English YIZKOR Album BIALYSTOK Jewish PHOTO BOOK Judaica HOLOCAUST Polish ISRAEL

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English YIZKOR Album BIALYSTOK Jewish PHOTO BOOK Judaica HOLOCAUST Polish ISRAEL:
$87.50

DESCRIPTION : Here for sale is a RARE and EXQUISITE Photo ALBUM - BOOK of remarkable SIZE and SCOPE which is dedicated to the HEBREW GYMNASIUM in BIALYSTOK POLAND and being a YIZKOR - MEMORIAL BOOK to the whole JEWRY of the town of BIALYSTOK in POLAND , And usingits GYMNASIUM as a mirror reflecting It\'s HISTORY , Its DESTRUCTION during the HOLOCAUST and WW2 and its REMNANTS ( Landsmanschaften ) who spread all over the world . Written in ENGLISH . The YIZKOR BOOK - ALBUM is indeed a TREASURE of ILLUSTRATED and PHOTOGRAPHED information regarding the CITY OF BIALYSTOK and its prople : MAPS , STREETS , ORGANIZATIONS , SCHOOLS . JEWISH INSTITUTIONS , SYNAGOGUES , RABBIS , HAZZANIM, COMMUNITY LEADERS , UNIVERSITIES, SPORT GROUPS , ZIONIST INSTITUTIONS etc. Written in ENGLISH.Originalillustrated HARDcover. size8.5 x 11\" .Numerous PHOTOS and several DOCUMENTS and MAPS . 218 throughout photographed pp. Very good condition. Absolutely clean. Tightly bound .( Pls look at scan for accurate AS IS images ) .Will be sent inside a protective rigid envelope .

