Henryk Goldszmit - Janusz Korczak did not "officially" identify himself as a Jew or a Pole. This is because there was no need for this!
However, after WWII numerous researchers were absolutely trying to present him as a Pole, Polish Jew, assimilated Jew, or polonized Jew.
I met actually countless people of different ages and in different countries who thought that Korczak was a Christian Pole who followed Jewish children to the Treblinka gas chambers. They were all referring to Korczaks and the children’s last march to the cattle wagons waiting to transport the orphans to their deaths.
However, Korczak himself never had a problem with his identity. He was born as a Jew, raised as a Jew, and always showed interest in and supported the Jewish community and also the Zionist movements. This article is an attempt to introduce an uncorrected and for many also an unknown Korczak.
Numerous people writing about Korczak now are claiming that it was his nanny who informed him that he was Jewish. As the first reference, they are making citations to the story of the funeral of Korczak's canary (the canary that had been the boy’s closest friend) when the janitor’s son claimed that the canary was a Jew since it grew up in a Jewish family and therefore there was no need for a cross on his grave. This fact described by Korczak in his notes in the ghetto is often claimed as how Korczak discovered his Jewish origins. At the same time, Korczak’s researchers do not remember that the family Goldszmit went to the synagogue and that Korczak's father Józef, and his paternal uncle were well-known Jewish personalities. Both father and uncle were writing several articles and publications in Jewish newspapers and editing the books.
I met actually countless people of different ages and in different countries who thought that Korczak was a Christian Pole who followed Jewish children to the Treblinka gas chambers. They were all referring to Korczaks and the children’s last march to the cattle wagons waiting to transport the orphans to their deaths.
However, Korczak himself never had a problem with his identity. He was born as a Jew, raised as a Jew, and always showed interest in and supported the Jewish community and also the Zionist movements. This article is an attempt to introduce an uncorrected and for many also an unknown Korczak.
Numerous people writing about Korczak now are claiming that it was his nanny who informed him that he was Jewish. As the first reference, they are making citations to the story of the funeral of Korczak's canary (the canary that had been the boy’s closest friend) when the janitor’s son claimed that the canary was a Jew since it grew up in a Jewish family and therefore there was no need for a cross on his grave. This fact described by Korczak in his notes in the ghetto is often claimed as how Korczak discovered his Jewish origins. At the same time, Korczak’s researchers do not remember that the family Goldszmit went to the synagogue and that Korczak's father Józef, and his paternal uncle were well-known Jewish personalities. Both father and uncle were writing several articles and publications in Jewish newspapers and editing the books.
Many researchers "like to emphasize" how Korczak was transposing from a "Pole" to a "Jew". As corroboration of it, they are claiming that therefore he changed his name from Goldszmit to Korczak. However, Korczak never denied his Jewish roots and the Polish language was his mother tongue. Polish was the language his father and uncle frequently used in their publications. Russian was for sure Korczak´s second language.
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| During the Russo-Japanese War, in 1905, Korczak was sent to the Far Eastern front as a Russian subject. He reached Manchuria where he served on medical trains. He described his experiences in two correspondence from the front, entitled About War and the Sanitary Train. Both were published in December 1905 in a Warsaw newspaper "Głos" (Voice). In both correspondences, Korczak mentions the names of the soldiers, his patients. Among the Russian and Polish names, he mentions several times Jewish names like Kac, Fajner, Sigal, and Krawcow. Korczak returned from the front in March 1906. |
Kac Icek Szmul, Krawcow z Kurska Gubernia, Fajner z Kieleckiej. Sigal z Podolskiej.
During the Russo-Japanese War, in 1905, Korczak was sent to the Far Eastern front as a Russian subject. He reached Manchuria where he served on medical trains. He described his experiences in two correspondence from the front, entitled About War and the Sanitary Train. Both were published in December 1905 in a Warsaw newspaper "Głos" (Voice). In both correspondences, Korczak mentions the names of the soldiers, his patients. Among the Russian and Polish names, he mentions several times Jewish names like Kac, Fajner, Sigal, and Krawcow. Korczak returned from the front in March 1906.
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| From: "Polona" - National Digital Library, created by the National Library (Biblioteka Narodowa) in 2006, is one the most significant digital libraries in Poland. |
The first edition of the story about the colonies in Michałówka was titled: "Michałówka". (Colony for Jewish children), (From the caretaker's notes) and printed in installments in the weekly Izraelita from October 7, 1904, that is, two months after the end of the last session. Israelite R.39, No. 41 (October 7, 1904).
What is special is the last part of the story. Korczak writes:
On this last evening, at the last sunset, the last camp fairy tale was born - a strange and unfinished fairy tale. “Maybe you shouldn't go back to Warsaw? Maybe we should line up in pairs, take the flags, sing a march and hit the road? - Where to? - To the Sun. “It will be a long walk. But what's the harm? - We will sleep in the fields and earn a living. — In one village, Geszel will play the violin and they will give us milk. In the second village, Ojzer will tell a poem or Aron will tell an interesting fairy tale, and they will give us bread. Where else will we sing again or help with work in the fields...
The "Road to the Sun" is, of course, the road leading to Eretz Israel.
Korczak and the Zionist movement
In 1925 Korczak was invited to attend the Jewish National Fund (Keren Kayemeth Le Israel) conference in Warsaw. He did acknowledge the invitation with the words “something very great, very courageous, and very difficult” was taking place. He refused however to take part in it but signed (after some corrections) the Jewish National Fund’s appeal that Jews contribute the equivalent of one day’s salary as an expression of their solidarity “with their brethren building a Jewish land.”
Henryk Goldszmit’s (Korczak´s) birth certificate.
Józef Goldszmit and Jakub GoldszmitBoth Korczak´s father Józef, and his paternal uncle Jakub (Jakób) Goldszmit publications are well known. Not just the articles, but both were writing and editing the books.
