Sunday, 25 June 2017


NEKHAME LERER (MELAMED) (April 1, 1916-January 1962)
            She was born in Grabovyets (Grabowiec), Lublin district, Poland, the sister of a Hebrew-Yiddish teacher.  In 1928 she moved to Argentina.  From her youth she demonstrated an inclination for painting, shaping, and playing fiddle and piano, as well as writing poetry.  She debuted in print with a poem entitled “Ikh volt gevolt, vi mayn mame” (I would like to be like my mother) in Di idishe tsaytung (The Jewish newspaper) in Buenos Aires (1942); it was republished in a number of anthologies, and from that time, she contributed poetry to: Morgn-tsaytung (Morning newspaper), Naye leben (New life), Di idishe tsaytung, Di prese (The press), and Ilustrirte literarishe bleter (Illustrated literary leaves), among others, in Buenos Aires.  In book form: Muter khane fun grabovits (Mother Hannah from Grabowiec), with a foreword by Yankev Botoshanski (Buenos Aires, 1945), 78 pp., third edition (1950); In benkendike shoen (In hours missed), poetry (Buenos Aires, 1948), 157 pp.  She also published under such pen names as: Nekhame Melamed, Neli Lerer, and Consuela.  She died in Buenos Aires.

Sources: A. L. Shusheym, in Di idishe tsaytung (Buenos Aires) (September 25, 1945; May 6, 1948); Y. Botoshanski, in Di prese (Buenos Aires) (January 25, 1946; May 3, 1948); Botoshanski, Mame yidish (Mother Yiddish) (Buenos Aires, 1949), p. 246; Botoshanski, in Zamlbukh fun shtriker-fabrikant (Collection from the knitting factory) (Buenos Aires, 1961), pp. 296-97; Y. Karkutshanski, in Di yudishe tsaytung (Rio de Janeiro) (July 25, 1952); oral information from M. V. Bernshteyn.
Khayim Leyb Fuks


MOYSHE LERER (1895-December 1944)
            He was born in Khelm (Chełm), Poland.  He descended from a rabbinical family.  Until age fourteen he studied in religious primary school and on his own in the small Hassidic synagogues in Chełm, and later he was pulled into Jewish history and literature and secular knowledge generally.  In 1912 he moved to Warsaw where he supported himself as a private tutor.  Over the years 1913-1916, he lived in Odessa, working there in an office of a business and getting to know Mendele Moykher-Sforim and other Odessa-based, Yiddish writers from that era.  He later returned to Chełm, joined the Labor Zionists, and became a teacher in the Jewish public school and in the workers’ courses given by the Labor Zionists.  He was also the director of the Borokhov Library in Chełm.  When YIVO was founded, Lerer became an indefatigable collector of Yiddish proverbs, folksongs, and folktales in Chełm and in the surrounding communities, and all of it he sent to YIVO in Vilna.  In the 1930s he came to Warsaw and became there the YIVO plenipotentiary for collecting work in Warsaw.  At about that time, he began publishing his own philological and folkloric works in various newspapers and periodicals, such as: Literarisher bleter (Literary leaves), Moment (Moment), and Folkstsaytung (People’s newspaper) in Warsaw; and primarily in publications of YIVO.  Among his published writings: “An amolike yidishe khasene in khelm” (A Jewish wedding from the past in Chełm), Yidishe filologye (Yiddish philology), edited by M. Weinreich, N. Prilucki, and Z. Reyzen (Warsaw) 1 (1924), pp. 392-94, republished in Yizker-bukh khelm (Remembrance volume for Chełm) (Johannesburg, 1954), cols. 317-18; “Miluim tsu noyekh prilutskis ‘gevet’” (Supplement to Noyekh Prilucki’s “wager”), in Yizker-bukh khelm, p. 241; “Tikunim” (Improvements), in Yizker-bukh khelm, p. 242 (see also Alfred Landau’s appendix, pp. 327-28); “Materyaln far a khelemer idyotikon” (Materials for a Chełm collection of silliness), in vol. 1 of Shriftn fun yivo, filologishe serye 1, landoy-bukh (Writings of YIVO, philological series, Landau book) (Vilna, 1926), pp. 201-6; “Fun yidishn verter-oytser” (From a Yiddish vocabulary), Filologishe shriftn (Philological writings) (Vilna) 3 (1929), cols. 619-22; “Hesofes un tikunim” (Supplements and improvements), Filologishe shriftn 3 (1929), col. 622; “Vegn ‘groyses’…‘shehnes’” (On “groyses”…“shehnes”), Yidishe filologye (Vilna) 1 (1938), p. 60; “Leksikografisher tsishtayer (oysn khelemer dialekt)” (Lexicographic contribution, from the Chełm dialect), in Arkhiv far yidisher shprakhvisnshaft (Archive of Yiddish linguistics) (Warsaw, 1933-1936).  He also published writings: on Yiddish philology in Literarishe bleter 100; on Moyshe Shulboym’s Milon ḥadash (New dictionary), in Literarishe bleter 122; on Perets’s language, in Literarishe bleter 101; and elsewhere.  In 1926 he began to do work in the library and archive of YIVO in Vilna.  When Vilna went over to the Lithuanians in 1939, Lerer was appointed director of YIVO in the position then held by Zelik Kalmanovitsh.  He remained in this post when Vilna in 1940 went to the Soviets.  As the Soviet “Commissar” of YIVO, he was posed against all of the remaining leaders of YIVO.  In 1941 when the Nazis entered Vilna, Lerer was confined in the Vilna ghetto.  He worked digging peat (1941-1942) in the Zatrocze labor camp near Landwarów [Lentvaris].  This awakened in him the generations-old rootedness of Jewish belief, and he took part in various religious assemblies (see the testimony of his friend Avrom Ayzen).  When he returned to Vilna in 1942, he became a contributor to Khaykl Lunski’s ghetto library.  He was interested in the cultural life in the ghetto, in community life, and in the initiative to expand the activities of the unified partisan organization (FPO [Fareynkte partizaner-organizatsye]).  In 1943 at the time of the liquidation of the Vilna ghetto, he was deported to the Kiviõli concentration camp in Estonia, where he met up with Zelik Kalmamovitsh, and both would later be moved to the Narva subcamp.  They both forgot their earlier differences.  “Z. Kalmanovitsh slept together with Moyshe Lerer in Narva no. 17, on the third level, in the third barrack.  They would both chat and write, and Lerer would say to him that they had both written a great deal.” (From the testimony of the Vilna resident Meyer Slivkin, in Sh. Katsherginski, Khurbn vilne [The Holocaust in Vilna]).  Lerer became ill with typhoid fever.  Kalmanovitsh helped him as best he could, and after Lerer’s death said kaddish for him.  His body was cremated in a boiler of the factory.

