A Letter from Zalman Mendelivich Schneerson to Meir Yankelevich Dizengoff
Wisdom of our Fathers, Rabbi Hillel: "In a place where there are no men, strive to be a man."
Tel Aviv Mayor Meir Dizengoff
There is an article published in the Petrograd community blog by historian Jan Toporovsky (Ян Топоровский) from Tel Aviv. The article is about a letter from Zalman Schneerson to the Mayor of Tel Aviv Meir Dizengoff. The letter is in the Tel Aviv archive. Jan Toporovsky previously published the same letter on a Russian meshichists site in 2018. The article includes a few biographical paragraphs about Reb Zalman that I will ignore entirely, it is soaked in the rotten stench of Chabad propaganda that infected many, especially in the former CCCP. Perhaps the familiar vocabulary gives them comfort.
Table of Contents
There are three parts to the Tel Aviv archival document and this post:
The introductory letter from Reb Zalman to the Mayor. Will translate here in full.
A clipping from a Yiddish newspaper Pariser Heint and somewhat rambling detour by Reb Zalman decrying the lack of understanding on the part of the Jewish organizations about the condition of Jews in the communist Russia. Will translate one paragraph only.
A plea on behalf of Russian Jews with names and families in peril. Will translate here in full.
Historical Context of the Letter
Meir Dizengoff died in 1936, less than a year after receiving the letter from Zalman Schneerson. He would not have knowledge of the fate of the Russian Jews or the Shoa.
Zalman’s father Menachem Mendel was arrested in Chernigov and died in Kharkov on his way to exile in 1939. Four years after the letter was written.
Zalman’s cousin Levik Schneerson, father of Margolia Schneerson and nephew of the Repker Rov M. M. Schneerson (see link above), will be arrested in Chernigov in 1939 with four other Jews from the community. Levik will die (starve and freeze) in exile in Kazakhstan in 1943. A different cousin Levik, Ramash’s father was in the same exile in Cheeli and died a year later.
Zalman’s older brother Boruch Sholem, Deputy Director of the Chelyabinsk Tractor Factory was arrested and shot by NKVD in 1938. Three years after the letter was written. Zalman wasn’t aware of his brother’s fate. Similarly, Boruch Sholem kept saying during NKVD interrogations “my brother is in Palestine”, when in fact Reb Zalman was in Palestine only 73 days, and was long in Paris at the time of Boruch Sholem’s interrogations.
Zalman’s younger sister Gesia/Evgenia was drafted to the Soviet Army at the start of the WWII, she spent at least four years treating and saving soldiers.
Evgenia’s fate after the war is unknown.See update Post No. 6 - Boruch Sholem and Gesia Schneerson - Kaddish and Adagio.Zalman’s sister Freyda perished in the Riga Shule inferno with her husband Rosh Yeshive Yehuda Eber, Itche Masmid, Hatche Feigin and the kedoshim in 1941. Six years after the letter was written.
The survivors of the family were Zalman, his sister Yehudis, who escaped Russia with the echelons in 1946, and his sister Evgenia in Dnepropetrovsk.
1. Letter from Zalman Schnnerson to the Mayor Meir Dizengoff
The letter was written on the 18th of November 1935 in Paris, 87 years ago, but typed on Zalman’s Israeli stationary. The man was in Israel only 73 days and already got a stationary? Why not, everyone got a stationary then, it’s like a website today or an email. Yes, right…. The letter is neatly typed in a fun Russian that is alive and kicking. Did he really skip the Gymasia? Or is this another Schneerson bobe mayse? You can’t speak and write like that without “some” education. And I mean much more than “some”.
Мэру Тель-Авива Меиру Дизенгофу
Париж, 18 ноября 1935 года
Дорогой господин Дизенгоф,
Я хочу мое письмо к Вам сделать менее сложным, употреблять только простые, ясные и точные формулировки. К моему огорчению, я родным языком, в желанной мне форме, владею пока менее, чем русским, который я для необходимой ясности теперь употребляю. Никаких других выводов, конечно, не нужно из этого делать.
