Vilniuje \u012fsik\u016br\u0119s \u017dyd\u0173 mokslini\u0173 tyrim\u0173 institutas (YIVO) 1932, 1934 ir 1939 metais paskelb\u0117 konkursus, kuriuose gal\u0117jo dalyvauti 16-22 met\u0173 jaunimas. Dalyviai buvo pra\u0161omi atsi\u0173sti savo autobiografijas arba dienora\u0161\u010dius, kuriuose kuo nuo\u0161ird\u017eiau ir atviriau pasakot\u0173 apie savo kasdienyb\u0119, aplink\u0105, asmenin\u012f gyvenim\u0105 ir t.t. Geriausi\u0173 autobiografij\u0173 autoriai gavo piniginius prizus (pirmosios vietos laim\u0117tojas \u2013 150 zlot\u0173), o \u017dyd\u0173 mokslini\u0173 tyrim\u0173 institutas \u2013 vertingos med\u017eiagos apie \u017eyd\u0173 jaunimo gyvenim\u0105.<\/p>\n
Daugyb\u0117 \u0161i\u0173 autobiografij\u0173, kartu su kitais dokumentais ir knygomis, 1942 m. buvo i\u0161grobstytos naci\u0173 ir i\u0161ve\u017etos \u012f Vokietij\u0105. Po karo kartu jos buvo perduotos YIVO institutui Niujorke, kur dabar j\u0173 saugoma daugiau nei 300. Penkiolika autobiografij\u0173 buvo i\u0161verstos ir i\u0161leistos knygoje \u201eAwakening Lives. Autobiographies of Jewish Youth in Poland before the Holocaust\u201c.[1]<\/a> Taip pat knygoje \u201eOstatnie pokolenie. Autobiografie polskiej m\u0142odzie\u017cy \u017cydowskiej okresu mi\u0119dzywojennego ze zbior\u00f3w YIVO Institute for Jewish Research w Nowym Jorku\u201c (Wyd. Sic!, Warszawa 2003).<\/p>\n Bet tai \u2013 ne visos i\u0161likusios autobiografijos ir dienora\u0161\u010diai. Neseniai tarp II pasaulinio karo metais pasl\u0117pt\u0173 ir Nacionalin\u0117je bibliotekoje i\u0161saugot\u0173 dokument\u0173 rasta dar keliasde\u0161imt YIVO konkursui si\u0173st\u0173 autobiografij\u0173 ir dienora\u0161\u010di\u0173, iki \u0161iol laikyt\u0173 pradingusiais.<\/p>\n Su autobiografijomis dirbti prad\u0117jau besiruo\u0161dama grafini\u0173 noveli\u0173 autoriaus Ken Krimstein<\/a> vizitui \u2013 jis ie\u0161kojo med\u017eiagos savo b\u016bsimam k\u016briniui. Autobiografijas ir dienora\u0161\u010dius r\u016b\u0161iavau, bandydama sud\u0117ti \u012f viena to paties autoriaus para\u0161ytus i\u0161sibars\u010diusius s\u0105siuvinius, identifikuoti autori\u0173 vardus ir slapyvard\u017eius, gyvenam\u0105j\u0105 viet\u0105, lyt\u012f ir t.t. Ken Krimstein atsirinko kelet\u0105 jam \u012fdomi\u0173 dienora\u0161\u010di\u0173 ir autobiografij\u0173, kuriuos v\u0117liau m\u0117ginau skaityti ir i\u0161versti fragmentus.<\/p>\n Tekstai para\u0161yti daugiausia jidi\u0161 kalba, nors yra kr\u016bvel\u0117 ra\u0161yt\u0173 lenki\u0161kai, keli \u2013 hebraji\u0161kai ir voki\u0161kai. Kartais j\u0173 autoriai, turb\u016bt gav\u0119 vien religin\u012f i\u0161silavinim\u0105 hebraj\u0173 kalba, jidi\u0161 kalbos \u017eod\u017eius ra\u0161o i\u0161 klausos, taigi nestandartine ortografija, kas apsunkina naudojim\u0105si \u017eodynu. Nepaisant d\u0117l to kylan\u010di\u0173 i\u0161\u0161\u016bki\u0173, kartais vien i\u0161 keli\u0173 frazi\u0173 galima susidaryti \u012fsp\u016bd\u012f apie autor\u0117s (-iaus) charakter\u012f, i\u0161silavinim\u0105, vertybes, kasdienyb\u0119, santykius. Tai nei\u0161vengiamai kuria tam tikr\u0105 vienalaiki\u0161kumo ir artimumo poj\u016bt\u012f. Ta\u010diau vienalaiki\u0161kumo jausm\u0105 pertraukia prisiminimas apie \u012fvykus\u012f Holokaust\u0105, kurio dauguma autori\u0173, tik\u0117tina, nei\u0161gyveno, ir likusios autobiografijos ir dienora\u0161\u010diai da\u017enu atveju yra vieninteliai j\u0173 gyvenimo ir pasaul\u0117vaizd\u017eio p\u0117dsakai.