Sources: Zalmen Reyzen, Leksikon, vol. 2; Biblyografishe yorbikher fun yivo (Bibliographic yearbooks from YIVO), vol. 1 (Warsaw, 1928); “Yizker” (Remembrance), Yivo-bleter (New York) 26 (1945), p. 9; Yidishe shriftn (Lodz), anthology (1946); Sh. Katsherginski, Khurbn vilne (The Holocaust in Vilna) (New York, 1947), pp. 109-10, 200; Dr. M. Dvorzhetski (Mark Dvorzetsky), Yerusholayim delite in kamf un umkum (The Jerusalem of Lithuania in struggle and death) (Paris, 1948), pp. 261, 264; Dr. F. Fridman, in Yizker-bukh khelm (Remembrance volume for Chełm) (Johannesburg, 1954), col. 35; Sh. Vaserman, in Yizker-bukh khelm, col. 70; N. Vinik, in Yizker-bukh khelm, col. 138; Sh. Shargel, in Yizker-bukh khelm, col. 174; E. Vinik, in Yizker-bukh khelm, col. 186; A. Ayzen, in Yizker-bukh khelm, cols. 311-16; P. Lerer, in Yizker-bukh khelm, cols. 381-83; M. Morzoger, in Yizker-bukh khelm, cols. 471-72; H. Kruk, Togbukh fun vilner geto (Diary of the Vilna ghetto) (New York, 1961), pp. 209, 334; YIVO archives in New York; oral information from Dr. Max Weinreich.
Zaynvl Diamant