Благодарю Вас за Ваше письмо, посланное в ответ на мое обращение к Вам в канун нашего этого Нового года. Ваш ответ краток, но деловит и содержателен. Он сводится к тому, что время-то не очень подходящее для постановки вопроса об эмиграции евреев из России – точно выражаясь, для постановки этого вопроса в форме, мной предложенной, что Вы бы, быть может, могли что-либо предпринять в этом отношении и, может быть, что-нибудь вышло бы, но есть ведь партийная – или общественная, не знаю точно, какую именно Вы подразумевали, – дисциплина, есть сионистские организации, подходящие для проведения этой цели, есть, наконец, сионистские лидеры, знающие отлично положение в Европе. Им, как говорят, и карты в руки. Обратиться бы мне непосредственно к ним и будет более обеспечен успех в совместной работе. Вот и все. Кажется, я правильно Вас понял и добросовестно письмо перевел.
Моим первым движением было Вас послушать. В силу ли Ваших личных качеств и почтенного, в сравнении с моим, возраста, в силу ли Вами положенных для людей трудов, в силу ли занимаемой Вами почетной и ответственной должности мэра Тель-Авива, может быть, из-за всего этого вместе, – я питаю к Вам чувство глубокого уважения. Те, которые меня знают, они также знают, насколько я искренен.
С другой стороны, я выехал из России с твердым решением сотрудничать со всеми искренне болеющими за еврейство группами и организациями. Я, кость от кости евреев, которые по своим религиозным убеждениям хотят выехать из России, должен разделять и разделяю их образ мышления в этом эмиграционном вопросе. Они не политики, не революционеры и не контрреволюционеры. Они только евреи без остатка. Не применившиеся к советским условиям жизни, они обращаются ко всем евреям за границей, без различия группировок и просят: «Дайте нам возможность остаться евреями, помогите нам выехать. Мы религиозны, так что из этого? Поэтому вы нам не поможете?» И я, будучи сам совершенно беспартийным, охотно обратился бы к сионистским организациям. К уважаемым сионистским вождям – и предложил бы со совместно и безраздельно принять участие, сотрудничать в честнейшем деле. Так я и думал. Но не напрасно ли я думал? Получится ли что-нибудь из этого обращения? Боюсь, что – как поют певцы – «нет возврата к грезам золотым».
Мне понравилась Палестина. 73 дня только я там пробыл, и притянула меня эта страна. Вернусь ли я туда, когда вернусь или, может быть, не вернусь – последнего я, конечно, не хотел бы – все это другой вопрос. Жизнь иногда неумолимо диктует не то, что сердцу хочется. Но сердце меня туда тянет. Что же мне, собственно говоря, понравилось там? Горы Иудеи? И это, но не горами едиными жив человек. Мне понравились люди. Хорош народ там, прекрасный народ. Много там честных людей. Когда я говорю о том, что еврейский народ в Палестине в целом не антирелигиозен, это среди религиозных людей вызывает усмешку. Но ведь в других странах еврейская интеллигенция зачастую не удерживается и на этих позициях. Она часто приобретает враждебную к религии окраску, полностью или частично. В Палестине же ситуация в целом не такова. Это при условии подлинно культурной религиозной работы может подать надежду на большое, хорошее будущее. За Палестину, за людей Палестины я молю Б-га.
Все же к моему, к моему огорчению, я должен сознаться: не постиг я сионизма. Вот все поняли, а я не понял. Я не могу найти, постичь, внутреннего стержня, внутренней основы этой организации. Имеется ли там этот стержень или его там в природе не существует. А я хотел думать, что сионистская организация – это национальная организация, а не что-то вроде большого кооператива.
Я не полагал, что сионистское движение ставит своей целью сохранение нации. Если бы сионистское движение было национальным в своей сущности и стремлениях, и боролось бы за сохранение нации вообще, комплексом культурно-практических систем, применяемых к условиям каждой страны в отдельности, тогда «ишув ха-арец» был бы следствием, одним из следствий этой цели. Я не полагал этого: нет повода. Но я полагаю и продолжаю полагать, что, хотя «ишув ха-арец» является не следствием, но целью сионистского движения, все же это движение имеет источником стремление к сохранению нации. А тогда вопрос о евреях в России, которые борются за свое не только физическое, но именно еврейское сохранение, которые не плачутся о чистокровных арийках, которым свои обособленные школы нужны как жизнь, – весь этот вопрос кровно касается сионистов как националистов. Да, но так ли это?
Сойдем на землю, обратимся к факту последних дней.
8 ноября в одной из парижских газет – «Паризер гайнт» – приводится интервью, данное представителю Его в Лондоне членом Еврейского Агентства д-ром Морисом Карпом. Этот господин вернулся из Советской страны и любезно поделился своим «взглядом на вещи»:
To the Mayor of Tel Aviv, Meir Dizengoff
Paris, November 18, 1935
Dear Mr. Dizengoff,
I want to make my letter to you less complicated [the letter is indeed very complicated], I will use only simple, and precise wording [the opposite is true]. Unfortunately, I don’t have a complete grasp of our language yet, so I will use Russian for the necessary clarity. Of course, there is no need to draw any other conclusions from this.
