Travel

Abram Karmazin

Abram Karmazin
Biography 

I was born in the family of Moisey and Eidy in the town of Medvin, Boguslav district, Kiev province, on 14 November 1900. This was a small and poor Jewish town near a big Ukrainian village Boguslav with the population of about 10-15 thousand people. The population of the town was about 1500 Jews. They were mainly handicraftsmen, tailors or shoemakers. There were very few people with education. Most Jews in town were fanatically religious. 

Family background

Growing Up

During the War

After the War

Glossary

Family background


My grandfather on my father’s side Pinhus Karmazin, born in 1833, was an educated man. He was born in Medvin. His teachers taught him writing, reading and arithmetic at home. He read a lot and was religious. He went to the synagogue and prayed. He wore a yarmulke on his head.  He was very intelligent and kind. We loved him a lot and he loved us, his grandchildren. My grandfather owned a food store and a store where he sell pieces of leather. Once a week he went to Berdichev to buy a bag of leather patterns to sell them to shoemakers in Medvin. He had a wooden house. Its roof was covered with tin sheets.  There were three rooms in the house. There was a garden of flowers and few fruit trees near the house. There was a cow shed behind the house. Non-Jewish housemaids were helping with the housework  and taking care of the cow. 


My grandfather fell ill in 1917, right before the Great October Socialist revolution. My father took his to the University hospital in Kiev. He turned out to have cancer and died in few days. My father buried him in Kiev in a Jewish cemetery. After my father returned home he said that the last words of our grandfather were “How wonderful it is that the revolution begins. Perhaps, it will bring freedom to Jews”.


My father’s mother Golda (we called her Olya) was a very selfish and unkind woman, and she was no good at housekeeping. Her daughter Sura was her favorite of the three children. It spread to such an extent that she even treated them differently when my father and his sister visited her when they grew up.  She gave her daughter the best food she had and my father got the worse. I remember that she had a special cupboard where she kept fruit and sweets. When her children were visiting her she took a biggest apple for herself and gave smaller ones to the children. My sister and I found a key to her cupboard and secretly treated ourselves to sweets. When our grandmother found out that something was missing she started a terrible row, but our parents didn’t punish us. They knew what a character she had.  In summer she liked to sit on the porch waiting for Ukrainian girls to come back from the woods where they were picking wild strawberries. She used to buy berries and eat them alone on the porch. We didn’t like her. My grandmother always wore a shawl, although she wasn’t religious. She went to the synagogue on Saturday, but that was merely because it was a tradition and not because she was a believer.  On week days she was a shop assistant at my grandfather’s store. After her husband died my grandmother stayed in the same house in Medvin. In the early 1920s my parents moved to Kiev and my grandmother moved with them. She died in the middle of the 1930s and was buried at the Jewish cemetery in Kiev. 


My grandparents had 3 children. The oldest Yakov lived in Lysenka – a small town near Boguslav, Kiev province. He had a store and provided well for his family. He was married twice. I don’t know what happened to his first wife. He got married for the second time. His older son from his second marriage Isaak studied at Moscow University. After a pogrom 1 in 1918 my uncle, his wife and their younger son Samuil (my uncle had one son with his first wife and two sons with his second wife) moved to Kiev. When their son Isaak entered a post-graduate school in Moscow they all moved there. Boris, my uncle’s first son, was killed during this pogrom. Isaak became a doctor, candidate of medical sciences and Samuil, the younger, became a doctor of technical sciences.  They died in Moscow some time in the 1970s.  That’s all I know about them.


Sura, my father’s older sister, was educated at home. She was married. Her husband had a fabric store. They had a nice brick house in Medvin. This house was built by my grandfather.  In 1890s when there were more fabric stores in Medvin and completion was high Sura and her family moved to Vinnitsa (A regional town in Ukraine. Many Jews have always lived in this town).  In the middle of 1920s Sura and her family moved to Odessa. Our family called Sura’s husband a failure. All his efforts to keep a store failed. My grandmother always gave them some money to keep them going. Sura died in Odessa – I don’t know the year.  She had three children: Ruvim, Mihail and Fira. Ruvim was born in Medvin in 1891.  In the 1930s he moved from Odessa to Leningrad (St.-Petersburg). He worked as a foreman at the plant. He was married. Their daughter Yanina was at the Leningrad front during the blockade of 1941-1943. She saved her parents from starving to death bringing them some food from her rationed food package. Ruvim and Yanina died in the 1950s. Mihail, another son of Sura, was born in Medvin in 1894. He also lived in Leningrad from the middle of 1930s. He worked as deputy director at a commercial enterprise. During the war he was in the evacuation and after the war he returned to Leningrad. He died in Leningrad in the middle of the 1970s. His daughter Laura lives in Canada now. 


My father Moisey Karmazin was born in Medvin in 1866. I don’t know anything about my father’s childhood. My parents never talked about it and I didn’t ask questions. I never asked where he was from and where he learned Hebrew. He didn’t study the Talmud, but he knew ancient Hebrew so well that he could write long letters in this language. My father was a convinced Zionist (I don’t know where he got these ideas from but they seemed to have been born with them) and he believed that all Jews had to go back to Palestine. He had never taken any effort to go to Palestine, because, I believe, he had an all right life here. He was a theorist of a Zionist. My father was educated at home. Teachers came to teach him reading, writing and arithmetic.  . Before 1917 my father was very religious. He wore a kipah and put on a hat and a long black jacket before going out. He had a very well-groomed beard. He wore a thales and tfillin to go to the synagogue. After the revolution he gave up his faith and shaved his beard. He dressed casually.


The only thing I know about my mother’s father Avraam is that I was named after him. But I remember only my mother’s mother Kaitsa-Tsypa very well. She was very nice. My parents said she was beautiful when she was young. She wore a long gown and a blouse. She didn’t cover her head and she was not religious.  One thing that was mandatory for her was fasting at Yom-Kipur. She was very cheerful and smart. She lived in Korsun. We never visited her and I don’t know anything about how she lived.  She came to stay with us for a month or two in every year. My grandmother received a good education at home. I don’t remember when she died. Besides Mama there were four other children in the family: girls Feiga and Riva and boys Moishe-Iosif and Iona. 


Riva was born in Korsun in the late 1880s. She moved to Kharkov in 1920s fearing the pogroms. She was single and lived with her sister Feiga.  She died in Kharkov in the middle of the 1970s.
Feiga was born in Korsun in 1870s. She moved to Kharkov in 1920s fearing the pogroms. She didn’t have any education and didn’t work. During the war she was in the evacuation. Her husband’s name was Abram Akselrod. He was a pharmaceutist. They had two daughters: Mura and Dusia. In mid 1990s they moved to Israel and died in 2000.   Feiga was ill for a long time and died in 1950s.


My mother’s brother Moishe-Iosif was born in Korsun in 1870s. He moved to Odessa in 1918 fearing the pogroms. He lived in Odessa until the Great Patriotic War. His wife died in Odessa in mid 1930s. During the war he was in the evacuation and his daughter Marussia was a doctor at military hospitals.  In 1945 she moved to Riga taking her father along.
My mother’s younger brother Iona was born in Korsun in 1880s. He was married. He and his daughter died from tuberculosis in the early 1920s. Iona’s wife Rosa lived in Kiev until 1941. She was in evacuation in Alma-Ata (Kazakhstan) and in 1945 she moved to Moishe Iosif in Riga. She died there, I don’t remember when.


My mother Eidia Karmazina (nee Balahovskaya) was born in  Korsun in 1871. Mama never told me about her childhood. She was very beautiful, very smart and witty. She was always cheerful and ready to laugh. I remember our youngest sister Sara tickling her to make her laugh. She was well loved in the town. Mama took good care of her appearances. She had a good taste in clothes. She didn’t cover her head. Her hair was done nicely. She received a good education at home. Mama was not religious. I don’t know why Mama stopped observing Jewish traditions having grown in a religious family.  Perhaps, she was influenced by the revolutionary books that my grandfather or father brought from Boguslav or other towns. She read newspapers.


My parents didn’t know each other well before they got married. According to the tradition their parents discussed the point of introducing them to one another. In 1893 my parents got married. They had a religious wedding under the huppah. This was the tribute my parents gave to the ancient tradition. After the wedding my parents settled down in the smallest room at my grandfather’s house in Medvin.  My parents loved each other very much. After my father’s sister Sura moved to Vinnitsa in mid 1890s our family moved into her house. My parents paid Sura the rent. It was a brick house with 3 spacious rooms.  There was a heavy wooden furniture in the house. There was a garden near the house with flowers and few fruit trees. We didn’t have a vegetable garden or pets. We had non-Jewish housemaids to help around the house. They liked my mother very much.


There were five children in our family. I am the only boy, the second child. I had four sisters. My older sister’s name was Fania (Faina). My younger sisters were Manya, Rosa and Sarrah.  
Faina was born in Medvin in 1896. She finished Russian grammar school in Korsun and a dentistry school in Odessa.  She married a student of Kiev Polytechnic Institute in 1918. They were introduced to one another by matchmakers. They had a big wedding party with the huppah. I didn’t go to the wedding, because I didn’t want Faina to get married and leave our home. I was very attached to her. After the wedding Faina moved to her husband in Kiev. They rented a room from their friends. In 1920 Faina went to her friend’s wedding in Medvin and stayed in the house of our former laborer, a Jew. He lived in a Ukrainian village. That night the pogrom bandits broke into the house and killed all of them: the host, his pregnant wife, their 4 year old son and my sister. My sister was only 24 years old. 


My younger sister Manya was born in Medvin in 1904. She finished Russian grammar school in Korsun, rabfak  2(trade school), and graduated from the University in Kiev. She was a teacher of mathematics at a secondary school. She was married, but not for long. She divorced her husband. I don’t remember him and can’t say anything about him. In mid 1930s her daughter Ella was born. My mother was raising the girl (we lived together in the same apartment in Kiev) and Manya could have her free time to read after she came back from work.  During the war of 1941-1945 Manya and her daughter were in evacuation in Alma-Ata. After the war they returned to Kiev and are living there now. 


My sister Rosa was born in Medvin in 1907. She finished Russian grammar school in Korsun. In 1929 she entered Kiev theatrical college keeping it a secret from her our parents, so that we didn’t tell our parents, because they didn’t think it was a real profession at all to be an actress. She was very beautiful and talented. Rosa married Nikolay Sokolov, a Russian man. Later her husband became and Honored worker of arts and People’s Artist of the Ukrainian SSR. He worked as producer at Kiev Russian Drama Theater. Rosa only acted in few plays. She loved her husband and spent all her time with him and soon she was off the stage and in no demand. After the war Rosa and her husband returned to Kiev. They received a two-room apartment. Nikolay continued working at the theater and staged many interesting performances. Rosa was helping her husband, but she didn’t act any more. They lived an interesting life, met with talented actors and producers from Moscow. They always had guests at home. They didn’t have any children. They died in 1970s.


Sarrah, the youngest in our family, was born in Medvin in 1916. She took after her mother. She was pretty and smart.  She finished secondary school in Kiev. When she was entering the institute I advised her about filling up the forms. I said that she had to write the truth: that our father owned a pharmacy before the revolution. At that time only children of workers and peasants were admitted to the institute. Sarrah failed. She was so very upset with it that she didn’t want to try another time. She worked as a clerk at various offices in Kiev. Before the war she was planning to get married. Her fiancé went to the front and never came back.  During the war she was in evacuation in Alma-Ata. After the war she returned and got a job at a school library in order to receive a room to live.  She never got married. She had an admirer, a Jew, but he didn’t marry Sarrah. Our family believes it was because of her name that he was so hesitant about. If somebody asked him “What’s your wife’s name?” he would say “Sarrah” – a character in all anti-Semitic jokes.  She loved her work and collected a wonderful collection of books.  She died from cancer in Kiev in 1963 after she had just received a small room. I loved her dearly and I couldn’t stop crying at her funeral.  

Growing Up


I was born in Medvin in 1900.  Our family was different from all other families. My father and mother were educated people and read a lot. My father had a pharmacy and storage of medications. This made us wealthier than the others. Around this period of 1905-1908 my father received a letter from Sholem Alechem3 who was collecting stories about Jewish towns for his works. Someone mentioned my father to the writer. In his letters my father described the details of everyday day life of a Jewish town. Unfortunately, those letters have been lost. They corresponded about 100 years ago. I was trying to find something in 1970s but failed. 


There were many books in Yiddish and Hebrew in the house and my parents subscribed to newspapers. They subscribed to a children’s magazine from Warsaw for me.  My mother and father talked in Yiddish, but they knew Ukrainian and Russian very well. 


There was a synagogue in Medvin. I remember visits of our rabbi Shymshemar Polonski. He was well educated and had a brilliant memory. He could recite pages from books in Hebrew without a mistake. Besides, he was a very nice, decent and smart man. He often borrowed books in Hebrew from my father. They discussed books and interpretation of the Torah. My father respected him a lot. If there was a dispute in the town Ukrainians and Jews were seeking the rabbi’s advice. Ukrainians knew that Polonski would always take the right decision regardless of the nationality. In the middle 1900s he moved to another town and in due time he became a rabbi in Jerusalem. My father missed their sessions a lot. They wrote each other for many years. They wrote their letters in Hebrew. Another rabbi came to our synagogue to replace Shymshemar Polonski. He was a very indecent man. The new rabbi was always trying to favor Jews if he were to resolve a dispute. He didn’t have any authority in town.  


Most of the population was fanatically religious. Once our laborer, a Jew, and two of his relatives went fishing on Saturday. Another time a teacher, also a Jew, rode a horse to come to the town on Saturday. Their neighbors threw stones into those people. Smoking was not allowed as well.


Before the first pogroms in 1904 Jews had no conflicts with Ukrainian farmers. Jewish families might rent a garden in a Ukrainian village. They paid 100 rubles, for example. And then, if there is a good harvest of crops, one was lucky. If not – the rent was paid anyway. That was just the matter of luck.  During summer a whole family would go to the garden on Saturday to rest or read.  
My father was very religious at that time. He went to the synagogue and prayed every day. I remember Pesach. My grandfather said a prayer sitting ceremoniously at the head of the table. I also said a prayer and then we all ate matsa, stuffed fish, little pies with cottage cheese, lLatkes – pancakes from matsa, and stuffed chicken neck. There was always wine and fruit liqueur on the table. The wine came from a store and liqueur was made from the berries picked in the garden. On ordinary days we had plain food: cutlets, potatoes with chicken cracklings, sweet and sour beef stew and vegetable soup. The kosruth was followed strictly.


I remember how the Russian-Japanese war began in 1904. Mobilization was announced. Ukrainian guys drank vodka and started breaking into Jewish stores to rob them. There had never been anything like this before. My father had a friend in the village. He was an elderly man named Ivan Kovtun.  He used to visit Papa in town and they would sit together on the porch and talk. I asked my father about this man later. He said that he was a Ukrainian philosopher. Kovtun always wore a long jacket. Seeing the children he took candy from his pocket to treat us. In summer he brought fruit: apples, pears and plums. On that horrific night we went to stay overnight in Ivan’s house. In the morning we came back home. Gendarmes had already established order in the town and peace lasted for some time.


After the revolution of 1905 my father, my uncle (Sura’s husband), my cousin and few other members of my family and few farmers were arrested on charge of involvement in the revolutionary activities.  (People said there was a police officer in Boguslav that wanted to make a career. He construed a letter to governor stating that there were revolutionary activities in Boguslav.  Gendarmes came at night to search for revolutionary books. It was a hot Saturday in July when they took people to the jail in Boguslav. 
My mother went to the governor in Kiev to tell him that her husband had been arrested and that he was not involved in any politics and that he was not a young man any more and an owner of a pharmacy.   The governor went to Kanev (a small town on the Dnieper not far from Kiev) to visit the cell with all these prisoners. The Jews there didn’t even know what policy was about. Only my father and few others could read. All Jews were released afterwards and few farmers were deported from Medvin.  However, they didn’t send them to Siberia, they just forbade them to live in town. My father, after he returned said that if there was another search we would move to America or Palestine.  
In 1906 I went to cheder. We studied Hebrew, Torah, reading and writing in Yiddish. We were made to learn texts from some religious books by heart. I didn’t like it. It was very dull. I was taught my first lessons in Zionism in cheder.  Our melemed (teacher in Yiddish) had been in Palestine. He taught us secular songs in Hebrew, composed poems and said that Jews should have their own state.


My father heard from someone that a Jewish school opened in Jerusalem. He wanted me to study there, but we didn’t have enough money.  Besides cheder I had classes with a Russian teacher. He taught to speak Russian almost without accent. At home I spoke Yiddish. My sisters spoke with our parents in Russian.  I spoke Russian to my sisters. 


In 1908 a 4 year primary school was established in Medvin. There were 4 or 5 Jewish boys and local Ukrainian children studying in it. I have horrible memories of that time. We, Jews, were beaten each day by our non-Jewish co-students. Inspector of the school (I think, his last name was Vorona) was a terrible anti-Semite. In the morning when all students were lined for the Christian prayer to be said in Russian, he shouted “Why aren’t you crossing yourself? Why are you standing like a zhyd?” We studied there for about six weeks and then we were told to stay home. It turned our that Danilov, the local priest called a meeting of farmers and they decided that Jews should be expelled from school. The Jews wrote a complaint. This case reached Nikolay II (the last Russian emperor). Nikolay II gave his consent to satisfy their request. But to be true, we were happy to be expelled, because it was impossible to bear these tortures.  I didn’t study for few years afterwards. I stayed at home and read everything I could bump into.  As I mentioned before we had a collection of books at home.


In 1913 we celebrated my coming of age – barmitsva. All of our relatives came to the synagogue. I said prayers that I learned by heart for this occasion.  Then the rabbi said a prayer and we prayed together. Everyone greeted me cordially. After this Jewish coming of age I got up every morning to put the tfillin around my hand a say a prayer. But then in about half a year I stopped doing that. I wasn’t convinced that what I was doing was right. I stopped to observe any Jewish traditions for good. 


In 1915 I entered Higher College of commerce in the small town of Zvenigorodka in about 60 km from Boguslav.  Another student and I rented a room from a Ukrainian family. My father was sending me money to pay the rent and buy food. Director of this college was Kulzhynskiy, a very intelligent Russian man. He was a member of the Democratic Party and was elected to the Constituent Assembly. There were no nationalistic demonstrations when he was director.


I liked skating when I was a child. We often played the game called “nuts” (throwing little stones into small holes). The winner was who managed to hit the holes an even number of times.  We loved to play this game at Sukkoth and Pesach. But of course, I loved to read most of all.  I read Russian books. I didn’t learn to read well in Yiddish. I only read few pieces by Sholem Alechem, but it was difficult for me.  My sisters also spent much time studying and reading. 


In November 1917, right after the revolution the first pogroms happened in our town. The gang “Free kossaks” of Ukrainian nationalists showed up in our area. They were believed to be involved in the pogroms.  My father’s pharmacy and his storage were destroyed during one of such pogroms. At that time my father was a convinced communist, but he gave it up later.  I was not impressed by Lenin’s 4 first speeches and slogans “Long live the socialist revolution!”. I just didn’t know who Lenin was and what a socialist revolution was supposed to be about.  I believed that Jews shouldn’t get involved in the Russian revolution and that the only way for them to survive was to stay away from any interference and have a state of their own.  
I remember the 1917 election to the Constituent Assembly. A Jewish Zionist organization was among those running for the election. But most of the Jews didn’t know anything about Zionism. We didn’t have a Zionist organization in Medvin. But I remember a meeting at school in Medvin after the revolution when some people were calling to vote for Zionists and that we needed to submit shekel (membership fee). 


In  1918 during WWI Germans stayed in Zvenigorodka for some time. They got accommodated in our college of commerce. We played football with German soldiers during the intervals and after classes. Yiddish is very close to German and we could understand each other well. The prices at the market were rising. Life was becoming more difficult. Then there was a rumor that it happened because “zhydy sold themselves out to Germans”. It resulted in the outburst of anti-Semitism and calling to beat zhydy because they were spies.
My parents feared to stay in Medvin any longer and moved to Korsun where my mother was born. My mother’s brother was living there at the time and we hoped th

at he would help us. But soon the Taraschanskaya division under the commandment of Schors 5 entered Korsun. There were quite a few Jews among the commanding officers of the division, but its soldiers were robbing and killing people. ALL Jewish population was against the Soviet power. People were waiting for Denikin units 6 to come. Only one Jew said “Friends, don’t lie to yourselves. They are drunk officers and drunk kossaks that are on the way. This will end up in another pogrom”. But people still looked forward to their coming. At first the intelligence group – a colonel and few soldiers entered the town. We had a Jewish self-defense group in Korsun and we had 19th century rifles. I was in this group. There was one soldier that took part in the war of 1914. He lined us at the crossroad and reported to the colonel that the Jewish self-defense group was lined up to greet the army of General Denikin. The colonel shook his hand and told him that everything would be fine. In few hours a Jewish pogrom began. They killed several Jews. Next morning the post office director – he was Ukrainian, came for us to take us to the post office. In this way he rescued several other Jewish families by taking them to the post office. We were good acquaintances, as he had been director of the post office in Medvin. 


In 1919 I finished the school and wanted to go on with my studies. I went to Kiev. There were many higher educational offices in Kiev. Besides, the husband of my deceased sister Faina was living in Kiev. He came to meet me and I stay at his place at the beginning.  In 1920 I entered Kiev Polytechnic Institute (KPI) and Kiev Institute of Public Economy (the former Institute of Commerce). Faina’s husband helped me to enter the KPI. His friend was Professor Izhevskiy, Dean of Department. I actually was admitted without taking exams, but it was necessary to take a tram to get to the Institute. I didn’t have money and it was too far away to go on foot. So I quit KPI and studied at the law department in Kiev Institute of Public Economy. I liked profession of lawyer. It was a good choice that appealed to me. 


Later I lived with my friends in 34, Krasnoarmeyskaya  street, at the very center of Kiev. In the middle of 1920s their family moved to Moscow leaving the apartment empty. I brought my mother, father and sisters to Kiev from Korsun.  They sold their house – that was all they had by that time.  My father took to some commercial activities buying and selling things. He brought home a very small amount of money. We lived a poor life and didn’t have enough to eat.  We often only head bread to eat. Mama didn’t work. My sisters were studying: Rosa – at the theatrical college, Manya – at the Pedagogical Institute and Sarrah – at school. I lived with them until I got married in 1937 and my parents and sisters (including Manya and Rosa and their husbands that moved in the late 1930s) lived in that apartment until 1941. 


After the revolution my father was religious for some time, but he paid much less attention to religion. He went to the synagogue on Saturday and prayed at home for the rest of time. He put his tfillin around his hand, put on his thales and began to sway murmuring something. I remember my niece following him a teasing “Bu-boo-boo”. After moving to Kiev in 1920s he stopped praying.  He went to the synagogue only at Yom-Kipur. He observed fasting strictly. Once I came home and saw Papa eating pork sausage. I asked Mama whether he knew that it was pork. Mama said he knew but pretended that he didn’t. She liked to joke. I remember we ate matsa at our first ceder at Pesach in Kiev, but then we were eating bread, as there was no other food. In the following years we didn’t have matsa, either.  My father thought that the revolution put an end to the Jewish religion.


On the first day at the institute I met two Jews: Solomon Gorodetskiy and Boris Tsybulnik. It turned out they were members of the “Poalei A Zion” organization (workers of Zionism).7 They invited me to the meetings, but soon the authorities began to close Jewish organizations   and I didn’t make any contribution to the victory of Zionism. Boris Tsybulnik was arrested later and perished in the Stalin’s camps at the end of 1930s. Solomon Gorodetskiy died in the 1950s. I didn’t see them after graduation from the institute.


In 1925 I received the diploma of a lawyer and a job assignment to the commodity exchange in Kiev. I worked there until 1927. NEP 8(new economic policy) was gradually coming to an end. I was fired. Later I worked as a lawyer in a small office in Zhytomir and at the power plant construction site near Briansk.


I met my future right after I returned to Kiev from Briansk in 1937. I worked at the book selling company and a very pretty Jewish girl came there once. We had a small talk and it turned out that she was living with her mother that was very ill and two younger sisters. I spoke to our director and he employed her as an accountant. We kept meeting and got married soon. My wife Maria (Marussia) Mmen was born in Fastov (a small town near Kiev) in 1907. Her father died from tuberculosis in the early 1920s. Her mother was very beautiful. She died from cancer in the late 1930s. We didn’t have a wedding party, because we couldn’t afford it. We received our marriage certificate at the registry office and I moved to my wife’s poorly furnished two-room apartment in Yaroslavov Val. My wife didn’t take my last name. She kept hers to the end of her life. 
My wife’s family wasn’t religious and she didn’t observe any traditions. That’s all I know about her family. She didn’t like to talk about it. She always tried to change the subject when asked about her childhood.


My wife had two sisters: Riva and Rahil (Lilia). 
Rahil was born in Fastov in 1912. She finished Russian secondary school and a technical school in Kiev. She was married and had a son. He died when he was a schoolboy. During the war she was in evacuation in Alma-Ata. Her husband was at the front. After the war she returned to Kiev. Her husband died in 1940s. She made her living by giving private classes in mathematics. She died in the middle of 1970s.
Riva was born in Fastov in 1918. She was married. Her husband perished during the Great Patriotic War. She was in evacuation in Kazakhstan. She raised a son. She graduated from the Technology Department of the Institute of Light Industry in Kiev. She worked as production engineer at the Darnitsa silk factory in Kiev.  She lived with us until 1997 and in 1997 she went to her son in Irkutsk (a big town in Eastern Siberia) and died there soon.  
In 1938 our son Mihail was born. I didn’t have him circumcised and thought that I was going to have a problem with my father. But he was no longer religious and didn’t raise this subject.

During the War


In 1941 9 the Great Patriotic War began.  Thanks to Rosa that worked at the Russian Drama theater our family could go to the evacuation in Alma-Ata ( the capital of Kazakh SSR) pretending that we were employees at the theater. We left in July 1941.
In Alma-Ata we felt that we were Jews. We couldn’t find a job. My wife found one as an accountant at a small office. Manya’s daughter Ella took my son to the kindergarten. It took me a long while to find a job. They didn’t refuse me in the open, but told me to come the following day or bring another document, etc. Later there was an article in a Moscow newspaper saying that people were having problems with employment in evacuation, and for the local authorities this publication was sort of an order to take action. And I got a job as a lawyer at a small office. 


In 1942 the military recruitment office sent me to the school of communications operators. I studied there six weeks and then was sent to the front. We went to the front in a wooden railcar without seats. I remember that Jews were the subject of discussions on the train.  One could believe that we were going to struggle against Jews rather than Germans. They were saying that Jews liked trading but not fighting at the front.  They spoke rough Russian curse language. I kept silent. It was impossible to enter in a dispute with a hundred of armed anti-Semites. They took no notice of me. It probably didn’t even occur to them that there might be a Jew on this train [these soldiers sincerely believed that Jews stayed in the rear rather than going to the war. By the way, this point of view was one of the reasons that caused an outburst of the postwar outburst of anti-Semitism in the USSR. Many people were of this same opinion; they didn’t know the real situation.  Very few people knew about the Holocaust before 1990s. This was thoroughly concealed by the authoritie] or they would have torn me apart. There was all hatred in their words. I was communications operator on the front. I took part in the battle near Rzhev. I was crawling on the battlefield connecting the torn wires.  I didn’t have any sleep in days. In 1943 I was slightly wounded on my arm and had to go to hospital. I had a surgery, but in a day I was feeling quite normal sitting in my ward. In few days the hospital food storage supervisor addressed me offering a job at the hospital canteen. I was to keep records of food products. I accepted this job. We went to the canteen and he went into the office of manager of this canteen. I heard ‘Ah, you damned anti-Semite!” It turned out that the manager didn’t want to employ a Jew. But the food storage supervisor insisted that I was accepted. I worked in that hospital until the end of the war. We were following the front line across the whole country. The food storage supervisor became a very good friend of mine. We wrote letters to each other after the war. He fell ill and died in the late 1940s. I still have very warm memories of him and I’m grateful for he had done. People treated me nicely in the hospital. They respected that I didn’t take advantage of my position. I never stole anything. People trusted me. Once a general started a case in court, but he wasn’t a success. He addressed me and we developed appropriate legal documents. He won the case and sent me his thanks. I corresponded with my mother and sisters from Alma-Ata all this time. I knew their situation and sent them parcels with food. 

After the War


I returned to Kiev in 1945. Soon I was summoned to the registration office where they announced that I was promoted to the rank of captain.  I was a private during the war, and – promoted to captain.


In 1944 my family returned to Kiev from the evacuation. My wife and I managed to get back our apartment in Yaroslavov Val Street. My parents and sisters lost their apartment. It was occupied by a doctor from the KGB (State Security Committee) office. My mother, father, my sister Manya and her daughter Ella and my sister Sarrah lived in a small room with no toilet. This was the room that Sarrah received working at the school library. My father received a small pension. Manya got a job of teacher of mathematics at school. Everyone followed closely the events in the country. Stalin was hated. I remember Mama’s comment when she opened the “Pravda” (Truth) newspaper “Another portrait. Well, it’s been a long time”. My father forgot that he had said prayers in the past. He didn’t go to the synagogue once after the war. They lived a very poor life. They could hardly make ends meet.
Soon after I returned I was offered a job at the Ministry of Trade. I didn’t believe they would employ a Jew. However, I worked there for almost 7 years. One day (around 1951-52), in the height of “doctors’ case”10, my boss called me to his office. He told me how highly valued I was and what a good employee I was and, avoiding my eyes, suggested that I wrote a letter of resignation. I was fired. Jewish people did realize what was going on and that it was just another occasion to accuse and destroy the remaining Jews. We felt ourselves like on a hot frying pan. And Stalin’s death in 1953 was like a breath of fresh air for us.


In 1948 Israel was established. We were very excited about it. We hoped that Jews might have an easier life from then on. We didn’t en discuss the subject of emigration. Besides, it was impossible to leave the USSR. Even to mention departure might result in a life imprisonment or death sentence. We did realize that we wouldn’t be allowed to leave the country.
In 1957 my mother died. My father died in 1964. They were buried at the Jewish cemetery in Kiev.  
I got a job of lawyer at the perfume storage facility and worked there many years until I retired.  Later I worked as part-time lawyer in various offices until I turned 85. My employers told me that I did more in half a day than their previous employer would have done in a day. My wife worked as an accountant in smaller offices. I know that she was much valued at work.  
We didn’t celebrated Jewish holidays or observed traditions at home. Our favorite pastime was reading. We read books by foreign and Soviet writers. We also read newspapers and had discussions about what was true and what was just a mere propaganda. In the late 1950s early 1960s we went to the theaters and concerts of classical music. Our favorite holiday was New Year. We also celebrated birthdays. We had a skeptical attitude towards Soviet holidays and parades. We only participated in the parades if we were ordered to go. At that time one could be crossed out of the list for a bonus or reprimanded if one didn’t go to the parade.


My son didn’t get any Jewish education. We didn’t teach him to observe traditions. He had a phenomenal memory and was good at mathematics. He finished school with honors and tried to enter the Kiev University. He failed. The following year my son entered department of mathematics in Moscow University, graduated from it with honors and took a post-graduate course.  He was very handsome and talented. He could have had a great future as a scientist, but life took a different turn. He had a brain tumor and died in 1964 when he was 26. He was buried at the Jewish cemetery in Kiev. My wife and I went to the cemetery almost every day before she died. 
In the early 1970s many of our acquaintances and friends began to move to Israel and USA. We sympathized with them and supported them, because at that time such people were accused of leaving their Motherland and deprived of their citizenship. They were also called to stand in front of the audience at the Communist party meetings where they worked and party members pointed at them as an example of disgrace calling them traitors.  We didn’t dare to move. We were no young any more and we understood that it wasn’t going to be easy to start a new life in a different country. Besides, we could never leave our son’s grave.


