1933 Jewish CARVED WOOD Art SILHOUETTE Judaica GRODNO Pioneers YIDDISH Polish VR

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Seller: judaica-bookstore ✉️ (2,805) 100%, Location: TEL AVIV, IL, Ships to: WORLDWIDE, Item: 285622597661 1933 Jewish CARVED WOOD Art SILHOUETTE Judaica GRODNO Pioneers YIDDISH Polish VR. DESCRIPTION : Up for auction is an extremely rare over 85 years old original MUSEUM PIECE  of strong ZIONIST message , Being PRE HOLOCAUST artistic CARVED WOOD boards , Namely an album WOODEN COVER , Created , HAND MADE , by a Jewish artist at a Jewish  HASHOMER HATZAIR or other Jewish YOUTH MOVEMENT  KIBBUTZ - HACHSHARA CAMP in GRODNO ( Belaruse-Poland-Lithuania ) in 1933 ( Fully dated ). The ARTIST carved in wood the SILHOUETTE IMAGE of 2 young JEWISH CHALUTZIM - PIONEERS   ( Also Haluzim, Chaluzim )  , And added his SIGNATURE and a few YIDDISH words and the date 4.17.1933.  The artifact , album ,  consists of two CARVED WOODEN BOARDS with a cloth spine and cloth inner layer. The album is empty . Size a round 10 x 8".  Very good condition. Great patina of the old wood. ( Pls look at scan for accurate AS IS images ) Will be sent inside a protective packaging.

PAYMENTS : Payment method accepted : Paypal & All credit cards. SHIPPMENT : Shipp worldwide via registered airmail is $ 29.  Will be sent inside a protective packaging . Will be sent around 5-10 days after payment .

Hashomer Hatzair (Hebrew: השומר הצעיר‎, also transliterated Hashomer Hatsair or HaShomer HaTzair, translating as The Youth Guard) is a Socialist-Zionist youth movement founded in 1913 in Galicia, Austria-Hungary, and was also the name of the group's political party in the Yishuv in the pre-1948 British Mandate of Palestine  Early formation Hashomer Hatzair came into being as a result of the merger of two groups, Hashomer ("The Guard") a Zionist Scouting group, and Ze'irei Zion ("The Youth of Zion") which was an ideological circle that studied Zionism, left wing socialism and Jewish history. Hashomer Hatzair is the oldest Zionist youth movement still in existence. Initially Marxist-Zionist, the movement was influenced by the ideas of Ber Borochov and Gustav Wyneken as well as Baden-Powell and the German Wandervogel movement. Hashomer Hatzair believed that the liberation of Jewish youth could be accomplished by aliya ("emigration") to Palestine and living in kibbutzim. After the war the movement spread to Jewish communities throughout the world as a scouting movement. Members of the movement settled in Mandatory Palestine as early as in 1919. In 1927, the four kibbutzim founded by Hashomer Hatzair banded together to form the Kibbutz Artzi federation. The movement also formed a political party which shared the name Hashomer Hartzair, advocating a Binational solution in mandatory Palestine with equality between Arabs and Jews. That is why, when a small group of Zionist leaders met in New York in May 1942 in the Biltmore Hotel, Hashomer Hatzair representatives voted against the so-called Biltmore Program. In 1936, the kibbutz-based Hashomer Hatzair party launched an urban political party, the Socialist League of Palestine, which would represent non-kibbutzniks who shared the political approach of the members of Hashomer Hatzair kibbutzim and the youth movement in the political organizations of the Yishuv (as the Jewish community in Palestine was known). The Socialist League was the only Zionist political party within the Yishuv to accept Arab members as equals, support Arab rights, and call for a binational state in Palestine. In the 1930s, Hashomer Hatzair (along with Mapai) was affiliated with the left-wing "Second-and-a-half" International, the International Revolutionary Marxist Centre (also known as the "London Bureau") rather than the more mainstream socialist Labour and Socialist International or the Leninist Third International. Growth and the Holocaust By 1939, Hashomer Hatzair had 70,000 members worldwide. The movement's membership base was in Eastern Europe. With the advent of World War II and the Holocaust, members of Hashomer Hatzair focused their attention on resistance against the Nazis. Mordechaj Anielewicz, the leader