Thank you for your letter from October 16, 1935, sent in response to my appeal to you on the eve of our New Year [“нашего этого Нового года”]. Your answer is brief, but businesslike and informative. It boils down to the fact that the time is not very suitable for raising the question of the emigration of Jews from Russia [the hell wasn’t the time] - to put it precisely, for raising this question in the form I proposed. That you could perhaps do something in this regard and maybe something would come out, but there is the party– or public opinion [Zalman didn’t actually write “public opinion”, it wasn’t invented yet, but this is the best I can think of], I don't know exactly which one you meant, discipline, there are Zionist organizations suitable for this purpose, there are, finally, Zionist leaders who know the situation in Europe perfectly. They, as saying goes, have the cards. I would like to address them directly so that the success will be more assured. That's all. It appears that I understood you correctly and faithfully translated your letter. My first task was to listen to you. Whether because of your personal qualities and your venerable age in comparison with mine, whether because of the work you have done for the people, whether because of the honorable and responsible position you hold as Mayor of Tel Aviv, maybe because of all this together, I have a feeling of deep respect for you. Those who know me, they also know how sincere I am.
On the other hand, I left Russia with a firm decision to cooperate with all groups and organizations that sincerely care for the Jewry. I am "bone from the bone" [“кость от кости”] of Jews who, according to their religious beliefs, want to leave Russia, so I must share their way of thinking on this emigration issue. They are not politicians, revolutionaries or counter-revolutionaries. They are only Jews, completely. Furthermore, they can't adapt to the Soviet living conditions, and they appeal to all Jews abroad, regardless of groups and ask: "Give us the opportunity to remain Jews, help us to leave. We are religious, so what of it? Is that why you won't help us?" And I, being completely non-partisan myself, would willingly turn to Zionist organizations. To the respected Zionist leaders – and I would offer to cooperate completely in this most honest [truthful] task. So I thought. But was I thinking [hoping] in vain? Will anything come of this appeal? I'm afraid that – as the song goes – "there is no return to the golden dreams” [“нет возврата к грезам золотым”].
I liked Palestine. I was there only 73 days, but I was drawn to the country. Whether I will return there or not, the last is a different question. Life sometimes inexorably dictates not what the heart wants. But my heart pulls me there. What did I actually like there? The Mountains of Judea? Yes, but a man does not live by mountains alone. I liked the people. The people there are good, wonderful people. There are a lot of honest people there. When I say that the Jewish people in Palestine as a whole are not anti-religious, it causes a smile among religious people. But in other countries, the Jewish intelligentsia often even worse. They frequently become hostile to religion, partially or outright. In Palestine, the situation as a whole is not the same. Provided that there is genuine cultural religious work, it gives hope for the future. For Palestine, for the people of Palestine, I pray to G-d [Б-га]. Nevertheless, to my chagrin, I must confess: I have not understood Zionism. Everyone understood it, but I didn't. I cannot find, comprehend, the inner core, the inner basis of this movement. Does this core [rod] even exist there or does it not even exist in nature? I wanted to think that the Zionisms is a national organization, and not something like a large cooperative. I did not assume that the Zionist movement aims to preserve the nation. If the Zionist movement were national in its essence and aspirations, and fought for the preservation of the nation in general, and according to the complex of cultural conditions of each country separately, then the "Yishuv ha-arets" would be an outcome, one of the consequences of this goal. I didn't think so: there is no reason. But I believe and continue to believe that, although the "Yishuv ha-arets" is not a consequence [outcome], but the very goal of the Zionist movement, yet this movement is still based on the struggle for the preservation of the nation. And then the question of the Jews in Russia, who are fighting not only for their physical, but Jewish survival, who do not cry about pure–blooded Aryan women [can only guess, but not sure here?], whose life depends on the separate schools—this whole question is crucial for the Zionists as nationalists. Yes, but is it true?
Let's get down to earth, let's turn to the fact of the last days.
On November 8, an interview given in the Parisian newspaper Pariser Haint by a representative of the Jewish Agency in London, Dr. Maurice Karp. This gentleman returned from the CCCP and kindly shared his "view of things".
