ŽYDŲ KAPINIŲ TVARKYMAS IR SKAITMENINIMAS
Akmenė (Akmian, Okmian in Hebrew) is located by the Dabikine river. It is believed that Jews settled in Akmene in the middle of 18th century. They mostly worked as craftsmen in small towns. Some engaged in agriculture. A big fire that broke out in 1893 caused great damage to Jewish property, about 60 Jewish families became impoverished. In the first half of 19th century Jews made up about two-thirds of Akmene's population.
In 1931, there were 14 shops in Akmene, 11 of which were owned by Jews (79%): four textile shops, three butchers, grain, shoe shops and a sewing machine repair shop. Jews also owned Akmene mill. In 1937, seven Jewish craftsmen worked in Akmene: a baker, a carpenter, a tinsmith, a butcher, a watchmaker and others. In 1925, there was a Jewish gynecologist Rebeka Gurvich in the city. In 1939, out of 36 telephone subscribers, six belonged to Jews. Between the wars, relations between Jews and Lithuanians were non-conflictual, but from 1939 it started to deteriorate. In March 1939, Lithuanians attacked a group of Jews. Jews began to leave the city in protest.
Although the Jewish community was shrinking, the activities of Jewish organizations and institutions continued, and the network of JAVNE schools expanded. Rabbi Jehuda Leiba Verbovskis, the son of local rabbi Nachum Mordechai Verbovskis, served as the rabbi of Akmene since 1907. He was the last rabbi of the Akmene Jewish community.
in 1940 About 1,800 residents lived in Akmene, including 30 Jewish families.
In 1940-1941, the economic and social political life of the Jews changed a lot: Zionist activities were banned, larger assets, such as shops and factories, were nationalized, their management was entrusted to commissars, the richest Jews were deported from Lithuania.
Akmene Jewish Cemetery (Užupio st., GPS: 56.2422, 22.75737) - a historical monument in the northeastern part of Akmene 1st village. The area is 42 a.m., only half of the former cemetery has survived, where Jewish residents of the town of Akmenė and its surroundings were buried before World War II. The cemetery is surrounded by a hedge and limited by concrete pillars. On the northern side, a stone fence has been preserved, and there is a black-painted metal gate. After entering through the gate, a new black granite monument stands on the left side of the cemetery, on the polished surface of which the Star of David is engraved at the top, an inscription in Jewish characters is engraved below, and an inscription in Lithuanian at the bottom:
"AKMENE
OLD JEWISH CEMETERY
HOLY BE THE MEMORY OF THE DEAD"
In 2011, the expedition of students from Akmene Gymnasium counted 125 tombstones, of which 76 were hewn stone, 16 were polished stone, 20 were fallen; 79 monuments face west; 100 with inscriptions in Hebrew. In 2003, the cemetery was included in the register of immovable cultural values of the Republic of Lithuania.
Link to the cemetery on the Billiongraves.com website: Akmenės žydų kapinės / Akmene Jewish Cemetery / Акмяне еврейское кладбище
In 1931, there were 14 shops in Akmene, 11 of which were owned by Jews (79%): four textile shops, three butchers, grain, shoe shops and a sewing machine repair shop. Jews also owned Akmene mill. In 1937, seven Jewish craftsmen worked in Akmene: a baker, a carpenter, a tinsmith, a butcher, a watchmaker and others. In 1925, there was a Jewish gynecologist Rebeka Gurvich in the city. In 1939, out of 36 telephone subscribers, six belonged to Jews. Between the wars, relations between Jews and Lithuanians were non-conflictual, but from 1939 it started to deteriorate. In March 1939, Lithuanians attacked a group of Jews. Jews began to leave the city in protest.
Although the Jewish community was shrinking, the activities of Jewish organizations and institutions continued, and the network of JAVNE schools expanded. Rabbi Jehuda Leiba Verbovskis, the son of local rabbi Nachum Mordechai Verbovskis, served as the rabbi of Akmene since 1907. He was the last rabbi of the Akmene Jewish community.
in 1940 About 1,800 residents lived in Akmene, including 30 Jewish families.
In 1940-1941, the economic and social political life of the Jews changed a lot: Zionist activities were banned, larger assets, such as shops and factories, were nationalized, their management was entrusted to commissars, the richest Jews were deported from Lithuania.