YEKHIEL LERER (1910-early 1943)
            He was born in Mrozy, near Kaluszyn, Warsaw district, Poland.  On his mother’s side, he descended from the Vurker Rebbe.  In his early childhood, he moved with his parents to Zhelekhov (Żelichów), and there he studied in a religious elementary school, at the small Hassidic synagogue of the Aleksanderer Rebbe, and with private tutors.  He acquired a reputation as a child prodigy.  At age sixteen his father already wanted to marry him off and arranged a match with a bride in Chełm.  Lerer, however, abandoned the match, returned to Żelichów, because he no longer live in the same home as his parents, and off he went to learn a trade.  He was a clockmaker and a furrier, but he could not support himself from these trades, and left for a kibbutz where he was a woodcutter, a construction worker, and lived as a pioneer.  In those years, dressed in a long, Hassidic frock coat and a Hassidic cloth hat, he came to Warsaw and brought Y. M. Vaysenberg his first Yiddish poems: “Di tilim-gezangen” (The Psalms songs), for which Vaysenberg called him a “new Tagore,” befriended him, and brought him onto the staff of Inzer hofening (Our hope) in Warsaw (1928).  From that point in time, Lerer remained in Warsaw and turned his attention entirely to writing.  According to information from M. Grosman, Lerer was practically starving at the time, meandering about as an outsider through the streets of Warsaw and supporting himself by helping to run the account books for businesses or—during the summer—as a representative on Yiddish editorial boards for reading proofs.  In spite of this, with a quiet nostalgia he wrote his devout songs which were published in Warsaw’s Yiddish newspapers and periodicals: Haynt (Today), Moment (Moment), Bafrayung (Liberation), Yugnt (Youth), Arbeter-tsaytung (Workers’ newspaper), Naye folkstsaytung (New people’s newspaper), Literarishe bleter (Literary leaves), Vokhnshrift far literatur (Weekly writing for literature), Foroys (Onward), Dos vort (The word), Shriftn (Writings), and Yedies hakholets (Pioneer news) in which he published in 1935 the poem “Holtshekers” [Woodcutters]).  He also placed work in New York’s Tsukunft (Future) and elsewhere.  In 1931 his first book was published in Warsaw: Shoyel un dovid (Saul and David), comprised of twenty-eight sections and 104 pp.; it brought him only a chilly reception from Shmuel Niger.  However, his subsequent books—Shtilkeyt un shturm, gezangen (Quiet and stormy, songs), poetry (Warsaw, 1932), 150 pp.; Brunems in feld (Wells in the field) (Vilna, 1933), 118 pp. which included the poems, “Dir” (To you), “Vald” (Woods), and the “Tilim gezangen”; and Mayn heym, durkh nakht tsum bagin (My home, through the night until dawn) (Warsaw, 1937), 137 pp., second edition published with the assistance of the Yiddish PEN Club in 1938, winner of the B. Eytingon Prize for the best volume of poetry that year—brought him recognition as a poet of considerable rank.  As Y. Rapoport noted, in his poem Mayn heym, Lerer stood “in contrast to Yiddish poetry in Poland, which in the 1930s was primarily a social phenomenon; in Lerer work, there was an intimate, individual quality, and the more one reads of it, the more beauty one finds therein….  This is the best work of Yiddish literature in the ten years prior to the destruction of Poland.”  “The poem is a gift of God’s grace,” wrote Sholem Asch in Haynt (December 12, 1937, and republished in Der shpigl [The mirror] in Buenos Aires, January 12, 1938), “and belongs to the most beautiful of books that have been published by Jews.”  In 1938 Lerer sent to Tog (Day) in New York a manuscript entitled “Azoy lebn yibn” (That’s how Jews live)—it can now be found in the YIVO archives in New York.  He continued his writing in the ghetto.  In Yitskhok Katsenelson’s rescued Pinkes vitel (Records of Vitel), the author dedicates warm words to Yekhiel Lerer’s poem “Oysgebenkter friling” (Longed-for spring), which was written in the Warsaw Ghetto (the poem was discovered in the archives of E. Ringelblum’s “Oyneg shabes” and, although it was signed with the initials “M. Kh.,” however, Lerer’s handwriting and his writing style were detected).  After the Germans marched into Warsaw, Lerer worked for a time in the “Evidence Department” and later as a furrier in a shop on Nowolipie St. and, in spite of the numerous propositions for him to escape to the Aryan side of the city, he did not wish to abandon the ghetto (see Khaye Elboym-Zarombs, Af der arisher zayt [On the Aryan side] (Tel Aviv, 1957), pp. 40-49).  He published in the underground press of the Warsaw Ghetto (using various pen names) poems and notes on ghetto life, some of which may be found in the unearthed Ringelblum archive now at the Jewish Historical Institute in Warsaw.  He was active in YIKOR (Jewish Cultural Organization).  In the winter of 1943, at the time of the second liquidation, he was taken to Umschlagplatz (the collection point in Warsaw for deportation), transported to Treblinka, and murdered there.  After WWII his poems were republished in: Yidishe shriftn (Yiddish writings) and Dos naye lebn (The new life) in Lodz-Warsaw; Tsukunft, Yidishe kultur (Jewish culture), and Eynikeyt (Unity) in New York; and Parizer shriftn (Parisian writings) and Kiem (Existence) in Paris; among others.  Also, a new edition of Mayn heym was published (Buenos Aires, 1948), 168 pp., with drawings in the text by Arye Merzer and with a biographical note and an afterward which did not appear in the 1937 and 1938 editions of the work; this was a portion of a new poem about his childhood that Lerer composed in the last years before the Holocaust and in the Warsaw Ghetto.  Also published was his Lider un poemen (Poetry) (New York, 1948), 482 pp., which included a selection drawn from Lerer’s four books and a biographical characterization and appreciation of his poetry by Shloyme Brianski.  Mayn heym was also published in Hebrew translation by Shimshon Meltser as Bet aba (Father’s home) (Tel Aviv, 1946), 204 pp.  His poems also appeared in: Meltser’s Hebrew anthology, Al naharot (To the rivers) (Jerusalem, 1957); Binem Heler’s anthology, Dos lid iz geblibn (The poem remained) (Warsaw, 1951); Joseph Leftwich English-language collection of Yiddish poetry, The Golden Peacock (London-New York, 1960); and Mortkhe Yofe’s anthology, Erets-yisroel in der yidisher literatur (The land of Israel in Yiddish literature) (Tel Aviv, 1961).