Henryk Goldszmit’s (Korczak´s) Father Józef and his Uncle, Jakub (Jakób) Goldszmit (a younger brother of Józef) were well-known among the progressive Jews in Poland. Both were studying law when young. Józef Goldszmit´s paper about the Jewish Divorce Law was published in 1871. He published two books entitled Images of Famous Jews of the 19th Century (Wizerunki wsławionych Żydów XIX wieku). The first book was about Sir Moses Montefiore. The second book was dedicated to Achilles Fould.
Henryk Goldszmit’s (Korczak´s) uncle, Jakub Goldszmit was a well-known publisher. He published the Jewish Calendar with an Introduction by a Polish well-known writer, Eliza Orzeszkowa. Both Józef and Jakub Goldszmit followed the reformation movement of Haskalah.
The Haskalah, Jewish Enlightenment was an intellectual reformation movement among the Jews of Central and Eastern Europe. It started with Moses Mendelsohn in Germany who found that many German Jews were looking for an alternative religion and numerous were also converting. It is actually at this time the church organs were introduced to synagogues and also a German translation of the Torah was used during the prayers. The Haskalah promoted rationalism, liberalism, and freedom of thought. The movement encompassed a wide spectrum ranging from moderates, who hoped for maximal compromise, to radicals, who sought sweeping changes. Many in the Haskalah movement promoted the revival of the Hebrew language and its use in secular life while numerous followed Mendelsohn's ideas and used the language of their country. In the case of brothers, Józef and Jakub (Jakób) Goldszmit, they used Polish in their publications. Jakub Goldszmit brought into existence Kalendarz dla Izraelitów na rok religijny (zwyczajny) od stworzenia świata 5642, czyli od narodzenia Chrystusa 1881-1882 (The Hebrew Almanac for Israelites for the Year 5462 from the Creation of the World, which is the Year AD 1881–1882). He simultaneously published "Home and Farm Almanac" during three years ((Kalendarz domowo-gospodarski 1882–85), Varsovian’s Family Almanac (Warszawianina. Kalendarz familijny,1882–85), and later Warsaw Almanac (Noworocznik Warszawski, 1883), as well as The Farmer’s Almanac (Rolnik 1885). Apart from the articles concerning current topics, Jakub (Jakób) also published several translations, mainly from German. Jakub spoke Hebrew, Russian, French, and English.
Calendar "The Hebrew Almanac for Israelites for the Year 5462 from the Creation of the World, which is the Year AD 1881–1882" (Kalendarz dla Izraelitów na rok religijny (zwyczajny) od stworzenia świata 5642, czyli od narodzenia Chrystusa 1881-1882) edited by Jakub Goldszmit with an Introduction by a Polish well-known Polish writer Eliza Orzeszkowa.
Korczak and Hashomer Hacair in Poland.
On October 9th, 1926, the first issue of „Mały Przegląd” (Little Review) was published. It was the only periodical in Poland whose contributors were children. The editor was Janusz Korczak. „Mały Przegląd” was published as a weekly extra to „Nasz Przegląd” („Our Review”). It was published until September 1, 1939, the first day of WWII. The editorial office was located in two rooms made available by „Nasz Przegląd” at Nowolipki 7. Nasz Przegląd (Our Review), the most widely circulated Polish-language Jewish daily newspaper published in Warsaw before World War II. Mały Przegląd continually featured authentic material produced by young readers, correspondents, and reporters. All Jewish holidays were remembered and described on the first page of the newspaper. Many articles were dedicated to Palestine (Eretz Israel) and organisation Ha-Shomer ha-Tsa'ir (The Young Guard) that educated and trained its members for immigration to a kibbutz in Palestine. Numerous educators at Korczaks Dom Sierot and also children were members of this organization. In the first issue of the children newspaper that had only two pages Korczak mentions Hashomer meeting in Warszawa and that its members decided to travel to Eretz Israel although the situation there is rather difficult. In another notice Korczak describes Hacefira, a Hebrew newspaper in Poland that was now edited for 65 years and will reintroduce a special attachment for youngsters.
.%20Zjazd%20310%20szomero%CC%81w%20w%20Warszawie%20kto%CC%81rzy%20postanawiaja%CC%A8%20jechac%CC%81%20do%20Eretz%20Israel%20-%20Palestyny.%20.png)
The letter from Halinka, a girl from the Orphanage writing to her friend Helenka who emigrated to Argentina. Halinka is describing the time schedule at the Korczakas summer camp at Goclawek year 1939: From 9 a.m. to 2:30 p.m. we have "professional occupation" and then free time. The mentioned professional occupation was a kind of Hachshara.
The from Korczak´s "Mały Przegląd" of June 14, 1929, which was previously published in the children's newspaper "Bejtejn" published in Ein Harod kibbutz:
Wajngarten, Jerachmil: Rozmowa z Januszem Korczakiem (Gespräch mit Janusz Korczak) in. Alim (Blätter), Warszawa 1925, Nr. 1; hier zit. nach:
In his interview with Wajganter, Korczak also describes two Zionist Congresses in which he participated: the 3rd Zionist Congress in 1899 in Basel and the 11th in 1913 in Vienna. As for the Zionist movement, I came into contact with it at a congress I attended as a guest (1899). At that time, I was still young and inexperienced (first-year medical student). I felt uncomfortable and this Zionist movement and its program seemed to me to be a topic only for girls. Back then I felt there were many who were stupid but enthusiastic. Nevertheless, from then on I became interested in everything related to Zionism. Currently, my interest in the Congress (in Vienna 1913) is almost as great as my enthusiasm during the Congress in Basel. In my opinion, Zionism has already left the stage of utopia and is currently in the process of implementation and work. Poetry - enthusiasm, gone, the prose comes - and therefore work.