of Hashomer Hatzair's Warsaw branch, became head of the Jewish Fighting Organization and one of the leaders of the Warsaw Ghetto Uprising. Other members of the movement were involved in Jewish resistance and rescue in Hungary, Lithuania, and Slovakia. The leaders of Hashomer Hatzair in Romania were arrested and executed for anti-fascist activities. After the war, the movement was involved in organizing illegal immigration of Jewish refugees to Palestine. Members were also involved in the Haganah military movement as well as in the leadership of the Palmach. Hashomer Hatzair today Today, Hashomer Hatzair continues as a youth movement based in Israel, and operates internationally. In Europe, North and Latin America, as well as in Australia, Hashomer Hatzair organizes activities and camps (machanot) for the youth. Activities are still relatively ideological, but over time have been adapted to the needs of modern communities, vastly different from the context in which Hashomer Hatzair was created. The movement has 7,000 members worldwide (excluding Israel) running weekly youth activities and camps in Germany, Canada, the United States, Mexico, Venezuela, Brazil, Argentina. Uruguay, Chile, France, Belgium. Austria, Italy, Switzerland, Netherlands, Hungary, Bulgaria,Belarus, Ukraine and Australia. Famous alumni include Arik Einstein, Tony Cliff, Ernest Mandel, Mordecai Anielewicz, Abraham Leon, Benny Morris, Eliane Karp, Leopold Trepper, Amnon Linn, Abba Hushi, Sam Spiegel, Irv Weinstein,Manès Sperber, Leon Rosselson, José Gurvich, Milo Adler Gilles and even Isser Harel and Menachem Begin who were briefly members before joining Mapai and the right wing Betar respectively, as well as Kerem B'Yavneh's Rabbi Avraham Rivlin. Noam Chomsky sympathized with and worked with the group, although he was never a member, and his views are generally considered beyond the pale of acceptance by the movement. With the merger of the United Kibbutz Movement and Kibbutz Artzi, the likelihood of a merger between Hashomer Hatzair and UKM's youth movement, Habonim Dror, has increased and the two youth movements, once rivals, have increasingly co-operated in various countries where they co-exist. The movements even share an office in New York. However, the views of each movement on religion may be an obstacle to merger as Habonim Dror has a stronger identification with cultural Judaism as opposed to Hashomer Hatzair, which has been at times stridently secular and anti-religious — seeing itself as a leader of a legitimate expression of a secular stream of Judaism. Brazil In Brazil, "Shomer" has five branches: Rio de Janeiro (2), São Paulo, Florianópoles and Brasilia. Normally, the activities runs weekly meetings as well as bi-annual camps. The educations goes out of the Jewish community too and the achievers goes up to "Favela do Borel" to educate the poor children from Rio de Janeiro. Argentina Once a huge movement inside the large Argentinian Jewish Community, Hashomer Hatzair Argentina suffered from decay common to all Zionist youth movements in Argentinaduring the last decades, as well as several military dictatorships in the country's history that directly or indirectly led to the closure of several of its kenim. Today the movement operates in Tzavta Centro Comunitario (Tzavta Community Center), in the neighborhood of Almagro, City of Buenos Aires. It is one of 9 Zionist Youth Movements in the city. It has around 120 members, running regular Saturday activities and secular Kabalat Shabat service, besides two machanot per year. Australia The movement in Australia is located in Melbourne and was established in 1953 as a break away from Habonim Dror. There was briefly a ken (branch) in Sydney during the 1960s, but it closed due to a lack of members. Many of the original bogrim (leaders) of Australian Hashomer Hatzair settled in kibbutz Nirim. Its building in Melbourne is known as Beit Anielewicz, located in the suburb of East St. Kilda, and is currently being upgraded. It runs weekly meetings as well as bi-annual camps which take place in the Australian outback, during the summer and winter months. Currently there are close to one hundred members