We shared our apartment with a neighbor that was an exclusive shrew until we received a separate apartment in Krasnoarmeyskaya Street in the middle of 1980s. 
In 1997 my wife died from stroke. I moved in with my sister Manya. Her daughter Ella is taking care of us. 
Perestroika began in early 1990s. I followed all events very closely. I do respect Gorbachov11. He destroyed the empire of evil. I am very old now and reading is a problem now. But I look through Jewish newspapers with great interest.  Chesed takes good care of us. I get invitations to various performances and concerts. They provide us with medication and food.  
I follow up the situation in Israel. Many of my acquaintances moved there in 1990s. When they visit Kiev I meet with them asking questions about this country, traditions and people and their life. They show photographs of the country. To visit Israel is a dream that can never come true. I’ve got some Russian newspapers from Israel and I enjoyed reading them.
I’ve lived a long and interesting life, witnessed and participated in many events that have become history. I’ve lived in three countries: Russia, USSR and Ukraine, although I never went outside one region. I have seen various governments and regimes. I like it that Ukraine gained independence.  People have their freedom, they are not afraid of the authorities any longer, they can travel all around the world, speak and think about whatever they wish. We couldn’t dream about anything like this. I must have done things wrong, but I am proud that in my 102 I didn’t do one thing to feel ashamed of. I didn’t betray anyone and I didn’t give up what I believed in. I’m happy that you were interested in my life story and that someone else will read it. 


Glossary


1 In 1920s there were many anti-Semitic gangs in Ukraine. They killed Jews and burnt their houses, they robbed their houses, raped women and killed children

2 Educational institutions for young people without secondary education, specifically established by the Soviet power

3 SHOLEM ALEicHEM (real name – Shalom Nohumovich Rabinovich) (1859-1916), Jewish writer

He lived in Russia and moved to the USA in 1914. He wrote in about the life of Jews in Russia in Yiddish, Hebrew & Russian.

4 Lenin(Vladimir Ulyanov, 1870-1924) – a proletarian revolutionist, organizer of the Communist Party of the Soviet Union, founder of the Soviet Union

5 Nikolai Alexandrovich Schors (1895-1919), a famous Soviet commander and a Hero of the Civil War

In 1918-19 he was commanding officer of a unit in Bogunskiy regiment, brigade and of the First Ukrainian and Soviet and 44th Rifle Division fighting against the Petlura and Polish armies. Perished on the battlefield.

6] White Guards counter-revolutionary gang led by general Denikin. They were famous for their brigandage and their anti-Semitic actions all over Russia; legends were told of their cruelty. Few survived their pogroms.

7 In those years it was not safe to go to the synagogue

Those were the horrific 1930s – the period of struggle against religion.  There was only one synagogue left of  the 300 existing in Kiev before the revolution of 1917. Cult structures were removed; rabbis, Orthodox and Roman Catholic priests disappeared behind the KGB (State Security Committee) walls.

8 The so-called New Economic Policy of the Soviet authorities was launched  by Lenin

It meant that private business was allowed on a small scale in order to save the country ruined by wars and revolution. After the October Revolution and the Civil War, the economy of the USSR was destroyed, so the government decided to launch a New Economic Policy (NEP). They allowed priority development of private capital and entrepreneurship. But at the end of the1920s, after a certain stabilization of these entrepreneurs, they died out due to heavy taxes.

9 On 22 June 1941 at 5 o’clock in the morning Nazi Germany attacked the Soviet Union without declaring a war

This was the beginning of the so-called Great Patriotic War.

10 «Doctors’ Case» - The so-called Doctors’ Case was a set of accusations deliberately forged by Stalin’s government and the KGB against Jewish doctors of the Kremlin hospital charging them with the murder of outstanding Bolsheviks

The “Case” was started in 1952, but was never finished because Stalin died in 1953.

11 Mihail S

GORBACHOV – THE LAST Soviet General Secretary of the CPSU Central Committee (1985-1991), the first President of Russia (1990-1991), initiated perestroika in the USSR. 


 

Grigoriy Yakovlevich Husid

Grigoriy Yakovlevich Husid

I am Grigoriy Yakovlevich Husid. I was born in Yelisavetgrad (Zinovievsk, Kirvograd) on 7 October 1924. The town was called Yelisavetgrad before the revolution. After the revolution it was named Zinoviesk after Lenin’s fellow-fighter Zinoviev. In 1934 Zinoviev was declared an enemy. At the same time Kirov was murdered, and the town was called Kirovograd in his commemoration. This is what it is called now. It used to be a prosperous merchant town in Odessa Province. It is located on the rich steppe lands.   According to what my parents told me it was a well-known town. Quite a few politicians and artists came from it. 50% of its population was Jewish.

My family background

Growing up

During the War

After the War

Glossary

My family background


My father Yakov Yerukhimovich Husid was born in 1900. He was a printer and later he worked on official positions in the Soviet authorities. He didn’t have any education. He was a self-educated person. Later he took classes, studied in the Institute of Red Professorship. He came from the family of small manufacturers. His father owned a printing house. His sons and two employees worked there.
His father’s name was Yerukhim Husid. Husid must have derived from khasid. They say, our ancestors were rabbis in Czekia. Our kin moved to Ukraine. My grandfather was an intelligent person, as he was good at the printing business. He went to Germany, purchased equipment, disassembled and shipped it to Yelisavetgrad. There he assembled it back and started his business.


He had quite a big family with seven children. His oldest son’s name was Buzia. He was born in 1895, worked as printer and died in Kirovograd in 1940. Leonid was born in 1896. He perished in 1914 in the Red Army. His third son George was born in 1897 and died in Moscow in 1920 from spotted fever. Anna (Nekhama) was born in 1899 she finished high school for nobility and died in Moscow in 1969. Esther was born in 1902 and died in Moscow in 1985. Yekaterina was born in 1907. She outlived them all. She was a member of Komsomol League and a cartographer. She died in 1989. My father was the seventh child. The brothers defended each other with might and main and they often fought with other boys. Of all girls only Ania studied at school, and as for the others, they had to go to work. Their parents thought it was stupid and unreasonable to study and pay money for school when the children could just go to work and earn money. My grandfather was a rough person. I would even call him a skinflint. He slept on his wallet, for example. The family wasn’t religious – I never saw any religious rituals. They lived and worked at the same place. Their printing house and their home were on the same floor. This house is still there, in Kirovograd. It looks very decent even for our time. It’s a four-storied building, built in the modern style. The printing house occupied few rooms. This was in the 30s. After the private enterprise was closed in the country, my father closed his printing business, too. But he wasn’t sitting doing nothing. He started making and selling cream for shoeshine.


As far as the children had a profession of printer they all had jobs at state printing houses. After the civil war began all brothers went to the Red Army. They were energetic boys and they were happy about the revolution. Buzia, the oldest brother, worked as printer his whole life. My father also worked in the printing house. During the Civil war he was in the army. He went to the army as volunteer, and he hadn’t reached 18 by then.
They called him to join the gang of the Greens or the gang of Maruska 1, but he went to the Red Army, although he didn’t even know what it was all about. My father was a gunman.
There were many Jewish men in the Red Army then. Later, in 1924, he became a Bolshevik at the Lenin’s appeal. (After Lenin died in 1924, there was an appeal to join the Party.)
They spoke Russian in my grandfather’s family. However, the parents spoke Yiddish to one another, so that the children could not understand what they were talking about.
My grandfather cooked for the whole family and for the employees in the printing house.


My grandmother’s name (my father’s mother) was Friema. I remember well how she looked. She was small and tiny. Her hair was white. She was a very calm and kind woman, very quiet and noiseless. She never yelled. She knew her duty – to feed a whole guard of ten people. We had simple food, but it was delicious. 


However strange it may be, but I don’t remember any books in the house. My grandfather usually printed forms and registers.
My mother’s name was Dora, Debora Moiseyevna. She was born in the family of handicraftsmen.  My Mother was also born in Yelisavetgrad in 1903.We lived either in the apartment with my grandmother or in the house in Yelisavetgrad. My father worked in Kharkov, Odessa or Kiev. When he left Yelisavetgrad we moved to our grandmother Esther, Fira. She concerned with a household. Prepared in that time for small kerosene stoves. Ate we well, most of all I liked when grandmother do gomentash, little triangular pies, with the bouillon, she cooked different strudel pies. Shi in general prepared enough tasty.
Our apartment was in the center, in Timiriazevskaya street, in a solid two-storied building. My grandmother and grandfather and mamma’s only sister moved into this apartment.  My mother’s sister was Klara. She was three years younger than mamma. They studied at school. When mamma was at high school she dated George, my father’s older brother. He was a couple years older than my father, so, my father had been acquainted with her at that time. After his brother died, my father married her.  Mamma wasn’t engaged to George – he was just courting her.


When George was in the Red Army, they sent him to study at the Conservatory, as he had a very good voice. But he fell ill with spotted fever and died. Well, his younger brother married his girl in 1924.
My father’s and my mother’s families had known each other for a long time. They used to visit one another. There were very warm relationships between the families and they saw each other every day. My father’s grandmother always came with little something to our home. Most often these were sweets, even before the wedding my parents.
At first my father worked in the printing house in Kirovograd. Then he joined the Party and got promoted – he became director of the biggest bookstore. The bookstore was located downtown. Later he got further promotion and became a Party official.


There were only a few children in our yard. I had a friend Lyonka Kopeikin – we used to fight with him. I remember him well. That’s a thing about our memory – we remember the bad ones and not the good ones. We were about 9 or 10 yeas old then. Our nationality or our parents’ occupation didn’t matter. I studied at school #13 this was Russian school. I went to school when I was eight. I studied for two years in Kirovograd. But somehow I don’t remember anything about that school. I visited this place recently – the school is still there, at the central synagogue’s backyard. I don’t remember anything about my school in Kirovograd, because we moved to Kiev later.  Kiev was a huge unfamiliar town to me. And my overwhelming impressions of it erased Kirovograd from my memory. I remember that in Kirovograd I was always attracted by the fire brigade.

Growing up


We moved to Kiev in 1934, because my father was promoted to Kiev. He became Chairman of the Book Store Association. Their office was downtown in Cheluskintsev street. We lived nearby, in Malozhytomirskaya street.  We lived in a small two-room apartment. In Kiev I also went to school #13. This school was located in Vladimirskaya street, near the Bogdan Khmelnitskiy Square. I remember this school very well. I still keep in touch with my schoolmates, the ones that are still here. I liked one girl when I was in the third form.  She was my first attraction. I was about 9 or 10 years old then that’s why my love was all feeling and sighing. We were all friends in our class. I still remember their names: Volodya Shubs, Boris Khan, Vova Sats, all Jews.  My best friend Boria Khan lives in America, he is Doctor of Technical Sciences.  Vova Shubs married our classmate Zoya Vazovskaya. They live in Frankfurt, Germany. Vova Sats also lives in America. He was an otolaryngologist here and continued working in the US. It didn’t matter a bit whether one was a Jew or whether one wasn’t.  For example, I didn’t even know that Zoya Vazovskaya was a Jew.


I didn’t study well at school. I had poor marks, but I managed to pass from one form to the next. I read a lot. My favorite book is “Musketeers”. My favorite writers are J. Verne, Walter Scott and Louis Boussenard. I spent my summers in pioneer camps. Sometimes I visited my grandmother in Kirovograd. Sometimes we went to the dacha (summerhouse). I was in Artek once (biggest and famous Ukrainian summer camp) in Luzanovka, in the vicinity of Odessa. I remember it was in 1936 – Gorkiy died then. I wasn’t quite fond of this organized rest. It was too structured. We lived in some plain dwellings. We even went to the beach in groups and in order. There were some games, but I wasn’t interested in them. I was fond of art then.


We were pioneers, of course. I also was a young Octobrist. There was a ritual in the first years of the revolution – consecration.  I can’t remember the ritual itself, but I remember they gave me a blanket and I was adopted into Printers Trade Unions and exempt from payment of membership fee until my I got employed.


I liked to draw at an early age, although there had been no such talents in the family. At first these were child’s drawings. Love took me to the art. When I was in the fifth or sixth form I liked two girls – Tsylia and Polia (twins). These girls went to a dancing class at the Palace of Pioneers. I was shy and afraid to go to the dance class to be near them, so I enrolled to the drawing club in this Palace. It was headed by Kozlovskiy, a graphic artist. There was a jubilee of Shevchenko (Ukrainian poet, writer and artist). I was told to draw a picture of Shevchenko. I had a book. And in it I found a picture of Shevchenko, where he was carrying water.  I made a copy giving it very little thought. However, this picture was taken to an exhibition and I received an award for it: a manual on drawing and a box of pencils. Since then drawing became my hobby. But my love to Tsylia and Polia ended, as everything does in this world.  


I remember 1933 well. In our family we didn’t quite feel the famine. My father was a Party official at that time and we received rationed food. People around had no food whatsoever. We even had some makukha (bran of sunflower wastes) and cereals – no, we weren’t starving to death.


When famine was almost over, they opened a big bookstore in Karl Marx street. Somebody from our school group found out that they were giving sweets and cakes there to attract children. It was literature club there. Our whole class joined this club.  We did eat there. There were cakes and sweets. I remember a long table and us all sitting at the table.  There were discussions, but we were more interested in what was on the table than in literature. When there were too many children on the list they closed this activity. 


Mother and grandmother made matsa for Pesach. But the Jewish character of anything was never emphasized. It was during the postwar yeas, when attention was drawn to this. Before the war this was well-disposed perceived all surrounding us people. On Pesach beside us in the house were going to people different nation this was orderly and naturally. After the war a position is sharply changed, keep Jewish traditions become
nearly indecent, and insecure. Neighbors could  to tell in state organs and beside on could be troubles. First mother made matsa in the secret from all, but much soon ceased at all this to do.


We didn’t have political discussions in the family. Perhaps, they discussed something, but I was never interested in these subjects. The subjects of policy or work issues or critical attitude were closed.  There wasn’t much criticism, anyway. I remember in 1937 when my father was Chairman of the Radio Broadcast Committee he packed his suitcase and was awaiting arrest. He had been fired from work and expelled from the Party.  What happened was that they read the verdict of Trotskiy fellow-comrades on the radio, and after they finished they started broadcasting some funeral march. And my father was on business trip then.  My father’s deputy was arrested immediately. But my father wasn’t arrested. But still – he wasn’t in the Party and he lost his job. These were troubled times, and he expected arrest. Later, when it all settled down he went to work again, but he was put on a lower position. He worked at the consumer association. He wasn’t involved in policy or culture any more. However, they returned his Party membership card to him, and it was good that he had not been arrested or convicted. He was happy about it, as at that time they were arresting people for nothing. I was 13 when my father was awaiting arrest. Everybody believed that Trotskiy fellow-comrades were enemies. There were few of those who believed otherwise. We, students, believed that everything they were doing to the people was correct and had its reasons. Stalin was the one who, we believed, constituted our life basis.
Mamma worked as an accountant at that time, but I don’t remember where. Mamma loved beautiful clothes and she could make her own clothes. I can sew a little, too.


We had neighbors in our apartment. I remember their last name was Vinnitskiye. The man was a Jew, but later he got christened. His wife was Russian and they had no children.  We were not friends with them. We just co-existed: we occupied two rooms and they lived in one.
We, kids, were fond of theater before the war. I loved ballet and cinema most of all. I always liked ballerinas and I still love ballet.

During the War


The war started when I was about to go to the 9th form at school. We, boys, knew that there would be a war and we were sure that the victory would be ours.  In 1935 there were maneuvers in Kiev under the commandment of Yakir. There were some training landing operations and I watched them. I saw Voroshylov when he came to Kiev. The war was in the air. I went to the sniper school, and was master of shooting. Everybody knew there would be a war, and they were preparing to the war.  We were just boys, and the beginning of the war was an exciting event for us. War! How interesting! Great! Of course, we shall win! It was a sunny day when they declared the war. In general, we were in high spirits and there was no pessimism. Father had been summoned to Lvov few days before the war. We were staying with our mother. She was concerned, but we, boys, were so careless and happy that I didn’t notice her concerns.  My father was first lieutenant, he didn’t find his military unit near Lvov. He joined some other unit, and they were trying to escape from the encirclement and disappeared.  My mother left on 9 July with some organization. I was on the railway station with her. I was going to evacuate. But at that time the teens were summoned to the military committees. We heard they were planning to send us to the East to train and get summoned to the army in a year or two.  So, I didn’t go with my mother – I went with the boys. There were 200 of us from Leninskiy district of Kiev. Our commander was a man. We called him Bare Skull, as he was bald-headed. They got us all boys together and we went to the East via Brovary.


I put on my best suit: Polish black suit with wide shoulders, and English boots on high sole. My father sent me this outfit from Poland in 1939. He was in the Red Army then and took part in the liberation of Western Ukraine. I was stopped several times on our way. They suspected I was a spy, because my clothing was so different from the others.  Now I realize that I looked stupid. We were going to the East and some of the boys wondered about. I liked to walk fast. There were few of us ahead of the others.  We were the first to enter villages, and people there met us nicely and gave some food. This was the only food that we had – I can’t remember any organized meals or rationed food. Generally speaking, the first ones in the column always had some advantages. Every now and then there were air raids. The planes were flying low above our heads, but we weren’t scared. In Donetsk they divided us into groups. I was sent to Dnepropetrovsk region. We were to gather crops there, work on the winnowing machine or load something. We worked there a week. And then they sent us to dig anti-tank ditches near Guliaypole in the vicinity of Dnepropetrovsk. They gave me two bulls, a plank and a stick. I had to remove soil from the pit. The most difficult thing was to catch those bulls. You let them free in the evening and then it gets almost impossible to catch them! We stayed a week and a half there. German airplanes came there, too, to fire at us.  So we were digging those ditches when some guys came and said “What are you doing here? The Germans are already behind you”. We avoided the roads. German motorcyclists were going on the roads.  We were hiding, we didn’t want to be noticed. It was a war, we knew. As soon as they passed by we got on our feet again.  That was almost flat steppe. Ad there was a village lying beautifully in the curve of land. A clean village, white houses and the German signal flares above the village. It was unbelievably beautiful.   There were no Soviet authorities left in the village. People told me to go away. There was a grain elevator in two or three kilometers from the village. They transported grain to Donetsk by trucks. They took me with them and we drove to Donetsk.  There was Daddy’s acquaintance from the civil war years. His last name was Alexandrovich.  He was in the army, but his family was staying there. When my mother and I were saying “good-bye” to one another, she told me to come by the Alexandrovichs in Donetsk (she knew I was heading to Donetsk) and she would let them know where she was. The Alexandrovichs told me that my mother was in Kuibyshev. All my friend have left, who where, search their own native. I decided to go to Kuibyshev. All roads were packed with trains. I just moved from one train to another, walked sometimes, stayed overnight on a platform or near a train. I ate whatever the Lord had sent me. All people were moving to the East. There were some from Kiev among them.


Bare Skull had all our documents. He gave us back only our birth certificates. We didn’t have passports. It took me two or three weeks to get to Kuibyshev. I came there with fleas, dirty, all this time I didn’t have a wash or take off my clothes. It was cold already. I came there on 7 October 1941, on my birthday. In Donetsk I received some special uniform, and on the way I exchanged it for sausage and bread. In Kuibyshev my mother worked already as an accountant at the Bread Department. She lived a small corner in an apartment, behind a screen. She didn’t know anything about me through all this time. Of course, she had been very concerned.  I was standing there but it was too dangerous to approach me. I was so dirty that they pulled all my clothes off me and put them into a metal milk canister. Then I announced my arrival at the military committee. I got a job of a draftsman at the place where mamma worked.


I didn’t work there long. I was registered at the military committee and sent to the aircraft plant. It was Moscow plant #24, named after Frunze, that manufactured attack planes, the so-called “Black Death”, the best ones. At the beginning of the month they put me to work as a mechanic. It took me few months to learn this profession. Then I was transferred to a test facility, where they were testing aircraft motors and trained to work with aviation devices. I was responsible for maintenance of devices and equipment repairs. At first I lived with mamma in Kuibyshev. Then I lived in an apartment with a family from Kiev.  My plant was located in Bezymianka, 15-17 km from Kuibyshev. We went to work by train or stayed overnight at the plant to save the journey. There I became a Komsomol member.  This happened in 1942, and later I became head of a Komsomol unit. I also became a Party member there. I was supposed to be summoned to the army in 1943. I had been on the conscription for a while, when my mother (she received some certificate and money for my father at the military committee) made some arrangements to have me sent to the Artillery school. I packed all my belongings and was standing there among the others happy to be finally joining the army, when all of a sudden a few of us were sent back to work. They explained to us later that we were assigned to work at a military plant.

The people treated us nicely. There wasn’t any anti-Semitism. Of course, I wasn’t running around telling everyone that I was a Jew. But I wasn’t ashamed of it, either.
We didn’t know about what was happening to Jewish people in Kiev. It became known after the war. Erenburg [Erenburg Ilya (1891-1967), very known Russian writer, publicist (hiss nation -Jew).] wrote articles on this subject, but it was more a call to be against the Germans than description of what the Germans were doing. Later I found out that my grandfather, my father’s father committed suicide – took some poison in Kirovograd when the Germans came there. He was familiar with chemistry.   And his older brother killed two Germans with a bench. When the Germans came to his home he knew what to expect from them. He grabbed a big bench and killed them. The other Germans shot him.

After the War


We were very happy to hear about the liberation of Kiev. We felt winners. We were dreaming about going home. But it was not to be soon. I worked at the military plant and they did not let me go. It was a cold and hungry time. My uncle Lyonia Unshtel, the husband of mamma’s younger sister Katia, sent me a pair of boots. Everything was rationed there. My ration was 400 grams of bread - this was much. I worked on a test station, and this involved work with engines and oils – hazardous work. We were given milk for hazardous conditions.  We also had meals at the canteen.
We didn’t hear anything about my father until 1944. In 1944 he was moved from the front to Uralsk. Her worked there in the Aviation College where he served until the end of the war. At the end of the war my mother went to join my father in Uralsk.


In 1946 mamma returned to Kiev from the evacuation. In Kiev mamma met my drawing teacher Alexandr Ivanovich Fomin. He asked her where I was and helped to obtain a request to send me to study at school. It was impossible to get to Kiev without such request. I was 22 when they let me go.
After the war the Art school was looking for all those that could continue to study. This school prepared students to enter the Art Institute. Only 4 people of those who studied there before the war continued to study at school. All others perished. I was strongly oriented to master art. I dreamt about it throughout the war. When in Kuibyshev, I had a short meeting with art. Lifanov, Savitskiy, very interesting artists from Moscow, were in the evacuation there. They established a night studio. I went there whenever I had time. But it was rarely that I could find time.  I came back to Kiev very enthusiastic about proceeding with my studies. The school was directly in the building of the Art Institute. I decided to study sculpture. My teacher was Kovalyov. He is the author of the monument to Pushkin in Kiev. The conditions were hard – it was cold and hungry. But we were studying.
Our family returned to our former apartment. There were neighbors in it - we occupied two rooms. There was one family of neighbors – the Elberts. The head of the family used to be my father’s colleague at Oblpotrebsoyuz (Regional Consumer Association). After the war my father continued working in Oblpotrebsoyuz. He got a job at the same organization but he didn’t hold management positions.  Mamma didn’t work: she was a housewife. We were fond of studies. However, there was a change in policy towards the Jewish people. There were few Jews at school. I was the only Party member in our school and I was elected secretary of the Komsomol group.
The school was established to prepare students to go to Art Institute. Therefore, the same lecturers taught in the Institute and at school. They knew their students and their capabilities. In 1946 there was small competition to enter the Institute. This was a special Institute, homework was of special importance. My public activities took much of my time. Once I was even editor of the Institute wall newspaper. Our newspapers were 30-40 meters long yes, yes, visualize! These were mostly pictures. Students were very industrious then. They were mature people, they knew the cost of life. Mikhail Grigorievich Lysenko, People’s Artist of the USSR, was my teacher.  He was the leading sculptor in Ukraine. He was an invalid and he could do very little with his hands. He had assistants that helped him. For example, the monument to Schors in Kiev was made by his assistants. He made sketches and gave advice and supervised their work.


The attitude towards the study of foreign art was very strict. I remember, during the first years of our studies even to mention impressionism was forbidden. Modern post-impressionism was excluded from the circle of our attention. We neither saw nor knew all this. This was servility before the west.
I graduated the Institute at Gelman’s shop. He was a Jew. Muravin from Moscow was also Jewish, he suffered during the struggle with cosmopolitism, and as a result, he lost his job at the Institute. His name was Muravin Lev Davidovich. Those who were at the head of this struggle against cosmopolites did a lot of harm to Muravin. Muravin was very educated, perhaps the most intelligent of all professorship at the department of sculpture and he was the most talented one. But still, he was suppressed and had never been awarded any titles or honors for his work. I was a grown up person and could see the background of what was happening around. We could feel that different attitude towards the Jewish people in the air. My father also knew it at  his work.
Later I met a girl that was to become my wife. Her name is Inna Atonovna Kolomiets. She studied at the same Institute where I did. She was one year older than I. She started her studies before the war. During the war she was in the army and she continued her studies after the war. Before the war her father was Director of a plant. He evacuated his plant, but he couldn’t get out of Kiev himself and he died. His driver gave him out to the Germans and they shot him. Her mother evacuated with Inna.  Inna finished her studies at gelman class.


Inna is not a Jew and my parents were not very happy about our marriage. Not only because she wasn’t a Jew. She had a child and her husband perished during the war. Regardless of my parents’ concerns we have lived happily with her for 50 years.  As for her mother, she had no objections to our marriage. We’ve lived together and have had no national conflicts. In 1952 I graduated from the Institute and we got married. The situation was bad at that time. The “case of doctors” was in the process. It gave an unpleasant feeling. We basically didn’t believe it all. We realized that all of that was a political action against the nation. We understood it long before it was all put into the open.  We respected Stalin as a personality. We thought he did much for the country. He knew how to be the leader. I remember how much energy in the people he generated even to evacuate the plants to the East. But when national oppression began, it was not so good. But I continued to be an active Party member. I was a secretary to party organizations in sections of sculptors of alliance of artists. I believed that all in our country occurs correctly and tried, do so that that who work with me beside too in this have believed. I conducted caucuses and explained to people to politician of Communist party.
In 1952 I finished the institute. I received a free diploma to do my creative work. I found a job and obtained an assignment paper from the Institute to the Palace of Culture at the plant “Bolshevik”. I worked there until 1999. They paid very little – that amount could hardly be called salary. What I’m doing is my hobby and it has always been so. My wife worked at the handicraft art school. We were members of the Union of Artists and worked in the Art Fund.


My greatest creation is the monument to Military Glory in Zhytomir. This is a tall monument, of the height of a 12-storied building, with bridges – a whole complex.  I made what they ordered. What I made for myself I exhibited at exhibitions. I worked with the subject of workers or military subject and made portraits.
To be frank, my being a Jew, and my last name Husid had an impact on my career. I could teach at the Institute.  My Jewish origin had an impact on my trips abroad. I had to submit my documents twice or three times to go abroad. They would loose my documents or delay the review or anything else – they always had enough reasons to not let me go.
Basically, I am an internationalist. You understand, it is based on my upbringing. I took to the Jewish subject 5 years ago. My wife said to me “Come on, you are Jewish, you ought to do something Jewish”. I didn’t have enough knowledge. Although I had few Jewish friends it wasn’t enough. So, my wife directed me at this subject She is very seriously involved in the Ukrainian folk art. This subject has always been exciting for her. As for me, I’ve been interested in general subjects and not national. But recently I started reading more about the Jewish issue. This inspired me to create new works. I went to Kirovograd where I was born. I went to their synagogue. I didn’t feel pangs of conscience there. In Kiev I do not go to the synagogue.  I am not a religious person, and in Kiev it is only allowed to enter a synagogue to pray. My wife has never had any anti-Jewish opinions. She studied at school #79 – there were many Jewish girls and boys there. She has been among Jews all her life.  She respects Jewish people and she knows their weak and strong points, like any other nation.  When we got married the four of us were living in a 13 m2 room: her mother, her son, herself and me.


In 1956 our daughter Marina was born there. Later we moved into this separate apartment. My parents stayed in that apartment where we had lived. In 1962 my mother died from cancer, and my father died in 1970 from a stroke. He lay in beds and was paralyzed seven years. I was taking care of him. Later I hired a woman to take care of him. Well, their life story is rather sad.
Marinka, our daughter, was a very nice girl. She studied at the art school. She wanted to draw when she was very young. Talent is just work. She worked a lot and was successful. She managed to do a lot in such short time. She wanted to enter the Art Institute and learn to be a theatrical artist.  She made a very interesting composition for her entrance exam. They put her a bad mark and refused admission. She entered the Art Institute in Lvov.  She always had my last name – Husid. She didn’t even think to change it to her mother’s last name – Kolomiets, although in her passport her nationality was written Ukrainian. Her last name was sometimes an obstacle for her. Once they were sending a group of young artists to Italy. Her documents were at the Komsomol Central Committee. She was asked there “Why such strange name – Husid, when your nationality is Ukrainian?” She answered “My father is a Jew, and he has a Jewish name. I have my father’s name, and my mother is Ukrainian”.  They didn’t let her go to Italy. She participated in exhibitions and various trips. During one of such trips of young Ukrainian artists to Uzbekistan she died in a car accident. She could do handicraft, big mosaics and paintings. She could also make stained glass paintings. She could do small things and then turn to monumental things. She painted a big composition in ceramics in the Olympic Center in the vicinity of Kiev.


Marina left her little sickly son. Danichka has cerebral palsy. He is in Czechia now with his father. They moved to live there, as Danichka needs medical care for a lifetime (In Czechia much better cure this disease, than in Ukraine). We with wife often its visit. He can move and walk. He can draw, too. Last year I organized an exhibition and displayed works of the three Husids: my daughter’s, my grandson’s and my own works.
I’ve developed more interest in my Jewish origin and identity. I would like to go to my historical Motherland, Israel and, perhaps, stay there. Hopes that we with the wife will be able there to go to this. We much interesting see there own eyes this country, feel its history and culture. While we sound and continue to work, I think that such possibility introduces.
Meanwhile, I’ve heard that they opened a Jewish museum in Kirovograd. I decided to give them Marina’s stained glass painting.
I’ve become interested in my origin, in chasids. I wonder where my name Husid comes from. It’s interesting that when my grandson and his father went to Czechia the circle closed. I mean, our kin came from Czechia and went back there. There must be some specific flow of life.

Glossary

1 Gang groups

There were many of them during the civil war in Ukraine.


 

The Ladino Ladies’ Club

Bulgarian filmmakers Georgi Bogdanov and Boris Missirkov produced this award-winning, 26-minute jewel of a documentary film for Centropa. Nine Sephardic women in their 80s and 90s, who had worked as physicians, biochemists, museum curators and opera singers, were meeting every week in the Sofia Jewish community center to sing songs and tell stories—all in Ladino.

Yasef Romano

YASEF ROMANO
ISTANBUL
TURKEY
INTERVIEWER: ALBERTO MODIANO
DATE: MAY – JUNE  2005

I had the opportunity to interview Yasef Romano thanks to his daughter Ines. I became acquainted with Ines through her job in Matan Baseter 1 Barinyurt. When the subject of Ines’ father being from Edirne came up, I offered to interview him. Yasef Romano spends 4 - 4.5 days of his week in Edirne due to his work. He comes to Istanbul to be with his family on Fridays. He spends the Sabbath and the weekend with his family. When he comes to Istanbul, he stays in the flat no. 15 in Hayriye aparment, no. 17, in Gayrettepe Girne Sokagi (street). His wife stays here during the week too. They spend their summer vacations in the bay of Saroz as a family. He is a very active person, having been president of the Rotary and head of the Edirne Jewish community. While we were doing the interview, he suddenly had to have surgery due to an ailment he suffered. When we resumed the interview approximately three weeks later, his health was as good as it had been in the past. He has not neglected to instill the values and traditions he has inherited from his father and his religiosity into his daughters. Yasef Romano is a kind, optimistic person who is full of love.The interview with him was spread over a period of three months because of his health problems and his vacation. We met him three times for the interview.