Sources: Shmuel Niger, in Tog (New York) (July 31, 1932); A. Ts. (Tsaytlin), in Globus (Warsaw) 2 (1932); Kh. Sh. Kazdan, in Vokhshrift far literatur (Warsaw) (December 2, 1932); Sh. Zaromb, in Literarishe bleter (Warsaw) (February 25, 1938); Avrom Reyzen, in Di feder (New York) (1939, 1949); Y. Bashevis, in Tsukunft (New York) (August 1943); N. Y. Gotlib, in Keneder odler (Montreal) (November 8, 1943); Meylekh Ravitrsh, Mayn leksikon (My lexicon), vol. 1 (Montreal, 1945), pp. 119-21; Z. Segalovitsh, Tlomatske 13, fun farbrentn nekhtn (13 Tłomackie St., of scorched yesterdays) (Buenos Aires, 1946), p. 31; B. Y. Rozen, in Tsukunft (February 1947); Rozen, in Portretn (Portraits) (Buenos Aires, 1956), pp. 105, 114; L. Finkelshteyn, in Der veker (New York) (May 15, 1947); Yanos Turkov, Azoy iz es geven (That’s how it was) (Buenos Aires, 1948), pp. 246, 254; Moyshe Grosman, Heymishe geshtaltn (Familiar figures) (Tel Aviv, 1953), pp. 158-64; Y. Kisin, Lid un esey (Poem and essay) (New York, 1953), pp. 271-79; B. Mark, Umgekumene shrayber fun di getos un lagern (Murdered writers from the ghettos and camps) (Warsaw, 1954), pp. 54, 58, 68, 109, 122-25; Rokhl Oyerbakh, Shloyme Brianski, A. V. Yasni, M. Boym, Y. Papyernikov, and Y. Feldhendler, in Yizker-bukh fun zhelekhov (Memory book of Żelichów) (Chicago, 1954), pp. 181-94; Yankev Glatshteyn, in Idisher kemfer (New York) (July 16, 1954); Y. Rapoport, in in Oysgerisene bleter (Torn up pages) (Melbourne, 1957), pp. 156-57; Rapoport, Zoymen in vint (Seeds in the wind) (Melbourne, 1961), pp. 223-35; Emanuel Ringelblum, in Folksshtime (Warsaw) (April 10, 1959); Biblyografye fun yidishe bikher vegn khurbn un gvure (Bibliography of Yiddish books concerning the Holocaust and heroism) (New York: YIVO and Yad Vashem, 1962), see index.
Khayim Leyb Fuks