of 'Hashy' Australia. Meetings are held every Sunday from 3–5pm for Juniors and 6–8pm for Senior. During Year 10 (age: 15–16) chanichim undergo a 'hadrachah' (leadership) course. This course is run by current bogrim in the movement and teaches the chanichim leadership skills which are used when they lead members of the Junior movement in Year 11. The current Year 11 madrichim (leaders) are from the group of Sasa. Hashomer Hatzair Australia has a strong belief that chanichim should be active in the community, helping whenever they can. Members often go to rallies and run programs for disadvantaged children. In Hashomer Australia, every year level has its own kvutza (group). These groups are named after Hashomer kibutzim in Israel. Current kvutzot include: Ga'ash, Sasa, Nir Oz, Lahav and Metzer, to name a few. As with most of the kenim around the world, every year Hashy sends the chanichim who have just completed school on a 10-month Shnat program in Israel. The current group in Israel is Nir'oz. After returning from the Shnat program, bogrim have a two year commitment to the movement in which they lead the chanichim of the movement or take up various administrative roles (tafkidim), including Merakez (head of the movement), Rosh Hinukh (head of education), Mazkir (secretary) and Gizbar (treasurer). The current bogrim are from the groups of Yasur, Mishmar HaEmek and Nir'oz. Liraz Jedwab is the Merakez of 2009. USA and Canada In the United States and Canada camps are organized which last through the school summer break. The two summer camps near Liberty, New York, USA and Perth, Ontario, Canada are both called Camp Shomria. Furthermore the movement runs activities in local cities across the continent on a regular basis throughout the year. Hashomer Hatzair runs educational activities promoting the peace process, socialist-Zionism, Hagshama Atzmit (self-actualization), withdrawal from the West Bank and Gaza, and social activism. Through seminars, camps (winter/summer), worldwide programs and weekly activities in which youth leads youth, Hashomer Hatzair aims to create a just world through socialism, equality of people, and the betterment of Israel and the world. Hashomer Hatzair has a program called Shnat which sends shomrim (members) to Israel for ten months after high school. Hashomer Hatzair has collaborated with Habonim Dror and other left-wing Zionist groups to form the Union of Progressive Zionists campus network. Israel After the 1948 Arab-Israeli War, the Hashomer Hatzair Workers Party merged with other left wing parties to form Mapam which became the political party of both the youth movement and the Kibbutz Artzi federation. In Israel it is was traditionally aligned with Mapam and later Meretz. It is not officially aligned with Meretz's successor party, Meretz-Yachad. After a recent merger of the Meretz-aligned Kibbutz Artzi Federation with the Labour Party's United Kibbutz Movement, Hashomer Hatzair is officially not aligned with either party though, by tradition, it is close in outlook to Meretz-Yachad. France In France, the youth movement spells Hachomer Hatzaïr with a "c". It was founded in Paris in Belleville area, in 1933, by Jews from Poland and Tunisia. Hashomer Hatzair France is extremely active, it has weekly activities, summer, winter and automn camps. There are now about 500 members. South Africa Hashomer Hatzair operated in South Africa until sometime in the 1980s when the South Africa government banned the movement and arrested its members because of their anti-apartheid teachings and activism. Austria The Austrian Hashomer Hatzair traces its roots to the original Hashomer Hatzair founded in the Galicia region of the Austro-Hungarian Empire. The Hashomer were among the earliest members of the Österreichischer Pfadfinderbund in 1914. From 1956 to 1972 they were again members of the Scout association Österreichischer Pfadfinderbund.Today the association is a member of the Austrian National Youth Council. Hashomer Hatzair operates one ken in Vienna. Italy Hashomer Hatzair operates four kens (branches) in Italy — in Rome, Milan, Florence, and Turin. Belgium In Belgium, Hashomer Hatzaïr was established