PAYMENTS : Payment method accepted : Paypal .SHIPPMENT : Shipp worldwide via registered airmailcosts $18 . will be sent inside a protective rigid envelope . Handling within 3-5 days after payment. Estimated Int\'l duration around 14 days.
MORE DETAILS : JEWISH BIALYSTOK : Today Bialystok is empty ofJews. Up until the First World War, Bialystok had been predominantly Jewish(70% in 1857), but this majority gradually shrank (51% in 1932). TheBialystokers were mostly \"Litvaks\" - \"Misnagdim\" andintellectuals. They consisted of industrialists and workers, merchants,doctors, lawyers, teachers, authors, poets, community activists and partyofficials, artisans, butchers, porters and carters, and also beggars. Thesmoke-laden skies of Bialystok always appeared grey. The river Biala whichcrosses the city, and from which its name derives, was shallow, and polluted byindustrial waste from factories. The two or three-story houses were also grey,but the newer buildings were finished in white plaster. The municipal park wassituated in the heart of the forest near the city, and every Sunday festivitiestook place there and an orchestra played. Entry to the park was free, and onweekdays housemaids and pauper children congregated there. It was also loved bythe youth. Bialystok was no holiday resort but a typical industrial town. Thefoundations for Jewish settlement in the village of Bialystok were laid by tenfamilies from Grodno who answered the invitation of the Paritz (Squire)Gottschald from Tiktin in the Sixteenth Century. For economic reasons,Gottschald and his successors granted benefits to the Jews who were within theboundaries of their jurisdiction; the Jews lent them money and developed thecommerce in the district. (CAPTION to photo: Branitzky Palace, built in 1703,in the style of the Palace of Versailles). For many years (till 1745), theBialystok community was subordinate to the Tiktin community, and whendescribing its whereabouts people would say: \"Bialystok near Tiktin\",and in letters: \"Bialystok next to the Holy Community of Tiktin\". Inthe Seventeenth Century, when the District came under the authority of thefamily of Paritz (Squire) Branitzky, the community expanded greatly, andin the Eighteenth Century the Jews of the District were granted equal rights tothose of the Christians, and the village of Bialystok became a town. Theleaders of the Jewish community participated in municipal elections, and thetown\'s Jews received permission to join the artists\' guilds even though theypaid no taxes to the Church. In 1745 the Bialystok and Tiktin communitiesseparated. Jews also continued to flock to Bialystok under the Prussian regime- from 1795 until the Treaty of Tilsit in 1807 - which abolished equal rightsfor the Jews, and also during the period when Czarist Russia ruled the District(from 1809, the Peace of Vienna, until the First World War), carrying intoeffect the anti-Jewish edicts of its Prussian predecessor. Those flocking tothe town were Jews who had been expelled from their villages by edict of theCzar, and also resourceful Jews looking for means of employment near theborder. In 1842 Bialystok was declared the district capital. The Christianmayor had two assistants, one of whom was a Jew. Two Christians and two Jewssat on the Town Council. During the period of the Haskalah (The EnlightenmentMovement) \"Reformed Heders\" were established in the town, in whichthe language of instruction was Russian, whilst Hebrew was just one of thesubjects being taught. (Reformed Heders - a nickname for religious elementaryschools for Jewish children in various communities in the past, in which inaddition to studying the holy scriptures, the foundations of the Hebrewlanguage were taught, and elementary general subjects such as arithmetic,Jewish history, and sometimes even reading and writing in the language of thecountry). Industry came to Bialystok following the unsuccessful Polish revoltof 1830. In order to reduce imports from Poland, the Russian Government invitedGerman entrepreneurs to the border town, and they built its first textilefactories. The Jews, noting their success, set up similar factories. Thenumber of Jewish factories grew from year to year, and the number of Jewishtextile workers increased considerably. For most of this period the majority ofBialystok\'s textile factories were under Jewish ownership. On the attachment ofthe Bialystockers to the Hebrew language, Zeev Golan (Goldstein), one of theGymnasium\'s teachers, relates: \"The teacher Mr. Menachem Halevi opened a ReformedHeder in our town in which Hebrew was taught in Hebrew, and after six months,Hebrew became for us, his pupils, virtually our mother tongue. We asked ourfathers, who were familiar with Hebrew from the Bible and the Talmud, to speakto us in Hebrew, and thus partly Hebrew-speaking families sprang up in thetown. This was the beginning of the revival of the language\". Towards theend of the last Century, dozens of families emigrated to Eretz Yisrael and someof these were amongst the founders of the Moshava Petah Tikva. At the outbreakof the First World War (1914), there were about one hundred thousandinhabitants in Bialystok, and seventy thousand of these were Jews. A yearlater, in August 1915, the German Army entered the town. Beforeretreating, the Russian soldiers burnt many of the factories, and those whichwere later rebuilt and supplied their products to the German Army did notprosper. Although money depreciated in value during the war and Germansupervision was strict and efficient, Bialystok\'s Jews were not sorry to partfrom the Czar\'s rule. They recalled the riots of 1906 in the town, which werethe most catastrophic of the wave of disturbances which that year engulfedJewish townships in Russia (seventy dead, and ninety severely wounded). The Germansproved a disappointment in many ways, but from several aspects the situation ofthe Jews improved. One of these improvements was recognition by the authoritiesof the Zionist organizations and parties which had been proscribed during theperiod of Russian rule. The Zionists were provided with accommodation whichthey called \"The Centre\". In this building, Hebrew lessons weregiven, lectures took place, and a theatrical group which called itself\"The Hebrew Stage\" mounted plays in the ancient tongue. The townsfolkexchanged books in the Centre\'s library, and many of them attended thecelebrations which were held there. In 1917 the authorities requisitioned thisresidence, and Zionist activity then wandered from apartment to apartment untilit finally settled down (in 1919) in the \"Bet Ha\'Am\" (\"House ofthe People\"). 1917 - the last year of the war - was a stormy one inBialystok, as it was throughout Russia. Young people, who were bewitched by theslogans of the Revolution, argued with their Zionist friends in the street, inpublic places, and in their homes, and on more than one occasion wordsdeveloped into fisticuffs. The \"Young Zion\" movement opened Hebrewcourses for adults (one of the teachers in these courses was Shimon Ravidowitz,later professor, an historian of Hebrew literature and Jewish philosophy, andthe founder of the \"World Hebrew Union\"). The 2 November 1917 was aholiday in Bialystok. When news of the Balfour Declaration became known, alarge audience gathered in the courtyard of the Crafts School and listened,with tears in their eyes, to speeches promising that a National Home for theJewish People would be built in the land of their forefathers. One can assumethat only a minority of the listeners intended to be amongst the builders ofthe Home, but the aspiration to emigrate to Israel certainly germinated then inthe hearts of many young people. With the signing of the Treaty ofBrest-Litovsk in 1918, Bialystok was included within the borders of a rebornPoland. The rumours of disturbances perpetrated by the \"Hallerchiks\"against the Jews of Poznan (by order of the anti-Semitic Polish General Haller)alarmed the inhabitants of the town, and a little while later rumours of thedisturbances in the Ukraine during the civil war reached their ears. Therioters did not reach Bialystok that year, life in the city returned to normal,and the name of a newspaper which was published then - \"Dos NaayeLeiben\" (\"The New Life\") - bears witness to the hopes of itseditors. The following article was written by Yitzhak Dzivak, father of NaomiShahar, a graduate of the Gymnasium. It helps to explain to some degree thephenomenon of Zionist Bialystok, and answers the question as to why themajority of the city\'s Jews were Zionists, and sent their children to Hebreweducational institutions. 1335