Friday, 23 June 2017


SHAPSE (SHAYE) LERNER (ca. 1879-1913)
            He was born in Chotin (Hotin), Bessarabia.  He spent his youth in Beltsi (Balti), where he was a teacher of Hebrew and Russian.  He wrote songs for the people, with the appropriate melodies, which were sung in Bessarabia and Podolia.  He also wrote several dramas, in which he alone acted.  In 1903 he published in Yudishe folks-tsaytung (Jewish people’s newspaper) a free translation of Heinrich Heine’s poem “Printsesin shabes” (Princess Sabbath [original: “Prinzessin Sabbat”]).  He contributed to L. D. Rozental’s library of Dos leben (The life) (Odessa, 1904), with a book of stories—including: “Bertsi vaserfihrer” (Bertsi the water carrier), “Avrom stolyer” (Abraham the carpenter), “Yitskhok-yosel broytgeber” (Yiskhok-Yosl the breadwinner), “Avrom stolyer vert groys” (Abraham the carpenter gets big), “Ezrielik soyfer” (Ezriel the scribe), and “Elye hanovi” (Elijah the prophet)—and with several translations of Veresaev, Gorky, and others in the anthology In der fremd (Abroad).  In 1907 he moved to the United States.  He died of tuberculosis.

Sources: Zalmen Reyzen, Leksikon, vol. 2; Zalmen Zilbertsvayg, Leksikon fun yidishn teater (Handbook of the Yiddish theater), vol. 2 (New York, 1934); A. Kh., in Tsukunft (New York) (May 1906), pp. 55, 65-66.
Yankev Kahan


RUVN LERNER (1902-1972)
            A Soviet Jewish linguist, he came from the town of Yanov (Janów), Ukraine.  From 1933 he was a researcher at the Office for Teaching Yiddish Language, Literature, and Folklore in the Ukrainian Academy of Sciences in Kiev; he specialized in historical issues.  He published in the compendia Afn shprakhfront (On the language front): “Der genezis funem genitiv-posesiv” (The origin of the genitive possessive) 1 (Kiev, 1937), pp. 126-49; “Tsu der geshikhte fun der literarisher shprakh obheyb 19tn yorhundert” (On the history of the literary language, beginning of the nineteenth century) 3 (Kiev, 1937), pp. 165-90; “Intonatsyonal-stilistishe bazunderkeytn fun sholem-aleykhems shprakh” (Inflection-stylistic peculiarities of Sholem-Aleykhem’s language) 4 (Kiev, 1937), pp. 101-26.  Together with Kh. Loytsker, M. Maydanski, and M. Shapiro, he completed the work on the great Russian-Yiddish dictionary (edited by Elye Spivak, ultimately published in 1984); and he worked with Ayzik Zaretski on a dictionary of Yiddish orthography.  With the musicologist Moyshe Beregovski, he adapted and prepared for publication the first collection of “Folklor fun der foterlendisher milkhome” (Folklore from the war of the fatherland [WWII]), special ghetto and concentration camp songs and battle songs.  In 1947 the Office of Yiddish Culture at the USSR’s Academy of Sciences sent him to the cities and towns in the Vinitse (Vinnytsa) region to collect new folkloric materials.  At that time he assembled seventy folktales and eighty-six folksongs.  He bore the title: “Candidate in Philological Science.”  He was repressed in 1949, released in the mid-1950s, but he did not return to work any further in his field of Yiddish linguistics.

Sources: Y. Mark, in Yivo-bleter (New York) 16.1 (1940), p. 31, and 16.2 (1940), pp. 154-57; “Yidisher folklor” (Yiddish folklore), Eynikeyt (Moscow) (October 2, 1945); “A groyser oyftu in antviklen di yidishe kultur un visnshaft” (A great feat in developing Jewish culture and scholarship), Eynikeyt (April 2, 1946); “Naye folkslider” (New folksongs), Eynikeyt (October 23, 1947); P. Novik, Eyrope tsvishn milkhome un sholem (Europe between war and peace) (New York, 1948), pp. 269-70.
Zaynvl Diament

[Additional information from: Chaim Beider, Leksikon fun yidishe shrayber in ratn-farband (Biographical dictionary of Yiddish writers in the Soviet Union), ed. Boris Sandler and Gennady Estraikh (New York: Congress for Jewish Culture, Inc., 2011), p. 221.]