in 1920. Today, 220 hanihim come each Saturday to take part in folk dancing (rekudei'am), ludic activities (peoulot) and Shabbat celebrations (oneg shabbat). Four camps are organized throughout the year. The November, Winter and Easter camps usually take place in Holland and the Summer camp in France. The shaliah is Tal Eitan and the shirfa madrihim is composed of Yehiam and Ein Dor and the roshken are Sharon Hancart and Elie Melviez. There was a ken in Liege but it was too small so it has closed. Switzerland In Switzerland, Ken Yitzhak Rabin in Zürich consists of some 100 hanihim, meeting on Shabbat afternoon and for two or three camps (annually in autumn and winter, bi-annually in summer), next to the Bogrim's bi-annual trips to Israel or Poland. Special events are held for Pessach, Chanuka and the Yitzhak Rabin memorial. The Ken was founded in 1935 and joined World Hashomer in 1938. During the 2nd world war, there were five major Kenim (Zurich, Basel, Berne, Biel, Geneva) plus activities in a few smaller cities and in the refugee centers. Swiss Shomer members having made alija can be encountered e.g. in Lehavot Habashan and Magen. Today (2009), the Shomer is the largest Jewish youth movement in Switzerland. Mexico The Mexican branch of Hashomer Hatzair was established in 1940. Since 1983, its "ken" (Hebrew for "nest", i.e., its headquarters), named after Mordechai Anielewicz, is currently located in the Polanco neighbourhood, western part of Mexico city. Hashomer Hatzair Mexico was founded by Avner Aliphas, a Hebrew professor at the Yiddish school of Mexico and later founder of the "Tarbut" Jewish day school. Aliphas was born in Kolno, Poland, in 1912, and made aliyah (immigrated to Eretz Israel) in 1936 to join Kibbutz Negba. In 1939 he returned to Mexico where he was active in the Zionist movement. In 1940, supported by the Zionist Organization in Mexico, Aliphas founded Hashomer Hatzair in Mexico, thus giving an option for young people who had been educated towards Zionism at home. This was the first Jewish youth movement that existed in the country; its first Ken was in Tacuba 15, in the city center. During the next decades, Hashomer Hatzair was one of the few places for secular socialization for the Jewish community. The movement had national presence, with Kenim in several cities, such as San Luis Potosí and Monterrey. As of the present day, the Mexcian branch of Hashomer Hatzair comprises approximately eighty members who regularly attend cultural, educational and sporting events as a group. Life Movement (Tnuat Bogrim / Kidmah / Kidma / Kidmat Anilewicz) Around the world, Hashomer Hatzair members have founded a life movement to pick up where the youth movement leaves off. Groups have been organized in Israel by Israelis and non-Israelis, and others were formed in their countries of origin (such as in Canada and the United States). Canada and the United States The Life Movement in the United States and Canada has created three urban communes, one in New York and two in Toronto where members are experimenting with the Israeli model of communot in their home societies. In addition, a new winter trip to Israel for Bogrim called Mifgash takes place yearly. ****  Grodno (Horodno) is a city in Belarus, formerly Poland-Lithuania. One of the oldest Jewish communities in the former grand duchy of *Lithuania (see *Poland-Lithuania ), the Grodno community received a charter from Grand Duke Wi-told in 1389. This indicates the existence of a synagogue and cemetery and shows that Jews owned real property in the city and its environs and engaged in commerce, crafts, and agriculture. They were banished by the general decree of expulsion of the Jews from Lithuania in 1495 and their property was sequestered, but they were permitted to return and to claim their possessions in 1503. During the 16th century the townsmen of Grodno were consistently hostile to the Jews, the artisans in particular. Grodno, however, became noted as a center of Jewish learning. By the end of the century a number of battei midrash and yeshivot had been established and Horodno was written by the Jews as though it were Har-Adonai ("the holy mount" in