Family background

Growing Up

During the War

After the War

Glossary

Family background

Our roots on my father’ side are from Rome, Italy. We found this out from the registrations in the Diaspora Museum in Israel. We thought we had Spanish roots.  We did not have the opportunity to talk with my father’s father or mother about how we came to Edirne. That is why I don’t have much information, I don’t remember at all. Our father did not talk much, either.

My paternal grandfather, Yasef Romano, was born in Edirne, my grandmother, Ida Romano was also born in Edirne, I do not remember the birth or death dates for my father’s father. My father’s mother’s maiden name was Dudu. I know that my grandfather was  a tailor in Edirne.  I don’t have any more information.
I did not get to meet my mother’s father or mother.

My father Yuda Romano, was born in Edirne in 1905.  My father first started to work as a secretary in the Edirne Jewish community. Later on he became a rabbi. But you cannot call that being a rabbi exactly.  He worked as a philosophy teacher in Alliance Israélite Universelle 2 in Edirne which was a foreign school. He taught philosophy classes in French. He raised a lot of students. The students he raised constantly came to visit him. He had another job also. My father started commerce, but he continued with the community work. He was serving as Grand Rabbi also.

He worked as a cantor too. But he could not open the Sefer Torah as a cantor. Why: We managed a store together.  I opened the store on Saturdays.  And since he was my business partner, he said: “We sin on Saturdays, I cannot open the Sefer Torah in the synagogue on Saturday”.  But he raised important rabbis.  He had more knowledge than rabbis. My mistake towards him was to open the business on Saturdays. Until he died, on Saturdays he neither touched electricity, nor warmed up food. He was excessively orthodox, he would not let others shop on Saturdays even, and he wouldn’t talk to us.  He was very angry with us for opening the store. But it was not possible to close the store in Edirne.

He was a very social person in Edirne. They would meet every Saturday at 10.00 a.m. in a wine store. But the wine seller was an important Jewish philosopher named Israel Reytan. He would open his store only when the mayor pasha came on Saturdays.  He would have philosophical talks with the mayor, pasha and head of municipality of Edirne. Sometimes they took me too. I remember this very well.  Sometimes they would meet in a library, open the books, and do their own interpretations.  He died in 1988.

He is still remembered in Edirne. Some of the students he raised in Alliance school became mayors or ministers. Unfortunately I do not remember the names. He would help the poor, everyone. He helped the government of Israel a lot too. [After the death of Rabbi Mose Behmuaras, who took over the job from Hayim Becerano, the general secretary, Yuda Romano took care of business in the Edirne community in the 1940’s due to the absence of a Grand Rabbi. Yuda Romano was the representative of the Jewish Agency from Edirne between 1940-1946, and was a big help to the Jews who were coming from Bulgaria and Greece en route to Palestine; he waited for the trains, sleeping in the stations through the night. (Rifat N. Bali Edirne Serhattaki Payitaht, YKY Publications 1988 p. 224)]

After I was born, my father worked at the Grand Rabbinate then, in 1955 he started a business with me as well as working at the Grand Rabbinate. We sold gasoline and tires for automobiles. At the same time, he continued at the Grand Rabbinate. He would open the Sefer Torah until 1955. After 1955, because I was opening the store, and because he was my business partner, he said I was sinning and did not open the Sefer Torah.

My father died in Israel on March 2nd, 1988, and was buried there.  He had an open sore on his face for thirty years. He had skin cancer. He could not have that sore taken care of, once and for all.  The doctor said, don’t touch it, it will not bother you.  At the end it started penetrating under the skin. Since my older sister lived in Israel, my father went to Israel, had surgery and got rid of it.  He stayed with my older sister, he kept calling me, “my son, take me away from here, take me to Edirne, I want to stay in Edirne, and die in 
Edirne”.  It wasn’t meant to be, he died in Israel. I could not go to his funeral because my passport wasn’t ready, he was buried in Israel.  However it happened, the Ministry of Foreign Affairs got news about my father’s death. I received a phone call from the Ministry of Foreign Affairs. They said, your father died in Israel, your father belonged to Turkey, we will cover all the expenses to bring his funeral to Turkey. Because your father was very useful to the government. I was not expecting something like this then, I could not answer on the spot. Then I thought, why should he come here, he is buried in the holy land, with requests and so on, he stayed there.

My father wore a shirt, tie and jacket with a felt hat, summer or winter. He shaved every morning. He even had two pieces of advice for me. He would say “My son, you will go to work before the sun comes up, and you will not insult your friends, how do you insult them?  By having a beard. You will shave every morning, absolutely and absolutely, as soon as you get up, you will face your friends, your clients, shaved.  If you face them with a beard, it is a big insult”. I never forget his words.  For twenty-five years, I am at work every morning at 5:30. I get up at five, I go to bed at midnight or one in the morning.  I have tried to apply his legacy for 25-30 years. He had another testament. When my wife’s father died in Edirne, sometimes we could not form a minyan for the morning prayers. I would get up at 5:30, go from door to door, and gather a minyan. This is a habit for me now.

My father was excessively serious, very interested in philosophy, he was a good philosopher. My father was a true philosopher, they still remember his philosophy in Edirne. I inherited his principles too. He never thought negatively in his lifetime. He always thought positively. Let’s think of good, may it be good, he used to say. When sometimes we would say something like it will be bad tomorrow, “don’t even utter it”, he would say. “Always think positive”, he used to say. He never thought negatively and he did not let us either.

My mother Ines Romano was born in Edirne. I do not remember the birthdate. She was a very humble woman. She would not attend meetings a lot. Because my father had a principle. When my father came home from work, he wished to see my mother across him. When my mother went somewhere, she would come half an hour earlier. When my father arrived, my mother had to be the one opening the door. But this was a habit based on love and respect. My father had a principle about food. Don’t ever leave the table full in the evenings. In the evenings you get up hungry. Eat the most food at lunch, because you can eat till the evening, he would say. My father used to eat at lunch. He would arrange his schedule accordingly, when it was 12 noon, he would come home from work to eat, my mother would worry, has the food gone cold?

My mother was slender and graceful and her hair remained black till she died. Every mother views her child differently. But she spoiled me excessively, even my spouse complains about this. My mother and father never let me want for anything in my life.  My mother was even a big support when we went out with friends, as a group. When my friends got fifty pennies, I would get a hundred pennies.

My mother is a highschool graduate, I do not remember which highschool. My father on the other hand, graduated from university. He studied in Istanbul, I do not know which university.  But I think it was either economics or math. He would solve all of our math problems. I know very well that he studied in university. Their mother tongues were Turkish and Judeo-Spanish, they would speak Spanish and French among themselves, they would speak Turkish with us. Because we did not speak the Judeo-Spanish language very well, they would speak Turkish with us.

Our livelihood was from the gasoline station and auto tire store that we opened with my father in 1955. My father previously had a salary from the Grand Rabbinate, that is to say, the community.  In addition, he had a salary from the school. He was a great Mason. He hid this for 60 years, he told us two years before his death. He was a very tight-lipped person.

My mother and father probably met in Edirne, because they were both from Edirne. There was a great love between them. Yuda Romano constantly would come to the balcony and serenade her. Their love was very, very strong. There was great affection. When my mother was sick, my father would cry. A person who appeared so serious and strong, when my mother got the flu, he would cry in the other room. When they asked him why he was crying, he would lament “what if something happens to her?”. My mother would do everything he said, but at the same time she was wary of him. For example, sometimes she had to buy something on a Saturday, she would go without letting him know and come back.  Their wedding was in the Edirne Synagogue, I do not remember the date.

My father always dressed very well, but on Saturdays, he would dress even better. He was a person who attached a lot of importance to Saturday. He reserved his best outfits for the Sabbath day. He did not dress like this even on Yom Kippur. Even his shoes would be polished, as if new.  He wore a vest, jacket and hat even in the month of August.  He dressed well till the day he died. My mother was like that too. I did not take after them, not even 10%.

The financial situation of the family was good. There were no cement houses in Edirne then. The houses were made of wood. But it was one of the most beautiful houses in Edirne. It had three stories. Our house was at Kaleici, Dogan Mahallesi, Cumhuriyet Caddesi. This was in the Jewish neighborhood. There were no bathrooms in the houses then, but this house had a bathroom and a laundry room on the ground floor.  On the second floor, there was a guest room, a bedroom and a livingroom. On the top floor my parents’ bedroom, sittingroom, kitchen and another livingroom. His room was on the top floor. We used to live with my wife on the middle floor and relatives on the bottom floor.  It was quite a big house. There were beautiful antique furnitures. The heating was provided with a stove. Coke coal was used for heating then. There were trees, plants, in the garden and a cistern where rainwater gathered. They probably used the cistern for laundry. I think there was also a cat in the house.  A lady would come continually for housework.

There were quite a lot of books in our home. When my father left for Israel, he went with the philosophy books. My older sister lived on an upper floor. He was going to Israel for surgery. My mother had died in 1986, from arteriosclerosis. My older sister prepared his bag. She put his underwear in his bag. Then my sister went upstairs, when she left, my father emptied that bag completely, and put only the philosophy books. I will take my father to the airplane, I can’t lift the bag. I ask him, “what did you put here”, he says “I put underwear”.  “Is that possible?”, I say. This is his answer: “I will not need underwear there, your older sister will find me some underwear anyways, but she cannot find these books”.

He did not stay home much, but wherever he went, he would read the same philosophy books.  “Dad, you have read this book before” I would say. “My son, I take pleasure every time I read it” he would reply. We had the Koran, Bible and Torah, all three in the house.  He would read all and interpret them for everyone.  He even provided the explanation to Muslims. He was that knowledgeable. When he left for Israel, he went with the philosophy books and he died with the philosophy books. In addition, he had a lot of books on religion. He recommended the books by Orhan Hancerlioglu to me. He enjoyed reading the newspaper a lot.

I assume that there was no one in Edirne or Istanbul  that was as extremely religious as he was. He applied all of the Jewish traditions. He observed kashrut. He went to the syngagogue every Friday and Saturday. He attached a lot of importance to celebrating holidays, he wanted to see all of us at his side. You pay holiday visits on holidays, as you know, but when it was our holidays, he would let the public know, because he wanted them to come and see how to celebrate Jewish holidays. He wanted them to know what Yom Kippur, or Rosh Hashana signified. In Passover, a table would be laid out, 30 people would sit down with him as the leader. He would read the Seder in Hebrew and the reciting tone.  We always reminisce about those days.

He participated in a lot of social events.  But he also had an inclination towards a particular political party. He leaned towards the Party of the People. That is what he claimed, maybe he said it because of politics. They would ask “Who did you vote for?”.  I would not tell that even to my wife, this is between me and G-d. All the Jews voted for the Democratic party, but he supported the Party of the People, if he was serious about this, or this was a joke, he did not tell anyone.  My father did his military service, but where, I do not know.

All of my father’s neighbors were Jewish. They had a very good relationship.  Everyone felt reluctant in front of my father. Because he was excessively strict and minded the rules, even we did not speak much inside the house. His friends mostly were the mayor, the pasha, the head of municipality of the time, that is to say, the bureaucrats. They found it difficult to be friends with him, because they could not attain his personality or knowledge. They wanted to take advantage of his philosophical knowledge.

He never went on vacation.

My father was part of six siblings, four boys and two girls.

Isak Romano was younger than my father. All of his siblings were born in Edirne, then they came to Istanbul for commerce. He was in the business of cheese in Istanbul. Isak’s son, Jojo Romano lives in Istanbul. His grandson was involved in a meat scandal.

Salvator Romano was the manager at Grundig. Then he emigrated to Israel. I do not know if he is currently alive.

Nesim Romano did not work. His siblings took care of him. He died.

Ines Kalvo, housewife, lives in Israel.

My mother was five siblings, four girls and one boy.

The oldest was Gina (Alkalay) Gerzi,  the one younger, Doret Gerzi, lives in Morocco. She probably died. One sibling was shot in Greece and died, I do not remember the name, then it is my mother, and she has a younger brother, Nesim Gerzi, he lived in Marseilles.

My mother and father did not visit often with their relatives. That is because there wasn’t the transportation vehicles of today, then.

Growing Up

In my childhood, I think close to 15,000 Jews lived in Edirne. The Sabbath days had a special place. That day, after leaving the synagogue, we would go strolling to parks, to river banks. Saturdays was a different event for us.  Everyone dressed well. There was a park called Bulbul Parki (Nightingale Park), ladies, gentlemen, when they left the synagogue they would eat their dezayuno [Ladino term for breakfast] (boreks) there. On Saturdays, this event was known among the Turks too. There was a beautiful unity. This will be considered a reproach, but today’s Grand Rabbinate in Istanbul cannot provide this unity. Here everything is about materialism. I am still on the Board of Consultants of the Jewish community, one day we are at a meeting of the Board of Consultants. Naim Guleryuz was presiding. “Dear Yasef, would you like to say something too?”  I said “Yes”, the Grand Rabbi was then David Asseo. “I have a complaint about you, you cannot inspire the Jews in Turkey with unity, accord or brotherhood.  Please do not create separatism. In addition, the subject that bothers me most is assimilation. In the future this is going to be a big problem. Please let’s take measures against this. Let’s be in unity and accord with Jews.  A small child cannot go to Dostluk Yurdu [Jewish Youth Club founded in 1966]. It is a question of money. You only look at it from above” I reproached them. I still think this way. They help a lot, they educate students, but it stays at this level. Why, they do their own advertisements. After that I did not go to a meeting of the Board of Consultants again. There was a lot of unity and accord in Edirne. My father was a very strict man, but he paid a lot of attention to solidarity among Jews. We were all like a family. Whenever someone had a problem, or someone had a happy occasion, we would run there. That is to say we shared everything.  We lived through the good days and bad, the sweet and the beautiful together.

There were a lot of horses and horse-carriages in the city, quite a lot. Transportation was provided by this anyways. We would go on city tours with horse-carriages.  The streets were covered with paved stones, but sometimes the roads could be muddy too.  There was a population of  40-45.000 in Edirne. The Jews numbered 15.000.

There is one synagogue in Edirne that is now demolished. In the old times, there was one synagogue in each neighborhood. They were about 40-50. For example ladies had a separate synagogue. This was like a one-room prayerhouse.  They would gather and do their prayers. They had a rabbi, a gardener. There were synagogues according to professions. There even was a city club. It had no name, I even was on the board of directors.  All social activities took place there.  I worked on the board of that city club too. I am not a founder. This club was for Jews. There would be balls, garden parties once a month. For example, we would gather there after lunch, it had a large library for whoever wanted read, or we played card games. From time to time, musical meetings took place.

The Edirne Synagogue is a story in itself.  We did not gather there every morning. We gathered in the midrash that was next to it, in the back. The memory that stayed with me most was Saturday prayers. There would be lunch after Saturday prayers, then we would get together with the rabbis, all the Jews would eat their meal, and then enter the synagogue again and would sing different songs from different tones.  For example from Dede Efendi, but we sang it in Ladino.  They were all inclined towards Turkish Art music. These were in Hebrew. Today I don’t remember them. In Ladino, with the tonality of Turkish Art music. Nisim Kalaora, he even practiced music with my father for an hour and a half there. That moment still lingers in my memory. They distributed cheese candy to all of us there. It was a very interesting thing.

As far as I can remember, there was one usher and three rabbis. One was the famous Rafael Pinto, he worked in the Grand Rabbinate too. It had a mikveh, Talmud Torah and a Yeshiva.

The Jews lived in the neighborhoods of Kaleici, Sabuni Mahallesi, and Bostan Pazari Mahallesi in Edirne especially. They were sellers of dry goods and notions, moneylenders and cheese sellers. We had electricity in my childhood, and running water.

I lived through events of antisemitism.  At the time there was the campaign of “Citizen, speak Turkish”. 3 Later a “Death to Zionists” association was founded. It was the years of 1964-1966. They did not want the public to shop from Jews. But  we stayed on top of them insistently with the help of the Police Headquarters. The one who helped us most was the father of Emrullah Isik,  police chief Feyzullah Isik. He put a positive end to the event. He threatened the association even if it was illegal. In addition, there was thefts in the synagogue. The books of the synagogue were sent to Istanbul.

I do not remember military parades or special celebrations, but I remember something relating to our holidays.  We are going to temple on Yom Kippur day. Coincidentally, the same day is the first day of Ramadan. We are going to temple at 7:30 in the morning for Yom Kippur. I don’t remember which period it was, just as I arrived in front of the synagogue, a police car approached and stopped.  He asks “Brother, where are you going?”. Of course he does not know I am Jewish. “I am going davening”, I said. The police said “When there is Selimiye, the old mosque, why do you come here to daven”. I said I will go here, without explaining. Of course he doesn’t know what a synagogue is. I still remember this small argument.

I still remember the Independence march and the Tenth Year march.

There weren’t any merchants or vendors where we shopped exclusively. There was a neighborhood bazaar and shopping was done there. The men of the house went shopping.

I was born on August 6th, 1938. I did not go to preschool. My mother took care of me. My first education was in the Ismet Pasha 4 elementary school where I was president for 30 years.  The name of the school was later changed to Sehit Asim school. I finished junior high and highschool in Edirne highschool. All were public schools. I loved social studies, history and geography most. I hated physics. One day we were experimenting in the laboratory. They were going to test us on that experiment. I left the lab saying I am going to the bathroom, I had loosened the fuses. I could never grasp physics, that is why I got special tutoring.

I did my national service in Denizli during 1959-60. While I was in the military, I got engaged on May 27th, 1960. I returned to Edirne in 1962. Before I left for the military, I was working in my father’s business. I got married and started working.  I took over the business which was the sale of auto tires in 1962 completely. I still do this work. We also had a franchise for Mobil. Later my father retired.

Our elementary school friends were generally Jewish. Of course there were Muslims too. We had a good dialogue. There was no religious discrimination in school.  We were together with Turks in groups of friends. They did not discriminate.

My wife’s older brother Menahem Razon was my friend. We had parties amongst ourselves. We gathered in houses on Sundays. We visited relatives in their homes on holidays.

I liked soccer and music.  They provided me with private lessons because I liked music. I did not play any instrument, I only took tonality lessons. We had stone records.  We had a gramophone. We did not take vacations that much in my childhood. We would go to  Karaagac on the weekens in Edirne with my family. We had a house there. In my childhood, there were two or three taxis in the city. We went to Karaagac every Friday at lunch time with my mother. My father stayed in Edirne because he had to be in the temple on Saturday. My father would come on Saturday in the evening. We sometimes went on Saturday morning. All the Jews would come there. It was a perfect summer resort. I don’t remember it but all the embassies, Greek embassy, Bulgarian embassy, American embassy had house there.

At the time we would go on the train from Edirne to Istanbul. When the train was going to Istanbul, it would pass through Greece, it would stop for five-ten minutes, then we would enter Uzunkopru. We would go from Edirne to Greece, then to Uzunkopru in Turkey with the train.


We are three siblings. My older sister Ida (Nee. Romano) Kasuto  was born in Edirne in 1929. She is married to Sami Kasuto. Sami Kasuto was a grocer and seller of candy in Edirne. He was from Babaeskili. My older sister has two sons. One is Hanri Aaron Kasuto, the other Yuda Kasuto. They left for Israel in 1964 and 1966.  Henri worked in Turkey quite a bit. He still comes and goes. Ida Kasuto currently lives in Israel. Her son Aaron died in Israel during the six-day war 5.

My second older sister Rejina (nee Romano) Sarfati,  was born in Edirne in 1932, she died in Istanbul in 1994.  She studied in Ismet pasha elementary school.  She attended junior high and highschool there too. She married Samuel Sarfati  She had two daughters and a son. Meri and Ines are the daughters, Modi the son. Ines lives here. She is on the board in Goztepe Kultur dernegi(cultural association) now, Meri and Modi live in Israel. My older sister’s husband worked in shipping in Edirne. Later he came to be with us. When my sister died he left for Israel and lives there.


We would always go to Mahazike Tora6.  They would even call us up to the bimah on the Sabbath as Mahazike Torah students. The rabbi would not read some of the portions, we would all sing it together. It was more tones of songs, I would get up and sing three lines, another friend would get up and sing another three lines. That is how it was on Yom Kippur. On the weekends, every Sunday, we would definitely have one or two hours of lessons, we would always have education during holidays. My father participated too. There was no Hebrew education in Mahazike Tora, we only learned how to read. My father knew Hebrew in Edirne. There was no one else who knew it in Edirne. I think he learned it from Mahazike Torah too. But Hebrew and the language of the Torah are different. My father knew both the language of the Torah and Hebrew. We only learned how to read religion.

My father was very official on the Sabbath.  I still remember it like today, when it was Friday, around four or five, we would come home. It was not exceptable not to bathe. Then we would put on our new clothes, and we would wear them the next day too. We would all go to the synagogue. There was even a place for ladies in the big synagogue. Then we would gather around the table at home. If the table was not set early on Friday evenings, my father would bring the place down. The table had to be ready around five. We will go to the synagogue. If it was necessary to leave the house at seven-thirty, we would leave at seven-twentyfive. My father would say “No.  You will go early, dedicate yourself to G-d, you will discard all your thoughts”. You will face G-d and G-d only, there. He would insistently admonish us about this. Please do not think about your classes when you are going to temple. Do not think about money when you come to temple. Do not think about your business when you come to temple. Don’t ever ever say “My G-d, help me with my business”.  G-d knows all of this. If you are worthy of him, G-d will help you, he would say. The biggest sin would be to say, my G-d, I don’t have money, help me. His most important habit was to go to temple early on Saturday mornings.

My bar-mitzvah took place in 1951. We were very wealthy then. It was a nice bar-mitzvah. It left a nice impression with me. The piece that was written had really affected me.  I don’t remember exactly. They had given us a piece of writing both at the temple and the day we celebrated. That we had to be respectful to our mother and father, that we would not sin against G-d, it really affected me. We were very emotional. We had celebrated the evening in our home in Edirne. It was crowded, the whole community came because of my father’s duty.

I liked Rosh hashana holiday best.  Kippur was a little boring.  You could have fun during that holiday. Purim also went very well.  We did not eat meat that was not kosher, therefore we did not eat out much.

During the War


Because I was born in 1938, I do not know much about the history of the Turkish Jews around the 1940’s. My mother’s sister was in Greece. The Germans took her from there to Austria, and from there she was sent to the camps.

My deceased father met hundreds of refugees running away from Europe.

Due to my father’s duty, we were not affected by the Wealth Tax7.

In the spring and summer of 1943, there were a lot of events of arresting and displacing that happened towards nonMuslims. The father of my wife and two uncles went to the 20 military classes8.  The conditions were very harsh, they even had to drink from streams where frogs lived.

We were very affected from the campaign of “Citizen, speak Turkish”. We became low-spirited. There were even sermons in mosques; “Do not shop from Jews”. Posters were hung. “Citizen, speak Turksih”.  I started commerce in 1945. It did not affect me. There was even a letter.  There is a friend who we love a lot, Tekin Sayinbas. He did not want to be friends with a large group. He liked being friends with us a lot. He received a threatening letter because he was friends with us. This had scared us a lot.  Later this friend stopped seeing us. But now we are still in touch.

My father saw the Thrace events9, but it did not reflect on us.

My wife’s mother Sofi Razon (maiden name was Razon) was a very religious and zionist person. She never said anything against anyone. She always protected. She was very religious. She did not light the stove on Saturdays.  Muslim women who lit stoves would go around outside. She would call one of them and had it lit. She would never light a fire, on Saturdays.

My wife’s father is Salamon Razon.  He like growing eggplants, tomatoes. They had a grapevine. On summer evenings they would eat dinner underneath the grapevine. In the home of my wife’s family, they had a chicken coop, cats and dogs. Her older brother Menahem liked animals. One day he brought home a dog he found on the streets. It will stay in our house, he said. Later he grew so much, he did not fit in the house or garden, they made him a guard dog at the door. My wife’s childhood was very pleasant.  She grew up in open air, in parks. Her mother tongue was Judeo-Spanish. My wife’s mother did not speak Turkish well. They would speak French or Spanish most of the time.

He was very close to his family. He worked in the commerce of dry goods and notions. He had two stores. He stayed in one, my wife’s older brother Menahem in the other one. She had a very good childhood, she grew up in a very loving family.  She lived in Edirne in a wooden house. It was three stories. She has one older brother and one older sister.  They now live in Israel. Nady Behar and Menahem Razon. She had a very good childhood with them. My father was a very special person. He died when I was still engaged, very young, at 54 years of age. He did not see our wedding, our wedding took place three months later. My wife still misses him dearly.  They would invite relatives on holidays, on weekends, on Sabbath days, and eat all together and sing songs, it would be very pleasant.  Long tables would be set for holidays. He had friends.  Twelve girls, twelve boys, they would go out and have fun together. Later all of the Jews left for other cities or out of the country.

My wife’s father did his military service in Sarikamis. My wife’s father Salamon Razon, brought his merchandise to the house they lived in. Later her aunt tried to convert that to  money at home.  Dina Razon (Mizrahi) is still Erol Mizrahi’s mother. He closed up his house during the Wealth Tax and moved to Ortakoy in Istanbul with my wife’s mother, older brother and older sister. When business took up, they returned. My wife’s mother used to tell us, they had difficult days. They would get a quarter of a loaf of bread with a ration card, at one time when they were in Kuzguncuk, my wife’s older brother and sister would go to buy bread, on the way home would eat the bread before they reached the house.  Everything was prepared at home.  Bread and something similar to bread “Panne de pinion” (corn bread) it was called. There was severe shortage. My wife was not born yet, these are what her family relates.  My wife was born after the war. My wife’s aunt Dina Razon, was an outgoing person. Her mother and father died when she was very young.  She became an orphan. When she was 11, she was raised by my wife’s mother and father. My wife knew her as her older sister. She was 11 years old when she came to my wife’s family. After her mother and father died, the father married her sister (that is how it was back then), my wife’s father Salamon Razon was born. The father was the same, mother different.  I do not know her education, she speaks Spanish all the time. She loved people, helping everyone, chatting, and also matchmaking and she was good at it. She also knew how to sew very well.  She sewed a lot in Edirne, her sewing was “Haute Couture”.

My wife’s brother Mehahem Razon was my classmate. We grew up together, with her older brother.  We were children from the same neighborhood, our houses were very close. The spark happened from there.

My wife Luna Romano was born in Edirne on August 25th, 1944.  She studied in Sehit Asim school. She went to junior high and highschool in Edirne. They went out with the same group of friends for years. They would get together at homes on weekends, hold parties. My wife’s family are people who are loved and respected in Edirne. Today we still continue our friendship with some of her friends in Istanbul.

After the War

Our wedding was a little sad. My wife’s father had passed away before the wedding. We were in mourning because of that. In our family, mothers and fathers are above everything. We were raised in formality, but attachment was more prevalent in my wife’s family. In a family where everyone is so close, our wedding took place in an atmosphere of melancholy due to the absence of the father.   Normally one would organize an evening for a wedding. We could not have the wedding even though we were wealthy. We were going to have fun but there would be sorrow in us. We married on September 9th, 1962 in Edirne Synagogue, we went to Istanbul by train that night, we stayed at the Hilton hotel.

My older daughter Ines was born in 1964, and in 1973, my younger daughter Sima. My wife struggled in Edirne for their education. She won entrance to Besiktas Anadolu Lisesi (Besiktas Anatolia highschool) after finishing elementary school.  We were obliged to come to Istanbul so my younger daughter could get a better education.  My wife had to cut her ties to Edirne. We did not want to leave her alone in Istanbul. We helped her so she could study here. Then my older daughter got married. We came and went for her too. Our life was spent on the roads. But we are tired now. Luna is more attached to Istanbul now.

We did not have a refrigerator in Edirne in our childhood. One Saturday, we were having guests from Istanbul. My wife’s mother and father prepared the food on Friday and lowered it to the well.  The weather is hot. She lowered the fish too, so the food will not go bad. When the food was pulled from the well, the rope snapped. Everything fell to the well. My wife’s mother cannot forget her agitation. “What am I going to serve them”  Thank G-d she was a very prudent person. There were meat based meals in the screened closet.  The food that had been baked did not go to waste fast. Those were taken out. Later on they stopped keeping food in the well. We had a cupboard, we would buy ice blocks from the ice store.  They had a very beautiful garden. They had every fruit you could think of.

My wife’s family celebrated every holiday with all the details. During Purim, relatives and friends in Edirne would give out Purim candy. It was red and white Purim candy. They made different shapes from Purim candy, the six corner star, a heart and so on. He would make candy as big as a tray, there was an old candymaker, he used to make the candy, the name of the candymaker was  Sami Kanetti (father of Soli Avigdor) and he would decorate the tray beautifully. We would put our best tablecloths on the tray and arranged the candy on it. At the same time, you would put tezpisti (a syrup-soaked cake) and an orange in the middle, I do not know the meaning of this. This was sent especially to those who were in mourning. The women who worked for us distributed it to houses.  They would be tipped in houses. So many sweets were made for Purim that we had a cupboard, during those holidays, it would be filled with sweets from one end to the other. Especially during Rosh hashana borekitas, tatli de muez(walnut sweets), tezpisti, mekikler (a kind of muffin), so many, many things were made. Because there were a lot of guests coming and going, a lot of sweets were made at their house. 

When you say Passover, cleaning up started a month before. Everything would be unstitched, would be washed.  Anything you could think of would be washed.  We had a special cupboard for Passover. In that cupboard, the pots and pans, plates that were to be used only in Passover were kept separately. When Passover came, they would all be taken out, washed, the old ones put away, and the ones for Pesah arranged in place. You could not find flour ready to use in Edirne in Passover. The matzos were thick and hard. They were so hard, that there was a bakery in Edirne called Has firin. That bakery would be washed, cleaned, prepared for Passover and matzos were produced. This was a bakery with arrangement but we, the Jews bought it in 1964. The matzos would be baked there after they were prepared. Yuda Romano participated in the preparing. The matzos looked like round breads and were flat. But they became hard when they waited, we ate it with difficulty.  We always softened it to eat. Since there was no matzo meal, we would grate this bread. My mother made us grate it all the time, so it would be ready. Cakes, tezpistis have to be prepared, there is no flour. We would grate, and we would add it to other meals.

Later we would start preparing the food. Among the Passover foods, the one made with spinach was called ‘Minas d’ispanaka”. Now this meal that is baked in ovens, was fried at the time.  It was fried on a pan, burmelos (fried matzo and egg balls), fritaz de ispanak, pirasa, patates (frittatas of spinach, leeks, and potatoes). Potatoes wasn’t popular then, later it became more popular.  It left us the impression that you don’t eat it. Kilos of spinach were bought, washed (he tells while laughing) and cooked. We did not eat rice. We did not eat feta cheese or kasheri even. There wasn’t much then like today.  Our wine came from Istanbul. We would also make Sarope (jam-like candy made with sugar and water).

My wife’s mother would make a special pastry from pumpkins for Rosh hashana. My wife still cannot manage that. Because the dough was special, she would roll it herself with her hands. She would cook the pumpkin with sugar and make a special pastry.  She would also cook leeks. Because these are the first vegetables to come out.  Rosh hashana has a special meal. Of course there is no fish in Edirne but carp. Sheatfish cannot be eaten because it does not have bones. As you know, boneless fish cannot be eaten in Judaism. Carp really was prepared deliciously.  I still remember the delicious taste. My wife’s mother would make any sweets you can think of in Rosh hashana. We had a cupboard, that cupboard would fill up with sweets. My older brother had a sweet tooth. One day he had eaten enough sweets, but because he wanted more, he had climbed on top of the cupboard, and when he climbed on top, the cupboard fell on him.  Those sweets became inedible then.

You did not do anything on Tish ha Beaf, you would sit and fast.  The weather would be hot anyways. You don’t go in water. This habit is still in use.  We wouldn’t even go to the riverbank to sit.  That is a relief, it cannot be done on a day of mourning.