Shlomo left Warsaw in 1939 due to the rising hostility and moved from place to place, ultimately landing in Fergena, Uzbekistan. When political tensions eased after the battle of Stalingrad, Shlomo was sent to Leningrad to work on railroad tracks. Throughout his travels, Shlomo always managed to keep his photographs of the Korczak orphanage with him. Shlomo's mother Gila remained in Warsaw and perished in the Holocaust.
Man läser massa konstiga saker om Janusz Korczak i den svenska och internationella pressen.
En kvinnlig journalist, Åsbrink skrev nyligen i Dagens Nyheter att Korczaks föräldrar var - polska nationalister!
Min tidigare här bloggtitel med Jude och Sionist är naturligtvis lite att retas då Korczak var också på sitt sätt, en polack. Han läste och skrev på polska och pratade den finaste polska som fanns, inte som i Wajdas film Korczak. Naturligtvis så är för många själva definitionen jude i polack rätt så svår, både i mellankrigs Polen och nu.
Korczak liksom många andra judiska intellektuella drogs inte till de ortodoxa och inte heller de helt assimilerade. I polska källor läser man oftast att Korczak kom från en poloniserad eller en assimilerad familj. Jag skulle kalla det för en sekulariserad familj med allt vad det innebär fast även den beskrivningen är inte helt rätt.
Många har politiserat Korczak, gjorde honom till en polack eller en polack som i slutet av sitt liv återvände till sina judiska rötter. Internationellt så spred man historien som blev en legend om att han var en polack, läs katolik som tog hand om judiska barn och lämnade de inte in i det sista, inför döden.
Ensam med Gud är en bok med böner som Korczak skrev. Den finns på svenska. Boken återspeglar till stor del Korczaks religion, hans eget sätt med kontakter med Gud, hans Gud, utan namn, utan en mellanhand, en Gud utanför de erkända religionerna. Han sökte alltid till en Gud med många frågor som han besvarade självt. Om man vill absolut koppla Korczak till en trosuppfattning så är mysticism det som ligger nära till hands. Han efterlyser ofta en direkt kontakt med Gud utan några "Guds tjänare" som präster eller rabbiner!
Här är några fakta om Janusz Korczak och de starka banden till det judiska och, fast inte lika starka, även till judendomen (kanske inte den mest ortodoxa).
In the book "Mośki, Joski i Srule" Korczak often describes Jewish religious boys. This special thread runs throughout the story. From how they are dressed, and what language they speak, to the description of their parents. In the first Polish edition, the book's illustrator Sara Lipszycowa shows three such boys on the cover. The boys have sidelocks and a kippah on their heads. Sidelocks are long, uncut strands of hair left at the temples. At the end of the book, Korczak describes how religious boys give back their summer camp clothes and put on the clothes in which they came to the summer camp in Michałówka. Korczak mentions that some boys are wearing the caftans. Few readers know what Jewish caftan is.
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| Korczak was early interested in the Zionist movement and was appointed a deputy member of the Polish section of Sochnut, the Jewish Agency (July 1929). |
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| Korczak was early interested in the Zionist movement and was appointed a deputy member of the Polish section of Sochnut, the Jewish Agency (1929). |
Korczak was early interested in the Zionist movement. In 1899, he attended the Third Zionist Congress in Basel. He supported the Jewish National Fund, participated in drafting a pro-Zionist resolution in Warsaw issued in honor of a JNF delegation to Poland (1925), distributed a “Call to the children of Eretz Yisrael” (October 1926), and was appointed a deputy member of the Polish section of Sochnut, the Jewish Agency (July 1929).
Korczak feelings for Eretz Israel where he stayed on his two visits in 1934 and 1936 were very special and followed him through his entire life. These two visits to Eretz Israel gave him new strength. Korczak felt the historical meaning of Zionism and the momentous meaning of his own visit. He expresses the historical perspective of his trip with deep feelings and beautiful words:
No man, not one of my forefathers, I am the first. I have been privileged, I accomplished it. When seeing the far-off Haifa cost – the thought pulsed in me. The wish that is recited in the prayer every year "next year in Jerusalem" will come true. This is the end of exile. The return after years of wandering and persecution, I have been privileged and have reached it.
The photo of Janusz Korczak and ship doctor Aleksander Ferber on SS Polonia in Haifa harbor should be further described. Although the picture is not in focus, one can easily see that both men as smiling in a way and are familiar with each other. Janusz Korczak actually knew Ferber's parents well. They, together with the Eliasbergs were actively supporting the Orphanage, Dom Sierot financially.
No man, not one of my forefathers, I am the first. I have been privileged, I accomplished it. When seeing the far-off Haifa cost – the thought pulsed in me. The wish that is recited in the prayer every year "next year in Jerusalem" will come true. This is the end of exile. The return after years of wandering and persecution, I have been privileged and have reached it.
The photo of Janusz Korczak and ship doctor Aleksander Ferber on SS Polonia in Haifa harbor should be further described. Although the picture is not in focus, one can easily see that both men as smiling in a way and are familiar with each other. Janusz Korczak actually knew Ferber's parents well. They, together with the Eliasbergs were actively supporting the Orphanage, Dom Sierot financially.
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| In the well-preserved book of the registry office records, in the registry of births for Jews in Warsaw, the name Гольдшмитъ Генрикъ (Goldszmit Henryk) can be found together with a reference to certificate No. 88 (that was never found). |
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| In the well-preserved book of the registry office records, in the registry of births for Jews in Warsaw, the name Гольдшмитъ Генрикъ (Goldszmit Henryk) can be found together with a reference to certificate No. 88 (that was never found). |
Henryk Goldszmit’s (Korczak´s) birth certificate.