Hebrew). The community was spared during the *Chmielnicki massacres in 1648–49 and gave asylum to fugitives from the south, but later suffered from the Russian invasions of 1655–57 and subsequent invasions by the Swedes. The fanaticism of the Jesuits was from 1616 an additional spur to frequent calumnies against the Jews, and the kidnapping of Jewish children for forced conversion. The community became heavily involved in debt to pay for the defense and ransom of those victims. A *blood libel in 1790 resulted in the death of R. Eleazar b. Solomon of Virbalis (Verzhbolow). Another ritual murder accusation was made in 1816. One of the three principal communities in Lithuania, Grodno was represented on the Council of Lithuania (see *Councils of the Lands ). It thus assumed responsibility for the care of Jewish affairs in general, while undertaking Jewish defense in libel cases in particular, since it was the seat of the Lithuanian court of appeal. The first Hebrew book to be published in Lithuania was printed in Grodno in 1788 in the Royal press. A second Hebrew press, established in Grodno in 1793, formed the kernel of the celebrated publishing and printing house owned by the *Romm family , whose early publications were in "Vilna and Grodno" (subsequently in Vilna). Population Figures In 1549, the Jewish population formed 17% of the total; in 1560 it numbered 1,000 according to one estimate, in 1764, 2,418 and in 1793, some 4,000. When Grodno passed to Russia with the third partition of Poland in 1795, the Jewish community was the largest in Lithuania after Vilna. The Jewish population numbered 8,422 in 1816 (85.3% of the total); approximately 10,300 in 1856–57 (63.3%); 27,343 in 1887 (68.7%); 27,874 in 1904 (64.1%); 34,461 in 1912 (c. 60%); 15,504 in 1916 (64.4%); 18,697 in 1921 (53.4%); and 21,159 in 1931 (42.6%). The decrease in the Jewish population during World War I was partly due to their expulsion to inner Russia by the Russian military authorities in 1915. The decrease relative to the general population after the war was due both to Jewish emigration from Grodno and to the official encouragement given to Poles to settle there after its conquest by the Poles in 1919. Occupations The principal traditional sources of income of Grodno Jews were commerce (principally in agricultural and timber products) and crafts, and more recently, industry. In 1887, 88% of commercial undertakings, 76% of factories and workshops, and 65.2% of real estate in Grodno were Jewish owned. The situation did not alter appreciably before World War I, but after Grodno's reversion to Poland the Jews were systematically ousted from their economic positions and from the middle of the 1930s a stringent anti-Jewish economic boycott was imposed. In 1921 there were 1,273 industrial enterprises and workshops in Jewish ownership, employing 3,719 persons (2,341 of them hired workers, of whom 83.2% were Jews), 34.6% for food processing (and tobacco), and 29% garment manufacturing. In the 1930s there were 938 Jewish artisans: 364 were tailors and 168 cobblers. Jewish doctors and lawyers constituted half the professional people in Grodno. In 1937 there were 65 Jewish-owned large or medium-sized factories employing 2,181 workers, of whom 895 (41%) were Jews, as against 51 state-owned or non-Jewish enterprises employing 2,262 workers. Among the other main enterprises then owned by Jews were a large bicycle factory, a factory for artistic leather products, a glass factory, a lithographic plant, foundries, and breweries. Some of the plants proved good training grounds for potential immigrants to Palestine during the 1930s. The huge Y. Shereshevsky tobacco factory in Grodno employed, before World War I, some 1,800 workers and provided a livelihood for hundreds of families in subsidiary activities, nearly all Jewish. Work stopped on the Sabbath and Jewish festivals and it maintained a school for the children of the employees. The Polish government nationalized it in the 1920s, making it conform to the official pattern and the majority of the Jewish workers were forced out. Rabbis and Authors Among the notable rabbis serving in Grodno were Mordecai *Jaffe (16th century); Jonah b. Isaiah Te'omim, author of Kikayon de-Yonah (1630); Moses b. Abraham, author of Tiferetle-Moshe (1776); Joshua b. Joseph, author of Meginnei Shelomo (1715); Mordecai Suesskind of Rothenburg (17th century); and Simḥah b. Naḥman Rapoport of Dubno. The last to hold office was Benjamin Braudo (d. 1818). The dispute over the succession to the rabbinate after his death led to its abolition in Grodno and the appointment of morei hora'ah (decisors on law). The kabbalist and ethical pietist Alexander *Susskind , author of Yesod ve-Shoresh ha-Avodah and Ẓavva'ah, was a citizen of Grodno. Also renowned beyond Grodno in the 19th century was Nahum b. Uzziel – R. Noḥumke – a scholar who was famous for his devoted care of the poor. Communal Institutions In the 19th century, the Grodno community supported numerous battei midrash and societies formed by the*Mitnaggedim for religious studies, which were attended regularly by people from all classes of the community. The famous scholar R. Shimon *Shkop headed the great "Sha'arei Hatorah" yeshivah in Grodno (1920–39). The Hebrew poet Abba Asher Constantin *Shapiro originated from Grodno. The Hebrew author Abraham Shalom *Friedberg and the Yiddish poet Leib Naidus lived there. The Jewish community made outstanding provision for benevolent and welfare institutions. From the 18th century there existed the society for care of the sick (Bikkur Ḥolim). Some wealthy members of the community contributed lavishly toward establishing orphanages, hospitals, old-age homes, and an excellent trade school. One of the first loan and savings cooperative funds in Russia was opened in 1900. Labor and Socialist Movements A Jewish Socialist circle already existed in Grodno in 1875–76 where the first Jewish Socialists turned their attention to the working man. From the end of the 1890s the various trends of Jewish labor movements became increasingly active in Grodno, in particular in the tobacco factory. Central to the movement was the *Bund . The labor movements played an important part in organizing Jewish self-defense in Grodno in 1903 and 1907, and some Jewish youngsters there also avenged the bloodshed that resulted from the pogroms at *Bialystok . In the years between the two world wars the working movement fought for the rights of the Jewish worker to obtain employment and against anti-Jewish discrimination by the Polish government. Zionism A legal document of 1539 which deals with a Jewish couple who intended to leave Grodno for Jerusalem is almost a symbol of the strong roots later struck by the Ḥibbat Zion and Zionist movements in Grodno. Among Grodno Jews joining the early settlements in Ereẓ Israel in the 19th century was Fischel *Lapin , who settled in Jerusalem in 1863 and was a prominent communal worker. A society for settling in Ereẓ Israel was founded in Grodno in 1872, and a second acquired land in *Petaḥ Tikvah on its foundation in 1880, where a pioneer settler from Grodno wasMordecai *Diskin . The society of *Ḥovevei Zion in Grodno in 1890 gave generous support in building the Girls' Hebrew school in Jaffa. Grodno was one of the most active centers of Ḥovevei Zion, as also subsequently of the Zionist movement in Russia, in which the two brothers Bezalel and Leib *Jaffe were prominent. Zionist shekels were printed clandestinely in Grodno. Grodno remained one of the important centers of the Zionist movement and its constituent parties and youth movements between 1916 and 1939. During World War II, when Grodno was under Soviet rule (1939–41), a clandestine Zionist center there transferred intending immigrants to Ereẓ Israel via Vilna, then the capital of Soviet Lithuania. In the educational sphere, the reformed ḥeder (ḥeder metukkan), founded in Grodno in 1900 and providing instruction in Hebrew, was among the first and most successful of its type in Russia. Hebrew teachers' preparatory groups were introduced in 1901 and the famous "Pedagogic Courses" which trained numerous pioneer Hebrew teachers in 1907. After World War I the Grodno Zionists, headed by Noah Bas, instituted the Hebrew educational system *Tarbut . Jewish pioneers from Grodno emigrated in the successive