<\/p>\n \u0160iame kontekste buvo ne\u012fprasta surasti dienora\u0161t\u012f, kurio autorius ne tik i\u0161veng\u0117 Holokausto, bet ir aktyviai veik\u0117 ilgai po jo, \u012f istorij\u0105 \u012f\u0117j\u0119s kaip vienas \u017eymiausi\u0173 Vilniaus metra\u0161tinink\u0173.<\/p>\n <\/p>\n I\u0161 ra\u0161to atrodo, kad tai kruop\u0161tus, organizuotas \u017emogus, sugebantis planuoti erdv\u0119: dienora\u0161\u010dio \u012fra\u0161ai i\u0161d\u0117lioti tvarkingai, vietomis para\u0161t\u0117se t\u0119siasi skyrelis, pavadintas \u201eKronika: mano pajamos, i\u0161laidos ir visokios kitokios smulkmenos\u201c. Jis daug pasakoja apie skaitomas knygas, groja mandolina, susitinka su draugais, mokosi kalb\u0173, ra\u0161o poezij\u0105.<\/p>\n 1927 m. ir 1928 met\u0173 \u012fra\u0161us perskiria puo\u0161nus puslapis.<\/p>\n Dienora\u0161\u010dio autoriaus tapatyb\u0119 nustatyti pagelb\u0117jo keli jame cituojami lai\u0161kai.<\/p>\n Vienas i\u0161 lai\u0161k\u0173 atkreip\u0117 d\u0117mes\u012f, nes buvo pasira\u0161ytas vardu \u201eLeizer Ran\u201c (\u05dc\u05d9\u05d9\u05d6\u05e2\u05e8 \u05e8\u05d0\u05df). Prisiminiau, kad \u0161is vardas man gird\u0117tas, bet neskub\u0117jau d\u017eiaugtis \u2013 juk tik\u0117tina, kad dienora\u0161tyje nukopijuotas tekstas, ra\u0161ytas ka\u017ekieno kito.<\/p>\n Kitas cituojamas lai\u0161kas pasira\u0161ytas grup\u0117s \u017emoni\u0173, tarp j\u0173 \u2013 ir L. Ran (\u05dc. \u05e8\u05d0\u05df), beje, tarp pasira\u0161iusi\u0173j\u0173 yra ir \u05d9\u05d0\u05d5\u05d5\u05d9\u05d8\u05e9, kuris minimas ir kitur kaip dienora\u0161\u010dio autoriaus bi\u010diulis, su kuriuo \u0161is mokosi lenk\u0173 ir esperanto kalb\u0173, \u017eaid\u017eia ping-pong\u0105.<\/p>\n Kiti du cituojami lai\u0161kai i\u0161 prad\u017ei\u0173 k\u0117l\u0117 daugiau abejoni\u0173, nes buvo pasira\u0161yti kitais vardais. Ta\u010diau atid\u017eiau pa\u017ei\u016br\u0117jus ne tik patvirtino autoriaus tapatyb\u0119, bet ir atskleid\u0117 jo i\u0161radingum\u0105. Vienas j\u0173 pasira\u0161ytas \u05d0 \u05d5\u05d5\u05d9\u05dc\u05e0\u05e2\u05e8 \u05dc\u05e2\u05d6\u05e2\u05e8 (A Vilner lezer<\/em> \u2013 \u201eVilniaus skaitytojas\u201c): viena vertus, tai \u017eaidimas su autoriaus pavarde (Leizer \u2013 lezer<\/em>), kita vertus \u2013 svarbi Leizerio Rano veiklos dalis. \u017dinome, kad Vilniaus \u201eskaitymas\u201c ir dokumentavimas jam buvo svarbus nuo pat jaunyst\u0117s: Harvarde saugomoje jo kolekcijoje yra u\u017era\u0161\u0173 knygel\u0117 su posakiais jidi\u0161 kalba, kurioje pa\u017eym\u0117ta: \u201e1928 m. surinkta Leizerio Rano\u201c.[2]<\/a> \u0160is slapyvardis pasirod\u0117 ir kone prana\u0161ingas, nes Leizeris Ranas ir tapo labiausiai \u017einomas d\u0117l apie Vilni\u0173 surinktos istorin\u0117s ir etnografin\u0117s med\u017eiagos.