There is no original or a copy of Henryk Goldszmit’s (Korczak´s) birth certificate. The very first document confirming his birth is the registry book where the certificate was registered. In the Ghetto diary, on July 21st, 1942, he wrote, “Tomorrow is my 63rd or 64th birthday. My father did not register me for a couple of years. […] My mum called it unpardonable negligence; as a lawyer, my father should not have postponed my registration.” Two dates, actually years of birth were found in numerous documents, also in early military documents from the time of his service in the Tsar army in the years 1905–1906 (Russian-Japanese War). The day of birth was, however, always July 22.
Korczak's father, Józef Goldszmit was extremely proud of a letter of blessing from the Chief Rabbi of Paris: “Your son will be a great man of Israel.” Korczak kept the letter throughout his life, although he was aware that there had been little in his early behavior to give his father confidence that he was raising a great man.Henryk Goldszmit’s (Korczak´s) Father Józef and his Uncle, Jakub (Jakób) Goldszmit (a younger brother of Józef) were well-known among the progressive Jews in Poland. Both were studying law when young. Józef Goldszmit´s paper about the Jewish Divorce Law was published in 1871. He published two books entitled Images of Famous Jews of the 19th Century (Wizerunki wsławionych Żydów XIX wieku). The first book was about Sir Moses Montefiore. The second book was dedicated to Achilles Fould.
The Haskalah, Jewish Enlightenment was an intellectual reformation movement among the Jews of Central and Eastern Europe. It started with Moses Mendelsohn in Germany who found that many German Jews were looking for an alternative religion and numerous were also converting. It is actually at this time the church organs were introduced to synagogues and also a German translation of the Torah was used during the prayers. The Haskalah promoted rationalism, liberalism, and freedom of thought. The movement encompassed a wide spectrum ranging from moderates, who hoped for maximal compromise, to radicals, who sought sweeping changes. Many in the Haskalah movement promoted the revival of the Hebrew language and its use in secular life while numerous followed Mendelsohn's ideas and used the language of their country. In the case of brothers, Józef and Jakub (Jakób) Goldszmit, they used Polish in their publications. Jakub Goldszmit brought into existence Kalendarz dla Izraelitów na rok religijny (zwyczajny) od stworzenia świata 5642, czyli od narodzenia Chrystusa 1881-1882 (The Hebrew Almanac for Israelites for the Year 5462 from the Creation of the World, which is the Year AD 1881–1882). He simultaneously published "Home and Farm Almanac" during three years ((Kalendarz domowo-gospodarski 1882–85), Varsovian’s Family Almanac (Warszawianina. Kalendarz familijny,1882–85), and later Warsaw Almanac (Noworocznik Warszawski, 1883), as well as The Farmer’s Almanac (Rolnik 1885). Apart from the articles concerning current topics, Jakub (Jakób) also published several translations, mainly from German. Jakub spoke Hebrew, Russian, French, and English.
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| Józef Goldszmit´s paper about the Jewish Divorce Law was published in 1871. |
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| Two of the books were edited by Józef Goldszmit in 1867 and 1869. One of the books is dedicated to Beloved Father, Doctor of Medicine, and the second one to his sister Magdalena. |
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| Book by Jakób Goldszmit, paternal uncle of Korczak, "From Jewish life - pictures and sketches" - Z życia żydowskiego - obrazki i szkice - The entire income was supposed to go to for the Orphanage of the Jewish boys. |
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| Гольдшмитъ Генрикъ student of Medicine at Tsar University in Warszawa |
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     The Orphan Society read Korczak published a follow-up study of the children who had graduated during the home’s first twenty-one years. After listing their occupations and the countries to which some had emigrated-Argentina, Brazil, Canada, the U.S.A., China, England, France, Belgium, Spain, and Pales- tine-he concluded the report: “I hesitate to point out that, of all the children, three have been convicted of theft, two have become beggars, and two prostitutes.-’ (He didn’t mention that one of the prostitutes had tried to solicit him on the street before recognizing him.) In this follow-up study, on the bottom of pages 49 and 50, Korczak mentions the number of apprentices and former pupils in Palestine as 4 Further he mentions that 27 of former apprentices and pupils work at institutions dedicated to the children care. who had embraced Zionism as the answer to the Jewish problem were also critical of Korczak-in their case, for not directing the children toward a life  Although Korczak did not practice religion traditionally himself, the daily prayers were on the schedule at his orphanage. Jewish holiday observances – including High Holiday services and Chanukah and Purim celebrations – were a natural part of life there. Also, kashrut was maintained at the orphanage and at the summer camps. The orphanage Dom Sierot offered the children the opportunity to study the Hebrew language studies every day. One room at the orphanage was specifically dedicated to prayers. If a child was saying kaddish, Korczak was known to recite the prayer along with him. In the Warsaw Ghetto, the Jewish traditions at the Korczaks Dom Sierot were continued. Michal Zylberberg who lived in the same building as the orphanage wrote: October 1, 1941 (5702) - Yom Kippur: Korczak stood with a black silk kippah and prayer book in hand. His last words were during Neila, the concluding part of the service during Yom Kippur. "Who knows..., whether we shall live to assemble again next Yom Kippur. However, it was the last Yom Kippur in the orphanage in the Warsaw Ghetto. Also, one year later, on 18th July 1942, after the play “The Post Office” that was staged by Korczak’s pupils at the Orphanage at 16 Sienna Street Korczak don a kippah and had a prayerbook (check!). Although Korczak had a dream, a