My wife tries to continue the traditions she learned from her mother and father in Edirne. Even if she is not as religious as them, what is important is that she continues the habit. She does not eat treyf, she likes applying things that are religiously required.  I pray to G-d that our children will be like that.


My older daughter Ines Romano, was born in 1964 in Istanbul, in Guzelbahce clinic. She grew up in Edirne. She finished elementary school, junior high, highschool and university in Edirne. She is a metallurgical engineer. She married Moris Aldis and has a daughter named  Doris. Aldis family is also from Edirne. She had a very happy life in Edirne. The children grew up in open air and gardens.   My younger daughter Sima is born in 1974. She was born in Istanbul too. She finished elementary school in Edirne. She attended junior high, highschool and university in Istanbul. She finished Besiktas Anadolu Lisesi. She studied sociology in Mimar Sinan University. Currently she is a teacher in Marmaris. She is married to Tansel Cetin. She has a daughter named Melis. They live in Marmaris. She is married and has a daughter.

My children had Jewish friends until they started school. It was necessary to come to Istanbul, and that is difficult after a certain age.  My younger daughter was the only Jew in her school. There was even an incident there. She entered religion class. In the religion class, her teacher told them that Jews were bad people. This happened in the first year of junior high. 
She knows my younger daughter is Jewish, of course. Of course, the next day she did not go to school. The principal of the school was a good friend. Another friend also got involved. That teacher was laid off after a while.  My daughters did not have to go to religion class, but to prevent separatism, they never refrained from going and memorized the prayers.

My older daughter likes Turkish folk dancing a lot, there were some international competitions, she even participated in them.  My younger daughter Sima also likes folk dancing, but she especially likes Israeli folk dancing. She even taught Israeli folk dancing in the Jewish highschool.

We lived in a villa type house in Edirne after we got married. We would come to Istanbul very often. We would come to Istanbul almost every weekend. When I come, I go to the movies, theatre, to meetings.  I don’t have any free time. We go to Enes and Saroz for vacations with my family.  And we also go to Antalya in the month of May.

I had a lot of trips out of the country. Mostly Greece, Bulgaria, Netherlands, England and Israel.  I went to Greece and Bulgaria alone for social activities. To Israel with my wife.

The islands seemed very far to us. Tekirdag, Sarkoy, that’s where we would go.

In our trips out of the country, the children would accompany us. There were groups of friends in Saroz.

I raised my children according to Jewish traditioins. They go to synagogue often, bat-mitzvah was not known in Edirne, therefore we did not do it. 

The nights of seder that we held when we were married were magnificent. My father would gather all of us. Because he had more knowledge than rabbis, he could read the prayers with the right tone. We were very crowded. The whole family read. Now in Istanbul, we try to apply the traditions but we are not as crowded as we were. 

His wife relates: “In my family, the relatives would gather like that, my mother would cook a lot of different foods, the kids would come, a wonderful table would be prepared. My mother was also a very orthodox, religious person. She would not touch fire on Saturdays, she would look for a person to light the stove on Saturdays, people would pass on the street, she would make them light it. The nights of Passover truly constitute memories that we cannot erase from our minds”.

My wife continues her traditional cooking at home.

My father is buried in Israel, my mother in Ulus Jewish cemetery. Kaddish was recited at the funeral.  We do the yartzheit every year on the anniversary of their death.

  My close friend from a large community Tekin Sayinbas was born in 1935, knows Jewish history more than I do and knows the Jews who live in Edirne better than I. He has books on this subject. Our friendship started before I went to the military. For 55 years we keep in touch every morning either with phone or other means. He is my beloved friend. He loves Jews a lot. He even has books about this subject.

There is one more person but I cannot stay in touch with him as before. Rifat Mitrani. He lived in Edirne too.

I took positions in a lot of organisations. I carried the presidency of the elementary school after the birth of Ines. I was president for thirty years. There was a change I brought to this school  That is why they did not want me to leave he presidency. When there was no television even in homes, we were working together with the wife of the mayor Unal Erkan (he also was chief of security, and president of  Diyarbakir section management among other things) in Sehit Tahsin school. We put a television in every classroom, and we put a video in the room of the principal. Whatever the subject of the day was, the cassette would be put inthe principal’s room, that subject could be followed in every classroom at the same time. This system did not exist in Istanbul even, not just in Thrace. We entered the computer age in our school when  no school had such technology.

I started in the Rotary in 1977 to be of service and I am still continuing to serve. I became the founder of Edirne Rotary club. We started it with 20-25 people.  When the Rotary was going to be founded in Edirne in 1977, I did not know what Rotary was.  I had an older mentor, he is a lawyer. The attorney Altinel, my dear Yasef, we will take you into the Rotary, they said. We are creating it, we will take you into the founders, he said. I said let me read about its philosophy.  Don’t read at all, he said, let’s make you a member first, you will read later. I entered without knowing, after starting it I read about its philosophy, I was really very happy. I became a secretary after it was established. I served as secretary for 13 years which can be a world record. After becoming president, I became assistant to the governor.  And I am still continuing. I have been working actively since I started.  This year, 2005-2006, I see as my “Golden Year”. I will serve not only Edirne but all of Thrace.

The biggest project in my life is establishing a center for disabled children. It was established with the name “Edirne Therapy Center for Mentally and Physically Disabled Children”.  You might say, what relationship do you have with disabled people. I am very socially active in Edirne. One day, I am sitting at work, a family came with all of its children. I am looking for Mr. Yasef, they said. “Mr. Yasef, you serve everyone, but you do not do anything for families with disabled children”. I had not thought of such a thing until that moment. “My son is disabled, but we cannot get him the care he needs in Edirne, we cannot get it in Istanbul either.  I take my child to Eskisehir every ten days and bring him back.  Would you please give a hand for disabled also?” she said. Next to me was the Textiles Central manager of the famous Bezmen group, Erdal Bey.  We came face to face and said why shouldn’t we do this job, we said.  We could do it, but with what.  That day the word disabled imprinted on our minds.  That person affected us. One day I receive a call from international Rotary. There are 25-30 young people coming from Germany who will transit through Edirne, they needed help in Kapikule. But they were a little late . I could not send them to Istanbul that day, I hosted them in Edirne.  I was very useful to them, and I did not take a penny. One of them was a governor, he asked me if I had a project from Rotary when he was leaving. “I really want to be involved in disabled people” I said.  The guy took note of it.  He visited Turkey, went to Syria, and returned to Germany.

A week, ten days later, I received a letter, “There are very big schools in Germany for the disabled” he said, “send me a team, I will host them for 15 days, I will provide you support with the help of the university, and you send your doctors here”.  We sent them a team of doctors led by Sait Erdem.  They stayed 20 days in Germany.  We made an international project, worth 20.000 dollars.  The dean of the time gave up, I will not do this job, he said.  All of our efforts were messed up, we sent the doctors to Germany.  We were completely disillusioned  I did not lose my conviction.  I had a friend in Ankara.  I called him.  I told him about the project.  I told him I found  20.000 dollars too.   “But I cannot find anyone to implement the project”, I said.  His answer was “ If you find Ihsan Dogramaci, he will take care of your business”.  Dogramaci was president of YOK(Committee for Higher Education) then,  a very good friend of his.  He finds Dogramaci at his place, tells him the situation, we will take care of it right away, he says.  He immediately calls the dean in Edirne, Ahmet Karadeniz, on the phone and says; “Dear Ahmet, I congratulate you, I heard that you are cooperating with the Rotary Club.  You embraced them, wonderful.  I am sending you a letter of commendation for the work you do, he said.  But things did not progress fast after this.  The dean provided a doctor for the clinic, we have seven patients, we cannot accept more. We don’t have money either, I started sitting at tables in mosques.  I am collecting donations for the disabled.  There, one citizen who does not know me, asks the reason.  I explained the situation.  We started a center, but it is not enough, if we find around 5 millions, then we can do something, I said. This friend gave us the five million, he was very touched when he saw me.  The Jews are collecting money in the mosque for the disabled.  We could only do excavations with this five million liras.  We could not do anything else.  He gave a place in the university of course.  He asks me what is happening.  My dear friend, you gave this money, we did the excavation, we have to wait for the rest from the government, I said.  Would you lead this job, he asked me, I accepted.  If you are going to be on top of this job, I will support you, he said. He gave 1.000.000 Swiss franks.  This is a very big amount.  With this money, we established the biggest disabled center not only of Turkey, but of the Balkans under my management, and it is still currently under my management, and it is very important for me, I am attached.  In this hospital where we started with 5 childreen, now there are 2,000 disabled children.  There are mentally challenged and physically challenged.  This is a project as big as Turkey.  I go there three to four days a week.  The approximately 15 doctors that work there work under me.  This provides me with the greatest happiness, I am so attached to these disabled, that I even built a park for them. Because the families of the disabled children are ashamed of their children. In reality it is nothing to be ashamed of but unfortunately they are.  We built a park just for them on the road to Karaagac, on a 10 acre plot, which this citizen donated again, we built a big park for the disabled children’s families.  The families come with their children, everything is free.  Now, that is my biggest happiness.  There are ceramic and art workshops inside the school.  All the rooms are spotless, the families participate in the education and everything is taught to the children including getting dressed.  There are two psychologists for these children and their families are visited too.  Our therapy is free.

Outside of the Rotary, I am involved in the disabled. When the Edirne community was crowded, we had a lot of friends, and we did a lot of activities.  The families of Kalvo and so on, all came here.  We continue our friendship here too. Now we are friends with people who came from Edirne.  We could not become part of the community of Istanbul.

Of course my wife, she goes to Dostluk yurdu on Mondays, and prepares seminars at Ulus on Thursdays, for women, she goes there.

The birth of the nation of Israel makes me very emotional. For a person to have a country is wonderful.  It gives you  a lot of confidence. However we manage here, we live with that confidence. If they did not exist maybe we would be seen in a different light.  My wife never forgets, when the six-day war4 started in Israel, the b’ris of our relative Niso was taking place at home in Edirne.  That day the war started,  we are very agitated, very scared,  very impatient, the circumcision was done, we dispersed to our homes. We all decided none of us should leave our homes. There was a panic that they might do something to us. We were the subject of a lot of discussions.  A lot of things were being said, this scared us, we were relieved when the war ended. Of course the fact that they were stable gave us a big peace of  mind.  More than a peace of mind, it is the place where we would find shelter.

One year we had the intention to do aliyah there. When we were in Edirne, before we moved to Istanbul, first my mother and father, we made our preparations that we would all go together, in the meantime my mother and father went to Israel for the wedding of their grandchild, my mother suffered a stroke, we thought that the atmosphere did not sit well with her, and we changed our minds. The government of Israel had provided my father with a furnished house to settle there. But it wasn’t meant to be.  We have friends and relatives who have gone to Israel to settle there.  We still keep in touch with them.

We were very affected by the revolts against Greeks in 1955 and 1964. My wife’s older sister was getting married then.  The wedding was going to take place, we were going to get the wedding dress that we had orderd, the owner was Greek. When we went to get the dress, we did not find any wedding dress, everything was looted. Of course we had to buy another wedding dress later.


We don’t have such a good dialogue with the community. I am on the council of  representatives. Why am I there. Edirne is a community. Their president is automatically a member of the council of representatives. Edirne is also accepted as a community, even if it is one person or five people.  I go to all the meetings. I give speeches too. But I saw that the speeches stay there. Everyone speaks up, there are some very good proposals, but nothing is done. No one was involved in the event of the Edirne synagogue.  The collapse of that synagogue made us very sad. Right now there are people in the community staying on top of it, the dean’s office in the university, and Unicef stepped in. G-d willing, something will happen this year, I am very hopeful. There is always hope.

Let me tell you about another event. There is a bazaar in Edirne called Kapalicarsi (Closed Bazaar).  That bazaar was built during the Ottomans.  The bazaar belongs entirely to the religious foundations.  This event is one we lived through three to five months ago. All of the stores belong to the foundations. The treasury examines all the foundations.  One of the stores is registered as belonging to the Edirne Jewish community. I have a very good relationship with the attorney for the Treasury. The attorney said, I discovered something; one store belongs to you as a community. You can have it reinstated from the foundations, he said. For a year now, the foundations have been renting the place out and receiving the money.  I have in my hand a certificate starting I am part of the Edirne Jewish community, I can open a lawsuit, sell the store in the name of the Jewish community and take the money.  I did not do this. I informed the Grand Rabbinate immediately, come, let’s take care of this, I said.  They send a lawyer to Edirne, open the lawsuit. The foundations say, you leave, we will pay you 180 billion liras.  There are some snags that arise, I become part of the talks.  The affair is concluded, the money arrives to Istanbul to the Grand Rabbinate. I discovered this, I informed you, can’t you even say thank you?  But when problems arise, the lawyer can call me at nights, I am the one who brought this to light, I don’t want anything.  But our Jewish community never, until they conclude their business, pashaiko, when the business is taken care of, the friendship is also done.  That is why I am a bit distanced from and offended by the community.

There is a synagogue in Edirne, it is demolished, I told the Grand Rabbinate, I am the only Jew left in Edirne, I am not able to do much of anything.  I gave the mayor’s office an ultimatum and I said you cannot touch this place as long as I am alive.  This is my legal right.  I told the Rabbinate in order to save it.  We cannot do it, they said.  This temple is a historical building.  Then I found a friend of mine who is a dean in the university.  The dean says o.k., we went and talked to the foundations, we turned it over to the university, I will do it, he said.  But the dean got scared, when there are so many  mosques, if they say the university is doing this, it would reflect negatively on me.  But let’s say the repair costs 100 liras, I will provide 99 liras, have your community pay the other one lira.  Let’s say the university and Jewish community are working hand in hand.  It might work if they say this is how it happened.  I went ahead and brought the great dean to Istanbul. The Grand Rabbi was Asseo then.  Of course he did not participate in the meetings, he had lawyers. The dean explains, I will have this synagogue built for Yasef’s sake, he says.  Do you know what the people there  answered?  “Do not ask for money from us, use our opinions and advice”.  The dean said, this, I have, I have the money too, I can build one hundred percent of it, but public opinion is important.  An event was done in Istanbul for the synagogue.  To fundraise, the people in Edirne came by buses, so money could be collected and used. But when nothing came from the community, it didn’t happen. In the end the building collapsed. I can never forget the day that building collapsed, how I was distressed.  In our community they only ask for money. No one took charge. They could have asked for a little support from outside.  So that at least the synagogue could stand erect.

I am in the council of representatives, once a month, or once every 15 days, a letter comes so we will participate in the meetings. The council of representatives meet at some places.  Once at Or-ahayim10, once in the building of the Grand Rabbinate, another time at Barinyurt. We would be approximately 50 – 100 people. Most of the times it was presided by Naim Guleryuz.  Whoever wanted to speak spoke.  I got up, talked about assimilation, come let’s tackle this problem together, I said.  What more can we do for these people, we form associations, we will work at it, they say, nothing comes of it.  Three months later, five months later, records are kept, nothing happens.

I gave a conference only at the council of representatives.

I wanted to take part in a social program voluntarily, I wanted to work together too. They called me, I gave a speech.  Two or three years ago there was Ida Ben Romano, “Yasef you are an expert on the subject of the disabled,  in this Jewish community of ours, there is no place for the disabled”.  They wanted a conference from me. A school serving 2,000 people opened in a place like Edirne.  I did not spend a penny out of my pocket.  Our Turkish friends are very emotional about this.  When I say I want to do something like this, a disabled children center opened in Edirne that is not only one of the few in Turkey but one of the few in the world. There are 2.000 disabled children.  I am the administrator, the founder, there are 30-40 doctors working there.  They are all under me.  I didn’t know this business either, but I worked there voluntarily.  Come. Let’s do something similar for the Istanbul Jewish community, I said.  We also have very emotional people.  Let’s start with one lira, I said. There are disabled children among us too. The families are ashamed, they don’t take them out.  I wanted to work, Ida Benromano encouraged me in this, she helped me.  A lot of people came, listened, it did not happen.

Here once a month, once every two weeks and during the holidays I go to Ortakoy synagogue, and once in a while to Sisli synagogue.

I do not use the internet and e-mailing to communicate with my family much, my secretary uses it.  My computer is on 18 hours.  150-200 e-mails come daily, and as much are sent.

I am very loyal to the Jewish religion, but I do not advertise it.  My life cannot consist only with Jews.  Because I am in Edirne.  I even educate my children continually about religion.  Religion bonds us.  If we are loyal to it, everything turns out better. I am as loyal as I can be. My wife is more religious than I am. She follows all the holidays, everything.  But I do not pressure my grandchildren to own their religion.

My grandchildren go to the Jewish school and will graduate from there. They take part in all the activities.

When I come to Istanbul for the weekends, the friends who came from Edirne get together as a group, we eat our meal.  We learn our ideas about the community.  I put out this struggle so the Jewish community can be more active. I put them under pressure.  I have a very good group of friends.

I do not get involved in politics. Cem Boyner had formed a party.  He offered me to form his party’s Thrace section. I did not accept this.  He was going to give me all the responsibility for Thrace. I was the president of Rotary. Rotary is always on a higher level. Of course he wanted support from me as a Rotarian to increase his financial power. I did not accept it.  Only, I have a point of view, for a rich person and a poor person to be equal.  For a poor person to get the same care and to live as a rich person does.  You might say, he has money, the other doesn’t, but I believe in supporting the poor.  I think I lean towards the left a little with that point of view.  I live a regular life, but the poor person there cannot, my conscience bothers me.  That is why there are differences of class all the time unfortunately.

We were very upset with the bombing of Neve Shalom in 198611 and in November of 200312, we got calls from our Turkish friends, they all conveyed their condolences. Everyone was in a panic. Our Turkish friends were as affected as we were.

I talk Turkish with my wife ninetyfive percent of the time, and Spanish the rest of the time, I use the Turkish language with my friends and children all the time.

Your philosophy in life:  I formed my life philosophy based on three words and think the same way since 1975.  Love, I approach everything with love.  I do not get angry at anyone, I face everything with tolerance. That is to say, I based my life on love, tolerance and a happy demeanor.  I continue on these three principles.  Believe me, even if someone curses at me, I will face it with tolerance, I will face it with a happy demeanor.  I would open my hand and help someone who slaps me. These three words constitute my life philosophy.


GLOSSARY


1 Matan Baseter Bikur Holim:  Literally ‘Secret Help Care for the Sick’; a Turkish Jewish community institution that looks for the needy in the community and helps them. It supports children in school and health related issues, sends needy families all necessities for the Jewish holidays, and looks after the sick. All expenses are met by donations and sponsorships inside the Turkish Jewish community.

2 Alliance Israelite Universelle

  founded in 1860 in Paris, this was the main organization that provided Ottoman and Balkan Jewry with western style modern education. The alliance schools were organized in a network with their Central Committee in Paris. The teaching body was usually the alumni trained in France. The schools emphasized modern sciences and history in their curriculum; nevertheless Hebrew and religion were also taught. Generally students were left ignorant of the Turkish language and the history and culture of the Ottoman Empire and as a result the new generation of Ottoman Jews was more familiar with France and the west in general than with their surrounding society. In the Balkans the first school was opened in Greece (Volos) in 1865, then in the Ottoman Empire in Adrianople in 1867, Shumla (Shumen) in 1870, and in Istanbul, Smyrna (Izmir), and Salonika in the 1870s. In Bulgaria numerous schools were also established; after 1891 those that had adopted the teaching of the Bulgarian language were recognized by the state. The modernist Jewish elite and intelligentsia of the late nineteenth century Ottoman Empire was known for having graduated from alliance schools; they were closely attached to the Young Turk circles, and after 1908 three of them (Carasso, Farraggi, and Masliah) were members of the new Ottoman Chamber of Deputies.


3  Inonu, Ismet (1884-1973): Turkish statesman and politician, the second president of the Turkish Republic. Ismet Inonu played a great role in the victory of the Turkish armies during the Turkish War of Independence. He was also the politician who signed the Lausanne Treaty in 1923, thereby ensuring the territorial integrity of the country as well as the revision of the previous Treaty of Sevres (1920). He also served Turkey as prime minister various times. He was the ‘all-time president’ of the CHP Republican People’s Party. Ismet Inonu was elected president on 11th November 1938, one day after Ataturk’s death. He was successful in keeping Turkey out of World War II.


4   Six-Day War

  The first strikes of the Six-Day-War happened on 5th June 1967 by the Israeli Air Force. The entire war only lasted 132 hours and 30 minutes. The fighting on the Egyptian side only lasted four days, while fighting on the Jordanian side lasted three. Despite the short length of the war, this was one of the most dramatic and devastating wars ever fought between Israel and all of the Arab nations. This war resulted in a depression that lasted for many years after it ended. The Six-Day-War increased tension between the Arab nations and the Western World because of the change in mentalities and political orientations of the Arab nations.

5   GKD

Goztepe Cultural Association, Jewish social club for people of all ages, founded with the aim of preventing assimilation.


6  Mahaziketora:  Talmud Torah, Sunday school where Judaic religious education was given to Jewish children.


7   Wealth Tax

  Introduced in December 1942 by the Grand National Assembly in a desperate effort to resolve depressed economic conditions caused by wartime mobilization measures against a possible German influx to Turkey via the occupied Greece. It was administered in such a way to bear most heavily on urban merchants, many of who were Christians and Jews. Those who lacked the financial liquidity had to sell everything or declare bankruptcy and even work on government projects in order to pay their debts, in the process losing most or all of their properties. Those unable to pay were subjected to deportation to labor camps until their obligations were paid off.


8  The 20 Military Classes:  In May 1941 non-Muslims aged 26-45 were called to military service. Some of them had just come back from their military service but were told to report for duty again. Great chaos occurred, as the Turkish officials took men from the streets and from their jobs and sent them to military camps. They were used in road building for a year and disbanded in July 1942.


9   The Thrace events

  
In 1934, after the Nazis came to power in Germany, anti-Semitism was rising in Turkey too. In fear of disloyalty the government was aiming at clearing the border regions of the Jewish population. Thrace (European Turkey, bordering with both Bulgaria and Greece) was densely populated with Jews. As a result of the anti-Semitic propaganda of the rightist press riots broke out, Jewish property was looted and women were raped. This caused most of the Jewish population to leave (mostly without their belongings) first for Istanbul and ultimately for Palestine.


10  Or Ahayim Hospital:  Istanbul Jewish hospital, established in 1898 with the decree of Sultan Abdulhamit II and the help of idealistic doctors and philanthropists. As a result of various fundraising activities the initially small clinic was expanded in 1900. Today, the hospital is still operating serving both Jewish and non-Jewish patients with the latest technologies and qualified staff.


11   1986 Terrorist Attack on the Neve-Shalom Synagogue

In September 1986, Islamist terrorists carried out a terrorist attack with guns and grenades on worshippers in the Neve-Shalom synagogue, killing 23. The Turkish government and people were outraged by the attack. The damage was repaired, except for several bullet holes in a seat-back, left as a reminder.

12    2003 Bombing of the Istanbul Synagogues

On 15th November 2003 two suicide terrorist attacks occurred nearly simultaneously at the Sisli and Neve-Shalom synagogues. The terrorists drove vans loaded with explosives and detonated the bombs in front of the synagogues. It was Saturday morning and the synagogues were full for the services. Due to the strong security measures that had been taken, there were no casualties inside, however, 26 pedestrians on the street were killed; five of them were Jewish. The material loss was also terrible. The terrorists belonged to the Turkish branch of Al Qaida.


 

Izak Sarhon

honIzak Sarhon
Istanbul
Turkey
Interviewer:  Yusuf Sarhon
Date of Interview: December 2004


Izak Sarhon is an extremely intelligent and talented 90-year-old man.  He and his wife live in a flat at Gayrettepe, Istanbul; a spacious apartment in an apartment building where a lot of other Jewish families live.  Mr. Şarhon is slim, not very tall, has blue eyes and is always eager for a good joke.  He is extremely orderly and likes to keep old papers and documents in perfect order.  Painting is his hobby and he still makes copies of paintings that take his fancy.  He worked as an account until last year, when he decided to retire at the age of 89.  He is now working on the rashi-to-latin transliteration of the Meam Loez (the greatest literary masterpiece of the interpretation of the Torah written in Ladino), a project he is helping his daughter-in-law, Karen Sarhon, coordinator of the Ottoman-Turkish Sephardic Culture Research Center, with.  He likes jokes and collects them in writing. His Turkish is not very good so it was extremely difficult to reorganize his sentences into correct Turkish.  He normally prefers to speak either French or Judeo-Spanish.

Family background

Growing Up

During the War

After the War

Glossary

Family background

There are no stories or legends that I remember from any of my ancestors.  As to my grandparents, I only know about my mother’s side of the family.  I don’t know anything about my father’s parents, Avram and Sinyora Sarhon.

My mother’s father, (Nesim Danon) was a very serious man.  He must also have been a highly informed [he uses the expression “cultured” when he means “a man of the world who is informed, can speak many languages and has also had more years of schooling than the average person of the time, especially if that schooling was done at the Alliance schools”] man because he was doing trade (I don’t really know what kind of trade because I was very young at the time) with England at that time.  He used to go to England on business, and at that time this was done by ships because there were no planes then.  I do not remember his face or anything about him; I just remember the day he died.  On that day, they did not let me see him when they were about to take his body out of the house because he died in the house.  I was very young at the time, that is all I remember.  I assumed he was an educated man afterwards when I learned about what he had been doing as business.

As to my maternal grandmother, Mazalto Danon, I do not remember anything original about her either.  She was a normal woman.  She used to live with my parents in Ortaköy because she was a widow.  Then when her daughter, Fani Saranga, emigrated to Israel [Palestine] in the early 1930s, she went to join her and she lived with her after that in Israel.  She died in Israel but I do not remember the date.  I never heard of any sisters or brothers so perhaps she did not have any.


My grandparents did not have different neighbors from ours as they used to live with us.  They did not have friends they met socially either.

My father, Samuel Sarhon, was born in Istanbul.  I don’t remember when he was born, but he died in 1960.  As far as I know, he lived in Ortakoy most of his life.  In the early 1940s, they moved to Talimhane and then later in life to Harbiye [these are all different districts on the European side of Istanbul]. 

My father had three brothers.  The first was Bohor Sarhon.  He was a “cow shohet”.  He also used to give lessons to students about how to slaughter animals.  No one could become a “shohet” without his permission.  His wife was Grasya Sarhon and they had five children: Alber, Liz, Ojeni, Viktorya and Sara.  Most of them lived in France. 

My father’s second brother was Yaakov Sarhon and he was a “chicken shohet”.  His wife was Rebeka Sarhon and they had 2 children: Rober never married.  Ojeni married someone with the surname Aluf.  Apart from these two, my father had another sibling who lived in Cairo but I have no information about him.

My father, loved making jokes.  Whenever we were at family or social gatherings, he would tell jokes and he would also play jokes on people.  At that time the coachmen who drove the horse carriages used to wear uniforms, long overcoats with big, shiny buttons and hats etc...  Well, my father had a uniform like that and one day he played a joke on his sisters.  He went to visit them in this coachman uniform of his!

My father first worked as manager at a clothing store, then one of the biggest of the time, called “STEIN”.  The store was in “Istanbul” [this generation called the region of Eminonu-Sirkeci, actually the old city, “Istanbul”], in Eminonu.  Then he worked at “MAYER”, another big textile store in Karakoy, which then moved to Beyoglu.  The building where this Mayer store was situated belonged to the municipality and the municipality wanted them out of that building.  They even sued Mayer, but Mayer won in the end.

My mother, Ester Danon, was born in Istanbul.  She studied at the Alliance school, but I don’t know which one. She always lived in Istanbul and died in 1971.  She never worked, she was a housewife.  Her native language was [Judeo] Spanish, Ladino.

My mother had one sister, Fani Saranga.  As far as I remember, Fani was among one of the first who emigrated to Israel, at the beginning of the 1930s.  It was Palestine then, of course.  She settled there.  She had 4 children; 2 girls (Alegra and Fortune) and 2 boys (Ruben and Nisim).  Her daughters went and settled in France.  One of her daughters, Alegra was deported by the Germans in France.  The other daughter, Fortune, was all right, nothing happened to her.  One of her sons, Ruben, died in Israel during the war with the Arabs.  Her second son, Nisim, died a few years ago in Israel.

My mother was a very serene person.  She wasn’t frivolous or anything.  She spoke calmly.  The novels she read were never frivolous, they were always serious, and always in French. When she went to the cinema, it was to see historical films only. She was a serious woman and liked serious things.

Both my parents were born in Istanbul.  I don’t know which schools they went to.  What I do know is, they both read in French.  They bought the “Journal d’Orient”.  1 Their native languages were French and Ladino.  They spoke to us, their children in “Espanyol”, Ladino.  They spoke French amongst themselves.  I remember being very young and tell them when I heard them speaking French “avlaremos en ‘oui’” [”avlaremos en” are words in Ladino that mean “let us speak in” and of course “oui” is the French word for “yes”].  I didn’t know French but as “oui” was a word I had heard frequently I told them I wanted to speak in “oui”.  I wanted to learn this language.

I do not know how my parents met.  The only thing I know is that my mother did not like any of her previous suitors until she met my father, whom she liked immediately.

My parents were quite modern people.  Even before the Republic [the Turkish Republic] was founded they used to wear European clothes, mainly because my father worked at a European clothing store, STEIN, like I said.  We never wore the “fez” [the old Ottoman headgear for men].  We did not have to of course, so we never dressed “a la turka” [in the Turkish style].  We had European made dresses, coats, shoes, everything.  There were people, including Jews, who wore the “fez” at the time but we never did.  Our family was famous for it actually. My brother and sister and I always had European made clothes, even though our economic situation was mediocre.

We had a cleaning woman who came to clean our house once a week.

I was born on 23rd March 1914 in Ortakoy [a Jewish district at the beginning of the 20th century on the European coast of the Bosphorus.  The Ortaköy Synagogue is still a very active synagogue in Istanbul], Istanbul. 

Growing Up

I was the last child of the family.  I had an older brother, Albert Sarhon and an older sister, Anjel Sarhon.  There had also been another brother before me, Nisim Sarhon, who died.  I do not know anything about him.  Our eldest, Albert left for France when he was 20, came back for his military service, then left again and settled in France.  He got married there and died there.  When World War II started, he was in France; and then the Germans invaded France.  He was in danger and had to hide.  He couldn’t write anything to us at that time.  There was a girl he knew there, a Christian girl who lived in Avignon.  She took him out of Avignon, to a village where her relatives were.  She hid and protected him throughout the war.  When the Germans came, even the little children in the village came to warn him to hide and not be seen walking around.  My brother was saved thanks to that girl.  He spent all the years of the war in that way.  Then after the war, he married that girl, Raymonde Charhon. [Charhon is the french spelling of the Turkish Sarhon] He owed his life to her.


My brother used to sell textile products at a market place in France.  They used to sell coats and things like that.  They owned a tent at that market place.

My brother had two children, Patricia and Alain.  They all live in France.

My older sister, Anjel, lived in Istanbul all her life.  She went to a French, catholic school, but I don’t remember which one.  She then worked at a firm called “Arditty”.  She used to do office work there.  She got married, then separated.  She never had any children.  None of my siblings are alive today.

The house I was born in was on the main street.  There was a street that went to the pier.  I remember the times when there were fires in the district.  When there was a fire, the “tulumbadji”s [water pumpers] came.  They came all the way from Eminönü or Kasımpasa [two districts that are at least half an hour’s drive from Ortaköy today].  Wherever the fire was, they used to come running.  4 of them would be holding and pulling the water pump, and the others would just come running shouting and screaming.  They would ask: “Where’s the fire, where’s the fire?”.  At that time, they used to put up notices on the walls of the police stations about the locations of the fires if there were any.  These water pumpers always went by the main street in front of our house to go to the places along the Bosphorus where there were fires.  They got wind of these fires somehow and then the groups of water pumpers would fight amongst themselves : “Our group will put out this fire, don’t interfere” one group would yell at the other.