<\/p>\n Dar kitas slapyvardis i\u0161 prad\u017ei\u0173 atrodo kaip klaidingai u\u017era\u0161yta pavard\u0117: \u05d9. \u05dc. \u05e8\u05d0\u05d9\u05d6\u05e0\u05e2\u05e8 (I. L. Raizner arba Roizner \u2013 bet dvibalsiai \u201eai\u201c ir \u201eoi\u201c jidi\u0161 kalboje u\u017era\u0161omi kitaip, be \u05d0 raid\u0117s). Ta\u010diau kas savo pavard\u0119 ra\u0161o klaidingai? Paband\u017eiau suskai\u010diuoti raides ir intuicija pasitvirtino: tai \u2013 Leizerio Rano vardo anagrama.<\/p>\n Anagramos pasirinkimas \u2013 prisiminkime, kad L. Ranui tuo metu tebuvo 15 met\u0173 \u2013 byloja apie apsiskai\u010dius\u012f \u017emog\u0173, mylint\u012f kalb\u0105 ir turint\u012f humoro jausm\u0105. Tokios charakteristikos atsispindi L. Rano dukters Faye Ran ra\u0161ytame straipsnyje apie t\u0117v\u0105: \u201eNors mano t\u0117vas buvo nepaprastai gabus lingvistas ir literatas, jis buvo kuklus \u017emogus, turintis patraukl\u0173 humoro jausm\u0105 ir \u012fkvepian\u010diai s\u0105\u017einingas.\u201c[3]<\/a><\/p>\n Palyginus rankra\u0161t\u012f su kitais, jau identifikuotais, Leizerio Rano ranka ra\u0161ytais dokumentais, autoriaus tapatyb\u0117 galutinai pasitvirtino.<\/p>\n \u012e dienora\u0161\u010dio pabaig\u0105 \u012fra\u0161ai darosi ma\u017eiau tvarkingi, dingsta \u201ekronikos\u201c skyrelis. Ma\u017edaug ketvirtadalis s\u0105siuvinio lap\u0173 \u2013 paskutinioji dienora\u0161\u010dio dalis \u2013 i\u0161kirpta: i\u0161 likusi\u0173 atplai\u0161\u0173 matyti, kad ji irgi buvo u\u017epildyta tekstu. Galb\u016bt autorius pats jas i\u0161kirpo, prie\u0161 teikdamas dienora\u0161t\u012f YIVO organizuotam konkursui, o gal galime tik\u0117tis, kad tr\u016bkstami lapai dar atsiras, r\u016b\u0161iuojant atrastuosius dokumentus.<\/p>\n Paskutiniajame i\u0161 i\u0161likusi\u0173j\u0173 puslapi\u0173 cituojamas posakis:<\/p>\n \u201eKai esi pavojuje \u2013 dainuok,<\/p>\n Kai tau skauda \u0161ird\u012f \u2013 juokis.\u201c<\/p>\n Dienora\u0161\u010dio atradimas \u2013 tai galimyb\u0117 pa\u017evelgti \u012f Vilniaus dokumentuotojo paauglyst\u0117s metus. Po to sekusi Leizerio Rano gyvenimo istorija \u017einoma geriau: yra jo paties memuar\u0173, draug\u0173 ir artim\u0173j\u0173 atsiminim\u0173 ir, \u017einoma, jo did\u012fj\u012f darb\u0105 \u2013 dokument\u0173 apie Vilni\u0173 kolekcij\u0105.<\/p>\n <\/p>\n Didysis LeizerioRano darbas \u2013 1974 m. i\u0161leistas trij\u0173 tom\u0173 albumas \u201eYerusholaym d\u2018Lite: The Jerusalem of Lithuania\u201c.<\/p>\n Jau pirmoje XIX am\u017eiaus pus\u0117je Vilniaus \u017eyd\u0173 bendruomen\u0117je atsirado norin\u010di\u0173 \u012fam\u017einti savo miest\u0105 ir bendruomen\u0119, i\u0161saugoti jos atminim\u0105.