2. A clipping from a Yiddish newspaper
This part of the letter is in reference to the article in Pariser Heint. I will not yet translate this entire part of the letter except this paragraph:
“Очень плохи дела, еврейские люди России. Будущие поколения не поймут, как дали умереть евреям в России. Что делали тогда евреи в других странах? Они, эти будущие, не поймут той действительно непонятной ситуации, при которой даже еврейские капиталисты порою субсидируют предприятия, не только враждебные самим капиталистам, воспитывают не только врагов себе, но врагов всему еврейскому народу. Порою человек, стоящий одной ногой уже в могиле, торопится перед смертью оформить какой-либо в сущности враждебный евреям акт. И тогда он, как после полезного труда, с легким сердцем «отходит». Будущие люди не поймут, как это случилось, что среди евреев были такие, которые изощренно думали о том, как после себя распределить свои суммы, и никому из них в голову не пришло посвятить их делу эмиграции рядовых религиозных евреев – мучеников Советского Союза. Вы напрасно, еврейские люди СССР, переоцениваете мыслительные способности ваших братьев за границей.”
“Things are terrible for the Jewish people in Russia. Future generations will not understand how Jews were allowed to die in Russia. What were Jews doing in other countries then? They, these future ones, will not understand the really incomprehensible situation in which even Jewish capitalists sometimes subsidize enterprises that are not only hostile to the capitalists themselves, educate not only enemies to themselves, but enemies to the entire Jewish people. Sometimes a person who is already standing with one foot in the grave hurries to formalize some act that is essentially hostile to the Jews before his death. And then, as after a useful work, he "departs" with a light heart. Future people will not understand how it happened that among the Jews there were those who were sophisticated about how to distribute their sums of money, and none of them thought of dedicating them to the cause of emigration of ordinary religious Jews – martyrs of the Soviet Union. It is in vain that you, the Jewish people of the USSR, overestimate the thinking abilities of your brothers abroad.”
3. A desperate plea on behalf of Jews left behind
"In Moscow, 9 people were arrested in one case. To be precise: I know of 9 and 10 people have fled, and are being searched for. The case of the so-called "religious center" is being compiled. In addition to these, a court charge is being drawn up against three – including Rabbi MEDALIER. Among the three is one provocateur [moyser], CHOBRUTSKY. 1
The first 8 are people who supported religion, not only for their own families – but they were given out by a 12-13 years old boy, who was taken as a "garson" in the OGPU, – I mean NKVD, but it's exactly the same thing. Of course, in addition to the religion, which is the essence of the case, everyone will be sewn with some kind of criminal label. This is for "external consumption". Go stand up for the criminal. Serves him right. Rabbi MEDALLIER is credited with "speculation". It has to do with speculation or any kind of trade in general, approximately the same as with astrology [?], and, perhaps, even less. Someone will probably be charged with trading - non–existent – currency. The case will be handled “cleanly”. There is time, people are not in the rain, but in prison ["Время есть, люди не под дождем, а в тюрьме" this is a Russian expression that I don't remember]. The first one has been taken for 3 months, the rest – later. They write to me that their situation is threatening [I wonder if they still could correspond with Zalman]. If they are sent away in exile, it will be the best. I can't believe some of them will be shot. So, it seems to me, but I'm not certain. [Zalman still doesn’t know or expect that Rav Medalie and Zalman's older brother Boruch Sholem will be shot] I'm mainly afraid of concentration camps because they won't survive it. This is already clear to us because it has been tested. The best scenario is– exile, then any opportunity for them to go to Palestine is lost for many years.2 Families that are already ruined will be completely destroyed. Mostly these are people who lived not only for others, but exclusively for others. I write their names, surnames, and some details about each of them:
MOSKALIK Yakov – or Yankel, approx. over 50 yo, a de facto Rabbi, but who hid it, worked as watchman [guard]. The most significant religious worker until the day of his arrest. A person who is intellectually pure, reminiscent in this respect of the purity of our teachers. He lived on the guard money with his half-starved family, and even if he had money, he wouldn't have taken it for himself anyway. A popper, he gave his whole day, all his energy and life to religious people. He was loved by all Jewish Moscow. He is known by the name of the Zhuravitzer. The family consists of a wife, a young son, two girls-daughters – 24 and 15 years old – and a third, 30 years old with a child – a widow. Arrested around September 14th. [the way Zalman describes him, can’t think of a higher grade for a human being].3
BUTMAN Zalman Borukhovich, age 32, probably. A handicraft worker, 30% of all his labor earnings – and he is an obvious cripple-lame – dedicated to religious purposes. The most honest man. Has a wife and two children aged 3 years and 1 year. A man who often put himself at risk to support Jewish students and Rabbis. Arrested at the end of July.