I remember, when I was quite young, there was war.  After World War I 2, there was the Turkish War of Independence 3.  I was about 6 at the time.  They had recalled my father to the army.  He was at the military base in Selimiye.  My mother used to give him vinegar to drink every day so he would be too ill to go to war.  She succeeded in making him ill enough to get a medical report saying he was too weak to go to war, and he didn’t.

Our home was on the main street in Ortakoy, on the corner of a little street that went to the pier.  It overlooked both the main street and the sea.  It was a 3-storey house.  We lived on the first floor.  Somebody else lived above us.  We rented our flat.  However, we used to find the people who were to rent the upper floor.  The owner of the house, who was Jewish, would never rent his house to people we did not approve of.  We had another room on the top floor.

There did not use to be any bathrooms then.  Just toilets, and the toilets were “a la turca” [a hole on the floor with two stones on each side to put your feet on and squat] and not “a la franga” [European style].

We had normal types of furniture.  Actually, if we still had them today, they would be considered as having antique value.  I remember a console with a mirror that was covered with colored stones.  It was very beautiful.  We also had a big, beautiful tile stove in our living room. 

As far as I remember, electricity came to Ortakoy when I was still quite young, I don’t remember exactly when .  And when they did give electricity to Ortakoy, not everyone had it.  There was a shop on the ground floor of our apartment building and we drew an electrical line from the shop to our house.  However, I do remember the days when we we used big gas lamps for lighting.  We did have running water in our home.  There was also a “hamam” [Turkish bath] nearby.  My mother used to take me but I didn’t like it.  I used to cry.

We used big, round “mangal”s [brazier] for heating and also of course stoves to burn wood in.  We had two sorts of braziers; one made of copper and the other of sheet iron.  We had stoves in 2 of the bedrooms and in the living room, and we had a brazier in the living room.  There were 3 rooms downstairs and another room on the top floor.  On Shabat [Sabbath] of course, we never lit the stoves or the brazier.  Somebody would come to light them for us.  He was Turkish of course, couldn’t be Jewish.  He used to make the rounds of all the houses.  He came round once or twice in the day to check the stoves.   That was his job.

We did not have a garden but we had a cat and once we had a dog, too.  A very small one.  My mother used to look after it, gave it baths etc...  My mother was very serious about cleanliness and she took special care of the cleanliness of the dog, so nothing would happen to us.  I remember taking him out in the inside pocket of my coat.  The cat was always there.  I also liked birds but my mother always let them free because she believed it was a sin to keep a bird in a cage.  “It flew away, it flew away” she would say.  She never wanted us to keep birds.

There were a lot of books in our house.  I used to read a lot.  Actually everyone in our home read a lot.  When I went to “Kapalı Carsı” [the closed bazaar in Eminönü] for shopping, I used to go to the second-hand book sellers and buy 8-10 books at a time.  I used to read books by Michel Zevaco,  and others like “Les Pardaillans” [by Alexandre Dumas].  I liked detective novels.  We used to read a lot even in bed.  When we went to bed at night, we used to read under the quilt with a torch.  We also read newspapers of course.  There was the “Journal d’Orient” and also a Jewish newspaper in Ladino that appeared once a week “El Jugueton”, which we always had in our house. 4

My family was quite religious.  My parents used to practise their religion and that must have been because they had seen and been trained in their respective homes by their own parents.  They used to practise all the traditions:  kasherut [Kashrut], shabat [Sabbath] , Pesah [Pesach], everything.  They had different sets of kitchenware for Pesah [Pesach] even.  [everything that was not made of glass was changed for Pesah] All the kitchenware used to be changed in Pesah [Pesach].  They called this different set, “loksa”.  I also remember that my father used to say his “tefila” [morning prayers] and put on his tefillim [tefillin] every morning.

My father used to read religious books.  He was very serious about his morning prayers.  When I was very young I used to do the same, but when I went abroad I “loosened up”.

For example, when Pesah [Pesach] came, the night before there was a ritual of leaving bread crumbs in the darkest corners of the room.  Then the next day, there was an in-depth cleaning and all the crumbs were found and the house was purified.  That is a tradition we had.

Then of course, we were careful with kasherut rules [kashrut].  All meat was bought from the Jewish butcher. 

My father couldn’t go to the synagogue every day because he was working but any day that he did not work and on all the holidays he would go to the synagogue.

Our neighbors and the people we socialized with were mostly Jewish.  We had a neighbor, Agop Terziyan.  He was Armenian and was a dentist.  He had a notice on his door that said “diplomée de Paris” [degree from Paris].  At that time most such notices were in French.

One member of our family was the mukhtar [the administrator of the smallest administrative area] of Ortaköy.  He had used to be a teacher or the headmaster in one of the schools in Besiktas, and then he became the mukhtar of Ortaköy.

My parents used to socialize with the neighbors upstairs and those opposite our house.  At that time people did not use to go out to dine to restaurants.  They used to gather in homes.  They chatted and had dinner together.  Once, we prepared the dinner table and my father brought a plate of something to the table.  Everyone tasted it and asked what it was.  It was “tarama” [a spread made of fish eggs and olive oil].  My father had learned how to make it from a Greek colleague at his workplace and this was a first.  No one knew about this “tarama” before that.

One more thing I remember from the time of my parents is that during the war [WWI],  Istanbul was under siege, there were a lot of English and French soldiers in Ortaköy.  We used to sit in the dark in our homes at night so nobody would see us, because these soldiers would get drunk and start shooting at random, not to kill, but just for the hell of it; we were frightened some accident would happen so we just sat in the dark.

The French soldiers stayed in a place they called “Petit Paris” [little Paris].  There was a slope, called “Portakal Pasha”, that went up beside the stream with an empty lot.  That’s where the French soldiers had their camp.  There were also soldiers from Algeria there.

These soldiers used to treat us well because we spoke French.  But we still closed up our curtains at night.  There were a lot of drunken soldiers.  There was a nightclub opposite our house, where the English soldiers gathered at night.  We even had a relative of ours who had come here from England as a soldier.  (My grandfather, used to do business with England.  He was probably doing business with relatives of ours, who at one time or other had emigrated to England.) As he played the piano, he would play and sing at this night club and entertain all these English soldiers.  As to the French soldiers, we used to visit them in the summer and sing songs together.

Our relative, Vitali Aseo, who was the mukhtar [administrator] of Ortaköy, also had a nightclub.  He worked as the mukhtar in one room and the other side of the building was the night club.  Every night “ince saz” [Turkish classical musicians] would play there.  A friend of my father’s, who lived in Kuzguncuk [a well-known Jewish district on the Asian coast of the Bosphorus] played the Oud and he was part of the “ince saz”, too.  As they were late playing music every night, he could not return to his house and would come and stay in our house.  When he came to our home, they used to give him food and he would play for the family.  I was very young at the time, and even though I wanted to, I never got the chance to listen to him play because I was fast asleep by the time he came.

My parents are both buried in the Jewish cemetery in Ortaköy.  My father died in 1960 and my mother in 1971. They had a Jewish funeral and we do the services, a “meldado” [a reading of the Mishne and the Zohar for the dead; the equivalent of yahrzeit] every year.  The rabbi “throws the ashkava” [says the name of the dead person and prays for his soul to be in heaven] and we chant the “kadish” [Kaddish].  We do this every year.

When I was a little boy, we had horse carriages in Ortaköy as a means of transportation.  We had trams then, no buses.  The synagogue was right beside our house anyway.  Our house was at one corner and the synagogue on the other.  It still stands there today.  At that time there was also a “midrash” [bet midrash] in there.

I cannot tell you about the population at the time, but Ortaköy was quite crowded.  There were a lot of Jews living there, too.  There was a “normal” [with all the necessary institutions] Jewish community there.  There were two “shohet” [shochet] s in my family.  I remember that all sorts of meat we ate had to have been slaughtered by the “shohetim” [shochetim].  The community also had a “mikve” [mikveh], Talmud Tora [talmud torah], Yeshiva [yeshivah], etc...  We had everything.

The Jews lived in various places in Ortakoy, not in a specific area only.  Jewish areas were according to “district” only in Istanbul.  For example,  Galata, Balat, Haskoy, Kuzguncuk and Ortakoy of course.

The Jews who lived in Ortakoy all had different jobs.  There were careers of every kind: bankers, grocers, greengrocers, all sorts...

As to the political events during my childhood, I remember the Greeks.  We were against each other with the Greeks at that time.  There were a lot of Greeks in Istanbul at that time.  They were our “enemies” [he means “adversaries].  One of the Greek districts was “Tatavla”, whose name was changed to “Kurtulus”.  [it is interesting to note that the meaning of the word “kurtulus” is “saved”.  It could be that the place had been “saved” from the Greeks after they had been forced to leave]  Whenever a Jew went to Tatavla, there was always a fight.  I also remember a youth club called “Maccabi” [World Union] 5.  They used to fight with the Greeks, too.  “Maccabi” was both a sports club and a social club.  I do not have a special memory of these events but I remember that whenever you were with the Greeks there was always a fight.  I do not know anything of the kind happening with the Armenians.  I only know that no Jew could go and live in Tatavla until a certain date.  Just Greeks could. 

I do not remember any other political events in my childhood.  I only remember a bomb falling on the roof of a neighboring house during the war [World War I].  It came from a plane and fell on a house near the dock. Nothing much happened.  The bombs at that time, you know, they weren’t much!  I also remember that one night they said “your Dad is coming home from the military”, and we lit the lamp and waited for him to come home.  That’s all I remember.

I started school when I was 6-7.  Before that, we used to go to the rabbi’s home in Ortakoy.  There were a few of us, and the rabbi would teach us how to read and write in Hebrew and also religious things.  He gave us a religious education.  Then I went to the Alliance [Israelite Universelle] 6 school in Ortakoy.  I studied in French.  After studying there for a few years, I continued my studies at the new Alliance school in Galata.  At that time the classes went from 6 to 1, 1 being the highest class.  I studied until grade 1, then went to St. Jean Baptiste school.  This was a Catholic school run by monks.  I went to that school because first of all it was free, or very cheap, and secondly, my cousins also went to that school and we knew it was a good school.  Plus the language of instruction was in French and I had studied in French until that time.  There were 2-3 Jews in my class, and when it was time for the Christian students to have their religious classes, called “catechism”, we used to leave and go home.

There were only Jews in the first school I went to.  They also used to teach us about Judaism, religion and Hebrew in the Alliance schools.

I studied in French.  I also went to the Berlitz school [a private school that offered German language courses] to learn German.  I studied German for a while, but learned little.  Near my workplace there was a button factory called “Korozo”.  Their engineer was German.  I practised with him a little.  Then, when I went to Israel, all my friends were Ashkenazim,  and they all spoke German.  I practised with them a lot.

I never had any talent for music.  My real hobby was painting.  There was a kind of painting that was called “decorative painting” and it was not done with brushes.  I had a tutor that taught me how to do this.  I applied all that I learned at a job, when I went to Spain and made a living out of it there.  I used to paint/ decorate ties.  They gave me unicolored silk ties and we would paint them, dry them and return them.   We would paint the ties by the dozen.  I would show them the patterns I could paint, they would choose and I would paint the ties accordingly.  At first I was working for luxurious stores, but their orders were always very small.  Those ties were very exclusive.  Then I started doing wholesale work.

If we go back to my childhood, I used to spend all my spare time with this kind of painting.  I painted cushions and handkerchiefs.

I had a lot of good friends in Ortakoy, who remained friends until they died.  When we were little, we used to play with marbles or go out together.  There was Atiyas, Avigdor, and Sages [these are all surnames].  Then there was Halit, my friend.  He was my cousin Belkıs Aseo’s husband.  Belkıs was the mukhtar’s daughter.  She married Halit and settled in Ankara.  Halit was Moslem.  He was from Ortakoy and I knew him from an early age.  He had a sister called Halide.  Belkıs did not have any problems marrying a non-Jew because at the time both her parents had died.  They were 3 sisters: Sara Aseo, Belkıs, who had been Beki and then became Belkıs [she changed her Jewish name, Beki to a Turkish one, Belkıs, after she married Halit, who was a Moslem], and Vera Ventura.

Moiz Atiyas, my best friend ever, was born in 1330 [hijri calendar], which means 1914.  He was born in Istanbul.  He used to live on the opposite corner from our house in Ortaköy.  He went to the Italian school as a child.  Then after he finished school, when he was 17-18, he started to work at a transportation firm in Sirkeci.  He worked there all his life and retired from there.

We were always together from our childhood on.  We used to play football together, then as young men we went out together.  We did our military service at the same time, we even served in the 20 classes in the same place.  We were even staying in the same tent.

We went on going out in the same group after we finished our military service.  He married a friend of ours, Elvir Barzel in 1947.  They never had any children.  His wife worked at a pharmacy in Karakoy but she was not a pharmacist herself. 

Our friendship continued until Moiz died.  I don’t really remember what year he died in. His wife also died a few years ago.

All of my friends were from Ortakoy.  We used to live very close to each other anyway.  Most were Jewish and we only had Halit as a Moslem.  We used to play football in the empty lot across our house.


On Saturdays, we had to go to “kal” [“synagogue” in Ladino] because it was Shabat [Sabbath].  But we did not spend the whole day at the synagogue.  We used to go out with friends and play.  I remember when it was time for the Selihot [Slichot], we got up in the middle of the night, went to the “kal” for prayers.  I loved to go with my Dad because when we came out of the synagogue there was always a “sahlep” [hot drink] seller and we always drank “sahlep”.

There were no cars.  There were some taxis in our street.  I do not remember when I first rode in a taxi but I do remember that the taxis came after the horse carriage era was over.  There was a taxi station in our street.  The taxis used to queue there.  When a customer came, s/he used to get into the first taxi in the line, and the others would move to the head of the line.  I used to sit in one of the taxis at the back of the line so I could ride in them when they moved to the front of the line.  I used to sit beside the driver of course.

I also remember that there was a shop that sold sweets below our house.  The man sold “akide” sweets [almonds wrapped in white sugar], “lokum”s [Turkish delight] etc...  I used to collect all the empty boxes of chocolates or sweets that our guests brought.  Then I would go and sell the man downstairs those boxes.  Once he took the boxes and said: “I will give you 8 kurush for them”.  I said, “I want 7.5 kurush”!!!  I did not know what “8” meant then.  I kept hearing “2.5, 5 and 7.5” and thought I was getting a good bargain.

During the War

I would go on a train to go to Florya [in those times a beach resort on the shores of the Marmara, today a residential area].  I vaguely remember our going to Florya.  There used to be French soldiers there [during WWI], and the trucks of the French army.  They used to offer us tea when we went there.  The Florya of that time was not like the Florya of today.  There used to be a long sandy beach there.  All we had to do was take off our shoes and walk barefoot on the beach.

At that time, people used to go to the Bosphorus or to see the city on their free days.  There was no other form of entertainment.  We used to take boat trips on the Bosphorus. 

We did not use to go on holidays then.  We would go to the cinema, or gather in homes with friends.  There never was holiday we went to with my family.  During the weekend holidays, which was either Saturday or Sunday, I don’t remember which,  we used to go to this very famous place called “Altınkum” after Kavaklar [the very northern point of the Bosphorus] or to the two spring water places in Sariyer [again a district in the north of the Bosphorus], called “Hunkar” and “Chirchir” [these used to be very famous picnic places because they had clear and cold running spring waters.  People went there both for picnics and also to drink from those wonderfully healthy waters that were provided by nature itself].  These were very famous places.  Everyone went there.  We used to carry bags, food everything.  We used to go to Sariyer by boat and then we took horse carriages called “talika”s.  I remember once, we were going in a horse carriage like that and I saw a little boy running after us with a sack on his back.  I drew the attention of my parents and told them “look, this boy is running after the carriage”.  And then my parents told me: “you are going in a carriage but this boy has to make a living by running after us so that when we come to the picnic place and get down, he will carry our bags to the café at the top of the hill and make some money”.   We used to eat at those picnic places, we put the watermelons in the springs, in the ice cold water so they would cool.  We used to bring our food and buy tea and coffee at the cafés. 

I don’t remember exactly when the French, the English and the Italian soldiers left after the War of Independence was over [1922] but I remember that we used to speak, read and write in old Turkish [Ottoman Turkish, before the language reform Turkish contained a lot more Arabic and Persian words and it was written by Arabic letters] and then Ataturk 7 passed a law that said we had to use the new alphabet [in 1928 a law was passed in the Turkish parliament of the new Turkish Republic that abolished the old Arabic alphabet and installed the new Latin alphabet for the official language of the country].  Everyone had to learn this new alphabet.  I of course, knew this alphabet from school.  But they opened schools for grown-ups, and for everyone so they could learn.  There were even night schools.  Everyone took lessons and everyone learned this new alphabet.  I remember a poem from that time on “Brotherhood”:

Durdugumuz bulundugumuz bu sevimli topraklar
Oyleyiz ki baba nedir kardes nedir dinlemeyiz     
Eger oglum sen sen isen bunları cigne ez             
O duygular hic olmazsa aramıza sokulmasın, kardesligi kovmasın 
Elele ver yasadıkca sev, sevil bunu dusun bunu bil
Lakin bizler bir anadan bir babadan yetistik         
Onun icin ayrılmayız ne buyuktur kardeslik.       
Oyle koksun bahcedeki sıra sıra agaclar              
Bora kopar ruzgar eser de onlara                         
Birbirini korurlar birbirinden ayrılmazlar            
Ve kır ciceklerini severek korurlar.                     

These sweet lands we stand on
Are such that we don’t know what father is, what brother is
My son, go and walk on these lands
Let not enmity come between us, let it not throw our brotherhood away Hand in hand, love as long as you live, be loved and know it, think it
We were raised by one mother and father
That’s why we can’t separate, that’s how  great brotherhood is
Let the trees in the garden smell that way
When the storm starts and the wind blows
They protect each other and never separate from one another
And they protect the wild flowers with their love.               
             

I went to Spain when I was 20.  How did I decide to go to Spain?  Well, when I finished school I started working at an office writing letters in French.  This was quite a big firm that was doing ‘commission importation’.  It was called Rotterman.  That was my first job.  I was doing the correspondence in French with firms abroad. There was another friend there, Jak Behar, from Kuzguncuk [a district on the Asian shore of the Bosphorus where Jews used to live] who was doing the correspondence in German.  One day, we were talking and thinking out loud:  “shall we go somewhere? Where can we go?  Where shall we go?  Shall we go to France? Where?...”  We were dreaming of travelling.  Then one day my friend came and said: “Shall we go to Spain?” and I said: “Yes, let’s go”.  So we decided to go to Spain, find a job there and settle down.  Of course, our families started protesting: “Why do you want to go there? You don’t know anyone there etc. etc.”  But we were decided and did not budge.  Then one day my friend came and said: “Hey, look, they are putting a lot of pressure on me at home, let’s not go”.  However, this was the 1930s and everybody was talking about an imminent war and that Turkey would also go to war; so everyone was afraid really, and that’s how I managed to convince my own parents.  My friend’s father did not give up though; one day he came and told us: “My boys, where are you going? What are you going to do there?  Come, let me find you a good job.  Come with me, there is a tin can factory; I’ll buy it for you, and then you won’t have to go”.  We said “No”, then my friend’s father said: “Come, there is a fabric knitting atelier on sale, I’ll buy it for you, don’t go”.  But I said: “No, my mind is set, I’ll go”.  So he had to accept our decision.  There was another Jewish family from Kuzguncuk, who had already gone to Spain.  We said we would go to them and that is how we were finally able to convince both families.  I went to get a passport, but I was a bit scared that maybe they wouldn’t give me a passport, but they did. 

We left for Spain in 1934.  We went to Barcelona.  We went by boat.  We had the address of a restaurant with us.  It was in fact, a kind of café and they served lunch and dinner.  The owner of the restaurant was a Jew from Greece, I think from Salonica.  So we went to this restaurant and told the owner that we had just arrived and needed somewhere to sleep.  He called someone called Joseppe and told him to go and ask a certain lady if she had rooms available.  Joseppe went and came back saying that she did, so we took our bags and took the rooms in that hostel.  That’s how we started to stay there.  As for money, I remember that I went to Spain with 50 liras.  One peseta was then 50 kurush [100 kurush is one lira], so 50 liras was not a lot of money but it was OK for a while.

At first, we started to sell textile products at open markets and observed what others were doing.  Most people were doing this kind of business, so we learned it too, and started doing it.  Then I started doing painting work.  I was painting ties.  My friend couldn’t do this work, so he returned to Turkey after one year.  I was alone then.  I stayed in Spain for 2.5 years.  Then there was a revolution during Franco’s time [Spanish Civil War, 1936-39].  Franco was in the government and the communists started a revolution.  This revolution lasted long years.  At first they weren’t doing anything to the people.  I remember that at that time the Olympic Games were going to be in Barcelona [1936], and my business had been thriving because I was painting ties for the Olympic Games.  I was painting the 5 circles, the symbol of the Olympics on the ties.  Then in Barcelona, the revolutionists won, the Olympic Games were cancelled, all business stopped and I had to leave.  I went to France on a British ship.  The British had sent warships to Barcelona to get all the foreigners out.  They only took the foreigners who wanted to leave, but they did not take the Spanish.  That is how I was able to leave.  The ship was going from Barcelona to Marseilles.  So I packed my bags and went to the port.  I presented my passport and went on board.

Let me tell you about a small incident that happened while I was on that ship.   When I first boarded the ship, I went to the dining room of the soldiers, or rather sailors.  I sat at a table and a sailor came and asked me something in English.  I didn’t know English at that time.  I thought he was asking me if I wanted something to eat, so I said “Yes”, one of the few words in English that I knew at the time.  Then I waited and waited and there was no food.  So then I realized that he had asked if I had already eaten!  Thankfully, they then said “Tea”, and brought some tea.  I went to sleep after that.  In the morning I woke up to complete silence on the ship.  I got up quickly and looked for my bags, but they had disappeared, and so had everyone else.  I saw that while I was sleeping another ship had come by and everyone had gone on that ship.  Thank God it was still there so I was able to board it, too.  Can you imagine, if I had slept a bit more, I would have been left behind.  However, I lost one of my bags in that melée.  It just disappeared.  I don’t know what happened to it.  The ship set off and arrived in Marseilles.  My elder brother was in Marseilles then.  When we arrived at the port, I heard someone calling “Izak Sharhon, Izak Sharhon”.  I was very surprised.  I had just arrived, who could know me there?  Then I learned that the British government had let the Turkish Embassy know that one of their citizens was on board that ship and had told them to come and pick me up.  So two officials from the consulate came looking for me, “Izak Sharhon”.  I went to them and they asked me: “Are you Izak Sharhon?  Come, let’s go”.  I was given my suitcase (the one that was not lost) and my passport.  Then the men from the consulate took me to the consulate in a taxi.  Inside the taxi, they asked me how things were in Spain.  As we were in France I spoke to them in French.  They took me to a hotel near the consulate and I stayed there that night.  I sent a telegram to my brother and told him I was in France.  A few hours later I received a reply that said: “Don’t move, we are coming to get you”.  When he said “we” he meant him and his partner.  The men from the consulate asked if I had any money and I said that I only had Spanish money.  They changed that money into francs.  By the way, unfortunately, because of the revolution the Spanish peseta had lost all its value and all the money I had made during the years that I had worked there came to be worth near nothing.  I lost everything because of the revolution.  They also gave me some cards so that I would be able to board any trade ship that went to Turkey, but when my brother came in the morning, he took me to Avignon, where I stayed for a year.  I didn’t do anything there.  There was no work.  So I waited for news from Istanbul.  When my time for military service came, they let me know and I returned in around 1937 and did my military service.

Actually, my military service doesn’t really count as having done military service at all because I served only for 6 months and paid to be exempt from the rest of the time.  I served at the construction department of the army corps.  My job was to type letters in old Turkish.  I knew old Turkish of course.

My family was not affected too much by the Wealth Tax in 1942. 8  I was affected because I was working then.  I do not really remember about my father.  He wasn’t a businessman, so they probably taxed him as a “worker”, like they did me.  The Wealth Tax did not affect those who were not businessmen too much.  They taxed me for a certain amount and I paid, but it wasn’t too much as I did not own a shop or anything.  However, I know that they asked exorbitant amounts of money from those who owned businesses.  And they sent those who couldn’t pay to work camps in Eastern Anatolia.

What can I tell you about the 20 military classes 9?  Well, the Turkish government did not trust its minorities, the Jews, Greeks and Armenians.  They were scared that in the event of war, these minorities would turn traitors.  So they gathered all of them in the guise of serving in the military, but we weren’t really soldiers.  They made us build roads.  They gave us brown uniforms, which were not soldier uniforms.  These were special uniforms for us.  I did not present myself until the last day we were supposed to give ourselves in.

Anyway, they called these road builders the ‘Nafia’, which meant “road building”. They sent all of us to different places.  I was sent to a place near Balıkesir.  They called in 20 classes, and I was in them.  There were even fathers and sons going together as it was 20 classes.  They were all given these brown uniforms and asked to build roads.  It lasted about 2 years.  We worked in building roads, but we did not do a good job really.  In fact, we did a terrible job.

During World War II, there was antisemitism in Turkey, I think.  They used to say that the Turks had built some “crematoriums” [nazi death camps] but these were rumors; I didn’t see them myself, nor do I know anyone who actually saw them.

At that time there was this law that enforced the speaking of Turkish.  [this was actually a political campaign that started on 13th January 1928 to ensure the language homogeneity of the Turkish people] When people heard you speak in another language they would warn you: “Citizen, speak Turkish”.  For example, when the consulate officials in France were taking me to the consulate and I spoke to them in French, one of them told me: “Hey, when you go to Istanbul, if you don’t speak Turkish, you will be beaten up”.

I knew what had been done to the Jews in Europe because I was in Israel [Palestine at that time] during the war.  I was in Turkey at the beginning of the war.  In the middle of the war I went to Palestine.  I worked as a cinema operator at the British army, and every night they showed films about what was happening in Europe.  I saw everything that was done to the Jews live in films at the cinema.

I met people who had escaped from those nazi camps in Israel.  Some of them had been able to escape from the ghettos in Greece when the Germans came.  They told me things like, they would go to the bathroom to wash accompanied by German soldiers.  They told me how they had to collect crumbs in order to eat.  Then they had been let free because they had been of Spanish nationality. [Some of the Sephardim had been able to acquire Spanish nationality and therefore had Spanish passports]  That’s how they had escaped.

Meanwhile of course, our cousins, Allegra Saranga and her whole family, who had been living in France perished in the camps.  I don’t know how, we just got the news that they had died in the camps.

Let me tell you how I went to Israel in 1944.  The British were there at that time and there was something called the “Quota”. [The British, who ruled Palestine until 1948 took measures against the waves of Jewish refugees by applying a monthly quota.  They would allow only a certain number of Jews to enter Palestine every month and refused entry to the rest.]  This meant that they gave only a few entrance visas to Jews who wanted to go to Palestine.  Only this many [certain number of] Jews could enter Palestine in one month.  The Jewish Agency [Sochnut] 10 organized the visas for the Jews who wanted to go from Turkey.  They did it in such a way that a whole family, however many they were, could go with one visa.  That is why, they preferred married people for a visa because then they would be able to send more people.  So they recommended us, the young people to get married and use one visa for at least two people.  Both single boys and girls were applying for visas, so they put us in contact with each other.  They said: “marry this girl and we will send you to Palestine”.  They said the same thing to me too.  I was given the name of a girl who by coincidence I knew from a group we had.  So we got married and went to Palestine.  She went to a kibbutz and I went to Tel Aviv.  We met only once after that and got divorced.  We applied to the Turkish consulate for a divorce and were thus free again.  That was my first marriage.

After the War

Then by coincidence again I found the job at the British army as a cinema operator and worked there for 3 years.  After 3 years, I got really bored and decided to return to Turkey.  I returned in 1947.

I remember when the state of Israel was founded.  It was barely a year after I had returned from there.  I remember the first Israeli consulate was in Taksim [square] and the first day the put up the Israeli flag, my then fiancée (later my wife) and my mother and I went there to watch.  We were terribly excited and it was a very emotional experience.

We never thought of making aliya because we had our jobs here.  Our families, friends were all here.  There have been relatives who emigrated of course.  My mother’s sister, my aunt, was one of the first to go before Israel was founded even and I had stayed at her house when I went there myself.

When I returned to Turkey, I opened a bureau of “comission importation”.  My cousin Mordo Perez told me a friend of his, Jak Rutli was looking for a partner in business and so Jak Rutli and I became partners and opened the business.  We imported lots of different products.  I did the correspondence side of the business and my partner did the sales part.  Then the import business did not go well, so we closed the business and I started working as an account.  I worked as the accountant of a firm that produced cloth, and called “Yuntip” until 1980.  Then I worked as freelance accountant with a partner until I retired.  After I retired, I continued to keep the accounts of a firm until last year [2003].

My wife Suzi Sultana was born in Istanbul in 1927.  Her native language is [Judeo-] Spanish, like us.  I never knew her father because he died when she was very young.  I knew her mother.  She was a “passive” woman. She didn’t socialize, nor did she have many friends probably because she had been widowed so young. My wife had 3 brothers: Sami, Vitali and Alber Danon.  Alber and Vitali were older and Sami was younger than my wife.

Her older brother Alber, born in 1917, had meningitis when he was 5 so his mental faculties were never normal.  He started talking very late and did not go to school.  A private teacher taught him certain things including French but it was never much.  However, he grew up and even did two years of military service.  When their uncle returned from Germany just before World war II, he took Alber to work at his jersey factory.  Alber worked there until their uncle died in 1951.  Then he worked as an office boy for the Kastro family until his retirement.  He had been living with his mother but when she died in 1989, my wife decided it would be best for him to live at our Old People’s Home in Haskoy.  He lived there for 10 more years and then one day he fell down and died in 1999. 

Her second brother Vitali, who was born in 1922, couldn’t study much because their father died when he was very young.  As a young boy he worked at a florist’s in Osmanbey.  Then when he grew up, he worked all his life as a salesman at the big china shop in Beyoglu, called “Galeri Kristal”.  Vitali had met an armenian girl, called Adırne, when he was 14.  They used to play together in Ferikoy, where they lived.  Then they decided to get married.  The families were against it of course, but when Vitali came on leave during his military service they secretly got married.  They had 2 daughters, Linda and Rita.  When Linda grew up she married an armenian and so became armenian herself, whereas Rita married a moslem and became moslem.  Vitali died in 1982 from a heart attack.

My wife’s third brother, Sami was younger than her.  He was born in 1928.  He studied at the St. Michel French school [catholic school] but he didn’t finish it.  He opened a drugstore that sold perfumes and things like that.  He then married Fortune Algazi and they had 2 children: a girl, Sara, and a boy, Yasef.  Then he got a heart disease and one day as he was coming home from Sirkeci in a taxi he died inside the taxi in 1989.

An acquaintance introduced us [Suzi and me].  There was a sort of café called “Haylayf” in Harbiye [a district in Istanbul between Sisli and Taksim]. We met there.  This was one year after I came back from Israel, in 1948.  Then we met and decided to get married.  She was Jewish of course, because this was a normal thing then.  We got married at the Zulfaris Synagogue [the building of the Jewish Museum of Istanbul today] in 1949.  There was nothing extraordinary about the wedding.  It was a normal synagogue wedding.  It was summer, and after the wedding we went to the house of my parents in Taksim.  A couple of our friends and relatives came.  We had drinks and ate sweets.  In the evening, at around 8:00 p.m., we went to the Belvu hotel in Fenerbahce and stayed there for 2 or 3 days.  Nobody came to the hotel with us that night.  We were alone.  After that we went to a summer house we had rented in Caddebostan [a summer resort, now a residential area on the Asian side of Istanbul].  After the summer, we went to live at my parents’ house in Taksim, Abdulhak Hamit street.  We lived with my parents and sister, Anjel for four years because of economic reasons of course.  Then, after four years, it had become a bit difficult to live with the parents, and my wife did not get along with my sister, so we moved out and rented our own house in Kurtulus.

