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Shtetl

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A shtetl (Yiddish: שטעטל, diminutive form of Yiddish shtot שטאָט, "town", pronounced very similarly to the South German diminutive "Städtle", "little town") was typically a small town with a large Jewish population in pre-Holocaust Central and Eastern Europe. Shtetls (Yiddish plural: שטעטלעך, shtetlekh) were mainly found in the areas which constituted the 19th century Pale of Settlement in the Russian Empire, the Congress Kingdom of Poland, Galicia, and Romania. A larger city, like Lemberg or Czernowitz, was called a shtot (Yiddish: שטאָט); a smaller village was called a dorf (Yiddish: דאָרף).

The concept of shtetl culture is used as a metaphor for the traditional way of life of 19th-century Eastern European Jews. Shtetls are portrayed as pious communities following Orthodox Judaism, socially stable and unchanging despite outside influence or attacks. The Holocaust resulted in the disappearance of the vast majority of shtetls, through both extermination and mass exodus to the United States and what became Israel.

File:Lakhva.jpg
Lakhva in 1926 (then Łachwa, Poland), ulica Lubaczyńska (Lubaczynska Street)

Origins

History of the oldest Eastern European shtetls began about a millennium ago and saw periods of relative tolerance and prosperity as well as times of extreme poverty, hardships and pogroms.

Shtetl culture

Judaism

Social structure of the shtetl

Thinking and talking things out

The zest for analyzing anything and everything was central to shtetl culture, not only in regards to religious study of the Torah and Talmud but also everyday life:

The attitudes and thought habits characteristic of the learning tradition are as evident in the street and market place as the yeshiva. The popular picture of the Jew in Eastern Europe, held by Jew and Gentile alike, is true to the Talmudic tradition. The picture includes the tendency to examine, analyze and re-analyze, to seek meanings behind meanings and for implications and secondary consequences. It includes also a dependence on deductive logic as a basis for practical conclusions and actions. In life, as in the Torah, it is assumed that everything has deeper and secondary meanings, which must be probed. All subjects have implications and ramifications. Moreover, the person who makes a statement must have a reason, and this too must be probed. Often a comment will evoke an answer to the assumed reason behind it or to the meaning believed to lie beneath it, or to the remote consequences to which it leads. The process that produces such a response-- often with lightning speed-- is a modest reproduction of the pilpul process.[1]

Not only did the Jews of the shtetl speak a unique language (Yiddish), but they also had a unique rhetorical style, rooted in traditions of Talmudic learning:

In keeping with his own conception of contradictory reality, the man of the shtetl is noted both for volubility and for laconic, allusive speech. Both pictures are true, and both are characteristic of the yeshiva as well as the market places. When the scholar converses with his intellectual peers, incomplete sentences a hint, a gesture, may replace a whole paragraph. The listener is expected to understand the full meaning on the basis of a word or even a sound... Such a conversation, prolonged and animated, may be as incomprehensible to the initiated as if the excited discussants were talking in tongues. The same verbal economy may be found in domestic or business circles.[1]

Good deeds

See also: Jewish philanthropy

The shtetl operates on a communal spirit where giving to the needy is not only admired, but expected and essential:

The problems of those who need help are accepted as a responsibility both of the community and of the individual. They will be met either by the community acting as a group, or by the community acting through an individual who identifies the collective responsibility as his own... The rewards for benefaction are manifold and are to be reaped both in this life and in the life to come. On earth, the prestige value of good deeds is second only to that of learning. It is chiefly through the benefactions it makes possible that money can "buy" status and esteem.[1]

This approach to good deeds finds its roots in Jewish religious views, summarized in Pirkei Avot by Shimon Hatzaddik's "three pillars":

On three things the world stands. On Torah, On service [of God], And on acts of human kindness.[2]

Tzedaka is a key element of Jewish culture, both secular and religious, to this day. It exists not only as a material tradition (e.g tzedaka boxes), but also immaterially, as an ethos of compassion and activism for those in need.

Money and work

Material things were neither disdained nor extremely praised in the shtetl. Learning and education were the ultimate measures of worth in the eyes of the community, while money was secondary to status.

Menial labor was generally looked down upon as prost, or prole. Even the poorer classes in the shtetl tended to work in jobs that required the use of skills, such as shoe-making or tailoring of clothes.

The shtetl had a consistent work ethic which valued hard work and frowned upon laziness. Studying, of course, was considered the most valuable and hard work of all. Learned yeshiva men who did not provide bread and relied on their wives for money were not frowned upon but praised as ideal Jews.