FALIK LERNER (April 5, 1903-November 10, 1973)
            He was born in the town of Vertuzhen (Vertujeni), a former Jewish colony in Bessarabia, into a poor family.  Until age twelve he attended religious primary school and a Russian public school, and he later became a metal worker, while at the same time pursuing his studies on his own.  In 1927 he moved to Argentina, and the first years there he worked in his trade in Buenos Aires.  Over the years 1944-1946, he lived in Chile, before returning to Buenos Aires.  He visited Europe, the state of Israel, and the United States.  He began publishing reportage and correspondence pieces in: Der id (The Jew) in Kishinev (1920), later as well in Naye tsayt (New times) and other Yiddish newspapers in Romania.  From 1929 he was an editorial contributor, later also co-editor, of Di prese (The press) in Buenos Aires, in which he published features, reportage pieces, and stories, He was an internal contributor and subsequently also editor of Morgn-tsaytung (Morning newspaper) in Buenos Aires (1935-1942).  He also contributed to: Antologye fun der yidisher literatur in argentine (Anthology of Jewish literature in Argentina) (Buenos Aires, 1944), pp. 141-54 (republishing of a portion of his longer story “Afn verft” [At the shipyard]), Der shpigl (The mirror); Der holts-industryal (The wood industry), Ineynem (Altogether) (1949), Shmerke katsherginski ondenk-bukh (Shmerke Katsherginski remembrance volume) (1956), Rozaryer vokhnblat (Rosario weekly newspaper), El Alba (The dawn), and other serials in Argentina; Di tsukunft (The future) in New York; Keneder odler (Canadian eagle) in Montreal; Der veg (The path) and Di shtime (The voice) in Mexico City; Unzer vort (Our word) in Paris; Letste nayes (Latest news) in Tel Aviv; and Folksblat (People’s newspaper) in Montevideo; among others.  He was the founder and editor of Dos idishe vort (The Yiddish word) in Chile (1944-1946).  In book form: Mentshn un landshaftn, reportazhn (Men and landscapes, reportage pieces), on Jewish and general life in Argentina, Chile, and Uruguay (Buenos Aires, 1951), 240 pp.; In umruike tsaytn, dertseylungen (In unsettling times, stories), fifteen stories (Buenos Aires, 1953), 203 pp.; A besaraber shtetl, lebnsshteyger, bilder, geshtaltn, zikhroynes (A Bessarabian town, way of life, images, figures, memoirs) (Buenos Aires, 1958), 207 pp.; Tsu gast af a vayl in di fareynikte shtatn (Guest for a time in the United States) (Buenos Aires, 1961), 201 pp.  His cycle of reportage works from Israel—“Ponem el ponem mit yisroel” (Face to face with Israel), Di prese (1961)—appeared soon thereafter as Yerusholaim (Jerusalem).  He died in Buenos Aires.  He also published under such pen names as: L. Feliks and James.  “F. Lerner is a teller of stories,” wrote Y. Botoshanski, “with spirit and ease.”

Sources: Sh. Rozhanski, Dos yidishe gedrukte vort in argentine (The published Yiddish word in Argentina) (Buenos Aires, 1941), pp. 105, 140, 174; Antologye fun der yidisher literatur in argentine (Anthology of Jewish literature in Argentina) (Buenos Aires, 1944), p.141; M. Shapiro, in Tsukunft (New York) (October 1945); Y. Botoshanski, Mame yidish (Mother Yiddish) (Buenos Aires, 1949), pp. 181, 183, 265; Botoshanski, in Yorbukh argentine (Yearbook Argentina) (1953/1954); Botoshanski, in Di prese (Buenos Aires) (May 16, 1958); Botoshanski, in Dos naye vort (Chile) (December 14, 1956); Botoshanski, in Di naye tsayt (Buenos Aires) (March 9, 1957); Y. Varshavski, in Forverts (New York) (February 23, 1958); Y. Yonasovitsh, in Der shpigl (Buenos Aires) (August-September 1958); M. Tshemni, in Di prese (December 18, 1959); Tshemni, in Tog-morgn-zhurnal (New York) (April 13, 1960); A. A. Fisher, in Di naye tsayt (April 6, 1962).
Khayim Leyb Fuks


MORRIS LERNER (1887-1956)
            He came from Vilna.  In 1906 he moved to the United States and lived in New York.  In 1919 he opened a Yiddish publishing house in Paterson, New Jersey.  He published and edited Der shtern (The star), “weekly newspaper for industry, literature, secular and local events” (New Jersey, 1919-1922), first published in Paterson and later in New York.  He also published under the name Ben-Yankev.  He died in New York

Source: Information from Yosl Kohn in New York.
Khayim Leyb Fuks