It was not important if our friends were Jewish or not, but our friends turned out to be mostly Jewish.  We used to go to the cinema or the theatre or we would go for outings.  I remember, when we were young, we would be a group of 20 and we would hire motor a boat for the day.  Then we would go to the Prince’s Islands or to the Bosphorus, we would eat nice food and enjoy ourselves immensely. We would also go to the cinema in Harbiye, called Konak.  You could buy seasonal subscriptions to this cinema, so every week we had a film to see. 

We had two sons.  Sami Sarhon was born in Istanbul, on 3 March 1951 and  Jozi Yusuf Sarhon was also born in Istanbul on 5 May 1958.  Nowadays we always speak Turkish with our children but when they were little we used to speak to them in French.  Then when they started school, they had some difficulties with Turkish so we started speaking Turkish, too.  We did not want them to have a difficult life in school because they did not speak Turkish properly.  So it was Turkish after that.  That is why they do not know the language that we also use, Ladino, very well.

When the kids were young we always went to Caddebostan in summers.  The sea was clean then and they swam a lot.  We used to hire rowing boats every day and go out to the sea to swim.  There were also horse carriages and the boys would always race after swimming to see who would get to sit beside the coachman on the return journey home. 

What I remember most about my sons when they were little is how beautifully they ate: ‘mashallah’ [may God praise them] they wouldn’t finish eating in 3 hours!  We used to run after the younger one with a meatball in our hand!  As for the older boy, when we told him stories, he would forget about everything and open his mouth.  The younger wouldn’t open his mouth for nothing, not even for the best stories in the world.

My sons did not go to a Jewish school.  My older son finished a Turkish lyceum  and then the university.  My younger son studied at one of the French [catholic] schools, St. Benoit, and then started university but couldn’t finish it because of the terror at universities in the late 1970s. 11

Both my sons were active in community activities.  They went to Jewish youth clubs.  Sami went to Kardeslik Dernegi in Kurtulus and Yusuf went to Dostluk Dernegi in Osmanbey.  [Both Kardeslik Dernegi, which closed at the beginning of the 1980s because of lack of members, and Dostluk Dernegi, which still continues its activities, are Jewish youth clubs.  They are institutions that the Grand Rabbinate supports financially.  Their activities aim to attract Jewish young people, who come and socialize and take part in social, cultural and philanthropic activities.  The main aim of these clubs is to bring Jewish youth together and thus prevent assimilation]  They did activities like the theatre, dancing etc... They would go to these clubs every night after dinner, either because they had rehearsals for some performance they were preparing or just because they wanted to be with their friends.  Yusuf was very busy with theatrical performances in Dostluk Dernegi.  He once wrote the scenario of Leon Uris’ book called “QB VII”, directed and acted in the play he also called “QB VII”.  Dostluk Dernegi, at the time had a president called Jojo Eskenazi, a very charismatic man.  They used to collect money at the performances and then look after 100 poor families with that money.  We were happy that our sons were involved in this kind of thing and that they were going to these clubs, because there they were also with Jewish girls.  Actually, that is where Yusuf met his wife, Karen, at Dostluk Dernegi.  They were involved in a play together and during the rehearsals they started going out together.

My sons do not go to the synagogue often but not because they have left Judaism or anything.  They both observe all our holydays but they did not grow up like I did.  I grew up doing my tefila [tefillin] every morning, doing what my father was doing, until I was 18.  Then when I left these practices when I went abroad, my sons did not see me doing them, so they didn’t either.  So the fault is mine really.

Both my sons had their bar mitzvahs of course.  I still have the speech my older brother read at his barmitzvah.  It is in [Judeo-] Spanish of course, and written in the old alphabet [rashi].  It starts with the words: “Sinyoras i sinyores, ya es savido ke la persona es de dos fuersas. La fuersa de la entelijensia i la fuersa korporale...” [Ladies and Gentlemen, it is a known fact that a human being is made up of two forces.  The force of the intelligence and the physical force...]  Both the barmitzvas of our sons were celebrated at home.  For Sami my eldest son, we had two kinds of ceremonies.  First, on a Thursday morning, I don’t remember the exact date but it was in 1964 of course, we went to the Sisli synagogue for the tefilin ceremony.  That morning, my son wore the tefilin for the first time and there were prayers.  Then the following Saturday morning we had another ceremony at the Sisli synagogue, this time with guests.  My son read a traditional barmitzva speech and some prayers.  Then we came home and in the afternoon there was a party.  Friends and relatives came.  We hired waiters and food from a baker’s shop, cakes, chocolates, biscuits etc...  That was all.  We had a good time because the house was full of guests.  For Yusuf, my second son, it was a bit different as he hates all kinds of ceremonies.  We did the Thursday morning tefilin ceremony and then as Yusuf refused to memorize and read a speech infront of an audience we did not have the Saturday morning ceremony.  On the Saturday however, we did have the home party, which was the same as the party we gave for my older son. 

My sons both have families and children of course.  They continue their lives as Jewish families in the same way we did.  They are not as religious as I would have liked them to be, but they keep the traditions: Pesah, Roshashana, Kipur etc...  Unfortunately, Jews do not live close to one another nowadays.  Everyone lives far away from others.  My elder son lives on the Asian side with his two children, Sandy (25) and Izel (28).  My younger son lives in a new suburb that is called Kemerburgaz, which is really far away.  They all speak Turkish best.  My grandchildren do not know Judeo-Spanish at all.  

Today I always go to the synagogue on holy days.  My whole family keeps Pesach for 8 days.  We fast at [Yom] Kippur and celebrate all other important religious days.  My daughter-in-law, Karen, undertakes the gathering of the family for the holy days.  We gather in her home an have a meal together.  At Pesah, she used to read the Agada [Haggadah] in Judeo-Spanish, but now we read it in Turkish so the young ones can understand.  Then we sing Pesah songs, usually in Judeo-Spanish.

I have three grandchildren, two from my older son Sami, and one from my younger son, Yusuf.  Sami has a son, Izel and a daughter, Sandy.  Izel was born in 1976 and Sandy in 1980.  Izel finished high school and then started working.  He is working as a salesman at a cloth store.  Sandy studied tourism and hotel management at university and is working at the banqueting department of the famous Swiss Hotel.  My son Yusuf’s daughter, Selin was born in 1996.  She is studying at a bilingual private primary school where she is learning English, too.  I am friends with all my grandchildren and I love them dearly.  
As for Jewish activities, the youngest one, Selin, sings Ladino songs in a children’s choir.  My older grandchildren used to frequent the Jewish youth clubs.

When we meet with our friends, the Matalons and the Behars nowadays, we usually chat as we are now quite old.  We talk about politics, illnesses and we play cards a little bit.  The men play poker and the women play canasta.

We used to go on holidays in the summers until 2 years ago, but I don’t enjoy that as much any more.  We used to go to the Aegean coast mostly.  We used to travel by bus to these resorts and it was quite tiring actually because even when you go to the Aegean, the bus trip takes at least 12 hours.  We usually went if one or more of our friends went, too.  I enjoy a holiday if there is good company.  Nowadays however, I have grown too old to enjoy swimming and going on long trips to the Aegean or the Mediterranean.

I remember the 2003 bombings 12 very well indeed because I was in the street at that moment.   We didn’t know where the noise came from but then we learned from the news that it was our synagogues.  We were terribly upset by these events and we were glued to the TV for days. 

Nowadays I spend my days doing some work for my daughter-in-law, Karen, who is running the sephardic research center in Istanbul.  We found out one day that I could read what she kept calling “the rashi letters” 13.  I never knew they were called that.  We always read the passages written in the prayer books with these letters automatically and never questioned what they were.  Then one day, Karen brought me a text and I immediately started to read.  She was so happy.  She has embarked on this big project of transliterating the Meam Loez [the greatest literary work written in Judeo-Spanish.  This is a series of books, which consist of the interpretation of the Tora.  It was started by Rabbi Yaakov Hulli of Istanbul in 1730 and continued by other rabbis after Hulli’s death until the last book in 1930.] and I am helping her in this.   I love being useful, and this work has become an addiction.  I spend long hours at my old and outdated typewriter and this makes me happy.

Glossary:

1 Journal d’Orient

  This newspaper started to be published by Albert Karasu in 1917.  The paper was in French and consisted of 4 pages of daily news.  It was read mainly by francophone Jews.  Albert Karasu’s assistants were his wife Angele Loreley and Jean de Peyrat idi.   The paper stopped being published on 25 August 1971, when Albert Karasu retired. 

2 World War I

  1914-1918 The Ottoman Empire entered the war as an ally to Germany.  However, the empire had weakened considerably at the time, and when the war ended, the Ottoman Empire was one of the losers.  The French, English, Italian and Greek forces divided the country amongst themselves in the Treaty of Sevres (1918).

3 Turkish War of Independence

1919-1922 The army of the Turkish people headed by Mustafa Kemal, fought against the Allied Forces physically, and against the Sultanate politically.  The people won the war and the last Sultan Vahdeddin, who had been ready to hand over his empire to the Allies, escaped on a British ship.  Ankara became the new capital of the new country, Turkey, which started out as a Republic on 23 April 1920, with Mustafa Kemal as its first president.

4 El Jugueton

  A weekly satirical/humouristic newspaper that started to be published by Elia Karmona in Istanbul, on 21 April 1909 (5669).  The 4-page paper appeared on Mondays.  On 25 April 1914, the paper was temporarily closed due to the out-of-the-ordinary adjectives Elia Karmona used against the Grand Rabbi of the time, Rav Hayim Nahum Efendi.  The paper continued to be published until the 29th of May 1931, one month before the death of Elia Karmona on 27 June 1931.

5 Maccabi World Union

International Jewish sports organization whose origins go back to the end of the 19th century. A growing number of young Eastern European Jews involved in Zionism felt that one essential prerequisite of the establishment of a national home in Palestine was the improvement of the physical condition and training of ghetto youth. In order to achieve this, gymnastics clubs were founded in many Eastern and Central European countries, which later came to be called Maccabi. The movement soon spread to more countries in Europe and to Palestine. The World Maccabi Union was formed in 1921. In less than two decades its membership was estimated at 200,000 with branches located in most countries of Europe and in Palestine, Australia, South America, South Africa, etc.

6 Alliance Israelite Universelle

founded in 1860 in Paris, this was the main organization that provided Ottoman and Balkan Jewry with western style modern education. The alliance schools were organized in a network with their Central Committee in Paris. The teaching body was usually the alumni trained in France. The schools emphasized modern sciences and history in their curriculum, nevertheless Hebrew and religion were also taught. Generally students were left ignorant of the Turkish language and the history and culture of the Ottoman Empire and as a result the new generation of Ottoman Jews was more familiar with France and the west in general than with their surrounding society. In the Balkans the first school was opened in Greece (Volos) in 1865, then in the Ottoman Empire in Adrianople 1867, Shumla (Shumen) 1870, and in Istanbul, Smyrna (Izmir), and Salonika in the 1870s. In Bulgaria numerous schools were also established; after 1891 those which had adopted the teaching of the Bulgarian language were recognized by the state. The modernist Jewish elite and intelligentsia of the late nineteenth century Ottoman Empire was known for having graduated from alliance schools; they were closely attached to the Young Turk circles, and after 1908 three of them (Carasso, Farraggi, and Masliah) were members of the new Ottoman Chamber of Deputies.


7 Ataturk, Kemal (1881-1938): Great Turkish statesman, the founder of modern Turkey. Mustafa Kemal was born in Salonika; he adapted the name Ataturk (father of the Turks) when he introduced surnames in Turkey. He joined the liberal Young Turk movement, aiming at turning the Ottoman Empire into a modern Turkish nation state and also participated in the Young Turk Revolt (1908). He fought in the Second Balkan War (1913) and World War I. After the Ottoman capitulation to the Entente, Mustafa Kemal Pasha organized the Turkish Nationalist Party (1919) and set up a new government in Ankara to rival Sultan Mohammed VI, who had been forced to sign the treaty of Sevres (1920), according to which Turkey would loose the Arab and Kurdish provinces, Armenia, and the whole of European Turkey with Istanbul and the Aegean littoral to Greece. He was able to regain much of the lost provinces and expelled the Greeks from Anatolia. He abolished the Sultanate and attained international recognition for the Turkish Republic at the Lausanne Treaty (1923). Under his presidency Turkey became a constitutional state (1924), universal male suffrage was introduced, state and church were divided and he also introduced the Latin script.


8 The Wealth Tax:  In December 1942, in a desperate effort to resolve depressed economic conditions, inflation, shortages and budgetary difficulties caused by wartime mobilization measures, the Grand National Assembly enacted the disastrous Varlık Vergisi, or Capital Tax, program which in order to raise the equivalent of some $360 million to pay in part for the extremely large army being maintained against the possibility of a German invasion through Greece, taxed not only the depressed incomes of the mass of its citizens but also the capital of those who had property.  This in itself, was a fairly common practice in Europe at the time, but it was administered in such a way to bear most heavily on urban merchants, many of whom were Christians and Jews.  Local commissions of Finance Ministry officials and Turkish merchants were organized to assess the taxes in their districts.  Their decisions were not subject to appeal or change and the tax had to be paid in a very short time.  Those unable to pay were subjected to hard labor at the Ashkale camp until their obligations were paid off.  Those who lacked the financial liquidity needed to pay the tax had to sell everything or declare bankruptcy and even work on government projects in order to pay their debts, in the process losing most or all of their properties.  (from The Jews of the Ottoman Empire and the Turkish Republic by Stanford J. Shaw; New York University Press, NY, 1991)

9 The 20 military classes

In May 1941, those non-Muslims aged 26-45, were called to military service.  Some of the men had just come back from their military service but were told to report for duty once again.  Great chaos occurred, as the Turkish officials took the men from the streets and from their jobs and sent them to military camps.  They were used in road building for a year and then they were disbanded in July 1942.

10 Sochnut (Jewish Agency)

International NGO founded in 1929 with the aim of assisting and encouraging Jews throughout the world with the development and settlement of Israel. It played the main role in the relations between Palestine, then under British Mandate, the world Jewry and the Mandatory and other powers. In May 1948 the Sochnut relinquished many of its functions to the newly established government of Israel, but continued to be responsible for immigration, settlement, youth work, and other activities financed by voluntary Jewish contributions from abroad. Since the fall of the Iron Curtain in 1989, the Sochnut has facilitated the aliyah and absorption in Israel for over one million new immigrants.

11 Terror at universities in the 1970s: the fights between the rightist and leftist students at universities had reached such a level that at a certain point between 1975 and 1980, instruction had nearly stopped and people were too scared to continue their university education.  A great number of students had been killed during that period.  The only university that was able to continue with instruction was Bosphorus University, mainly because all of its student body was basically “leftist”.  All this went on until the military took over the government in 1980.

12   The 15 November 2003 synagogue bombings

On November 15, 2003, two suicide terrorist attacks occurred nearly simultaneously at the Sisli and Neve-Shalom synagogues in Istanbul.  The terrorists came driving vans loaded with explosives and detonated the bombs in front of the synagogues.  It was a Saturday morning and the synagogues were full for the services.  Due to the strong security measures that had been taken, there were no casualties inside the synagogues.  However, there were 26 dead, of whom 5 were Jews, of the people in the street at that hour and terrible material damage.  The terrorists belonged to a branch of El Kaide in Turkey.

13   The Rashi alphabet

  The Sephardic Jews, who had used Judeo-Spanish as their mother tongue for centuries, wrote their religious and secular texts in that language, too.  However, they did not use the Latin alphabet to write in Judeo-Spanish, but they used a special alphabet that used some form of Hebrew letters.  They had also devised special signs to denote the sounds that id not exist in Hebrew.  The Sephardim continued to use this alphabet in all their publications until the introduction of the Latin alphabet by the Alliance Israelite Universelle in the 1860s.

Albert Ozlevi

ALBERT OZLEVI
Istanbul
Turkey
Date of Interview: April 2006
Interviewer: Yusuf Sarhon


Albert Bey (Mr. Albert) and his wife Lusi Hanim (Mrs. Lusi) live in a beautiful flat in Gayrettepe along with their housekeeper. When I went to visit them for this interview, they were very hospitable. They are both very warm, pleasant and talkative people. Albert Bey is 70 years old, he stands out with his silver white hair and smiling face. Despite his age, he is very active and has an energetic personality. If Albert Bey is present in a gathering, that means that they are having a lively conversation. In the present, he is recuperating from surgery for a kidney problem, I wish him a speedy recovery and a long and healthy life.

My family background

Growing up

My wife Lusi

Family life

Glossary

My family background

I do not know where any of my great greatgrandfathers came from. What kind of a business they had to earn money, how they lived, what languages they spoke, I cannot know, because I have never been told anything about them.

My paternal grandfather, Sabetay Ozlevi was born in Edirne and lived there all his life.  I do not know his birth and death dates. Our last name was really Levi. When the surname law 1 was passed, there were a lot of Levi’s in Edirne. Some of them were given the surnames Delevi, some of them Allevi, and we were given Ozlevi.
I do not know their education level, I am guessing elementary school. Their mother tongue was Turkish and Judeo-Spanish. He was fairly religious. He was a quiet, inoffensive and a very serious man. The languages he spoke were Turkish and Judeo-Spanish.

My paternal grandfather dressed well, he dressed like a gentleman. He would wear a suit and vest, and a felt hat. He was always shaved, he did not have a moustache or beard.
His occupation was the making of stoves and tin materials. In his later years, he left his business to my father. The business of stoves and tins has been passed to my father from his father. Apparently he said: “I am leaving my son a golden bracelet [meaning a lucrative career], I am retiring, from now on my son will take care of me” at the age of 55. In reality, he stayed with us until the day he died, sometimes he stayed with my uncle too, he lived there too.

My grandfather did not have specific political views. He wasn’t a member of any political organization or party, neither was he a member of any social or cultural club.
I think he died at the age of 55. As far as I know, my grandfather did not have siblings.

My paternal grandmather Bohora Janti Ozlevi was born in Edirne. Because she was the firstborn they called her Bohora. I do not know her maiden name. She was a housewife.  Her mother tongue was Judeo-Spanish and she talked a flawed Turkish. She always lived in Edirne. She died in Edirne in 1954.

I know she had about 8-9 siblings but I do not have any information about them. The only thing I know is that they all emigrated to Israel in 1948 as a group. When my grandfather married my grandmother, these siblings did not have a dad. Of course the subject of dowry was very important then. As a result, my grandfather married off his sisters-in-law to whomever wanted them. Because their financial situation was not very good, in 1948 when Israel was founded, all the siblings emigrated together.

My maternal grandfather Bohor Avram Rodrik was born in Dimetoka in Greece. I don’t know the date. Afterwards he came and settled in Edirne. I don’t know how he came or why he came. My maternal grandfather dressed more simply, he didn’t take that much care. He did not have a moustache or beard, he was always shaved. He  normally had a shirt inside his suit and in winters a short embroidered jacket over his shirt because he was out in the streets all day. He also wore a cap. He knew Turkish and Judeo-Spanish.  They spoke Judeo-Spanish amongst themselves.

My grandfather did his military service in Syria, I do not know during which years. My mother used to tell that when she was around 5, her father went to the military to fight in the war, there probably was a war then, he stayed in the military for 4-5 years. When he returned diskempt with long hair and beard, my mother started crying from fear, not knowing who this man was. This is your father they told her and my mother did not believe them, my father cannot look like this, she said. Later on, he took care of himself, cut his hair and shaved his beard,  looked like himself again.
My maternal grandfather used to carry flour to the bakeries with a horse and carriage for as long as I remember. His financial situation was quite good. He even carried his merchandise himself, to earn more money.

My maternal grandfather had a fickle personality, at times he was very cranky, they even called him “Bohoraci el Kufur” [Ladino for the firstborn curser]. It means cranky as far as I can understand. At times he behaved in a very tolerant manner especially towards us. When my brother Yasar was born, they used to live in the neighborhood just north of us, we used to live somewhere called Kaleici, he would come to see my mother every Saturday morning after temple, at the time my father would also be home because the store would not be opened on Saturdays and my father never opened his store on a Saturday until the day he died, my mother would sit and complain to her father like all Jewish women do.  My grandfaher, I remember it so well, would not utter a word, he would only look at Yasar, caress him, would eat a sweet or borek(pastry) or a leftover from Friday night, and then leave without saying anything.

I do not know if my grandfather had any specific political views. He was not a member of any political organization or party, he wasn’t a member of a social or cultural club either.
When the nation of Israel was founded in 1948, he went there to be with his middle son Izak Rodrik and he died there.

My maternal grandmother Rahel Rodrik was born in Palestine, I do not know when she was born or how she came to Edirne. I know she was a housewife and quite religious.  She emigrated to Israel with my grandfather and she died in Israel.

Neither my maternal grandmother nor my paternal grandmother wore wigs like orthodox ladies. They did not wear scarves either. They both wore dresses called “fostan” during the day, made of printed cloth in summer and a woollen velvet fabric in winter. When they went out, my paternal grandmother would dress better despite her financial situation. They both had gold chains. My maternal grandmother had a long ring, it was very valuable.

My father’s side of the family lived in a neighborhood at the beginning of the hill of Kurtulus okulu (school), I don’t remember the name now, they lived there in a 3-room, one story house. The neighborhood where they lived was a good neighborhood. The life of my father’s side of the family, and us 4 siblings was more limited. They had electricity in the house, I don’t remember if they had running water or a well. They had a wood stove for heating, they would light that. They did not have nannies or women helpers in the house. They followed religion in a normal manner. They observed kashrut and the Shabbat. They would not light candles on Fridays in the afternoon after 4 p.m., since the Shabbat started. They occasionally went to the synagogue, not every Saturday. The Jewish holidays were always celebrated.

My mother’s side of the family lived again in a 3-room house on a side street about 150 south of them. It was a one-story house on a big empty lot with a barn. At the time, the houses in Edirne were one-story and had bay windows. The furniture was better on my mother’s side of the family. Their life style was also better. They had electricity in the house. I don’t remember if they had running water. What I remember is that there was a well in the garden of the house. They would pull water out of the well especially on Fridays. They had something called reso to warm their house. It was a metal stove with 4 openings. It was European, all stoves were European anyways. There were no nannies or female helpers on my mother’s side of the family also.

My mother’s side of the family observed religion more. They observed kashrut, the Sabbath. On Saturdays the lights would not be turned on, candles were not lit. When they had to warm food, there was a woman called “deli [crazy] Ayse” in the neighborhood, she would walk the Jewish neighborhoods from one end to the other and light everyone’s stoves. And they paid her something. When deli Ayse came, she would light the stove, the food would be placed on top, warmed up, and to turn it off, again Ayse would come. My grandfather would even be angy at my grandmother when the food was warmed and she took them down. My mother’s side of the family would go to the synagogue every Sabbath and the holidays. My maternal grandfather was an usher in the synagogue. He was an usher in a synagogue in Tahtakale, I can’t remember the name. There even was a kosher butcher there, I remember, they called him “Davit el shochet”.  When they had to cut chickens, it was done in that synagogue.

The Jewish holidays were always celebrated at home.
All their neighbors were Jewish. As a matter of fact it was a Jewish neighborhood there, I don’t remember the name. It was a Jewish neighborhood from one end to the other. It was adjacent to a highschool’s lot. It was a long neighborhood from one end to the other.  Their relationship with their neighbors was at a very good level.

My father Yasef Ozlevi was born in 1907 in Edirne, 1323 in the old calendar [Muslim calendar]. His mother tongue was Judeo-Spanish and Turkish, he also spoke French well. He dropped out the last year of Alliance 2 school, that is to say the first year [class numbers went from higher numbers to smaller ones, so grade 1 was the senior year]. If he hadn’t dropped out of Alliance, they were about to send him to Paris, so he could study there and have an occupation. But my grandfather said: “why should I send him there, I will give him a gold bracelet” and took him under his wing.

Later on my father worked with my grandfather until my grandfather reached the age of 55 and decided to retire. Following that my father took over the business. His job was about stoves and tin materials.

My father went to the military twice, once when he was drafted and once for his normal military service. I do not remember the dates at all. I don’t know about his regular military service, the second one he did in Sarikamis. He was drafted a second time because there was a war, during 1940-41. This was a military service just in case. I don’t know what he did over there. My father was a very cultured and understanding person who did not show it. He was a little introverted, he was a very good person. He was a person loved by everyone. All his friends’ financial situation was good, for example his friend Pepo Sarfati was a grocer, Bohor Bakis dealt in paper, another one of his friends was a seller of sundries and notions. They earned well. My father, on the other hand, was a small-scale retailer and had a family with 4 children and did not earn enough. According to the conditions of the time, artistry was an important career but did not pay well. I think that is why he was closed up, he felt opressed. My mother also was more dominant than my father. I don’t know to call it shrewdness or willpower, maybe that is why he was introverted. My mother’s authority was more prominent on us. My father was more tolerant.

My father would go to the dairy barn at midnight, around 3 or 4 in the morning on summer nights to glue the cheese tins. He would come home in the afternoon around 4 or 5. This would go on from May till September. After September he would work on stoves. He would leave at 7 in the morning and return at 4 in the evening.

When they got together with friends, they would converse and play a card game called kumkam. He would go to the synagogue on Saturday mornings and nap in the afternoons. In the evenings, he would go to Gazi parki (garden) in summer, and to the movies in winter.

My mother Sultana Ozlevi (nee Rodrik) was born in Edirne, I do not know the date. Her mother tongue was Judeo-Spanish, and she had a flawed Turkish. As far as education is concerned, she dropped out of the 2.nd grade of the school of Alliance, therefore spoke French well. Her family placed her with a tailor so she could learn how to sew as soon as she left Alliance. My mother and father spoke Judeo-Spanish among themselves because my mother did not know Turkish well. My father would write her letters when he was in the military, “Dahling Pepo”, her Turkish was so flawed that instead of darling she would say dahling. “I bought two loads wood, G-d willing we’ll burn together in winter”. Her Turkish was that bad. My mother was very smart, very talkative, very tough,  like a dictator who never made concessions. She was the one in charge of the house.

This is how my mother and father met.
My father was between my uncles Izak Rodrik and Selomo Rodrik in age. He was friends with my younger uncle Izak. My older uncle considered himself older than them, he didn’t pay attention to them. My younger uncle and father were friends in a group and my mother would tag along with this group and they knew each other from there. They were friends with the same group, the same people. From what my mother and father tell me, they liked each other since that time. My father liked my mother, and my mother was inclined towards my father. One day my father tells my uncle that he likes his sister and wants to marry her. My uncle relates this to his father, that is to say, my grandfather. My grandfather considers this positive, he is a good kid, he says. They give my father a very good dowry relative to that time but I do not know the exact numbers. My mother used to say every once in a while: “la dota ke tomates”(the dowry that you got), and my father said “i yo te tomi ke teniyas korason i todo”(and I married you even though you had heart problems and all). My mother always denied it but my father always said that my mother had cardiac problems before she got married. My mother and father would have sweet arguments sometimes. I believe my father in this regard. My father used to say “you had heart problems before we got engaged, my mother and father even said, don’t marry this girl, she has cardiac problems, I married you despite everything”. I think my mother had rheumatic fever when she was young, they used to hang laundry in the balconies under the conditions of the time, she did not pay attention to her clothing in the cold, caught a cold with the wind, and had rheumatic fever I suppose, I do not exactly know. My father married my mother despite everything. They got married in this way.

They married in 1932, in the synagogue in Edirne, they had a civil marriage before. My older brother was born in 1934. I am not sure exactly, I think they wanted a child rightaway but couldn’t have one for one year. My mother was a very modern woman. She took care with her clothing. I remember, I was around 13 years of age, we had bought some kind of British  fabric for a coat for 29 liras and my mother had it made. It was a coat that sparkled like snowflakes. My mother liked dressing my father up too. My father would leave the house with his tie and vest, like a count, on Saturdays.
My family’s financial situation got much better when I turned 15. It wasn’t very good before. When my brother won a store in the lotto and started selling draperies and haberdasheries, our situation started to improve. At the time the stores were given out by lotto, but they paid attention to their clothing. They would say, let it be one but let it be mine.

I think I was around 5 or 6 when we lived together with Madam Luna Bakis. When I was around  9-10, we moved to Kaleici.  It was a 2-story, beautiful house. It had a yard next to it with big walls. There were 3 rooms, if I remember correctly, there was a kitchen, bathroom, there was something called pastera [Ladino for large basin] to bathe in, we took baths in it, there was no bathtub. I slept in the same bedroom as my older brother.

There was either 1 m. or 45 cm. height between the ground and the window in our room on the ground floor. There was a cushion in that room. One would sit on the cushion and watch the people coming and going. If you wanted to look at someone, you could lean down and look from the back.

We had running water from the taps, and we had a well. At first, we did not have a servant or a maid. After a few years, a woman started to come, a gypsy woman. She came every day, did not stay the night. The gypsy who came to our house was either 35 or 45 years old, she had no teeth in her mouth. Our parents and their friends, 3-5 people, would arrange for card game nights, “there will be guests at night, Atiye, stay here” they would say. She would reply: “Noo, Sultana, I cannot stay, when it is nighttime I have to be in my husband’s arms”. She would never stay. When it was late we would take her to her home in the gypsy neighborhood in a horse-carriage.

We had books about religion at home, the novels that my mother read, and also comics like Tommix and Texas. We didn’t really follow the newspapers. There was no habit like going to the library. My parents were fairly religious. That is to say they were not overly religious.  They observed the Sabbath and kashrut.

In my family it was my father who went to the bazaar. Because my mother had cardiac problems she did not go out much. They did not hace specific merchants or sellers that they bought from.

Among the Jewish traditions, they observed the holidays, they observed kashrut a long time ago, I don’t know why we neglected it with time. They would go to the synagogue every Sabbath and every holiday.

There would be holiday celebrations at home. My mother tried to gather all the relatives especially during Passover. My aunt also would want to have all her family. There was a matriarchy in our house. They had the same matriarchy in my uncle’s home. My uncle was also a very good person, a quiet person, they had wonderful personalities. They probably did not want to quarrel with women so they were matriarchal too. My aunt would say I want my family. On the one hand, the family is very large, it will be too many people. As a result we did not celebrate with the family of my uncle , we celebrated with my grandfather’s family. At first we would go to my grandfather’s to celebrate the holidays. After they emigrated to Israel in1948 my mother started gathering all the relatives.

Their friends, their neighbors were all Jewish. Anyways they were all from the same neighborhood, from Kaleici. For example, Luna Bakis was my parents’ friend for as long as I remember, and they stayed friends till their demise. There was Pepo Sarfati, the grocer Pepo Sarfati; we had a friend named Deyzi, her mother and father. There was a person they called “Pepo el Sobaci” [Ladino for Pepo the stoveman]. They were friends with 5-6 people like this. My parents did not go on vacations, there was no such thing as going on vacation then anyways.

Again during those times they did not know what a restaurant was. When I say they did not know I mean they didn’t go.  Or maybe they did not want to go, I cannot know, after I turned 18, our family’s financial situation improved slowly slowly until it got to be quite well. I say our family because each one of us worked for the whole and the whole for each one of us. My older brother and i worked, my siblings were studying. When the one younger than me was in highschool, the second youngest was in elementary school. Even though there is 5 years difference between me and my younger lawyer brother, he has not suffered any of the pain I suffered.

My parents did not have active duties in the community.  They did not participate in any political, social or cultural organization.

My mother’s funeral took place in Edirne in 1969, she had a heart attack.  There were barely 10 people at her funeral. There were very few Jews left then. My father’s happened in Istanbul. He was buried here in Ulus cemetery. They were both buried with a religious ceremony in the presence of a rabbi.  Of course I said kaddish for them. We bought 2 plots then. Following the burial of my father, a few years later, we buried my mother also in Istanbul Ulus cemetery. One day we also had our undershirt cut for krya, according to the religion. We observe their meldados [Ladino for yahrtzheits] every year on the anniversary of their death.

My father had two siblings named Salvator Ozlevi and Rebeka (Krespi) Ozlevi. Salvator Ozlevi was born in Edirne, he sold dry goods and notions. He married Berta Ozlevi. They had a son, they named him Hayim Ozlevi. In reality they had several children, because they all died, they named their last child Hayim.