Akmene Jewish Cemetery (Užupio st., GPS: 56.2422, 22.75737) - a historical monument in the northeastern part of Akmene 1st village. The area is 42 a.m., only half of the former cemetery has survived, where Jewish residents of the town of Akmenė and its surroundings were buried before World War II. The cemetery is surrounded by a hedge and limited by concrete pillars. On the northern side, a stone fence has been preserved, and there is a black-painted metal gate. After entering through the gate, a new black granite monument stands on the left side of the cemetery, on the polished surface of which the Star of David is engraved at the top, an inscription in Jewish characters is engraved below, and an inscription in Lithuanian at the bottom:
"AKMENE
OLD JEWISH CEMETERY
HOLY BE THE MEMORY OF THE DEAD"
In 2011, the expedition of students from Akmene Gymnasium counted 125 tombstones, of which 76 were hewn stone, 16 were polished stone, 20 were fallen; 79 monuments face west; 100 with inscriptions in Hebrew. In 2003, the cemetery was included in the register of immovable cultural values of the Republic of Lithuania.
Link to the cemetery on the Billiongraves.com website: Akmenės žydų kapinės / Akmene Jewish Cemetery / Акмяне еврейское кладбище
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Klykoliai (Klikol) belonged to the Akmene county between the wars. In 1939, 235 inhabitants lived in this village, including 30 Jews. There was a synagogue in Klykoliai. The old Klykolii Jewish cemetery (Tulpių st., GPS: 56.3646, 22.83942) has also survived. According to the Department of Cultural Heritage, there are 87 tombstones of various shapes of pink, gray, chipped granite, mostly with engraved memorial inscriptions in Hebrew. Our expedition recorded 105 monuments or their fragments in the territory of the cemetery.
Link to the cemetery on the Billiongraves.com website: Klykolių žydų kapinės / Klykoliai Jewish Cemetery / Кликоляй еврейское кладбище
Link to the cemetery on the Billiongraves.com website: Klykolių žydų kapinės / Klykoliai Jewish Cemetery / Кликоляй еврейское кладбище
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Vegeriai Old Jewish cemetery of Vegeriai village (GPS: 56.4065, 22.93737) about 20 tombstones of different shapes of pink, gray, chipped granite and concrete, mostly with engraved memorial inscriptions in Hebrew (most of the tombstones remained in the northern part of the territory, some stuck into the ground. On the eve of WW II, there were about 30 Jewish residents in Vegeriai. The cemetery occupies an area of 0.64 ha. Our expedition recorded 43 gravestones and/or their fragments
Link to the cemetery on the Billiongraves.com website: Vegerių žydų kapinės / Vegeriai Jewish Cemetery / Вегеряй еврейское кладбище
Link to the cemetery on the Billiongraves.com website: Vegerių žydų kapinės / Vegeriai Jewish Cemetery / Вегеряй еврейское кладбище
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Viekšniai (Vekshne). 17th century Jews settled in Viekšniai. They were located in the area from the current bridge across the Venta towards the mill. In the current center of the town and on Akmenė Street, there were mostly Jewish shops and artisan workshops. in 1766 Kahal, a Jewish community, has already counted 271 members of his community. in 1775 more than ten Jewish surnames are mentioned in the inventory book. in 1847 1120 Jews already lived in the town. A synagogue was built. Around 1860 Rabbi Aba Joffe built the pharmacy building. in 1858 612 female and 498 male Jews are registered in the list of the Jewish community of Viekšniai. in 1897 According to the population census conducted by the Russian tsarist government, the town had 2,951 inhabitants, including 1,646 Jews. This accounted for 56 percent of the entire population.
There were even several chedras - primary schools for 7-13-year-old boys, learning of Torah and its commentaries, and an advanced Yeshiva school. Some sources claim that there were two synagogues. One for winter, the other for summer. Other sources claim that there were as many as three synagogues, the Jewish charity "Linat Hazedek" was active.
At the beginning of the First World War, the Jews of Viekšniai, like others, were deported to the depths of Russia. After the war, only about 300 Jews returned to Viekšnii. Some of them died in the war or died of starvation. Some of them went to Palestine, South America through the port of Odesa (Ukraine).
In 1918, following the "fashion", a communist club was established in Viekšniai. It was led by Ch. Zarcin. When the Jews returned after the war, they quickly got to work. He rebuilt Viekšniai, which suffered a lot from the war. He took up trade and market business again. in 1924 established the Jewish People's Bank. It had 31 members. A school for Jewish children began to operate. A drama club was formed. Various youth movements began to gather.