[4]<\/a> Nuo kit\u0173 prie\u0161 II pasaulin\u012f kar\u0105 Vilni\u0173 dokumentavusi\u0173 istoriograf\u0173 Leizeris Ranas skyr\u0117si tuo, kad dom\u0117josi ne vien i\u0161kiliais asmenimis \u2013 jis siek\u0117 rekonstruoti vis\u0105 miesto daugialypum\u0105,\u00a0 taigi ir paprastus \u017emones, i\u0161maldos pra\u0161ytojus ir vandens ne\u0161iotojus, mokytojus ir pirklius, batsiuvius ir rabinus, pribuv\u0117jas ir motinas, teatr\u0105 ir muzik\u0105…[5]<\/a><\/p>\n Dokumentuoti Vilniaus gyvenim\u0105 Leizeris Ranas prad\u0117jo dar prie\u0161 kar\u0105: jis dirbo Vilniuje \u012fkurtame \u017dyd\u0173 mokslini\u0173 tyrim\u0173 institute (YIVO), tuomet gavo stipendij\u0105 Maskvoje ir i\u0161vyko ten kaip tik prie\u0161 kar\u0105, \u0161itaip i\u0161vengdamas Holokausto. Ta\u010diau Maskvoje Leizeriui Ranui ir jo \u017emonai Ba\u0161evai Ran irgi nebuvo saugu \u2013 jie buvo suimti per masinius are\u0161tus, melagingai apkaltinti \u0161nipin\u0117jimu ir i\u0161tremti \u012f Samarkand\u0105, i\u0161 kurio jiems v\u0117liau pad\u0117jo pab\u0117gti tenyk\u0161\u010dio \u017eyd\u0173 pogrind\u017eio atstovai. Gr\u012f\u017e\u0119 \u012f Vilni\u0173 sutuoktiniai atrado mylimo miesto griuv\u0117sius.[6]<\/a> I\u0161vyk\u0119s \u012f Pary\u017ei\u0173, tada gyven\u0119s Kuboje ir galiausiai \u2013 Niujorke, Leizeris Ranas nenustojo rinkti dokument\u0173 apie kadaise klest\u0117jusi\u0105 Vilniaus \u017eyd\u0173 bendruomen\u0119.<\/p>\n Harvarde saugoma did\u017eiul\u0117 jo surinkt\u0173 dokument\u0173 kolekcija neseniai padaryta prieinama pla\u010diajai visuomenei.<\/p>\n <\/p>\n [1]<\/a> Shandler, Jeffrey (ed.), Awakening Lives. Autobiographies of Jewish Youth in Poland before the Holocaust<\/em>, (New Haven: Yale University Press in cooperation with the YIVO Institute for Jewish Research, 2002).<\/p>\n [2]<\/a> Zalkin, Mordechai (Motti). \u201eReturn to \u201eJerusalem of Lithuania\u201c: A Stroll through the Leyzer Ran Collection Archive\u201c. <\/em>In Catalog of the Leyzer Ran Collection in the Harvard College Library<\/em>. Cambridge, 2017. Ed. By Berlin, Charles. P. 17.<\/p>\n [3]<\/a> Ran, Faye. \u201eLeyzer Ran (1912-1995): Linguistic and Literary Prodigy, and Champion of Yiddish and Yiddishkeit\u201c, in Catalog of the Leyzer Ran Collection in the Harvard College Library<\/em>. Cambridge, 2017. Ed. By Berlin, Charles. P. 3.<\/p>\n [4]<\/a> Zalkin, Mordechai (Motti). \u201eReturn to \u201eJerusalem of Lithuania\u201c: A Stroll through\u00a0 the Leyzer Ran Collection Archive\u201c. <\/em>In Catalog of the Leyzer Ran Collection in the Harvard College Library<\/em>. Cambridge, 2017. Ed. ByBerlin, Charles. P. 17.<\/p>\n [5]<\/a> Ten pat<\/em>, p. 18.<\/p>\n [6]<\/a>\u00a0 Ran, Faye. \u201eLeyzer Ran (1912-1995): Linguistic and Literary Prodigy, and Champion of Yiddish and Yiddishkeit\u201c, in Catalog of the Leyzer Ran Collection in the Harvard College Library<\/em>. Cambridge, 2017. Ed. ByBerlin, Charles. P. 3-5.<\/p>\n <\/p>\n \u00a0<\/strong><\/p>\n Vilnius-based YIVO Institute for Jewish Research in 1932, 1934 and 1939 announced contests aimed at Jewish youth of 16-22 years. The participants were asked to send in their diaries or autobiographies, containing honest accounts on their everyday life, surroundings, personal life etc. The authors of best autobiographies received prizes of 150 zloty, and the Institute for Jewish Research got invaluable material about the life of Jewish youth.