kind of humanist philosophy to bring Jews and non-Jews together, at least closer. His newspaper for the children was part of it and young journalists producing Mały Przegląd ('Little Review') were both Jewish and non-Jewish. Of course, the main part of readers were Jewish children as Mały Przegląd was a supplement of a daily Jewish newspaper, Nasz Przegląd (Our Review). Estimates of Nasz Przegląd (Our Review) circulation ranged from 20,000 to 50,000. That means that also Mały Przegląd ('Little Review') newspaper which was edited by Janusz Korczak and appeared weekly on Friday's also had the same number of copies. A non-Jewish readership of Nasz Przegląd staunchly claimed independence from political parties, carrying the label 'Independent Organ' in its byline. Korczak knew that some of his ideas, the essence of all his work, which was to bring Jews and non-Jews together, were a failure. Bursa students attended not just universities and higher technical schools but numerous also joined the Religious schools. A growing number of his orphanage graduates and bursa students who made aliyah regularly showered Korczak with invitations to come visit them. Also Zerbuwal. Shlomo Nadel, one of Korczak's pupils who survived the Holocaust described how, during a Pesach Seder, Korczak found an innovative way to have some 100 children search for the afikoman by making it a walnut hidden in one of the matzo balls served in the chicken soup. Nonetheless, he was criticized for his progressive Judaism. Daily schedule. Children get up at 7 o'clock. Until 8 1/4 (8:25 a.m.) they take care of all household departments. After praying together, breakfast. At 9 a.m. school and sewing room. At 3:00 p.m. shoe shine, hand washing, and lunch. After lunch, Hebrew lessons, in groups, over three hours; singing twice a week; once a week, drawings; Gymnastics twice. Sewing lessons take place every day for both boys and girls. Free fun from 6 to 8. Meal. Common evening prayer. At 8 1/2 younger and 9 1/2 older go to rest. Division of jobs -A watchman, a cook, and a laundress are the entire staff Division of jobs. A watchman, a cook, and a laundress are the entire staff of the two-story building 2 two schools. Processing kids 18 one hundred employees, 2 each of which, depending on age, strength, quality, and talents and wants must cooperate in common zazie, an extremely difficult task - it has been solved positively, thanks to the main educator at Orphanage Home Pannie Stefani Wilczyńska. It's 10 o'clock the most important and interesting "210421n2 our inner life. The building was divided into four floors. Every floor has a responsible person for it.  Saturdays (Shabbat) and Jewish holidays at Korczak´s Orphanage Dom Sierot Saturdays and Jewish holidays. Children spend Saturdays (Shabbat) with their families. All children have the right to go out without exception. Although it involves some danger, it has great moral significance: children do not break away from their loved ones and their surroundings, from the sphere of their ideals and interests. Children attend services on Saturdays at the Synagogue of Elders and Orphans, and on solemn holidays they have the opportunity to pray with their families. Some children, who had no families in Warsaw, were granted entry to the Synagogue at Tłomackie Street thanks to Dr. Samuel Poznański; on Dzielna Street to the Moriah Synagogue, and on Twarda Street to the Synagogue of Nozyk family. |
The official opening of the Dom Sierot - Orphan Home also took place in the Great Synagogue in Warszawa. It was February 27, 1913, one year after the opening of the Orphan Home at 92 Krochmalna Street. The ceremony began with a service and a speech by the rabbi of the Great Synagogue in Tłomackie, Dr. Samuel Abraham Poznański.
It is not described in the Proceeding that the meals at the orphanage and also at the summer camps were kosher.
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| Photo from the Proceeding from 1914. |
Korczak and Hashomer Hacair in Poland.
On October 9th, 1926, the first issue of „Mały Przegląd” (Little Review) was published. It was the only periodical in Poland whose contributors were children. The editor was Janusz Korczak. „Mały Przegląd” was published as a weekly extra to „Nasz Przegląd” („Our Review”). It was published until September 1, 1939, the first day of WWII. The editorial office was located in two rooms made available by „Nasz Przegląd” at Nowolipki 7. Nasz Przegląd (Our Review), the most widely circulated Polish-language Jewish daily newspaper published in Warsaw before World War II. Mały Przegląd continually featured authentic material produced by young readers, correspondents, and reporters. All Jewish holidays were remembered and described on the first page of the newspaper. Many articles were dedicated to Palestine (Eretz Israel) and organisation Ha-Shomer ha-Tsa'ir (The Young Guard) that educated and trained its members for immigration to a kibbutz in Palestine. Numerous educators at Korczaks Dom Sierot and also children were members of this organization. In the first issue of the children newspaper that had only two pages Korczak mentions Hashomer meeting in Warszawa and that its members decided to travel to Eretz Israel although the situation there is rather difficult. In another notice Korczak describes Hacefira, a Hebrew newspaper in Poland that was now edited for 65 years and will reintroduce a special attachment for youngsters.
The oldest Hebrew paper, Hacefira, is
being published again since September
29. This is the sixty-fifth year of its
publication.
Hebrew papers have almost always
remembered children and young
people. For a long time, Hacefira
published a supplement “for the kids.”
Reports from the Hacefira newsroom
say the supplement for young people
will soon be published again.
Shomer Convention: There has been sad news from Palestine lately.
There is very little work. It is very
difficult for many people, and they
would like to come back.
Some are even coming back.
The shomrim pay no attention to
this; they have decided to go to Palestine, and many of them are learning
to work in the field.
Last week, 300 older shomers from
cities all over Poland gathered in Warsaw.
They decided to go to Palestine in the near future.