LEVIN Aba, 25 years old, probably. Butman's brother-in-law. A poor man, he lived on Butman's funds, recently started working because he was a Jewish religious student all the time. In 1932 he studied in one of our illegal groups in Kutaisi. Together with other people – a group of over 20 people – succumbed to a trap set up by the Batumi branch of the OGPU, and agreed to cross the Turkish border illegally for a fee given to them. The guide was, of course, a provocateur, and all these people were arrested one by one and sentenced to 3 years in a concentration camp. Only because of the noise Litvin [Levitin?] raised in America in time about this, they were, released. They wouldn't have survived a year in a concentration camp (a completely innocent man was arrested while visiting Drizin’s apartment, he has a wife and a newly born child) [I think this was another person, i.e. not in this list].
DREIZIN or DRIZIN Abram Berkovich, 35 years old. A handicraft worker. The leader of all illegal groups and the destroyed "Tomchei-Tmimim". He gave himself to this cause completely. Lived exclusively for students. He has a wife and 5 small children.
GOLDIN Isaac, 35 years old. A handicraft worker. He mainly assisted the families of rabbinical teachers who had gone into exile. The most honest worker. Who served exile in Siberia for 3 years, for helping to cross the border to a Russian man who later turned out to be dangerous for the Soviet power, according to the Bolsheviks.
GORELIK Lozar or Lazar, a man over 60 years old. He gave lessons to Drizin’s children and, perhaps, to other children – he taught Jewish subjects. He was deaf, sick, and poor, although an excellent teacher. Officially, he was dependent on his son.
GORELIK MENDEL [can’t see clearly what is typed there and mysteriously omitted in the Russian article, I wonder why?], about 25 yo, talented self -taught artist, could have been….didn’t want to be part of the soviet… religious person. [is this Gershon Mendel? Wasn’t GM younger?]
MATUSOV Solomon or Shloma, 18 years old. A Jewish student, lived on the funds of friends – in fact, on the funds delivered by Drizin. In 1933, he was in prison for the above-mentioned Kutaisi case and then released as a minor.
AVTZIN Meyer [Avzon Meyer Gershovich], 25 years old. A handicraft worker. His only crime was that he was poor.
I ask you to be kind [Zalman still writing to Dizengoff], please answer me: what can be done to get them abroad – that's what they are begging for. They ask for mercy, mercy, and mercy.
Additional information:
Butman was exiled for three years to the Vyatka province, the village of Murashki, on charges that he replaced Z. Schneerson (who went abroad), in the work of promoting the existence of illegal schools and subsidizing rabbis, for which he received money from the Lubavitcher Rabbi (Admur).
Arrested as well:
10. Rostov on Don – D. Labok
11. Rostov on Don - S.M. Galperin
12. Rostov on Don - M. Friedman
13. Samarkand – S. Gorodetsky (Rabbi)
Footnotes:
Zalman Schneerson also pointed to the provocateur (moyser) – Chobrutsky. Samuel Solomonovich Chobrutsky was known in Jewish circles in Moscow. He served as chairman of the Board of the Moscow Jewish community until 1944. The surname of this man pops up in the protocols of the interrogation of the poet David Hofstein (dated January 12, 1949, "The Case of the Jewish Anti-Fascist Committee"), who claimed that "at the initiative of the leadership of the committee, Chobrutsky was removed from the post of chairman of the board of the Moscow community"…
Schneerson's statement is also confirmed by the words of Solomon Mikhoels, quoted by N. S. Vovsi-Mikhoels in the book "My father Solomon Mikhoels. Memories of life and death": "On April 19, father (...) said that (...) if someone named Chobrutsky calls, he should not be called to the phone. When asked who Chobrutsky was, he replied that he was a minor acolyte from the synagogue, and casually added: "In boots and shoulder straps."
I am still a bit perplexed how Zalman was able to leave then, but it seems from this letter at least that he considered going to Palestine a real option at the time, not just for himself.
I wasn’t aware that all these names, including Zalman himself congregated in Moscow. I understand the economic opportunities of the big city, but there is also the exposure to precisely this. On the other hand, Chernigov or Chelyabinsk for that matter, didn’t fare any better.
He wrote an equally or even more persuasive letter to the president of Russia and wangled an exit visa.