The Jewish cemetery of Viekšniai is located on the western outskirts of the town of Viekšniai, near Venta, next to the Catholic cemetery, on Mažeikių street. The area is 1.4 ha. The date of establishment is unknown. Earlier, the cemetery was surrounded by a stone wall, fragments of which remain on the western side. Now the entire area is surrounded by a new fence. The oldest part of the cemetery is in the southern part, and the newest part is in the northern part. There are surviving 19th century tombstones of the second half of the 20th century - macevs (about 160 in total). The oldest tombstone dates back to 1858. All tombstones are oriented in the west direction. It is estimated that a third or a quarter of the gravestones have survived to this day. 19th century The tombstones of the second half of the cemetery are simple, without any symbols. Several massive tombstones have survived. Newer tombstones are characterized by sparse symbolism - a carved Star of David or a three-pointed candlestick. One monument from 1911 is richly decorated, on which a three-pointed star is carved, occupying the major part of the monument. There are several double monuments in the cemetery. Tombstones are located in the western and slightly southern part. There are several duplicate monuments (Book of Moses). Lithuanian stone was used for the production of the monument. The obverse (front) side is decorated and engraved with a text in ancient Hebrew. All monuments are rectangular in shape, erected vertically. One grave has a cast concrete slab laid horizontally. There is no note. The front side of several stones is polished, the texts and the Star of David are clearly visible. No perfectly ornamented stones have survived. Lavishly ornamented gravestones are a rare occurrence in Lithuania, but they are the most abundant in Europe with inscriptions. The two letters at the top of the monument mean: rest here. The letters are often carved in the center of a six-pointed Star of David. This means that the tomb belongs to the deceased of the Jewish faith. Here is one text: "Kagan Jakub Zap. So that your soul is woven into the wreath of eternally living souls." It is believed that the text was carved in the 19th century. at the end Another memorial stone clearly reads Rahmel. It can be both a surname and a first name. Jews did not have surnames for a long time. Emanuell means loving God. Ell in Hebrew means God. The date is illegible (broken). The inscription may have been carved in the 20th century. at the beginning The front side of the stone is polished. in 2003 Rahmel's relative, who came from Israel in July and visited the cemetery, said that four generations of his grandparents rest in this place: grandmother, great-grandmother, her mother, etc. i.e. Another stone says that 19
Another stone says that in 1912 a woman was buried, the daughter of the Jewish people, the daughter of Jahoda. The grass in the cemetery is now cut occasionally. Until the Second World War, the public organization Chebra Kadiš looked after the cemetery. Graves did not need special care, because in the writings of the Jewish people, a flower is a thing that means almost nothing, and a stone is sacred. It is believed that the cemetery keeper's house once stood on the hill in the western part of the Viešņi Jewish Cemetery. in 1992 in the Jewish cemetery, about 250 fallen matzevs were rebuilt and cleaned.
Link to the cemetery on the Billiongraves.com website: Viekšnių žydų kapinės / Vieksniai Jewish Cemetery / Векшняй еврейское кладбище
There were even several chedras - primary schools for 7-13-year-old boys, learning of Torah and its commentaries, and an advanced Yeshiva school. Some sources claim that there were two synagogues. One for winter, the other for summer. Other sources claim that there were as many as three synagogues, the Jewish charity "Linat Hazedek" was active.
At the beginning of the First World War, the Jews of Viekšniai, like others, were deported to the depths of Russia. After the war, only about 300 Jews returned to Viekšnii. Some of them died in the war or died of starvation. Some of them went to Palestine, South America through the port of Odesa (Ukraine).
In 1918, following the "fashion", a communist club was established in Viekšniai. It was led by Ch. Zarcin. When the Jews returned after the war, they quickly got to work. He rebuilt Viekšniai, which suffered a lot from the war. He took up trade and market business again. in 1924 established the Jewish People's Bank. It had 31 members. A school for Jewish children began to operate. A drama club was formed. Various youth movements began to gather.