His sister Rebeka was born in Edirne also. She married Izak Krespi. They had two daughters. Rika Krespi (Franko) married Rifat Franko. The other daughter Inez Krespi (Reytan), married Moiz Reytan. When Rebeka married Izak Krespi, they had a store selling dry goods and their business did quite well. I do not know the reason, after a while they closed the store and settled in Cuba. After they lived there for a while they returned and settled in Ortakoy.

My mother had two older brothers named Salamon and Izak Rodrik.
The only thing I know about Salamon Rodrik is that he ran away to Cuba before 1936. He felt embarassed because my grandfather would carry flour to bakeries with his horse-carriage. He himself, had finished the Alliance. He did not think this profession worthy of his father. However, my grandfather said this is how I earn my living. I do not feel embarassment, he would say. He had a horse-carriage and his financial situation was very, very good. The barn was far away from the house. My uncle had finished the Alliance. My uncle said to his father, you either remove the horses from here or I leave. My grandfather said do whatever you wish. So he left for Cuba.

He lived as a bachelor, he never got married. I think he was a follower of Castro. At the time no one knew what he was doing. Apparently he was in jail. In a place called Isla Pipinos. In fact, he died in jail. He was a follower of Castro, but he got caught before Castro came into power and became a political prisoner. He died in jail before Castro ascended to power. I don’t know how long he stayed in prison, but apparently quite a few years. He would write such letters to my mom, “The day will come, the grass will grow green and I will bring you here, you will have a very good life” he would write.

Her other older brother Izak Rodrik also left for the same reasons, he crossed the border with Syria, traveled over the Golan heights and went to Palestine. This is what my mother tells me. I do not know the dates at all.

My younger uncle had 3 children, two girls, one boy. The boy, Avram Rodrik died in a traffic accident at 13 years of age. The oldest one Zelda Sides lives in Israel.
The other one Henda, her husband is Ashkenazi, I do not remember their last name. 

Growing up


I, Albert Ozlevi, was born on May 3rd, 1936 in Edirne. We did not have nannies, babysitters in the house, I did not go to preschool at all. My mother raised me. We have  20 months between my older brother and me, we grew up together. Because I grew up with my older brother I grew up as someome older than my age. Because we were always together with my brother.

I don’t remember what we used to do before school, of course we went to school when it was time.

I started school a year early. My grandfather used to carry flour to bakeries at the time. The principal of the elementary school was either the friend or best customer of the place where he delivered flour. As a result, due to his request, I enrolled into Gazi elementary school right below the the religious school that was below Selimiye Camii (mosque). My older brother attended Kurtulus Ilkokulu (elementary school) a little further down. These were public schools. My older brother and I are 20 months apart but because I started early, we were only one grade apart.

My favorite subject in school was math. I was interested in mathematics. I didn’t like subjects like history that required reading constantly. Even then they used to call people who studied these subjects a nerd, they would say, are you behaving like a nerd.

My elementary school teacher Behice ogretmen (teacher Behice) was my favorite teacher. I had a friend named Cemil, we were very unruly. He was a year older than me, and he had an older brother, Zeki, due to his repeating grades, all three of us were in the same class. There would be special prayers for the dead in Selimiye camii (mosque) on Fridays. When there were prayers, there would be hard candy and Turkish delight underneath. The candy and Turkish delights would clink together in cones made of paper bags. We would get other papers beforehand and put the candy in it so it wouldn’t make noise. First we would all go to the prayers together. I worshipped with everyone else. I would do whatever they were doing. With time these stayed in  my mind. I studied a lot about Islam too, I was interested. Selimiye Camii (mosque) had 4-5 doors. The prayers would end, we would get out one door and get a cone. We would empty the candy in the cone into the paper we brought, otherwise they would clink in their original container. We  would reenter from the same door, we would go out again from another door and get another cone from there too. We would get a few cones and go to school. There was the principal, Ihsan bey (Mr. Ihsan), he would wait for us at the door, twist our ears and say I will fail you in your class, because we ditched school and went to the mosque.

Behice ogretmen (teacher) was single and lived with her older sister. Even after I got married, I would go to kiss her hand on every holiday. We were unruly students but we were successful at the same time. We only did not like history. But we put in effort in the other classes. And she approved of us and liked us. She would protect us a lot at the time. Sometimes we ditched school, we would go jogging at a place called Tabya. Behice ogretmen(teacher) would protect jus, would not inform the principal’s office.

One teacher I didn’t like, there was a Turkish teacher in junior high, Tarik bey (Mr. Tarik). We were very mischievous, we would chat during class, we would act juvenile, for example we would make paper planes and throw them. Then the teacher would come, make a fist with his hand, extend his middle finger and bam, hit our heads. When he hit, it would come down like a sledgehammer. It was that powerful. Of course no matter how big the mosque is, the imam (prayer leader) would still do what he always does, he would hit, an hour later or the next day, we would repeat the same things.

I finished Gazi ilkokulu (elementary school) thanks to Behice ogretmen (teacher). I went to Ismet Pasha 3 elementary school in Kaleici before. On the very first day, in the morning, I hada fight with our next-door neighbor Niso Hazday, before we entered the classroom; they enrolled me in another school again in Kaleici, I did not last 2 days there either, at last they put me in Gazi okulu (school) in Behice ogretmen’s class, I was able to get an education there, I was very mishievous.  I never felt any antisemitism among my teachers or friends.

I started working at nights making paper bags at the age of 11 or 12 in Edirne, after I quit junior high. I learned this career from my father’s friend, Bohor Bakis, he was in stationary and I said I would do this job. I worked in a haberdashery store during the days.

I helped my family under the conditions of the time till I reached 15 years of age by producing paper bags during nights. Evidently, at the time, the bread you earned wasn’t in the lion’s mouth, it was in his stomach. As a result my older brother and I decided to undertake this job. Together, starting at 7:30 we would make paper bags at night. Waking up was at 6 a.m., a 12-year old boy, with a tote bag weighing 15-16 kg.s, wearing  rough woollen, worn-out short pants, my whole legs would be raw from chafing in that cold. My pants were made of a hairy woollen fabric. But under the conditions of those days, that was indispensable. As a result, we would sell those paper bags in the farmer’s market. Starting at 6.30, it would stretch from the place called farmer’s market all the way to the mosque with 3 balconies around its minarets. And those paper bags, 10 kg.s of paper would be bought altogether, newpaper, there was a place called Ikinci Kopru [Second Bridge], there some kind of glue called “paspal” would be manufactured with the residue of flour. The residue of flour is called paspal. You put flour in a pot, add water and and mix it well and make a paste out of it and this was used as a glue in the making of paper bags. By smearing this paspal on the sides of the paper bag, 6-6.5 kg.s would be gathered.  As a result we would make a profit of 15 Liras with those days’ money. We would also get 15 Liras salary weekly from the apprenticeship in haberdashery. We would both manufacture paper bags and sell them and work as apprentices in haberdashery. We would start work around 8-8:30 a.m. in the mornings. At the time the relationship between boss and apprentice wasn’t like today, it was the concept of don’t spare the rod. Consequently, you had to be at the store around  8-8:30 in the morning. The store had to be opened, the stove lit, the floors mopped, everything wiped down, so that at 8:30 the boss would come, drink his coffee. The store we worked at was a haberdashery but it was upscale haberdashery. There was Saraclar caddesi (street of leather goods), that was where our business was. The paper bag job, we did at night at home. Our work would go till midnight around 12-12:30. Because we were children then, around 11:30-12, my head would start to nod onto the counter with the paper bags both from exhaustion and my age, and my face would be covered in glue. I would be so sleepy that around that time, when it was later than 12.00, my mother and father would say: “ade ijo dela madre, presto vate a la kama” (come on, my son, immediately go to bed) and I would go to bed. My mother would wipe and clean my face with a wet towel. It was difficult getting up early in the mornings. But the desire and force to earn money continually pushed us.

There were a lot of horse-carriages where I lived in my childhood. Most of the main streets were paved stones. That means they were floored with stones. But they were done in an orderly manner. When they made these stones, they would get plumb lines, they would make them with plumb lines. Plumb lines are ropes with a weight on the end to measure the straightness of a wall. First they would do the center of the road from one end to the other, then the sides with a slight slope. The streets were very wide based on the times. Afterwards, years later when I took my children there to show our houses and where we lived, then it looked very small to me.

99% of our neighborhood was Jewish, but I don’t know the exact number. The Jewish community was in the hands of one person only, I regret to say. Yuda Romano. Yuda Romano was the head of Edirne community. There was Dr. Sarih Araz in the community, there was Moiz Kohen, there was Hayim Derazon. These were leaders and supposedly concerned people in the Jewish community. But Yuda Romano never allowed them to act, never gave them any responsibilities. Everything was in his hands. In a community there should be a directors’ board, this or that, but there was no such thing here. They were like puppets. Whenever they dissented a little, Yuda Romano immediately would say “I am not here, take the keys”. I consider this person as the cause of certain things based on my experiences. He would act without ever getting the board of directors’ approval. He was like a dictator. For example when I was 13, I was going to mahaziketora 4. There was a teacher called Mosyo (Mr.) Hason. He was a very polite, very self-assured, very knowledgeable person. One day Natan Eskenazi, Avram Mitrani and I, 3 friends, we went to the temple. We sat in the 2nd or 3rd row. Yuda Romano yelled “get up rightaway, rightaway, go to the back seats”, he yelled a lot. We are obviously children, how dare he yell at us, we said we won’t go to the temple again. I did not go to mahaziketora again after I was 13, we were 26 in the mahaziketora, my older brother and a friend of his were 1st and 2nd in the mahaziketora and I was 3rd. And I really liked it then. After that day, until I turned 33 when my father died and then 49 days later when my mother died, I did not set foot in the temple. There was also someone named Pinto, he later became the chief rabbi in the Istanbul sisli synagogue, even he clashed with Yuda Romano  about some subjects, subjects I don’t know about, and was obliged to come to Istanbul. There was someone else, a friend named Azuz, he served as cantor. What I am talking about is happening around the 1970’s. He was teaching religion to the kids at the age of mahaziketora so well. The guy was saying, I can play poker if I want to have fun, I can sing and play, he had a very nice voice because he was a cantor, I am a cantor, he was saying, I will have fun as I see fit. Yuda Romano said, no, you have to be serious, and they couldn’t get along and Azuz took off and left for Israel. All of this caused the community to slowly leave for Israel and Istanbul.

As far as I remember, there was a synagogue at a place called Kaleici, I don’t remember the name, there was one in Tahtakale where my grandfather was the usher, there was one big temple, there was one mahaziketora, and there was one right across Cumhuriyet sinemasi (movie theater) on the top floor, in the 2nd room. There were 5 in total, I don’t remember the names of any of them. There were religious members like rabbis, cantors ushers in these synagogues, but I don’t remember the numbers.

I don’t remember if there was a mikvah, Talmud Tora, or a yeshiva either.
All the Jewish traditions that are practiced now were applied in our home during my childhood, I can even say that they were carried out more strictly. For example,  on a Passover evening when Alahmanya(Hebrew prayer) started, it would be read in Hebrew, and then repeated in Spanish.

I went to the synagogue every Saturday until I turned 13. After 13 years of age, because of the obvious incident, I did not go to the synagogue except for weddings or funerals until I turned 33. At the age of 33, when my mother and father died within 49 days of each other, obviously going to the synagogue is a must. My mother was a cardiac patient, she died from heart failure, 49 days later, my father has bleeding in his stomach even though he is a healthy man, he had hardening in his arteries genetically. Due to the hardening in the arteries, he experienced blockage. He was healthy as a horse, however.  For example he would wrestle with us, 4 siblings on the upper floor in Edirne. My mother would yell from downstairs: “ya mestaj  yikteyando la kaza”(you are bringing down the house). My father would say, don’t worry, enjoy yourselves. He liked wrestling with us, having conversations with us. My father would connect with us even though he was his own man.

The holiday I enjoy the most is Kippur. Normally, if I don’t have breakfast in the morning, I get a headache, feel bad, I don’t know why. On a kippur day even though we start fasting starting at 6 in the evening, the next day, I neither have a headache nor feel bad. I don’t know if it is psychological or not. I go to the temple in the morning and I leave when kippur ends.

The Jews lived in two specific areas, one of them was called Kurtulus bayiri(hill), and the other a place called Kaleici. There were few people in Kaleici. The high society of the day, I can say. There was a big gap financially between the high society of the day and the other group of working people.

The Jews there had different jobs. There was more or less every kind of job, most were sellers of dry goods and notions. There were grocers, stove and tin merchants, greengrocers, butchers. The father of my uncle’s spouse was a butcher. I do not remember the name.

We had electricity and running water in our homes. There was a rabbi in our neighborhood and we visited often. In my childhood, at first I used to go with my mother, then later I went with my father occasionally. Later on I went every evening. When I was very young, I remember my mother would take me to the hamam for women. All the ladies would be covered with towels up to above their breasts. The only thing I remember, they would say “serrate serrate” [Ladino for close up, close up] to each other, “serrate serrate ay kreaturas” [Ladino for close up, close up, there are children]. We would go to the hamam on Fridays, there were times when we went during the week too. After I grew up, there were times when I went every day.

When I was around 33 or 34, my mother was a very meticulous woman, she died from her fastidiousness anyways. We had an upper floor. One day she was going to clean up for Passover, the weather was very cold, there were tables called gypsy tables, she died of cardiac arrest while pulling them. I was in Istanbul then, we had just moved from Edirne, they called by phone. 

We had to change underwear Tuesday morning, Thursday morning, and Friday evening, this was the law. Around 23-24 years of age, we went around with friends a lot, we drank, we would go to the hamam and lie on the marble all night to get rid of our toxins. We would get up around 5-6 in the morning because we had to go to work around 7-7:30. If we were late, we made fun among friends or merchants saying even the mayor went to work. We would leave the hamam, stop by the house and then go to work. We would lie down in the hamam all night. We would drink a little. We would lie down in our towels on top of the marble so the toxins would be eliminated.

When we were children there was no kind of antisemitism around here.


When I was young, there were military parades, special celebrations, or independence days in our city. At the time my only hobby was to play  Mi bemol [E flat] clarinet in the band.  I was an amateur bandmember starting at age 13. When I was in the band we went to practice every evening, after I turned 15, after this paper bag business was done.  There were 7-8 people working in the band. For example, there was someone named Misel Ovadya, he learned trumpet there. My older brother played an instrument resembling the French  horn, it was a blowing instrument but he didn’t want to continue. We practiced in the old public building. Every evening, we went there to practice. We learned the musical notes, we had learned the national anthem, the anthem of Izmir and such without knowing the first thing about music. I was an apprentice then. They would give us outfits for Liberation day, Independence day, or holidays like May 19th, or April 23rd 5, and we would play. Especially on Edirne Liberation day, they would put an arch for the liberation of Edirne, we, the bandmembers would be right across it. We would play anthems for official parades. At the end of the parade, there would be a bargaining about a cow between 2 peasants, most of whom were gypsies. It had become a tradition for every Liberation day, which was November 25th. A new mayor or a new public official would choke with laughter when they saw the bargaining. At first there would be a discussion of I will give the cow or I won’t give the cow for about 15-20 min. When they were right in front of the arch, next to the mayor, they would be fighting about “what kind of a man are you, I sold it, no, I didn’t sell it”, one of them would come up short for money, who is going to vouch for him, they would turn toward the mayor and say: “Mr. Mayor, are you going to vouch for him?” The mayor would be stunned. Not knowing what to do, he would say, “I’ll vouch, I’ll vouch”. Everyone would laugh, it was very pleasant. They would do this every year to a new civil officer.

I used to work on Saturdays. Starting when I was 13, the Jews began to open their stores on Saturdays. People wanted to do more business, I guess. I became an apprentice to Ilya Aziz on the streeet, he was our neighbor. He had an upscale haberdashery store. I worked there till I was 18. I had a very pleasant apprenticeship there.

We did not do much on Sundays until I was 15. That’s because we worked on Sundays too, we made paper bags. We started going out at his age, our paper bag business was finished by then. We would go to the nightingale park on Sunday mornings, and Tugay park to dance with girls on Saturday evenings. This happens in summer of course. In winters we would read newspapers, magazines or periodicals, or play poker or backgammon at the city club.

In the old times there were 2 big clubs, Mericspor and Edirnespor and other small clubs. We would go to a game every Sunday, to watch it. We supported Mericspor because our Turkish friends played in it. There was rivalry between Mericspor and Edirnespor just like between Fenerbahce and Galatasaray [the two major soccer teams of Turkey]. We went to a game every Sunday, other than the game there was a park named Gazi parki, we would go there.

In our youth we loved to dance. We had parties at homes. This type of lifestyle happened after I turned 15. We couldn’t even buy  a gramophone then, or it wasn’t bought for us. We would sing the songs ourselves “here is a tango for you, this is my last memory for you” and so on and we danced. Later on we bought a gramophone that was part of a huge furniture. But it was difficult to transport to houses, from here to there, the furniture was very heavy. My older brother was good at solving these type of dilemmas. Whatever he did, he separated it from its furniture and it became easy to transport it from house to house. We had great times. We had 3-4 groups of friends then. First of all, I don’t remember the names now, we were 3 girls, 6 boys. The girls first moved to Istanbul, then to Israel. Others replaced them, we formed a new circle of friends.


I do not remember anything from the Thrace events 6, I know what I heard from my mother and father. During the Thrace events, our families moved to Istanbul. They all came to Istanbul because Jews were being kicked out. My parents are newly married, in one night, they sold all their furniture and moved to Istanbul. They were afraid probably. My mother’s father said I will not go anywhere and stayed there. My family stayed in Istanbul for 15 days or maybe a month and returned to Edirne. This time, Inonu gave a speech at the public house, gave reassurance to the Jewish citizens, saying things like “don’t believe rumors”.

My older brother Sabetay Ozlevi, he is 20 months older, he was born in Edirne in 1934, the one younger than me, Selim was born in 1941, and Yasar was born in 1949.

Because we were born close together with Sabetay, we started working together and were always together until we moved from Edirne to Istanbul on Jan. 1st, 1969. Even though we were 20 months apart, we grew up together, I tried to adapt to his age. Even our friends were together, anyways our friends were usually from my age group. He studied in Edirne highschool till 3rd grade in junior high. In 1964, he married Neli Nahmiyas who lived in Istanbul but was originally from Bursa. They lived in Edirne. He had two children named Yusuf and Hayati.

Selim, on the other hand finished highschool in Edirne, after highschool he studied at the law school in Istanbul, became a lawyer and started his career in Istanbul. When he was in university, he only came to Edirne in summers for vacation. He married Ida Barha. He had two sons named Yosi and Erol.

As for Yasar, he lived in Edirne too. He went to military service at 18 years of age. He returned to Edirne again after the military. In 1971 he moved to Istanbul with the whole family. He married a lady named Suzi, he had two daughters named Lora and Jale. 

I was very young at the time of the Holocaust in Europe, I do not remember much of anything pertaining to that time. In 1940 we were in Karaagac. The European trains came to Karaagac, after Karaagac, it would go through Greece until it got to Uzunkopru then, now it is changed, and then it would go towards the direction of Istanbul. I remember very well, I don’t know if it was German customs agents or policemen, they would get down from the European train with their sharp pointed helmets on their heads, walk around and reboard when the train was starting. The train was a passenger train actually, they must have been on duty. I remember this well.

There are things I remember my mother talking to my grandfather about, at the time my father was in the military.
There was a French newspaper named Parrot, I don’t know if it is published in Istanbul or Europe. They called it “Jurnal Papagayo”. The Germans came to Edirne until the Greek border and stayed there. I remember them telling this. During that time we went to Istanbul, to Ortakoy with my father’s side of the family. We would sit at the edge of the water in front of the Ortakoy mosque and dangle our feet into the water with my older brother then. We would carry water to the house in pitchers from a fountain there on our way home. There was a Jewish grocer there, he would give us a hard candy each when we passed by.

I do not remember much of anything pertaining to the Wealth Tax 7 imposed during wartime but there was an anecdote that my father-in-law always told. My father-in-law’s family was in Balat, he was around 12 or 13 then. When the Wealth Tax happened they called his father who was a grocer. His father was very ill at that time, he was in his deathbed, they took him to the police station with a lot of difficulty. The police chief took a look at his father being in such poor health, “take this man away quickly from here, neither I saw him, nor you saw me” he said. At any rate, he dead a very short while later.

I remember the events of 6-7 September 1955 8. We used to close up our store between 7:30-8:30 every evening. On our way home, there was the residence of the mayor on Cumhuriyet caddesi (Independence Street), we would pass in front of it. This place used to be illuminated with lightbulbs outside on holidays. When we were returning home on the night of September 6-7, we saw that the lights were on at the residence and we were surprised “my goodness, there is no holiday or anything, who knows who came or went that they decorated like this” we said. That evening we came home, there was no television then of course, we only listened to music on the radio so we were unaware of the events. The next morning we learned about the incidents against the Greeks, of course it rubbed on the Jewish citizens too, unwittingly. From what I heard, all the fabrics in Beyoglu were thrown to the streets, people with knives in their hands cutting up the fabrics, people looting and so on. Later we opened our store, a civilian officer named Bahri came to our store then “Albert my son, look someone might come, try to break the glass, who knows what he tries to do, you will run away immediately, you will yell for help. We are behind the wall of Is Bank, you yell help and we will immediately come, do not try anything” he said. They knew me, if it is a fight, fight I will. Like me, all the citizens in Edirne were told this. But Edirne is a very modern, very good place, nothing happened. I always say, my country is worth sacrificing for every stone, every piece of dirt. My best years were spent here. I still love it a lot.

I came from Edirne to Istanbul after I turned 33, I could never get used to Istanbul. Because they call a cross-eyed person superior in a country of blinds. We were people that were loved and respected there. Here on the other hand, you get lost, this is a big city. 

My wife Lusi

My wife Lusi Civre was born in Istanbul in 1949. Her mother tongue is Judeo-Spanish and Turkish. She got her education in Notre Dame de Lour, she dropped out in 3rd grade. She never worked. Women didn’t really work in those days. We used to say what do you mean working, what do you mean studying.
Her father Kemal Civre had a business of shirts in Riza Pasa, he was a manufacturer and wholesaler. Her mother’s name is Eliza Civre.

I met her through my father-in-law’s uncle, Marko Civre, in Edirne, by matchmaking as was befitting the times. Being the man myself, we came to Istanbul one Saturday. My father-in-law’s store was in Riza Pasa then. The people who arranged our union, Mesulam Telvi and Marko Razon, who were my father-in-law’s neighbors, knew me well. They were originally from Edirne too. Marko Razon was in haberdashery, we were in haberdashery. When my older brother went to the military, I would take care of the haberdashery store in Edirne, in Alipasa, they knew me. Marko Civre,  Marko Razon and Mesulam Telvi, all introduced me to them with the understanding that I am a really good kid. We left there, together with my current wife Lusi and our families, we went to Asiyan all together. We had tea all together. Later, they said “go on, take a stroll”. I was 27 then. We strolled together. In the evening, there was a place called Club 12, I took my wife there. The next day we met at noon again, there was a show at the sports arena, I can’t recall what show it was, we went there. Before when we were walking, she said “ah, what a beatiful t-shirt” admiring a man’s shirt when we were passing in front of a store. I immediately went in and bought it. I took off my shirt next to the sport arena in the open and put on the t-shirt. She liked this a lot.

I came to Istanbul every weekend for 3 weeks more or less, we went out together. In reality, my business wasn’t that accommodating. Because we dealt in luxury haberdashery, Saturdays were our busiest days. There would be a lot of business because government employees were off. Edirne was a city of schools, there was no school Wednesday afternoons, there would be a lot of work, very good business transactions. After going to Istanbul 3 weekends in a row, we came to a decision and said “let’s get engaged”. My father and mother absolutely wanted me to get engaged. I was more interested in Muslim Turkish girls then. That is why they wanted me to get engaged rightaway. No one ever thought of assimilation then. We decided to get engaged at the end of 3 weeks. But my father-in-law had a condition, “my daughter is still young, you will marry in 2 years”. I said fine. She was 14 then. They wanted her to continue school for two years. I did not accept that. “She will be with me, what school” I said. She should finish school they said. “No, her school is being next to me” I said and objected. As a result, while she was studying in Notre Dame De Lour, they had to remove her from school.

I came to Istanbul to buy merchandise every week, I even came twice a week at times. I would take her to Edirne during these trips and she would stay 2, 3 months with us. She would stay in Istanbul for a week or 10 days, then I would bring her to Edirne again. 2 years passed like this. My father-in-law had a second condition, “I want the wedding at Neve Shalom 9, I have a very large circle of friends” he said. We said o.k., and had the wedding at Neve Shalom. My father-in-law was much younger than my mother and father. They invited my parents to their home, they stayed there and slept there. A groom cannot stay in the house of the bride before the wedding, so I had to  stay in a hotel in Sishane where the Jews from Edirne stay with my older brother. My sister-in-law had just given birth during those days.

The day of the wedding, we need to get lunch,  so we eat navy beans etc. at a restaurant there, then we went to the hotel with my brother, got dressed and met my parents at the temple and went in. Later on my wife came, the wedding took place. My father-in-law had a pretty large circle of friends then, and together with people who had moved from Edirne to Istanbul who knew our family, it was a fairly crowded wedding. From there we went to Osmanbey, to the photographer Tanju, pictures were taken. Afterwords, my father-in-law invited us home, an afternoon meal was served. The evening took place in Ortakoy Lido. We wanted a covered place because it was
September 12th, 1965. But because they reserved the inside for other people, there was an Armenian engagement party, they seated us outside in the open. We objected but could not convince them. But thank G-d, it was outside, the weather was so nice, we had a much better time. Besides, the people attentding the engagement party in the closed place felt the need to go outside and came to our wedding. It was a pleasant wedding evening, we were about 90-100 people and we had a lot of fun. We spent the night in Bebek hotel.

On Tuesday, we had the circumcision of my nephew, the oldest son of my older brother, at 11. When we were strolling around on Monday morning, we decided to go to Bursa Cekirge, on an impulse. I immediately went to Karakoy. There, there was a baggage checkroom called Emanetci Sultana, we left the luggage there and went to Yalova by boat and from there to Bursa. We walked around in a park, went dancing, spent the night at the Gonluferah hotel. We had to get up early in the morning and make it to the circumcision by 11. In the meantime, we got our luggage from the baggage checkroom and barely made it to the circumcision. The circumcision was done at the Guzelbahce clinic. Circumcisions were done in hospitals then. After that we came to Edirne. We rented a house there. We moved in with a Jewish person named Madam (Mrs.) Ameli. Our upper floor was the landlord. It was a house in ruins. There were gaps 2 cms wide in the windows, snow and the cold would seep in. Because we were on the first floor, the floor was linoleum then. Since there were gaps in the bottom, on very windy days the linoleum would sway slightly. We bought a coal stove for that place. There was so much cold coming in from the bottom that I would hold the thermometer at waist level, it would show 8 degrees, I would lift it, 33 degrees. There was so much difference in heat. We put a stove in the bedroom also. We lived there either a year or less. We moved to an apartment flat that was being newly constructed. We found our comfort there, all the rooms were heated with one gas stove. Until we came to Istanbul, we continued our life here. 

Family life

In the meantime, my son Yusuf was born on July 1st, 1966. He was born in Istanbul, but we still lived in Edirne. We had his b’rit mila at he hospital where he was born, Guzel bahce klinigi (clinic) in Istanbul. My mother had suffered a stroke, therefore one of her legs and one of her arms was not functional. My mother-in-law and I helped her carry the baby, which she did with great difficulty, afraid that she might drop the child. The circumcision took place. I remember this from that day. We used to tease my father. We used to say “dad, look, you have one grandson, his name is Yusuf, this grandson is also Yusuf. Too many Yusufs, instead let’s give him the name Kemal (my father-in-law’s name). Otherwise I would never think of such a thing. My father would only say one thing: “I will give everything I have, but even if I had 100 more children, I would name them all Yusuf. You can name him Ahmet, or Mehmet, the only thing that interests me is that during the b’rit, while he is being cut, they will call himYasef Yusuf Ozlevi, that is the only thing that counts for me, I will give everything but I will not give this up.
My son Yusuf, started preschool in Sisli Terakki lisesi at the age of 3. Then he attended elementary school, junior high and highschool. We had his bar-mitzvah while he was in junior high.

We stopped by the grand-rabbinate for his bar-mitzvah. The grand-rabbinate said, o.k., we give you permission but first you will pay the kizba 10. I responded, look, I give my kizba every year in september or october, what do you mean. If you don’t pay up now, we will not do the bar-mitzvah, they said. I paid every year whatever they asked, regardless if my financial situation permitted it or not. Why do you ask for this money  now, I always give it in October every year, I scolded. I argued quite a bit with the people there. I said, I will definitely not pay it, don’t do the bar-mitzvah. Get me Hayati Zakuto on the phone, I said. Hayati Zakuto was the person who determined my kizba, knew commerce well, and someone I loved like a brother. He was in charge of kizba coordination. They connected me to Hayati Zakuto. If I may be excused, I swore a little and told him what they were doing, that they were asking for this money from me. When he saw how upset I was, he said “Albert, please, be quiet, get me one of the people there on the phone now”. After this talk, they said, sir, you can leave. I left muttering and complaining. This was like catching the sick man in his bed. I was paying my kizba every year, this rubbed me the wrong way. Such an event happened to me then.

Of course the ceremony, the bar-mitzvah took place on Saturday morning in the Sisli  synagogue. There was the usher Niyego then. There was one other bar-mitzvah there that day, my son’s best friend’s bar-mitzvah. At the time you bought 3 of what we called mitzvahs at a bar-mitzvah. We bought these. My older brother had just gone through stomach surgery. They gave two of them to us, but they did not want to give the third. There were three mitzvahs, opening of the arc, adama and I cannot remember the name, opening and closing. These services cost this much. In reality, there should be one bar-mitzvah in the synagogue at the time. That week there were 2 bar-mitzvahs, this should not have happened, I exploded. Years passed, I still do not greet Niyego, because he did not act ethically. There should have been one single bar-mitzvah. Actually, these are the things that alienate the Jews in Turkey from religion and the community. We invited our guests to Macka oteli(hotel) in the evening. It was a pleasant event, there was music, we had a lot of fun.

My son studied industrial engineering at the Istanbul Techcnical University after finishing highschool. He graduated in 4,5 years and then went to England to improve his English. He married Emili Ozlevi (Altaras) in 1992. Her father is from Tekirdag originally and is one of the best friends of my brother Yasar. After he returned from England he wanted to go to the military. In the meantime he was with this girl. We told him, you will go to the military, how are we supposed to treat this girl. His mother said “I want to know, if you are going to marry this girl, I will behave accordingly, think about it for a week, and let us know. A week later, he said “Mom, I will marry this girl”. When he went to the military, he was assigned to Izmir. We went to see him a few times. We would board the bus with the daughter-in-law and go. These trips were tormenting. Later on he was transferred to Golcuk. We were on the islands then. We left the island, went to Golcuk, I showed my wife where to stay, where to go, after that, my wife went to visit my son along with her daughter-in-law every weekend, I did not because I was tired from work. Afterwards, my son came on leave at times, and completed his military in this way. After  the military, they got engaged, the engagement ceremony took place and then they got married. We bought a house for my son, they settled there. They had two children named Alp and Eran.

We decided to move to Istanbul on 1.1.1969 and settled in Istanbul, in Sisli Kocamansur. In the meantime, my wife was pregnant with my daughter Cela. After we moved, my daughter was born on February 9th, 1969 in Istanbul. She studied in Sisli Terakki like my son. She started  preschool at age 3, she was in this school through primary school, junior high, until she finished highschool. I did not send my daughter to the university after highschool, I was afraid she would be assimilated. I did not send her with the fear that she would hook up with someone and become assimilated. We made the biggest mistake, her mother and I. To be honest, I wanted it, my wife didn’t. I had the power to enroll my daughter in the conservatory. She had a talent for music, her ear and voice were very good. My wife said “kualo calgici levaz azer”(what, you are going to make her an instrumentalist). And the matter rested. While we were telling her to go to special courses, go here, go there, she married her ex-husband Jojo Motola. She had a son named Melih. For various reasons, the marriage did not work and they separated at the end of the 5th year. My grandson Melih Motola stayed with my daughter. Today, they still interact with each other quite well. They do not create problems for the sake of their son, my daughter is now an exporter, she works in textiles, exports dresses and blouses.