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| The drawing of Szomer - Shomer was introduced to Korczaks newspaper Maly Przeglad, year 193X and was used until the last issue which was printed on the first day of WWII. In Poland Shomer (Szomer) was a member of Ha-Shomer Ha-Za’ir, a Zionist-socialist pioneering youth movement whose aim is to educate Jewish youth about kibbutz life in Israel. Also, according to dictioneries a Shomer Chinam (Hebrew: שומר חנם), is an unpaid watchman, who watches an item without receiving payment for his watching. It can be also a Jewish person who keeps vigil over a dead body before it is buried. |
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Korczak's two books were published in Poland by Keren Kajemet. Keren Kajemet LeYisrael is i.a. the world's oldest environmental organization. It was founded in 1901 in Basel, Switzerland. The name, Keren Kajemet is made up of the words Keren which means the fund, and Kajemet which means creating, fulfilling, and doing good. From the beginning, Keren Kajemet bought land in Israel and gave it as a lease to poor Jews who wanted to live in agriculture. In Poland, Keren Kajemet LeYisrael started its activities in 1905, i.e. during the Tsar's time. Keren Kajemet LeYisrael had a book publishing business called Judaica in Warsaw.   |
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| Korczak´s "Mały Przegląd" was a children's newspaper with Jewish and Zionist leanings up to 50,000 copies during the best years. |
The from Korczak´s "Mały Przegląd" of June 14, 1929, which was previously published in the children's newspaper "Bejtejn" published in Ein Harod kibbutz:
HISTORY OF THE COLONY (KIBBUTZ EIN HAROD) - OUR RIVERHow completely different the colony used to look: there was only mud here. The water of the river was always still, and wild insects floated in droves. It was sad and empty. When we arrived, we started drying the mud and said to the river: - River, river, so far you have flowed freely and without direction. Now we will create a deep channel for you and through this channel you will sail through our fields and meadows. The end of your golden freedom has come. Later, we planted trees on both sides so that people could rest in their shade after work. We have prepared the land for proper cultivation. We bought cows and donkeys and various domestic birds: we built stables, barns, tents, and a hospital. Meanwhile, many children gathered, teachers arrived and Ein Charod became beautiful and cheerful.
Chana
https://polishlibraries.bn.org.pl/upload/pdf/02151_PL9_05seczek.pdf
In his interview with Wajganter, Korczak also describes two Zionist Congresses in which he participated: the 3rd Zionist Congress in 1899 in Basel and the 11th in 1913 in Vienna. As for the Zionist movement, I came into contact with it at a congress I attended as a guest (1899). At that time, I was still young and inexperienced (first-year medical student). I felt uncomfortable and this Zionist movement and its program seemed to me to be a topic only for girls. Back then I felt there were many who were stupid but enthusiastic. Nevertheless, from then on I became interested in everything related to Zionism. Currently, my interest in the Congress (in Vienna 1913) is almost as great as my enthusiasm during the Congress in Basel. In my opinion, Zionism has already left the stage of utopia and is currently in the process of implementation and work. Poetry - enthusiasm, gone, the prose comes - and therefore work.
Ha-Szomer ha-Cair Korczak was one of the group of 16 that started this organization in Poland.
Keren Kajemet Korczak signed the resolution.
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| Hachshara in Korczaks ferm - Summer camp Rózyczka, outside Warszawa. |
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| Orphanage Dom Sierot 1924. Korczak participated in the children's Kaddish prayer if one of the children's parents passed away. It is done for eleven months after the death of a close relative. The children received encouraging postcards after many joint prayer times, here 280. |
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| September 20, 1940. Just before the Warsaw Ghetto was established. |
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| October 1, 1941 (5702) - Yom Kippur. Michal Zylberberg about Korczak and the orphanage in the Warsaw Ghetto written in 1947: Korczak stood with a black silk kippah and prayer book in hand. His last words were during Neila, the concluding part of the service during Yom Kippur. "Who knows..., whether we shall live to assemble again next Yom Kippur. However, it was the last Yom Kippur in the orphanage in the Warsaw Ghetto. |
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| Members of Hashomer Hatzair from the Korczak Orphanage go a Lag B'omer outing. |
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Shlomo and Cesia photographs of Korczak and from Dom Sierot - How they survived the Holocaust. |
October 1, 1941 (5702) - Yom Kippur. Michal Zylberberg about Korczak and the orphanage in the Warsaw Ghetto written in 1947: Korczak stood with a black silk kippah and prayer book in hand. His last words were during Neila, the concluding part of the service during Yom Kippur. "Who knows..., whether we shall live to assemble again next Yom Kippur. However, it was the last Yom Kippur in the orphanage in the Warsaw Ghetto.
Shlomo Nadel story
He was born on October 10, 1920 in Warsaw, Poland. Shlomo's father passed away when he was four years old, and his mother was forced to work as a live-in maid for a Jewish family. Unable to care for her children, she placed Shlomo in the Korczak Orphanage in 1927. Since there were already 107 children in the home, she had to place his younger brother elsewhere. When Shlomo was sixteen, he moved out of the orphanage, rented an apartment with Dodiuk, another boy from the orphanage, and worked in a photo lab and as a messenger.Shlomo left Warsaw in 1939 due to the rising hostility and moved from place to place, ultimately landing in Fergena, Uzbekistan. When political tensions eased after the battle of Stalingrad, Shlomo was sent to Leningrad to work on railroad tracks. Throughout his travels, Shlomo always managed to keep his photographs of the Korczak orphanage with him. Shlomo's mother Gila remained in Warsaw and perished in the Holocaust.
- Korczak wrote many reviews of Jewish books
- Korczak attended the Second Zionist Congress in Basel
- Korczak attended the orphanage children's Kaddish prayer if one of the children's parents passed away. It is done for eleven months after the death of a close relative. The children received encouraging postcards from Korczak after several joint moments of prayer (see below).
- Korczak saw to it that there was a special prayer room (see picture below) in the Jewish orphanage Dom Sierot.
- Korczak made sure that the children who wanted could learn Hebrew in courses at the Dom Sierot orphanage.
- Korczak collaborated with the Jewish Agency for Palestine and belonged to B'nai B'rith.
- Korczak signed Keren Kajemet's manifesto calling for fundraising to buy land in Palestine. In 1935, Korczak was elected to the board of Keren Hayesod in Warsaw.
- Korczak traveled to Eretz Israel (Palestine) twice (1934 and 1936 years). The third trip was planned for the fall of 1939.
- Korczak reflected on his emigration to Eretz Israel Countless articles by Korczak and his collaborators with impressions from trips to kibbutz and Eretz Israel were published in the Jewish newspapers and Korczak gave lectures on Eretz Israel.
- Korczak maintained correspondence with several families in Eretz Israel, often formed by his former co-workers at the orphanage or the children who emigrated from Poland.