The Jewish cemetery of Viekšniai is located on the western outskirts of the town of Viekšniai, near Venta, next to the Catholic cemetery, on Mažeikių street. The area is 1.4 ha. The date of establishment is unknown. Earlier, the cemetery was surrounded by a stone wall, fragments of which remain on the western side. Now the entire area is surrounded by a new fence. The oldest part of the cemetery is in the southern part, and the newest part is in the northern part. There are surviving 19th century tombstones of the second half of the 20th century - macevs (about 160 in total). The oldest tombstone dates back to 1858. All tombstones are oriented in the west direction. It is estimated that a third or a quarter of the gravestones have survived to this day. 19th century The tombstones of the second half of the cemetery are simple, without any symbols. Several massive tombstones have survived. Newer tombstones are characterized by sparse symbolism - a carved Star of David or a three-pointed candlestick. One monument from 1911 is richly decorated, on which a three-pointed star is carved, occupying the major part of the monument. There are several double monuments in the cemetery. Tombstones are located in the western and slightly southern part. There are several duplicate monuments (Book of Moses). Lithuanian stone was used for the production of the monument. The obverse (front) side is decorated and engraved with a text in ancient Hebrew. All monuments are rectangular in shape, erected vertically. One grave has a cast concrete slab laid horizontally. There is no note. The front side of several stones is polished, the texts and the Star of David are clearly visible. No perfectly ornamented stones have survived. Lavishly ornamented gravestones are a rare occurrence in Lithuania, but they are the most abundant in Europe with inscriptions. The two letters at the top of the monument mean: rest here. The letters are often carved in the center of a six-pointed Star of David. This means that the tomb belongs to the deceased of the Jewish faith. Here is one text: "Kagan Jakub Zap. So that your soul is woven into the wreath of eternally living souls." It is believed that the text was carved in the 19th century. at the end Another memorial stone clearly reads Rahmel. It can be both a surname and a first name. Jews did not have surnames for a long time. Emanuell means loving God. Ell in Hebrew means God. The date is illegible (broken). The inscription may have been carved in the 20th century. at the beginning The front side of the stone is polished. in 2003 Rahmel's relative, who came from Israel in July and visited the cemetery, said that four generations of his grandparents rest in this place: grandmother, great-grandmother, her mother, etc. i.e. Another stone says that 19
Another stone says that in 1912 a woman was buried, the daughter of the Jewish people, the daughter of Jahoda. The grass in the cemetery is now cut occasionally. Until the Second World War, the public organization Chebra Kadiš looked after the cemetery. Graves did not need special care, because in the writings of the Jewish people, a flower is a thing that means almost nothing, and a stone is sacred. It is believed that the cemetery keeper's house once stood on the hill in the western part of the Viešņi Jewish Cemetery. in 1992 in the Jewish cemetery, about 250 fallen matzevs were rebuilt and cleaned.
Link to the cemetery on the Billiongraves.com website: Viekšnių žydų kapinės / Vieksniai Jewish Cemetery / Векшняй еврейское кладбище
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Tryškiai (Yiddish: Trishik). Jews settled in Tryškiai at the end of 17th century, and a full-fledged community was formed only in the 18th century. During the famine years (1869-1872), the Jews of Tryškii were helped by the "Help Committee" operating in Klaipėda.
In the fire of 1868, all synagogues burned down [it is not known how many there were]; the newly rebuilt synagogue with all the Torah scrolls burned down again in 1887. in a fire. About 200 Jewish families were left homeless and lost all their property. in 1887 September 1 the newspaper "Hamelic" [published in Odesa, read by Jews throughout the Russian Empire] printed an emotional appeal to help the Tryshkiai arsonists, signed by local Rabbi Chaim Punas.
In the last XIX century decade, when the economic situation worsened, many Tryškiai Jews emigrated to the West. However, even in that year, the Jews of Tryškiai did not stop supporting Zionist funds that sought to buy back lands in Palestine. The names of Jews from Tryškiai can be found in the lists of donors: for example, in 1909 - 14 names.
From the communal structures, the community "Bikur cholim" [charitable treatment, providing medicine and food to the sick] operated. Dr. Feldstein treated the poor free of charge and brought them medicine; misses S. Grinštein and P. Kvas took care of poor children.
The poor people of the town received grants from the "Tryskiai Jewish Community" in Chicago before Pesach, before winter - to buy firewood, etc.
Among the Jewish educational institutions here was the primary Hebrew school of the "Tarbut" network (about 30 students). Some of its graduates continued their education in the Telšiai yeshiva or the Telšiai and Šiauliai Hebrew gymnasiums. A talmud-Torah [charity primary school] was in operation. The town's Jewish library had 400 books in Hebrew and Yiddish.
The chief rabbis of Tryskiai: Shmuel Moses Shapira (since 1874), Chaim Punas (leader 1891-1897, died 1903), after him - Israel Joshua Segal.
Since 1903 Jacob Hanoch Grinberg worked in the community (in some sources it is indicated that he was in charge of the talmud - Torah, in others it is stated that he was the rabbi of the community) and the government rabbi [kazionnyj ravvin, ha-rav mi-taam] Moze Zeev Rakovchik. Between the wars (since 1922) - Elijas Bencionas Punas. He was the last rabbi of Tryskii (killed during the Nazi occupation in 1941)
In the middle of the 20th century, Tryškiai became the center of the county, markets (weekly, [market day - Wednesday]) and fairs (monthly) began to take place there, and this was the main source of Jewish livelihood. 15 Tryškiai Jewish families were engaged in crafts, 5 were engaged in agriculture, others in trade.