aliyyot from the beginning of the *Bilu movement , and Grodno youth were among the first to join the Second Aliyah. The Grodno *He-Ḥalutz association was among the first founded in Lithuania, and the Third Aliyah from Poland was initiated by Grodno pioneers. Holocaust Period Under Polish rule there were pogroms in Grodno as early as 1935. A large-scale pogrom took place between Sept. 18 and 20, 1939, during the Polish army's withdrawal from the town prior to the entry of the Soviet Army. The Nazis occupied Grodno on June 22, 1941, the day on which Germany attacked the Soviet Union. On July 7, around 100 Jews in the professions were arrested and executed by the Nazi authorities. Jews were banned from public transportation, from places of entertainment, and from using the sidewalks. A Judenrat was organized and forced labor was imposed. While Jews were evicted from their apartments, German soldiers looted Jewish homes. On Nov. 1, 1941, the Jews of Grodno were segregated into two ghettos: one for "skilled workers" housed 15,000 in the small, overcrowded "synagogue quarter" (Shulhof) and the fish market; the other, which was smaller and reserved for the "unproductive," held 10,000 in the suburb of Slobodka. On Nov. 2, 1942, the ghettos were surrounded and sealed off, and their liquidation began. The liquidation took place in several stages. On Nov. 14–22, the Slobodka ghetto was destroyed and its inhabitants were taken "to work places" but in fact to their death in Auschwitz. That same month 4,000 people were expelled from the ghetto in the Shulhof to the transit camp of Kelbasin, 4 mi. (6 km.) from Grodno. Some of them died there as a result of the inhuman conditions, and the rest were expelled after a short period together with the Jewish population of the villages in the Grodno region, who were then sent to either Auschwitz or Treblinka. In a big Nazi Aktion on Jan. 17–22, 1943, 11,600 Jews were sent to Auschwitz, where 9,851 were gassed immediately and 1,799 put to work. Another 5,000 from the skilled-worker ghetto remained in the city. In February 1943, 4,000 were deported to the Treblinka death camp, and the remaining 1,000 skilled workers were deported on March 12 to Bialystok. According to a Nazi source, 44,049 Grodno Jews were sent to the extermination camps, 20,577 Jews from Grodno itself, and 23,472 from neighboring townlets. Some 180 Jews remained in Grodno and the district, hidden among gentiles or otherwise concealed until the town was liberated by the Soviet Army on July 14, 1944. Early in 1942, a Jewish underground resistance and defense movement was formed; members of Zionist youth movements, like Bela Hazzan, set up a communications center in Grodno for contact with the ghettos in *Vilna , *Bialystok , and *Warsaw ; there was also a workshop for forging "Aryan" papers and travel permits for members of the movement engaged in rescuing Jews and in armed defense. Before the big "Aktion," an unsuccessful attempt was made to assassinate Streblow, a chief executioner of Grodno Jewry. There was also an attempt to organize a mass escape from the Great Synagogue, which served as a collection center for deportation, and to assassinate Kurt Wiese, the other chief executioner of Grodno Jewry. After World War II Groups of Grodno Jewish partisans were active in forests. Some 2,000 Jews resettled in Grodno over a period of years following its liberation. By the 1960s Grodno had no synagogue. The "old" synagogue was a storehouse; the "new" one was used as a sports hall. In the mid-1950s the Jewish cemetery was plowed up. Tombstones were taken away and used for building a monument to Lenin. There are four mass graves of Jews near the city, on which monuments were erected after World War II. One of them was repeatedly desecrated and damaged and there were several cases of graves being similarly treated. In the 1990s the revived community started renovating the synagogue and in the early 2000s had a resident rabbi.     ebay4523

  • Country of Manufacture: POLAND - BELARUSE - LITHUANIA
  • Handmade: Yes
  • Country/Region of Manufacture: Poland
  • Religion: Judaism

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