- Korczak constantly encouraged the children, the readers to write letters and articles and send drawings to "Maly Przeglad" about how they celebrated Jewish holidays, New Year, Hanukkah, and Purim. Korczak also wrote himself in the "Maly Przeglad" newspaper during these holidays
- Korczak wrote texts for the special theater performances that took place in Dom Sierot during Jewish holidays such as Hanukkah and Purim.
- Korczak's books were published by Keren Kajemet
- Korczak lost his job at Polish Radio because he was Jewish.
- Korczak used Korczak, Hen-Ryk, and The Old Doctor and of course Goldszmit.
- Korczak and Stefa Wilczynska lectured about Israel and life in a kibbutz during illegal courses in the Warsaw Ghetto. Among other things at Dzielna (street) 22, where those who were the core of the Jewish struggle organization ZOB gathered on October 1, 1941 (5702) - Yom Kippur. About Korczak and the orphanage in the Warsaw Ghetto written in 1947.
- Korczak stood with a black silk kippah and prayer book in hand. His last words were during Neila, the concluding part of the service during Yom Kippur: "Who knows..., whether we shall live to assemble again next Yom Kippur." However, it was the last Yom Kippur in the orphanage in the Warsaw Ghetto.
Man läser massa konstiga saker om Janusz Korczak i den svenska och internationella pressen.
En kvinnlig journalist, Åsbrink skrev nyligen i Dagens Nyheter att Korczaks föräldrar var - polska nationalister!
Min tidigare här bloggtitel med Jude och Sionist är naturligtvis lite att retas då Korczak var också på sitt sätt, en polack. Han läste och skrev på polska och pratade den finaste polska som fanns, inte som i Wajdas film Korczak. Naturligtvis så är för många själva definitionen jude i polack rätt så svår, både i mellankrigs Polen och nu.
Korczak liksom många andra judiska intellektuella drogs inte till de ortodoxa och inte heller de helt assimilerade. I polska källor läser man oftast att Korczak kom från en poloniserad eller en assimilerad familj. Jag skulle kalla det för en sekulariserad familj med allt vad det innebär fast även den beskrivningen är inte helt rätt.
Många har politiserat Korczak, gjorde honom till en polack eller en polack som i slutet av sitt liv återvände till sina judiska rötter. Internationellt så spred man historien som blev en legend om att han var en polack, läs katolik som tog hand om judiska barn och lämnade de inte in i det sista, inför döden.
Ensam med Gud är en bok med böner som Korczak skrev. Den finns på svenska. Boken återspeglar till stor del Korczaks religion, hans eget sätt med kontakter med Gud, hans Gud, utan namn, utan en mellanhand, en Gud utanför de erkända religionerna. Han sökte alltid till en Gud med många frågor som han besvarade självt. Om man vill absolut koppla Korczak till en trosuppfattning så är mysticism det som ligger nära till hands. Han efterlyser ofta en direkt kontakt med Gud utan några "Guds tjänare" som präster eller rabbiner!
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| Korczaks två böcker utgivna i Polen av Keren Kajemet. Keren Kajemet LeYisrael är bl.a. världens äldsta miljöorganisation. Den grundades år 1901 i Basel, Schweiz. Namnet, Keren Kajemet är uppbyggd av ordet Keren som betyder fond, och Kajemet som betyder skapande, uppfyllande, göra gott. Från början så köpte Keren Kajemet mark i Israel och gav den som ett arende för fattiga judar som ville leva på jordbruket. I Polen startade Keren Kajemet LeYisrael sin verksamhet år 1905 dvs under Tsarens tid. Keren Kajemet LeYisrael hade en bokutgivnings verksamhet som hette Judaica i Warszawa. |
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Man läser massa konstiga saker om Korczak i den svenska pressen. En svensk journalist, Åsbrink, skrev nyligen i Dagens Nyheter att Korczaks föräldrar var - polska nationalister!
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Här är några fakta om Janusz Korczak och de starka banden till det judiska och, fast inte lika starka, även till judendomen (kanske inte den mest ortodoxa).
- Korczak skrev många recensioner av judiska böcker
- Korczak deltog i den andra sionistiska kongressen i Basel
- Korczak deltog i barnhemsbarnens bön Kaddish om en av barnens föräldrar gick bort. Man gör det under elva månaders efter dödsfallet av en närstående. Barnen fick av Korczak uppmuntrande vykort efter ett antal gemensamma bönestunder (se nedan).
- Korczak såg till ett det fanns ett särskilt bönerum (se bilden nedan) i det judiska barnhemmet Dom Sierot.
- Korczak såg till att de barn som ville kunde lära sig hebreiska på kurser i barnhemmet Dom Sierot.
- Korczak samarbetade med Jewish Agency för Palestina och tillhörde B'nai B'rith.
- Korczak skrev under Keren Kajemets manifest som uppmanade insamling av pengar för att köpa mark i Palestina.
- Korczak blir invald år 1935 i styrelsen av Keren Hayesod i Warszawa.
- Korczak reste till Eretz Israel (Palestina) två gånger (1934 och 1936 år). Tredje resa var inplanerad till hösten 1939.
- Korczak reflekterade över sin emigration till Eretz Israel
- Korczaks och hans medarbetarnas otaliga artiklar med intryck från resor till kibbutzer och Eretz Israel publicerades i de judiska tidningarna och Korczak höll föreläsningar om Eretz Israel.
- Korczak uppehöll korrespondens med ett flertal familjer i Eretz Israel, ofta bildade av han tidigare medarbetare på barnhemmet eller barnen som emigrerade från Polen.
- Korczak uppmanade ständigt barnen, läsarna att skriva brev och artiklar sam skicka teckningar till "Maly Przeglad" om hur de firade judiska helgdagar, sk Nytt År, Hanukkah och Purim.