<\/p>\n Many of these diaries and autobiographies, together with other books and documents, were pludered by nazis in 1942 and brought to Germany. After the war they were given to YIVO institute in New York, about 300 of them currently in YIVO\u2019s possession. 15 of them were translated and published in a book \u201eAwakening Lives. Autobiographies of Jewish Youth in Poland before the Holocaust\u201c.[1]<\/a> Some more were published in a book \u201cOstatnie pokolenie. Autobiografie polskiej m\u0142odzie\u017cy \u017cydowskiej okresu mi\u0119dzywojennego ze zbior\u00f3w YIVO Institute for Jewish Research w Nowym Jorku\u201d (Warszawa 2003).<\/p>\n But these are not only surviving autobiographies and diaries. Recently among the documents that were hidden during the war and preserved in the National Library of Lithuania, a few dozen additional diaries and autobiographies were found, thought to have dissapeared until now.<\/p>\n I have started working with these autobiographies while preparing for the visit of graphic artist Ken Krimstein<\/a>, who was searching for material for his next work. He has chosen some of the autobiographies and diaries, which I then started reading and translating fragments for K. Krimstein.<\/p>\n Most of them are written in Yiddish, in addition to a small pile in Polish, and a couple in Hebrew and German. Some authors most likely had only religious education in Hebrew, and thus tey write Yiddish as they hear it, not according to standard orthography, which makes it harder to use a dictionary to translate. Despite the challenges, sometimes a few lines of text is enough to get the feeling of author\u2019s character, education and values. While working with them it\u2019s impossible not to feel a certain proximity and simultaneity, but that feeling is interrupted by the remembrance of Holocaust, which many authors possibly didn\u2019t survive. In this case their autobiographies and diaries are possibly the only traces of their lives and worldviews.<\/p>\n In this context it is unusual to come upon a diary the aothor of which not only escaped the Holocaust, but was active many years after that and became famous as one of the most distinguished chroniclers of Vilnius.<\/p>\n <\/p>\n The handwriting gives an inpression of a thorough, organized person: diary entries are tidy, sometimes in the margins a section of a \u201cCronicle\u201d appears, under which the author documents his \u201cincome, expense and other various small things\u201d. He\u2019s documenting the books he reads, he plays mandoline, meets friends, is learning languages, writes poetry.<\/p>\n The entries of 1927 and 1928 years are separated by a decorative page.<\/p>\n A couple of letters quoted in a diary helped to identify author\u2019s identity.<\/p>\n My attention was drawn to one of the letters, signed \u201cLeyzer Ran\u201d (\u05dc\u05d9\u05d9\u05d6\u05e2\u05e8 \u05e8\u05d0\u05df). I remembered hearing this name elsewhere, but I tried not to get too excited at first: it is still possible he was quoting a letter written by somebody else.