrum, age 2 years old, b. in 1895.
The first general census.
Kiev province, Radomysl Uyezd, City of Radomysl, ? street, House of ?, apt. ?.
In this document from 1897, among the male Jews, the family of our relative Yankel Ovseevich Zakon, age 25 years old, appears, b. in 1872, where he was recorded as a horse cab operator .
Yankel Ovseevich's wife - Ginia Gershkova, age 23 years old, b. in 1875,
Yankel Ovseevich's sons:
Gershko, age 4 years old, b. in 1893,
Avrum, age 2 years old, b. in 1895.
Family of Gershko Yankelevich Zakon (1836) (Zakon tree, descendants of Abram)
Fund 384, Inventory 9, Case 3, Year 1897.
The first general census.
Kiev province, Radomysl Uyezd, City of Radomysl, ? street, House of ?, apt. ?.
In this document from 1897, among the male Jews, the family of our relative Gershko Yankelevich Zakon, age 61 years old, appears, b. in 1836, where he was recorded as a day laborer .
Gershko Yankelevich's wife - Брониа Итскова, age 60 years old, b. in 1837,
Gershko Yankelevich's daughters:
Perlia, age 15 years old, b. in 1882,
Ita Goldman (Zakon), age 30 years old, b. in 1867.
The first general census.
Kiev province, Radomysl Uyezd, City of Radomysl, ? street, House of ?, apt. ?.
In this document from 1897, among the male Jews, the family of our relative Gershko Yankelevich Zakon, age 61 years old, appears, b. in 1836, where he was recorded as a day laborer .
Gershko Yankelevich's wife - Брониа Итскова, age 60 years old, b. in 1837,
Gershko Yankelevich's daughters:
Perlia, age 15 years old, b. in 1882,
Ita Goldman (Zakon), age 30 years old, b. in 1867.
Family of Benzion Yudkovich Zakon (1863) (Zakon tree, descendants of Abram)
Family of Benzion Yudkovich Zakon (1863) (Zakon tree, descendants of Abram)
Fund 384. Inventory 9. File 383. Year 1897.
First general census.
Kyiv province, Radomysl district, Vishnevichi village, ? street, building ?, apt. ?.
In this document dated 1897, among the male Jews, the family of our relative Benzion Udkovich Zakon, age 34, b. in 1863, appears, where he was recorded as the owner of a petty shop.
Benzion Udkovich's wife - Sheydla Moishe-Leibovna, age 34, b. in 1863.
First general census.
Kyiv province, Radomysl district, Vishnevichi village, ? street, building ?, apt. ?.
In this document dated 1897, among the male Jews, the family of our relative Benzion Udkovich Zakon, age 34, b. in 1863, appears, where he was recorded as the owner of a petty shop.
Benzion Udkovich's wife - Sheydla Moishe-Leibovna, age 34, b. in 1863.
The family of Itsek-Aizik Yudkovich Zakon (1864 - 1937) (Zakon tree, descendants of Abram)
Fond 384. Inventory 9. File 99. Year 1897.
First general census.
Kyiv province, Radomysl district, Glinka tract, forest office.
In this document dated 1897, the family of our relative Itsko-Aizik Udkovich Zakon, age 32, b. in 1865, where he was recorded as a clerk living in the village of Stavki.
First general census.
Kyiv province, Radomysl district, Glinka tract, forest office.
In this document dated 1897, the family of our relative Itsko-Aizik Udkovich Zakon, age 32, b. in 1865, where he was recorded as a clerk living in the village of Stavki.