Interaction with gentiles

The shtetl's main interaction with gentile citizens was in trading with the neighboring peasants. There was often animosity towards the Jews from these peasants, resulting in pogroms. This, among other things, helped foster a very strong "us-them" mentality based on an exaggeration of differences between the peoples:

A series of contrasts is set up in the mind of the shtetl child, who grows up to regard certain behavior as characteristic of Jews, and its opposite as characteristic of Gentiles. Among Jews he expects to find emphasis on intellect, a sense of moderation, cherishing of spiritual values, cultivation of rational, goal-directed activities, a "beautiful" family life. Among the Gentiles he looks for the opposite of each item: emphasis on the body, excess, blind instinct, sexual license, and ruthless force.[1]

Women

Like most other societies of its time, it was a tenet of the ruling men of this society that women were inferior to men. However, unlike most other societies of its time, the division of economic labor was not sharply divided along gender lines:

The important point is that, unlike the shul which is dominated by men and the home which is dominated by women, the market place belongs to both; and the consequences of this threefold division permeate every aspect of shtetl life.[1]

The Home

The keeping of a beautiful and welcoming home was of little importance to most shtetl jewry:

The general appearance of neglect declares in addition the fact that the house is viewed as a temporary shell. "My shtetl" is the people who live in it, not the place or the buildings or the street. "My home" is the family and the family activities, not the walls or the yard or the broken-down fence. A shtetl family that has lived in the same house for generations would detest and resist the idea of moving away. Yet, essentially, the house remains a temporary dwelling, inhabited for a brief moment of history. It is not part of the family entity, to be cherished and tended.[1]

Collapse

File:Medzhibozh graves.jpg
Old Jewish cemetery in the shtetl of Medzhybizh, Ukraine.

The May Laws introduced by Tsar Alexander III of Russia in 1882 banned Jews from rural areas and towns of fewer than ten thousand people. In the 20th century revolutions, civil wars, industrialization and the Holocaust destroyed traditional shtetl existence. However, Hasidic Jews have founded new communities in the United States, such as Kiryas Joel and New Square.

There is a belief found in historical and literary writings that the shtetl disintegrated before it was destroyed during World War II; however, this alleged cultural break-up is never clearly defined.[1]

The shtetl in fiction and folklore

Chelm figures prominently in the Jewish humor as the legendary town of fools. Kasrilevke, the setting of many of Sholom Aleichem's stories, and Anatevka, the setting of the musical Fiddler on the Roof (based on other stories of Sholom Aleichem) are other notable fictional shtetls.

The 2002 novel Everything Is Illuminated, by Jonathan Safran Foer, tells a fictional story set in the Ukrainian shtetl Trachimbrod.( Trochenbrod )

The 1992 children's book "Something From Nothing," written and illustrated Phoebe Gilman, is an adaptation of a traditional Jewish folktale set in a fictional Shtetl.

Shtetls

Map of partitioned Lithuania & Poland.
Map of the Pale of Settlement
Lyuboml'(Liuboml', Luboml) near Kovel', Russian Volhynia, around 1900. We can see the German and Yiddish letter "Volks Küche/folks-kikh".

 Lithuania

 Belarus

 Poland

Note: Towns formerly in the Austro-Hungarian province of Galicia are marked with "(G)". Towns in formerly Russian Zagłębie Dąbrowskie (Zaglembia) are marked with "(Z)".

 Ukraine

Note: Towns formerly in the Austro-Hungarian province of Galicia are marked with "(G)".

Others

Shtots

Present-day Country City/Town Yiddish Name Romanized Form Pre-World War II

Jewish Population

 Austria Vienna [6] װין Vin 166,000 [3]
 Belarus Bobruisk [7] באַברויסק Babruisk 21,558 [4]
 Belarus Brest [8] בריסק Brisk 30,000 [5]
 Belarus Minsk [9] מינסק Minsk 90,000 [6]
 Belarus Pinsk [10] פינסק Pinsk 20,200 [7]
 Czech Republic Prague [11] פּראָג Prog 56,000 [8]
 Germany Frankfurt פראנקפורט Frankfurt 26,158 [9]
 Germany Berlin בערלין Berlin 170,000 [10]
 Hungary Budapest [12] בודאפעסט Budapest 184,000 [11]
 Latvia Daugavpils [13] דענענבורג Denenburg 11,106 [12]
 Latvia Riga [14] ריגע Rige 43,672 [13]
 Lithuania Kaunas [15] קאָװנע Kovne 38,000 [14]
 Lithuania Vilnius [16] װילנע Vilne 55,000 [15]
 Moldova Chişinău [17] קעשענעװ Keshenev 70,000 [16]
 Poland Gdańsk [18] דאַנץ Dants
 Poland Kraków [19] קראָקע Kroke 60,000 [17]
 Poland Łódź [20] לאָדז Lodzh 223,000 [18]
 Poland Lublin [21] לובלין Lublin 40,000 [19]
 Poland Poznań [22] פּױזן Poyzn
 Poland Warsaw [23] װאַרשע Varshe 400,000 [20]
 Poland Wrocław [24] ברעסלאַו Breslau 10,309 [21]
 Romania Bucharest [25] בוקארעשט Bukaresht 100,000 [22]
 Romania Cluj-Napoca [26] קלויזענבורג Kloizenberg 16,763 [23]
 Romania Iaşi [27] יאס Yos 51,000 [24]
 Russia Kaliningrad קעניגסבערג Kenigsberg
 Slovakia Bratislava [28] פרעשבורג Pressburg 14,882 [25]
 Ukraine Chernivtsi [29] טשערנאָוויץ Cernowitz 50,000 [26]
 Ukraine Dnipropetrovsk קאַטערינעסלאַוו Katerineslav 100,000 [27]
 Ukraine Ivano-Frankivsk סטאַניסלעװ Stanislev 30,000 [28]
 Ukraine Kyiv [30] קיִעװ Kiev 175,000 [29]
 Ukraine Kharkiv כאַרקעוו Kharkev 130,200 [30]
 Ukraine Khmelnytskyi [31] פּראָסקערעוו Praskerev 13,500 [31]
 Ukraine L'viv [32] לעמבערג Lemberg 150,000 [32]
 Ukraine Odessa [33] אַדעס Ades 180,000 [33]
 Ukraine Ternopil [34] טאַרנעפּל Tarnepl 18,000 [34]
 Ukraine Vinnitsa [35] וויניצע Vinitse 21,812 [35]
 Ukraine Zhytomyr [36] זשיטאָמיר Zhitomir 30,000 [36]