<\/p>\n Another letter was signed by a group of people, the name of L. Ran (\u05dc. \u05e8\u05d0\u05df) among them. Another name (\u05d9\u05d0\u05d5\u05d5\u05d9\u05d8\u05e9) appears there too, the same person mentioned elsewhere in the diary as the author\u2019s friend, with whom he\u2019s learning Polish and Esperanto and playing ping-pong.<\/p>\n Two other letters, quoted in the diary, caused more doubts, because they were signed in different names. But after looking at them more closely, they didn\u2019t only confirm the identity of the author, but also revealed his ingenuity. One of the letters was signed \u05d0 \u05d5\u05d5\u05d9\u05dc\u05e0\u05e2\u05e8 \u05dc\u05e2\u05d6\u05e2\u05e8 (A Vilner lezer \u2013<\/em> The Reader of Vilna): on one hand, it\u2019s a wordplay with the name of the author (Leyzer \u2013 lezer<\/em>), on the other hand, it represents an important part of Leyzer Ran\u2019s activity. We know he was interested in \u2018reading\u2019 and documenting Vilna city right from the young age. Evidence of his early historiographic awareness appears on the inner binding of an old notebook found in this collection and containing hundreds of expressions in Yiddish: \u201ecollected by Leyzer Ran, Vilna, 1928.\u201c.[2]<\/a> This pseudonym proved to be prophetous, as Leyzer Ran became known exactly because of the historiographic and ethnographic material about Vilnius.<\/p>\n Another pseudonym at first ressembles an incorrectly written name:\u00a0 \u05d9. \u05dc. \u05e8\u05d0\u05d9\u05d6\u05e0\u05e2\u05e8 (I. L. Rayzner or Royzner: but the diphtongs \u201cay\u201d and \u201coy\u201d in Yiddish are written without \u05d0). But who writes his own name incorrectly? I tried counting the letters and the initial intuition proved to be correct \u2013 it\u2019s an anagram of Leyzer Ran\u2019s name.<\/p>\n The choice to write his name as an anagram \u2013 let\u2019s recall that Leyzer Ran was only 15 at the time \u2013 reveals a well-read person, humorous and with a good sense of language. These characteristics reflect in Faye Ran\u2019s (the daughter of Leyzer Ran) article about her father, where she describes him as prodiguous linguist, but at the same time a humble man, with an engaging sense of humor and inspirational honesty.[3]<\/a><\/p>\n Having compared the handwritting in a diary with other, already identified, examples of Leyzer Ran\u2019s handwriting, the identity of the author seems to be positive.<\/p>\n At the end of the surviving diary, its entries become more chaotic, the \u201ccronicle\u201d disappears. The last quarter of pages are cut out: from the remaining parts we can see that they were also filled with text. Maybe the author had cut them out himself, before submitting the diary to YIVO contest? Or maybe we can hope to find the remaining parts among other documents in the National Library.<\/p>\n In the last remaining page Leyzer Ran quotes a saying:<\/p>\n \u201cWhen you are in danger \u2013 sing,<\/p>\n When you have a heartache \u2013 laugh.\u201d<\/p>\n <\/p>\n Discovery of this diary is a possibility to glance at the teenage years of the chronicler of Vilna. Later parts of his life story are better known from his own memoirs and those close to him, and, of course, from his master work \u2013 the collection of documents on Vilna.