- Korczak skrev också själv i "Maly Przeglad" tidningen under dessa helgdagar
- Korczak författade texter till de särskilda teaterföreställningar som ägde rum i Dom Sierot under judiska helgerna såsom Hanukkah och Purim.
- Korczaks böcker gavs ut av Keren Kajemet
- Korczak förlorade arbete i Polska radion för att han var jude.
- Korczak använde sig av Korczak, Hen-Ryk och Den Gamla Doktorn för att kunna lättare föra fram sina idéer än som Goldszmit.
- Korczak och Stefa Wilczynska föreläste om Israel och livet i en kibbutz under illegala kurser i Warszawas Getto. Bl.a. vid Dzielna(gatan) 22, där samlades de som var kärnan i den Judiska kamporganisationen ZOB
- 1 oktober 1941 (5702) - Yom Kippur. Om Korczak och barnhemmet i Warszawa Getto skrivet 1947. Korczak stod med en svart kippa av silke och bönbok i handen. Hans sista or under Neila, den avslutande delen G-dstjänsten under Yom Kippur. "Who knows..., whether we shall live to assembly again next Yom Kippur." Det var dock det sista Yom Kippur i barnhemmet i Warszawas Getto.
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| Korczak uppmanade ständigt barnen, läsarna att skriva brev och artiklar samt skicka teckningar till "Maly Przeglad" om hur de firade judiska helgdagar, sk Nytt År, Hanukkah och Purim. |
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| Korczak deltog i barnens bön Kaddish om en av barnens föräldrar gick bort. Man gör det under elva månaders efter dödsfallet av en närstående. Barnen fick uppmuntrande vykort efter ett antal gemensamma bönestunder, här 280 stycken. |
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Korczaks första resa till Eretz Israel ägde rum i början av September 1934 år. Bara tågresan från Warszawa till den rumänska hamnen i Constanta (Konstancja) varade trettio timmar. Därifrån tog han det polska båten "Polonia" till Jaffa i Israel. Här i samspråk med fartygsläkaren.
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| Korczak såg till ett det fanns ett särskilt bönerum (se bilden) i det judiska barnhemmet Dom Sierot vid Krochmalnagatan 92. |
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Advertisement for travel by SS Polonia or SS Kosciuszko steamers between Konstancja and Haifa. So Korczak also traveled to Eretz Izrael. Actually Reklam om resor med ångbåtar SS Polonia eller SS Kosciuszko mellan Konstancja och Haifa. Så reste även Korczak till Eretz Izrael. October 2, 1933 The Palestinian Post Polish- Palestine Steam Ship Service Opened _CELEBRATED ON THE S S POLONIA ( From Our Correspondent ) Haifa , Sunday . — This morning the Polonia , of the Polish-Palestine Line newly established by the Polish Transatlantic Shipping- Comarrived in Haifa for the first pany , time , bringing several hundred passengers. A reception was held on board, at which the Polish ConsulGeneral from Jerusalem presided and which was also attended by the Polish Minister His Excell ency M . Arciszewski , who travelled with the boat from Constanza . Mr . M . Dizengoff , whose firm represents the new steamship service, the Mayor of HaifaGovern- , ment officials , and others were among the guests Mr . Dizengoff spoke of the importance of the new service in developing commercial relations between Poland and this countrv . He recalled that the Polish Government had endorsed the Balfour Declaration . He praised the Polish Consul for his assistance in establishing the service and announced that Dr . W . Senator , who was - pre sent on behalf of the Jewish - Agency , extended his greetings to it . Polish Minister s Welcome Following the playing 0 f the Polish National Anthem , M . Arciszewski . who is the Deputy-Ambas-sador in Roumania, acknowledged the greeting-. , stating- that besides the commercial reasons for the new sen-ice , the harmonious relations between the Polish, and Jewish people fad prompted it . The Jewish people, he said, was establishing its national home, advancing towards an independent existence, and the sentiments of the Polish nation were with them at such a time. The new Line was proof of the anxiety of the Polish Government to ensure that its Jewish citizens should sail to their homeland under satisfactory conditions. He was sure that the Polish Jews coming to this land would devote their energy to its development. His Government wa s proud of the share of Polish Jews in the great constructive activity which the Jewish people had begun here . He concluded with live the Long Land, of Israel . The proceedings terminated with the playing of the British and Hebrew National Anthems . In the evening the boat was illuminated and at night sailed to Jaffa . It brought back the Polish Consul at Tel Aviv , Dr . Bernard Hausner , and a grout ) of Journalists . The boat contains accommodation for a thousand is passengers , lo . OOA tons , and does the mumev from C . _nstan > : a to Haifa in t _^ ree ; da vs . |
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| Hachshara (training) was the movement for the Jewish youth that intended to immigrate to Palestine. Children Hachshara was also a part of the education at the Korczaks summer camp in Goclawek, outside Warsaw. Part of the camp was run as ferm "Ferma Rózyczka". Besides agriculture the ferm had a barm with cows, horses and hens. Also children were learning some building skills using bricks from the brick factory that was the closest neibourgh to the summer camp. Here two instructors. |
Głos: the literary-socio-political weekly R.20, no. 48 and 49 (December 17 and 28, 1905), published two of Korczak's war correspondences from the Russian-Japanese war,
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| A Jewish man from Poland: the life and work of Janusz Korczak - Yitzhak Perlis - איש יהודי מפולין : חייו ופעלו של יאנוש קורצ'אק - יצחק פרליס |
Ish Yehudi me'Polin - Jew from Poland
Y. Perlis edited several of Korczaks books in Israel, in Hebrew using the common title "Ish Yehudi me'Polin" - Jew from Poland. The cover of the book by Perlis, Y. 1986. Tel-Aviv: Beit Lochamei Ha'getaot and Ha'Kibbutz Ha'meuchad. Of great interest are Perlis introductions.