See also

References

  1. ^ a b c d e f Life is With People: The Culture of the Shtetl by Mark Zborowski and Elizabeth Herzog. 1962 edition.
  2. ^ Excerpt from Pirke Avot from aish.com.
  3. ^ http://motlc.learningcenter.wiesenthal.org/pages/t082/t08224.html
  4. ^ http://motlc.learningcenter.wiesenthal.org/pages/t009/t00933.html
  5. ^ http://motlc.learningcenter.wiesenthal.org/pages/t011/t01118.html
  6. ^ http://motlc.learningcenter.wiesenthal.org/pages/t050/t05064.html
  7. ^ http://motlc.learningcenter.wiesenthal.org/pages/t060/t06064.html
  8. ^ http://motlc.learningcenter.wiesenthal.org/pages/t062/t06241.html
  9. ^ http://motlc.learningcenter.wiesenthal.org/pages/t022/t02239.html
  10. ^ http://motlc.learningcenter.wiesenthal.org/pages/t022/t02239.html
  11. ^ http://motlc.learningcenter.wiesenthal.org/pages/t012/t01221.html
  12. ^ http://motlc.learningcenter.wiesenthal.org/pages/t017/t01713.html
  13. ^ http://motlc.learningcenter.wiesenthal.org/pages/t065/t06521.html
  14. ^ http://motlc.learningcenter.wiesenthal.org/pages/t037/t03796.html
  15. ^ http://motlc.learningcenter.wiesenthal.org/pages/t082/t08240.html
  16. ^ http://motlc.learningcenter.wiesenthal.org/pages/t039/t03920.html
  17. ^ http://motlc.learningcenter.wiesenthal.org/pages/t016/t01632.html
  18. ^ http://motlc.learningcenter.wiesenthal.org/pages/t045/t04592.html
  19. ^ http://motlc.learningcenter.wiesenthal.org/pages/t046/t04651.html
  20. ^ http://motlc.learningcenter.wiesenthal.org/pages/t083/t08360.html
  21. ^ http://motlc.learningcenter.wiesenthal.org/pages/t011/t01111.html
  22. ^ http://motlc.learningcenter.wiesenthal.org/pages/t011/t01192.html
  23. ^ http://motlc.learningcenter.wiesenthal.org/pages/t015/t01542.html
  24. ^ http://motlc.learningcenter.wiesenthal.org/pages/t031/t03158.html
  25. ^ http://motlc.learningcenter.wiesenthal.org/pages/t010/t01065.html
  26. ^ http://motlc.learningcenter.wiesenthal.org/pages/t014/t01419.html
  27. ^ http://motlc.learningcenter.wiesenthal.org/pages/t018/t01830.html
  28. ^ http://motlc.learningcenter.wiesenthal.org/pages/t073/t07395.html
  29. ^ http://motlc.learningcenter.wiesenthal.org/pages/t039/t03900.html
  30. ^ http://motlc.learningcenter.wiesenthal.org/pages/t038/t03854.html
  31. ^ http://motlc.learningcenter.wiesenthal.org/pages/t062/t06268.html
  32. ^ http://motlc.learningcenter.wiesenthal.org/pages/t047/t04759.html
  33. ^ http://motlc.learningcenter.wiesenthal.org/pages/t056/t05686.html
  34. ^ http://motlc.learningcenter.wiesenthal.org/pages/t076/t07685.html
  35. ^ http://motlc.learningcenter.wiesenthal.org/pages/t082/t08251.html
  36. ^ http://motlc.learningcenter.wiesenthal.org/pages/t087/t08736.html
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