<\/p>\n <\/p>\n Leyzer Ran\u2019s masterwork \u2013\u00a0 3 volumes of the album \u201eYerusholaym d\u2018Lite: The Jerusalem of Lithuania\u201c, published in 1974.<\/p>\n At the first half of XX century in the the Jewish community of Vilna there were already attempts to document the city and its Jewish community, to preserve its memory.[4]<\/a> Unlike other historiographers of the time, Leyzer Ran was interested not only in prominent personnas, instead, he wanted a \u201ecomplete, multi-faceted recontsruction of the city and its fullness\u201c, including common people, \u201ebeggars and water-carriers, \u201eMelamdim (teachers) and merchants, cobblers and rabbis, midwives and mothers, theater and music…\u201c[5]<\/a><\/p>\n Leyzer Ran started documenting Vilna even before the war: he studied and worked in YIVO, which was founded in 1925. Before the II world war broke out, he moved to Moscow, where he had received a fellowship. There he and his wife Basheva Ran became victims of mass arrests, falsely accused of espionage and sent to exile in Samarkand. They escaped from Samarkand with help of the local Jewish underground. They returned to Vilna and found the beloved city in ruins. After that Leyzer and Basheva Ran moved to Paris, later lived in Cuba and in New York.[6]<\/a> During all this Leyzer Ran never stopped gathering documents about Jewish Vilnius.<\/p>\n <\/p>\n [1]<\/a>\u00a0\u00a0\u00a0\u00a0 Shandler, Jeffrey (ed.), Awakening Lives. Autobiographies of Jewish Youth in Poland before the Holocaust<\/em>, (New Haven: Yale University Press in cooperation with the YIVO Institute for Jewish Research, 2002).<\/p>\n [2]<\/a>\u00a0\u00a0\u00a0\u00a0 Zalkin, Mordechai (Motti). \u201eReturn to \u201eJerusalem of Lithuania\u201c: A Stroll through the Leyzer Ran Collection Archive\u201c. <\/em>In Catalog of the Leyzer Ran Collection in the Harvard College Library<\/em>. Cambridge, 2017. Ed. By Berlin, Charles. P. 17.<\/p>\n [3]<\/a>\u00a0\u00a0\u00a0\u00a0 Ran, Faye. \u201eLeyzerRan (1912-1995): Linguistic and Literary Prodigy, and Champion of Yiddish and Yiddishkeit\u201c, in Catalog of the Leyzer Ran Collection in the Harvard College Library<\/em>. Cambridge, 2017. Ed. By Berlin, Charles. P. 3.<\/p>\n [4]<\/a>\u00a0\u00a0\u00a0\u00a0 Zalkin, Mordechai (Motti). \u201eReturn to \u201eJerusalem of Lithuania\u201c: A Stroll through\u00a0 the Leyzer Ran Collection Archive\u201c. <\/em>In Catalog of the Leyzer Ran Collection in the Harvard College Library<\/em>. Cambridge, 2017. Ed. By Berlin, Charles. P. 17.<\/p>\n\n
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\nA diary of the famous historiographer of Vilnius \u2013 Leyzer Ran (1912 \u2013 1995) \u2013 that was written during his teenage years (15-16), was identified among the autobiographies of Jewish youth. A researcher of Judaica Research Center Migl\u0117 Anu\u0161auskait\u0117 tells about the diary, its identification and life of Leyzer Ran.<\/h3>\n
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