Until the 1930s relations between Jews and non-Jews were normal. They worsened when the association "Verslas" began to campaign against buying from Jews. Therefore, many Jews from Tryškiai, especially young ones, were forced to look for sources of livelihood in larger cities or in the West. Some of the emigrants financially supported the remaining relatives
in 1931 according to the census data, there were 13 warehouses in Tryškiai, all of which belonged to Jews: 5 sold fabrics, 2 - grain, as well as various goods, meat, leather, wood and fuel stores, a pharmacy and a hairdresser. During the census, 11 small businesses owned by Jews were also recorded: 5 shoemakers, 2 tanneries, a mill (the owner's surname is Kagantonas), which also supplied the town with electricity, a bakery, a dyehouse and a textile mill. Another mill appeared later (the owners are the Cohen family).
in 1937 There were 10 Jewish craftsmen in Tryškiai: 3 shoemakers, a baker, 2 tailors, a hatter, a blacksmith, a carpenter, a butcher.
Folksbank, which was established in 1926 and joined the bank association in 1929, played an important role in the economic life of Tryškiai Jews. It had 97 members.
in 1939 25 inhabitants of Tryškiai had a telephone, of which 10 were Jews.
in 1939 the Tryškiai Jewish People's Bank and the Hebrew school burned down during the fire. During the Soviet era, most of the shops in the town were closed, as well as the Hebrew school. After the Soviets closed the Telšiai yeshiva, some of its pupils came to Tryškiai to try to continue their education. When Lithuania was occupied by the Nazis, yeshiva students retreated to Russia together with the Russian army. Some of them managed to go to the USA, they established the "Telšiai Yeshiva" in Cleveland.
When the Nazis came to Tryškiai (June 25 1941 ) The Jews of Tryškiai were driven to the barn of the former Count Plater's estate, where they were kept and protected. 70 men were quickly captured and shot at the banks of the Virvytė, near the Kaganton mill. In August, women and children were transferred to the Žagarė ghetto, where they were shot together with the Jews of Žagarė on October 2.
In 19th century There were 2 fires that destroyed the entire town in Tryškii: the first occurred in 1829. June 2 when no one was at home, a fire broke out in a building located... near the parsonage, at the intersection of two streets, ... owned by the Jew Jankelovich. He transferred to the parsonage's homestead and [the church's] jurzdika [a building located on the land belonging to the church within the town limits]. The fire completely destroyed the buildings of the parsonage, as well as most of the houses in the center of the town".[2] From this letter, it can be understood that the fire was of a very large scale, because the pastor regrets not only the damaged buildings of the rectory, but also the damaged buildings of the manor, which were relatively far from the central part of the town, which means that the fire could only reach the inner part of the manor in case the whole town was on fire. In the same letter, the pastor expressed his wish that when planning the reconstruction of Tryškii after the fire, plots for Jewish homes should be allocated away from the parsonage and church buildings. The pastor applied to the Šiauliai County Land Court for compensation for the damage caused by the fire that broke out in the house of the Jew Jankelovičius. [Note by Giedrias Jokubauskis (GJ)]
About 40 outdoor stone monuments with inscriptions in Hebrew characters survive; the concrete fence consists of segments with niches and columns; the concrete gate consists of two pilasters with cornices supporting an entablature with a Hebrew inscription and a Star of David on the upper stepped part. Coordinates: 56°3'48"N 22°34'53"E
Tryškių žydų kapinės / Tryskiai Jewish Cemetery / Тришкяй еврейское кладбище
In the fire of 1868, all synagogues burned down [it is not known how many there were]; the newly rebuilt synagogue with all the Torah scrolls burned down again in 1887. in a fire. About 200 Jewish families were left homeless and lost all their property. in 1887 September 1 the newspaper "Hamelic" [published in Odesa, read by Jews throughout the Russian Empire] printed an emotional appeal to help the Tryshkiai arsonists, signed by local Rabbi Chaim Punas.
In the last XIX century decade, when the economic situation worsened, many Tryškiai Jews emigrated to the West. However, even in that year, the Jews of Tryškiai did not stop supporting Zionist funds that sought to buy back lands in Palestine. The names of Jews from Tryškiai can be found in the lists of donors: for example, in 1909 - 14 names.
From the communal structures, the community "Bikur cholim" [charitable treatment, providing medicine and food to the sick] operated. Dr. Feldstein treated the poor free of charge and brought them medicine; misses S. Grinštein and P. Kvas took care of poor children.
The poor people of the town received grants from the "Tryskiai Jewish Community" in Chicago before Pesach, before winter - to buy firewood, etc.
Among the Jewish educational institutions here was the primary Hebrew school of the "Tarbut" network (about 30 students). Some of its graduates continued their education in the Telšiai yeshiva or the Telšiai and Šiauliai Hebrew gymnasiums. A talmud-Torah [charity primary school] was in operation. The town's Jewish library had 400 books in Hebrew and Yiddish.
The chief rabbis of Tryskiai: Shmuel Moses Shapira (since 1874), Chaim Punas (leader 1891-1897, died 1903), after him - Israel Joshua Segal.
Since 1903 Jacob Hanoch Grinberg worked in the community (in some sources it is indicated that he was in charge of the talmud - Torah, in others it is stated that he was the rabbi of the community) and the government rabbi [kazionnyj ravvin, ha-rav mi-taam] Moze Zeev Rakovchik. Between the wars (since 1922) - Elijas Bencionas Punas. He was the last rabbi of Tryskii (killed during the Nazi occupation in 1941)
In the middle of the 20th century, Tryškiai became the center of the county, markets (weekly, [market day - Wednesday]) and fairs (monthly) began to take place there, and this was the main source of Jewish livelihood. 15 Tryškiai Jewish families were engaged in crafts, 5 were engaged in agriculture, others in trade.
Until the 1930s relations between Jews and non-Jews were normal. They worsened when the association "Verslas" began to campaign against buying from Jews. Therefore, many Jews from Tryškiai, especially young ones, were forced to look for sources of livelihood in larger cities or in the West. Some of the emigrants financially supported the remaining relatives
in 1931 according to the census data, there were 13 warehouses in Tryškiai, all of which belonged to Jews: 5 sold fabrics, 2 - grain, as well as various goods, meat, leather, wood and fuel stores, a pharmacy and a hairdresser. During the census, 11 small businesses owned by Jews were also recorded: 5 shoemakers, 2 tanneries, a mill (the owner's surname is Kagantonas), which also supplied the town with electricity, a bakery, a dyehouse and a textile mill. Another mill appeared later (the owners are the Cohen family).
in 1937 There were 10 Jewish craftsmen in Tryškiai: 3 shoemakers, a baker, 2 tailors, a hatter, a blacksmith, a carpenter, a butcher.
Folksbank, which was established in 1926 and joined the bank association in 1929, played an important role in the economic life of Tryškiai Jews. It had 97 members.
in 1939 25 inhabitants of Tryškiai had a telephone, of which 10 were Jews.
in 1939 the Tryškiai Jewish People's Bank and the Hebrew school burned down during the fire. During the Soviet era, most of the shops in the town were closed, as well as the Hebrew school. After the Soviets closed the Telšiai yeshiva, some of its pupils came to Tryškiai to try to continue their education. When Lithuania was occupied by the Nazis, yeshiva students retreated to Russia together with the Russian army. Some of them managed to go to the USA, they established the "Telšiai Yeshiva" in Cleveland.
When the Nazis came to Tryškiai (June 25 1941 ) The Jews of Tryškiai were driven to the barn of the former Count Plater's estate, where they were kept and protected. 70 men were quickly captured and shot at the banks of the Virvytė, near the Kaganton mill. In August, women and children were transferred to the Žagarė ghetto, where they were shot together with the Jews of Žagarė on October 2.
In 19th century There were 2 fires that destroyed the entire town in Tryškii: the first occurred in 1829. June 2 when no one was at home, a fire broke out in a building located... near the parsonage, at the intersection of two streets, ... owned by the Jew Jankelovich. He transferred to the parsonage's homestead and [the church's] jurzdika [a building located on the land belonging to the church within the town limits]. The fire completely destroyed the buildings of the parsonage, as well as most of the houses in the center of the town".[2] From this letter, it can be understood that the fire was of a very large scale, because the pastor regrets not only the damaged buildings of the rectory, but also the damaged buildings of the manor, which were relatively far from the central part of the town, which means that the fire could only reach the inner part of the manor in case the whole town was on fire. In the same letter, the pastor expressed his wish that when planning the reconstruction of Tryškii after the fire, plots for Jewish homes should be allocated away from the parsonage and church buildings. The pastor applied to the Šiauliai County Land Court for compensation for the damage caused by the fire that broke out in the house of the Jew Jankelovičius. [Note by Giedrias Jokubauskis (GJ)]
About 40 outdoor stone monuments with inscriptions in Hebrew characters survive; the concrete fence consists of segments with niches and columns; the concrete gate consists of two pilasters with cornices supporting an entablature with a Hebrew inscription and a Star of David on the upper stepped part. Coordinates: 56°3'48"N 22°34'53"E
Tryškių žydų kapinės / Tryskiai Jewish Cemetery / Тришкяй еврейское кладбище
ACTIVITIES IN TRYŠKIAI JEWISH CEMETERY IN 2020
Papilė (jidiš: Popelian, Popilian)
Based on Dov Levin's book "Annals of Lithuanian Communities" [Pinkas hakehilot: Lita], Jerusalem, Yad Vashem, 1996.
in 1637 In the inventory of the Papila estate, 21 bitter houses are mentioned, the owner of one of them is "Dawid Swiec" (he also owned the house). If he was a Jew, it means that individual Jews began to settle in Papilė earlier than indicated in the literature (mid-18th century). The largest number of Jews was before the First World War. The railway [Liepoj-Romnų, built in the 19th century at the end] allowed the export of grain, flax and wood to Germany, making the town's Jews economically strong.
in 1888 the fire destroyed a number of buildings, including a synagogue, and made the economic situation difficult. Community representative Elias Abel sent an appeal to "Hamelic" to help the Papilė community, Eliezer Gordon [head of the Telšiai yeshiva] told about the situation in the same issue of the magazine. In the same year, local Jews established the "Volunteer Firefighter Team". After a few years, the consequences of the fire were repaired, and the Jews of Papila lived well again.
in 1915 Papiles, like the Jews of other territories on the front line, were forced to retreat to the depths of Russia. Only a small part returned after the war. Despite the difficult economic situation, they responded to Rabbi Lamdant's appeal and donated 20,000 marks to the refugees remaining in Russia.
Demographic statistics
Year Total population Jewish population Percentage of Jews in the total population
1897 1,877 965 51
1923 1,432, 257 18
In addition to a large number of adepts of religious studies and scholars of the Torah gathered around the synagogue, there were also a number of high school and Russian and Western university graduates. Children and teenagers studied in cheders and "small yeshivas" [a transitional/preparatory stage before entering a regular yeshiva; not every area had them].
The famous linguist and lexicographer Chackelis Lemchenas (1904-2001; in the photo - with his family who died during the occupation) studied in one of Papilė's cheders.
Male rabbis: Šraga Faivelis ben Joozap (1827-1872), Hillel Arje Lipsic, Zvi ben Azriel Valkas, Dovydas Regensburg, Joozap ben Abraham Lamdan (from 1903; in the same year he participated in the 6th World Zionist Congress). The last rabbi of Papila is Abraham Hakohen Levin (killed during the Nazi occupation). One of the leaders of the community was Aba Može Rabinović
1898, 1899, 1903 there are 15 names of Papila Jews in the lists of donors to funds for the redemption of Palestinian lands.
One of the respected people of the town, Abraham ben Judah Elyashev, died [here?] in 1862; from the intelligentsia, the aforementioned dr. J. Edelberg, Mrs. Shatenstein, Jakub Glik.
in 1931 according to the census data, there were the following Jewish-owned shops in Papilė: 5 fabric, 3 wood, 2 metal products and work tools, 2 miscellaneous goods, sewing machines and fertilizers. According to this census, the Jews of Papilė also owned a power plant, 3 mills (one of them - a mill in Augustaičiai village, whose last owner, the son of Ševelis Vilks, was shot in 1941), leather processing and shoe factories. Lawyer M. Jofė owned a shop [probably one of the two 'miscellaneous goods'] where, among other goods, you could buy parts for radio receivers. The leather workshop of Mozes Cin (later - Mejeri Šeris) completely processed the furs - fur coats could be sewn directly from them, while the leathers for shoes were sent for final processing to Chaim Frenkel's leather factory in Šiauliai.
The gas station of the American Kerosene Trading Company in Market Square (later owned by Shell Co.) was run by Naftalis Goldstein, the owner of the fabric and clothing store next to which it was built, so it is commonly called "Goldstein's Station".
in 1937 There were 7 Jewish craftsmen in Papile: 3 tailors, 2 shoemakers, a baker, a hatter, a shoemaker and a butcher; some sources also mention Jewish blacksmiths (in Papile and surrounding villages), a watchmaker and a bicycle repairman.
in 1883 Arkadius Volov, who received a provisional diploma at St. Petersburg University, received permission to establish a pharmacy; he was both its owner and sole employee. Later, the owners were non-Jewish.
20th century 4 Dec. due to the influence of "Verslo" Jews are gradually pushed out of economic activities. Emigration of young people to South Africa and Palestine began. Only 200 Jews remained in Papile. True, they were quite active: under the leadership of Cvi Hirš Blumenthal, they built a new synagogue, established a school, a library, and a branch of the People's Bank, which in 1927 had 78 members.
in 1939 36 inhabitants of Papila had a telephone, of which 6 or 7 were Jews - individual owners or small businesses and shops.
The Holocaust
The Nazis appeared in Papilė in 1941. June 28 Jews were forced to do different jobs. The first group of Jews from Papilė was shot on July 7. A week later, the others were taken to Šiaudinė. July 18 the men taken from there and shot. Women and children were transferred to the Žagarė camp at the end of August; October 2 they were shot together with the women of Žagarė and surrounding towns.
Papile Jews Killing site
Papile Jews Burrial Site
Based on Dov Levin's book "Annals of Lithuanian Communities" [Pinkas hakehilot: Lita], Jerusalem, Yad Vashem, 1996.
in 1637 In the inventory of the Papila estate, 21 bitter houses are mentioned, the owner of one of them is "Dawid Swiec" (he also owned the house). If he was a Jew, it means that individual Jews began to settle in Papilė earlier than indicated in the literature (mid-18th century). The largest number of Jews was before the First World War. The railway [Liepoj-Romnų, built in the 19th century at the end] allowed the export of grain, flax and wood to Germany, making the town's Jews economically strong.
in 1888 the fire destroyed a number of buildings, including a synagogue, and made the economic situation difficult. Community representative Elias Abel sent an appeal to "Hamelic" to help the Papilė community, Eliezer Gordon [head of the Telšiai yeshiva] told about the situation in the same issue of the magazine. In the same year, local Jews established the "Volunteer Firefighter Team". After a few years, the consequences of the fire were repaired, and the Jews of Papila lived well again.
in 1915 Papiles, like the Jews of other territories on the front line, were forced to retreat to the depths of Russia. Only a small part returned after the war. Despite the difficult economic situation, they responded to Rabbi Lamdant's appeal and donated 20,000 marks to the refugees remaining in Russia.
Demographic statistics
Year Total population Jewish population Percentage of Jews in the total population
1897 1,877 965 51
1923 1,432, 257 18
In addition to a large number of adepts of religious studies and scholars of the Torah gathered around the synagogue, there were also a number of high school and Russian and Western university graduates. Children and teenagers studied in cheders and "small yeshivas" [a transitional/preparatory stage before entering a regular yeshiva; not every area had them].
The famous linguist and lexicographer Chackelis Lemchenas (1904-2001; in the photo - with his family who died during the occupation) studied in one of Papilė's cheders.
Male rabbis: Šraga Faivelis ben Joozap (1827-1872), Hillel Arje Lipsic, Zvi ben Azriel Valkas, Dovydas Regensburg, Joozap ben Abraham Lamdan (from 1903; in the same year he participated in the 6th World Zionist Congress). The last rabbi of Papila is Abraham Hakohen Levin (killed during the Nazi occupation). One of the leaders of the community was Aba Može Rabinović
1898, 1899, 1903 there are 15 names of Papila Jews in the lists of donors to funds for the redemption of Palestinian lands.
One of the respected people of the town, Abraham ben Judah Elyashev, died [here?] in 1862; from the intelligentsia, the aforementioned dr. J. Edelberg, Mrs. Shatenstein, Jakub Glik.
in 1931 according to the census data, there were the following Jewish-owned shops in Papilė: 5 fabric, 3 wood, 2 metal products and work tools, 2 miscellaneous goods, sewing machines and fertilizers. According to this census, the Jews of Papilė also owned a power plant, 3 mills (one of them - a mill in Augustaičiai village, whose last owner, the son of Ševelis Vilks, was shot in 1941), leather processing and shoe factories. Lawyer M. Jofė owned a shop [probably one of the two 'miscellaneous goods'] where, among other goods, you could buy parts for radio receivers. The leather workshop of Mozes Cin (later - Mejeri Šeris) completely processed the furs - fur coats could be sewn directly from them, while the leathers for shoes were sent for final processing to Chaim Frenkel's leather factory in Šiauliai.
The gas station of the American Kerosene Trading Company in Market Square (later owned by Shell Co.) was run by Naftalis Goldstein, the owner of the fabric and clothing store next to which it was built, so it is commonly called "Goldstein's Station".
in 1937 There were 7 Jewish craftsmen in Papile: 3 tailors, 2 shoemakers, a baker, a hatter, a shoemaker and a butcher; some sources also mention Jewish blacksmiths (in Papile and surrounding villages), a watchmaker and a bicycle repairman.
in 1883 Arkadius Volov, who received a provisional diploma at St. Petersburg University, received permission to establish a pharmacy; he was both its owner and sole employee. Later, the owners were non-Jewish.
20th century 4 Dec. due to the influence of "Verslo" Jews are gradually pushed out of economic activities. Emigration of young people to South Africa and Palestine began. Only 200 Jews remained in Papile. True, they were quite active: under the leadership of Cvi Hirš Blumenthal, they built a new synagogue, established a school, a library, and a branch of the People's Bank, which in 1927 had 78 members.
in 1939 36 inhabitants of Papila had a telephone, of which 6 or 7 were Jews - individual owners or small businesses and shops.
The Holocaust
The Nazis appeared in Papilė in 1941. June 28 Jews were forced to do different jobs. The first group of Jews from Papilė was shot on July 7. A week later, the others were taken to Šiaudinė. July 18 the men taken from there and shot. Women and children were transferred to the Žagarė camp at the end of August; October 2 they were shot together with the women of Žagarė and surrounding towns.
Papile Jews Killing site
Papile Jews Burrial Site
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