We generally spoke Turkish with our children. We spoke Judeo-Spanish at times so they would learn. Today they understand Judeo-Spanish but they cannot bring themselves to speak it.

We tried to raise our kids according to Jewish traditions. We used to celebrate all the Jewish holidays. We did whatever was necessary. We even bought the presents on the holidays. The children know the religion but they do not go to the synagogue much.

While the children were growing up, we would go to the movies, theatre, concerts all together. I especially loved the movies. The movies are still my hobby. I like listening to music in my spare time.

Other than this, we used to go and see friends and families most of the time. We visited with all the relatives. We couldn’t go on vacations for a lot of years.  Until 1974-1975. After this date we went to Buyukada for the summer for one year. I do not know the reason, it did not sit well with me, we did not go again. After two years we moved to Suadiye during summers. 7 friends, we lived in the same apartment. All were Jews. The landlord in the apartment was our friend too. We went there every summer until the 1980’s. We had very pleasant days there. We still recall and miss those days.

The birth of the Israeli nation made us very happy of course.
We thought about doing an aliyah there but we couldn’t because when the Israeli nation was founded my mother had a knot inside. Her older brother rotted in Cuba in jail for the sake of an ideology, another brother went to Israel alone for years and years, was burned out and died at a young age. My older brother and I even went on a hunger strike within our means. Consequently, my mother said, I will go with you, I will not leave you alone. This time, we are still working, my mother sells one or two chairs at a time, time passes, she sells an armchair, slowly, she empties the whole house. This lasted 2 years, our passion, desire to go, sizzled completely because in the meantime we had started earning money. Our life had become more comfortable, more leisurely. As a result, this idea was slowly erased all by itself. And my mother was obliged to rearrange the house.

A lot of acquaintances left to settle in Israel. Two of my best friends, Avram Mitrani and Natan Beskenazi settled there. These two left in 1948, they returned a while later for some reason that I do not know, they left again in 1958 before going to the military. During those years, some of the Jews in Edirne left for Israel, some for Istanbul, and some for other countries, and slowly, in time, they all left Edirne. Slowly, there was no longer a community, a rabbi, a rabbi would come to butcher animals twice a week.
Edirne was a modern place, we never had any problems.


Today I am not a member of any special organisation or club. I do not have any activities involving the community, my wife was active in dostluk yurdu dernegi(home of friendship, a Jewish organisation) for close to 20 years.

I carry out everything pertaining to religion today.  I go to the synagogue every Saturday without fail.

I do not use the internet or e-mail to communicate with my family.

I did not have any disagreements with my children about raising our grandchildren according to Jewish traditions but I wanted my grandchildren to attend mahaziketora4, but one of my kids said, not necessary, the other said we’ll see, now there is the internet, they can learn from there when they want to, they did not favor sending them there.
Today my wife still cooks and gathers the family.

Our grandchildren do not attent Jewish schools. For a while, my daughter’s son went to the Jewish school for a couple of years, but I think it was not challenging and she transferred him to another school.

In 1986, when the Neve Salom massacre happened 11, I had just started opening a factory, rather a workshop, for machine-knit fabrics, that day I was involved in this business, I was very upset when I heard it.

I was in the Sirkeci synagogue the morning of the bombing in November of 2003 12. There was a rumor of a bombing for a while but no one quite understood what happened. Our usher, Yusuf Reyna tried to finish the tefila(prayer), saying nothing happened. I normally keep my phone turned off but that day I forgot to and my phone rang, my son said where are you, I said I am at the temple. How can you still stay there, two synagogues were bombed, he said. We left the tefila halfway and went out. In reality, it was wrong for the usher to try and finish the tefila, something could have happened here too, we should have evacuated rightaway. Of course we were very upset with the events.
We always speak in Turkish with my wife, when we are alone or when we are with friends or our children. 



Glossary


[1[  Surname Law:   Passed on 21st June 1934, in the early years of the Turkish Republic, requiring every citizen to acquire a surname. Up to then the Muslims, contrary to the Jews and Christians, were mostly called by their father’s name beside their own.

2   Alliance Israelite Universelle

   founded in 1860 in Paris, this was the main organization that provided Ottoman and Balkan Jewry with western style modern education. The alliance schools were organized in a network with their Central Committee in Paris. The teaching body was usually the alumni trained in France. The schools emphasized modern sciences and history in their curriculum; nevertheless Hebrew and religion were also taught. Generally students were left ignorant of the Turkish language and the history and culture of the Ottoman Empire and as a result the new generation of Ottoman Jews was more familiar with France and the west in general than with their surrounding society. In the Balkans the first school was opened in Greece (Volos) in 1865, then in the Ottoman Empire in Adrianople in 1867, Shumla (Shumen) in 1870, and in Istanbul, Smyrna (Izmir), and Salonika in the 1870s. In Bulgaria numerous schools were also established; after 1891 those that had adopted the teaching of the Bulgarian language were recognized by the state. The modernist Jewish elite and intelligentsia of the late nineteenth century Ottoman Empire was known for having graduated from alliance schools; they were closely attached to the Young Turk circles, and after 1908 three of them (Carasso, Farraggi, and Masliah) were members of the new Ottoman Chamber of Deputies.

3   Inonu, Ismet (1884-1973)

Turkish statesman and politician, the second president of the Turkish Republic. Ismet Inonu played a great role in the victory of the Turkish armies during the Turkish War of Independence. He was also the politician who signed the Lausanne Treaty in 1923, thereby ensuring the territorial integrity of the country as well as the revision of the previous Treaty of Sevres (1920). He also served Turkey as prime minister various times. He was the ‘all-time president’ of the CHP Republican People’s Party. Ismet Inonu was elected president on 11th November 1938, one day after Ataturk’s death. He was successful in keeping Turkey out of World War II.

4   Mahaziketora

  Talmud Torah, Sunday school where Judaic religious education was given to Jewish children.


5  National Sovereignty and Children’s Day: National holiday in Turkey. Kemal Ataturk dedicated 23rd April, Sovereignty Day, to the future generation. It was on this day in 1920, during the War of Independence, that the Grand National Assembly met in Ankara and laid the foundations of a new, independent, secular, and modern republic from the ashes of the Ottoman Empire. Ever since ‘Sovereignty and Children’s Day’ has been celebrated annually. It is celebrated at schools with performances and the children replace state officials and high ranking bureaucrats in their offices. On this day, the children also replace the parliamentarians in the Grand National Assembly and hold a special session to discuss matters concerning children’s issues.


6  Thrace events:  In 1934, after the Nazis came to power in Germany, anti-Semitism was rising in Turkey too. In fear of disloyalty the government was aiming at clearing the border regions of the Jewish population. Thrace (European Turkey, bordering with both Bulgaria and Greece) was densely populated with Jews. As a result of the anti-Semitic propaganda of the rightist press riots broke out, Jewish property was looted and women were raped. This caused most of the Jewish population to leave (mostly without their belongings) first for Istanbul and ultimately for Palestine.

7   Wealth Tax

  Introduced in December 1942 by the Grand National Assembly in a desperate effort to resolve depressed economic conditions caused by wartime mobilization measures against a possible German influx to Turkey via the occupied Greece. It was administered in such a way to bear most heavily on urban merchants, many of who were Christians and Jews. Those who lacked the financial liquidity had to sell everything or declare bankruptcy and even work on government projects in order to pay their debts, in the process losing most or all of their properties. Those unable to pay were subjected to deportation to labor camps until their obligations were paid off.


8  Events of 6th-7thSeptember 1955: Pogrom against the ethnic Greeks in Istanbul. It broke out after the rumour that Ataturk’s house in Salonika (Greece) was being bombarded. As most of the Greek houses and businesses had been registered by the authorities earlier it was easy to carry out the pogrom. The Greek (and other non-Muslim communities) were hit severely: 3 people were killed, 30 were wounded, also 1004 houses, 4348 shops, 27 pharmacies and laboratories, 21 factories, 110 restaurants and cafes, 73 churches, 26 schools, 5 sports clubs and 2 cemeteries were destroyed; 200 Greek women were raped. A great wave of immigration occurred after these events and Istanbul was cleansed of its Greek population.


9  Neve Shalom Synagogue:  Situated near the Galata Tower, it is the largest synagogue of Istanbul. Although the present building was erected only in 1952, a synagogue bearing the same name had been standing there as early as the 15th century.

10   Kizba

   (Hebrew for ‘taxation’) Turkish Jewish community organization, which collects the annual taxes from community members.

11   1986 Terrorist Attack on the Neve-Shalom Synagogue

In September 1986, Islamist terrorists carried out a terrorist attack with guns and grenades on worshippers in the Neve-Shalom synagogue, killing 23. The Turkish government and people were outraged by the attack. The damage was repaired, except for several bullet holes in a seat-back, left as a reminder.

12   2003 Bombing of the Istanbul Synagogues

On 15th November 2003 two suicide terrorist attacks occurred nearly simultaneously at the Sisli and Neve-Shalom synagogues. The terrorists drove vans loaded with explosives and detonated the bombs in front of the synagogues. It was Saturday morning and the synagogues were full for the services. Due to the strong security measures that had been taken, there were no casualties inside, however, 26 pedestrians on the street were killed; five of them were Jewish. The material loss was also terrible. The terrorists belonged to the Turkish branch of Al Qaida.

Matilda Ninyo

Matilda Mandil Ninyo
Sofia
Bulgaria
Interviewer: Dimitar Bozhilov
Date of the interview: May 2005

Matilda Ninyo is a small hospitable lady who lives in a tiny but comfortable place downtown. She likes spending time with her friends and her children, grandchildren and great-grandchildren. She follows the social and political events in Bulgaria with great interest and concern in the media and then she discusses them with her friends and acquaintances. She believes in the good fate and she is optimistic about people and the country. She shares her memories of her parents and relatives with true pleasure.

My father Mandil Levi was born in Karnobat [a small town in eastern Bulgaria close to the Black Sea]. He was a wheat trader. Unfortunately, he died very young, when I was five years old and after that we haven’t had many contacts with his relatives, because we left Karnobat, where I was born.

My father had a sister called Rashel, who lived in Karnobat with her three children, a son and two daughters – Zhak, Bela and Fortuna. Just like my mother Rashel was a widow. I have never known her husband, because he had died before I was born and I didn’t know his name either. I only remember that we all lived in the same house. Her son Zhak became a wheat trader, just like my father and uncle Aron Levi, while he was still living in Karnobat. When he moved to Plovdiv this business was not very profitable and he shifted to shoe business. My uncle went to live in Plovdiv around the time when I was born so I don’t remember seeing him in Karnobat. I think he had left for Karnobat before I was born.

We had closer relationship with my uncle Aron Levi. He was married in Plovdiv. He had a strong feeling for responsibility towards our family and especially towards us, the kids, who were half-orphans. After I started school I used to spend part of the summer holiday in Plovdiv with his family. Apart from that, it was a tradition for him to send us new clothes for Pesach and Rosh Hashanah. I remember that clearly, because it continued till our internment in 1943 [1]. My uncle was a very kind and educated man. He kept a shoe store. His wife – aunt Dina was from Plovdiv and they had two daughters and a son. The eldest son was Zhak and then his sisters Rebeka and Lily were born. Unfortunately, Zhak who was a brilliant schoolboy, entered some progressive [i.e. leftist] anti-Fascist circles and was killed as a partisan of the ‘Anton Ivanov’ squad at the age of 17. [Guerilla squad ‘Anton Ivanov’ was formed up in October 1942 in the area Longurliy, Batak Mountain, Western Rhodopes through the merger between the querilla forces active in Batak and the nearby Krichim. The squad operated in a region between the Northern Rhodopes, the banks of the Maritsa River, and the Chaya and Chepinska River. It consisted of five groups with separate areas of operations. In September 1943, the squad, that had attracted many new members, underwent reorganization. On 22th February 1944 the squad’s campsite was detected by the authorities and battles with the governmental forces began. The squad was busted on 1st March in the Suhoto Dere area in Batak Mountain and many partisans died.]. Now there is a memorial plaque in Plovdiv of the killed partisans and his name is engraved there. Rebeka and Lily are younger than me and now they live in Israel. Generally, my uncle’s family was very conservative. My uncle was the one earning money for the family, while his wife was taking care of the household.

My maternal grandmother was Mazal Levi and she lived with my uncle Aron in Plovdiv. She could speak only Ladino [2]. She used to wear shamia [from the Turkish word ‘şame’: kerchief] and she was always dressed in black because she was a widow. My grandfather had died in Karnobat long before I was born, so I don’t know what his occupation was. My grandmother used to wear the usual for the old people by that time, long black skirts with a blouse and a jacket. She was a woman of fair complexion with beautiful blue eyes. Sometimes, my cousins and I used to tease her saying things in Bulgarian that we knew she couldn’t understand. Her reaction was always very interesting. She used to tell us to stop in Ladino. By that time, we had already become students and had learnt a lot of new things, which were far different from our family traditions and habits. My grandmother was not able to understand us, but she could accept it. My uncle’s family moved to Israel in 1949 and my grandmother went with them. One of my cousins became a bank official and the other one was a housewife. Aunt Dina got a mental disease after her son Zhak died. After their departure, I had no contact with them for a long period of time. I managed to meet with them during my first visit to Israel in 1995. By that time, my uncle and aunt had gone very old and my grandmother was dead. My cousins told me she couldn’t adapt to the new environment. She couldn’t understand the language and she couldn’t stand the different climate. The younger cousin Lily graduated from the high school in Tel Aviv and then she worked at the accounting department of the university in the same city. She was very eager to learn new things and she has traveled a lot round the world. The other cousin of mine, Rebeka, graduated from the same high school in Tel Aviv, but her husband had a successful career at one of the local banks, so he didn’t want her to work. Practically, all what she’s been engaged in was the housework. She has two children and grandchildren.

Before my father died he and his brother Aron took care of their sister Rashel. This was very typical of the Jewish families, especially in this period. It was men who did better and it was they who took care of the women. I remember my aunt was very sad that my uncle left Karnobat; it seemed that he was a great help for her family. When I visited them in 1946, Zhak was already a grown man and he was already married. It was he who took care of the family. All of them moved to Israel in 1949. Unfortunately, I haven’t been in touch with them ever since.

Our house in Karnobat was a very big one, with two storeys. As far as I know, it was built by my grandfather Yako Levi. My father was born there. This is the picture I recall: my father sitting on the top of a ladder, trimming the grape vine in the yard. There were many Jewish people in Karnobat and my family was in touch mainly with them. In Karnobat we had the custom to get together on holidays not only with relatives but also with the closest family friends. For example, our frequent guests were widowed and single persons; those who didn’t have where to go for the holiday. It was considered a great sin if you didn’t share your Pesach holiday with anyone. We would even leave the door open on this day, so the lonely strangers were welcome to come. We would always have a lot of guests at Pesach. I was very little when we left the town, so I don’t remember the ordinary life of the Jews there. My aunt and her children lived in our house. As a whole, I don’t remember much of my father’s life, because I was told more about my mother’s family.

Since my mother was a widow she celebrated all the Jewish holidays together with her father and brother, who lived in Sofia. Because of that, I believe, those holidays were even more strictly worshiped in Karnobat. The Jews there were far more united in comparison to those in Sofia. There was a synagogue in Karnobat.

My mother Solchi Levi (nee Danon) was born in the town of Burgas. This town was considered superior and far more sophisticated than Karnobat those years. She graduated from the high school in the town of Trigrad [in the Rhodopes Mountain]. There she lived in a boarding-house. All her lessons there were taught in French. She spoke French, Turkish and Greek fluently. She could read books in Spanish. Later when she left for Israel, she learnt Ivrit very quickly.

My parents’ first meeting was very interesting. Mom was a beautiful thin tall woman. My brother looked like her. One day she went to a fair in Karnobat. This fair must have been arranged for showing the cattle and it must have taken place once a year. As far as I know, she went there with a friend of hers. Karnobat was near Burgas and it was not difficult for them to go there. My mother was not a little girl any more then. She was dressed elegantly, wearing high heels. Accidentally, she tripped on the stone pavement and she broke one of the heels. She got angry, promising herself never to come to the fair in Karnobat again. My father noticed her this very moment and he told himself: ‘This woman will be my wife!’ Mom was then to get engaged to a German Jew, called Freedman, who was living in Burgas. Dad sent a matchmaker several times asking for her hand. She would refuse every time. Then her father decided to talk to the German and find out more about his intentions. My mother thought it would be very rude if Freedman was treated this way. That is why she took the initiative and told him about the proposal she received from the man from Karnobat, but he did nothing about it. In the mean time my father was persistent in proposing her marriage. Finally, she consented, so did my grandfather. At the end, my mother went back to Karnobat despite the promise she had made. The tradition was the bride’s family to give dowry to the groom. It’s interesting that my father didn’t insist on any dowry from my mother’s family.

Mom had four brothers. All in all, there were five children in the family. Her father Pinhas Danon was a tailor. He was famous in Burgas for his work. He earned decently and he had enough money to support his family. Unfortunately, my grandmother Simha Danon, who was a housewife, died at the age of 42. She died quite young and this had negative consequences for the whole family. My grandmother’s sister Doreta was of a great support in this moment. She brought up Mom’s youngest brother - Israel Danon. Doretta took the little child to live with her. Thanks to my grandfather’s good status in Burgas, he was able to provide his children with education. The eldest son Elizer Danon graduated from the high school of trade in Burgas. Now this school is still considered to be very prestigious. After that he became an official in the town’s Italian bank. My uncle Elizer died very young. He had an accident and drowned in the sea. Later, his three brothers called after him their first-born sons.

The other brother Albert Danon was a traveling merchant. He married and lived in Plovdiv. I don’t know how exactly he happened to live there. His wife was from Plovdiv and her name was Oro. She came from a richer family. He might have met her on one of his journeys when he was selling different goods. He also sold newspapers and magazines. He had two children, a son Eliezer and a daughter Sima. Uncle Albert’s children weren’t very fond of studying. He was a traveling merchant and his wife took care of the household. Because of his job, he visited Sofia quite often.

Plovdiv is a place where the Jewish traditions are better kept than in many other towns of the country. I think this is still true nowadays. All the true Jews live there. They all observe strictly the Jewish traditions and they are very united. Their mentality is of people who live in a narrow circle. The assimilation process is inevitable of course, there are mixed marriages and friendships with Bulgarians. However, the people there are different. I think the assimilation process in Sofia is faster. It doesn’t mean that those who live here in Sofia are no more Jews. But in comparison with Plovdiv, things here are different, but I just don’t know how to put it right.

My mother’s third brother is Israel Danon, who also graduated from the same high school of trade in Burgas. He went to Sofia to work as an accountant in a Jewish company for ironware and building materials, called ‘Sitovi Bros’. My uncle’s wife was Rashel and she came from a wealthy family. Her father was an accountant in a Jewish company for dry cleaning. They had two children – Eliezer and Sonya.

My mother had one more brother – Mishel Danon who left for Palestine in 1933. He was married in Bulgaria. His wife was Elvira. I don’t know what his occupation was. I only know he had four children and two of them drowned in the Black Sea. It happened while they were trying to go to Palestine by boat in 1939. [Editor’s note: There is an error in the facts. The boat that sank in the Black Sea was called ‘Salvador’ but the shipwreck took place in December 1940. Some 400 Jews were transported by it. The incident occured near the Turkish coast. The number of the rescued Jews who were Bulgarian citizens was 72. They were transported back to Bulgaria. The names of the other two boats were ‘Rudnichar’ and ‘Maritsa.’] The other two children managed to reach Palestine. It seems that the children traveled separately, at different times.

My brother Zhak Levi was called after my paternal grandfather Yako. I was named after his wife – Mazal. Usually, the first children in a family were called after the paternal parents, the names of the maternal parents were used only if many children were born in a family - three or four, for example. It’s interesting that many families in Israel today observe this tradition.

I was a little girl when my family left Karnobat. I was born in 1928. We moved to Sofia in 1933 or 1934, soon after my father’s death. I returned to Karnobat only once when I was still at the high school in Sofia. It was right after our internment to Kyustendil. My aunt Rashel still lives there. We left Karnobat together with my mother’s father. Her brother, Israel Danon, was also of a great help for us. When my mother became a widow my grandfather decided to move with us and help earn the family’s living. My mother and my grandfather decided that this was the way for them to work together and to help each other. My grandmother Simha died in 1928, which wasn’t long before that. My grandfather was left alone and this was one of the reasons for him to come and live with us. I don’t know if my father had left any savings. But several years after he died my mother didn’t work so I suppose she had some money. After that she started working as a tailor. We didn’t live in the Jewish quarter in Sofia. I don’t know the precise reason, but I suppose my mother didn’t like it there. Many poor people lived in the Jewish quarter called Iuchbunar [3]. There was a great poverty in the Jewish quarter. Of course, there were some very nice people who lived there. My maternal grandmother’s brothers lived there: Aron and Vitali Bali, as well as their sister Doreta.

We were lucky to have been accommodated in a nice house. We rented a house on Antim I Street. I suppose my uncle Israel Danon had found the place in advance. He was a rich man and he used to help us very much. The house was very nice. Our landlord was Stoyan Kosturkov, who was a famous politician at that time. [Kosturkov, Stoyan (25.11.1866-17.12.1949): a politician and statesman, born in Panagyurishte. He studied law in Geneva and after that worked as a teacher in various Bulgarian towns. He was one of the founders of the Radical Democratic Party and was its secretary from 1906 until 1934, when the party’s existence ended. He took part in the editing of the party’s newspaper ‘Radical’, and ‘Demokraticheski Pregled’ [Democratic Review’]. He was a minister in the cabinet of Alexander Malinov (June-November 1918) and after that from November 1918 until October 1919 in the government led by Teodor Teodorov. In the early 1930s he led one of the wings in the party and joined the Naroden Block [People’s Bloc] coalition. When the coalition formed a government in the period between 1931 and 1934, Kosturkov became Minister of the Railways. After 9th September 1944, the Radical Party, led by him, formed a coalition with the communist ‘Otechestven Front’ [Fatherland Front]. He became Minister of Education in the first communist government in the period from 1945 to 1946.] He was a Member of the Parliament and a chairman of the Radical Democratic Party. He was a very honorable man. He lived alone and he had a housekeeper. The house had a glass antechamber, three rooms, a kitchen and a bathroom. I don’t remember the furnishings, because I was quite little at the time, but I suppose there was everything necessary for us. There was a stove in the kitchen. In fact we lived on a whole floor of the house. There was another house in the backyard. There were no other houses in this part of the street - it was only ours there.

We had very good conditions for life in the house. My brother and grandfather shared one room, the second one was for me and my mother and the third one was occupied by my uncle. But he lived with us for a short period. We had a glass-windowed garden room in the house and there was a large entrance corridor with a table and chairs. We also had a summer kitchen in the yard and we rented it out on our own. There were no disagreements with the landlord Stoyan Kosturkov about that. This kitchen was rented by another Jew, who I didn’t know. My uncle lived with us for a short time and as soon as he got married he moved to his wife’s home on Benkovski Str. However, he kept helping us financially. I used to visit his family and I recall that his house was large and well-furnished.

We have always had a mezuzah on the door. That was the first thing we would do when we moved to a new home. When a close friend wants to give you a mezuzah he comes to put it on the door personally. Usually these are luxurious mezuzahs with a fine decoration.

I started school after we moved to Sofia. I attended a school on Tsar Simeon Str., which was near the central open market of the city. It was called ‘Simcha’. It was a secondary school. When I finished it I moved to the high school called ‘Antim I’. A year before graduation we were interned and I couldn’t graduate. I didn’t study at a Jewish school, because we didn’t live in the Jewish quarter. This school was a far cry from home and no one was able to take me there and then see me back home. It was entirely my mother’s decision not to attend the Jewish school.

On holidays we used to get together with my mother’s uncles, Aron and Vitali Bali. They were brothers of my maternal grandmother Simha Danon. We visited them quite often. They belonged to the Bali family and they were all epicures. They would always serve many dishes at a richly decorated table; this was particularly true on holidays.

We always celebrated Pesach at home with my grandfather. Mom would always prepare ‘boyos’- special unleavened bread without salt. The table was arranged with white, neatly ironed tissues where the pieces of boyos were put. When we were kids, they used to tie these tissues to our necks as if we were on a long journey to Jerusalem. Another typical dish was fried leek balls and chicken soup. If the family is a big one, for example six people or more it should be prepared from a big hen. The whole hen should be boiled and after that it should be rationed to all the members of the family. There should be no vermicelli in the soup, but only chopped matzah. It has to be mixed with raw eggs. My mother used to buy a live hen from the market and then she took it to the shochet at the synagogue to have it killed. There was a special place in the yard of the central synagogue for this kind of things. We never ate pork at home.

My mother used to boil in water all the pottery in the house before Pesach. There were Jewish families, which had special dishware for this holyday and they used it only once a year on Pesach. We didn’t have it so my mother used to clean all the pottery until it was all shiny.

At Pesach my grandfather used to read from the Haggadah and we would read passages from the book after him in turns. It was very interesting because we had to read and sing in the same time. Later, when I got married my family used to read the Haggadah only in the first years of our marriage, while we were still living with the parents of my husband.

My grandfather was faithful to the Jewish traditions. He was always present at the synagogue on every holiday. He had a prayer book and a tallit. He was a very kind person. He used to bring large bags full of fruits on the holiday of Frutas [4]. However, we didn’t talk with him about anything special, not even religion.

We always had a very rich menu on the holiday of Pesach. One of the compulsory things was the wine, which everyone had to taste. There was a special dish called pastel, which was prepared of thin layers of dough, which were stuffed with meat. The matzah had to be chopped and sprinkled with water so that it could get wet. It was then covered with the seasoned minced meat, which on its turn was covered again with matzah. We used a lot of spices in the meals, especially parsley and pepper. We rarely used mint for example when we cooked beans. We sometimes had meatballs and potatoes. I wouldn’t say that our cuisine is very different from the traditional Bulgarian one. Maybe the one dish that truly makes a difference is that we prepare leek balls. We couldn’t do without it on holidays like Pesach and Rosh Hashanah. A typical Jewish dish is potato stew. It’s interesting that we used to cook beans every Monday. Even when I got married my mother-in-law always cooked beans on Monday. On this day she used to do her laundry, she wanted more time for this task and so she preferred to cook the easiest dish. There is one tradition about the day of Pesach, which I observe until now. We made a dish, called burmoelos [5] and we treated our neighbors with it even if they were Bulgarians. Burmoelos is prepared out of special dough, which firstly needs to be soaked in water. Then it is made into balls, which are fried.

Frutas was a very nice holiday. We had to put seven fruits in a bag. We put inside oranges, dates, tangerines, figs and so on. We used to prepare the same bags for all our close friends, including Bulgarians. We were happy to treat them like that and they were also pleased. In return, our Bulgarian neighbors used to bring home their Easter cake and colored eggs, which they prepared for Easter.

We would always light candles on the day of Chanukkah. What was typical of this tradition was that the candles had to be lighted by the man in the family. Any other holiday tradition allowed a woman to do this. My family used to observe all the high Jewish holidays. My mother and grandfather didn’t eat anything on the day of Yom Kippur, but the kids could have a bite. In the evening the shofar was playing so we used to go to the synagogue. I was told that there was a carnival in the Jewish quarter on the day of Purim, but we didn’t do that at home. I knew there was a great celebration in the Jewish quarter in Sofia’s Iuchbunar, but I had never attended it. Our only visits to this part of the city were when we were guests to Aron and Vitali Bali.

Saturday was the day that we should visit our friends. Sometimes my mother had to work on Sabbath. Every time I went to my friend’s house and my mother prepared sweet bread for me to take as a present. In these years it was obligatory to bring presents when you visit somebody at his place. People would never go without a present. Usually, my mother prepared cakes and for the Jewish holidays she made tispishtil. This was baked dough, which was soaked in sugar syrup with walnuts and raisins. When we had guests at home we welcomed them serving jam.

Our family had a very close relationship with grandmother’s brothers Aron and Vitali Bali, who were absolute bonvivants. I know that they came from Turkey. There was a kind of proverb in the Jewish quarter about the three so-called ‘royal’ families. One of them was the Balis, the other one was the Bangos (it was my husband’s family name, too) and I can’t remember the third one. All these families were known for being bonvivants. Aron worked in a fish store and Vitali had a bakery. Vitali was said to be part of the ‘underground world’. The brothers were such an amazing company; they were joyful and lively people who knew how to have fun. The best celebrations were the weddings that took place in the Jewish quarter. There were lots of songs and dancing. My mother was a good singer and she could dance excellently. She knew many Greek songs. Sometimes she sang Bulgarian national songs at home and she could also dance the traditional Bulgarian folk dances. She loved singing and often enjoyed it. Mom insisted that my brother and I should have better education and that we should be raised in a more sophisticated environment. Family friends were only our relatives. Children could have next-door friends.

At the time we lived at Antim I Street we had no problems about the fact we were Jews. Shortly before our internment, however, we already had to wear badges [yellow stars] [6]. I wore a badge while we were living in Kyustendil, where we were interned. However, all my friends were Bulgarian. On the day when I had to leave for Kyustendil, my closest friend from the neighborhood Lily Lazarova came to see me off. She was with her family and they gave us food for the traveling. They were all filled with compassion for us. We were friends as children, later we didn’t keep in touch.

We had wonderful relations with the other neighbors, too. Generally, the Jews in Bulgaria have never had major problems. There was one absurd situation at school when there was this so called ‘Brannik’ organization [7], and Jewish children weren’t allowed to participate in it. At first, we didn’t know that this kind of organization was against us. So we used to cry, because we didn’t understand why we were not accepted as members. There were no other Jews in my class, but I knew there were some at the school. I had very good relationship with all my classmates. My teacher in Bulgarian was Mrs. Tsankova, who was the mother of the famous Bulgarian theater and film director Vili Tsankov. I will never forget her. In those years, we used the old Bulgarian alphabet. [The Act of 1st July 1921 when Bulgaria introduces simplified spelling upon proposal of a committee led by Linguistics Professor Alexander Teodrov Balan. The writing of ‘ь’ ‘ъ’ letters at the end of certain words was cancelled as they were no longer pronounced.] My handwriting was very beautiful and there were lots of exercises on writing and spelling at school. I had difficulty in writing one of the vowels, nevertheless I always had the highest marks in the class. The teacher usually picked me to read aloud my homework in front of the whole class. There were many other good teachers and I never felt discriminated because of my religion.

Until we were forced to move to Kyustendil my family had the support of our relatives. We had that special sense of unity and mutual help. The Balis weren’t rich but they always shared everything they had with us. There is one proverb in Ladino: ‘The most important thing is the smile on your face; you can deal with the rest.’

Before we left Sofia the whole family used to go on picnics by the riverside outside the city. We took a horse cart and we had a lot of food with us, so it was a great fun. The Balis were the organizers of those little excursions. We could hire the carts with the coachman, it was so enjoyable. We preferred to go to places where we could find fine mellows and water. We never went to the mountains. We did those trips at least once a week during our summer vacation. I remember the carts were very large like a big platform. We used to bring with us tomatoes and cheese for a snack. In those years the streets of Sofia were covered with concrete, so they were clean and smooth. But the streets in the Jewish quarter were dirty and muddy; the toilets were usually outside in the yard. Our family certainly had better than those conditions of life.

There was a Bulgarian family, the Tomovis, who lived on the upper floor of our house in Antim I Street. They were very nice people and they loved us very much. They took care of my brother Zhak and me when we were alone, because my mother worked all day long. She worked from seven o’clock in the morning till nine o’clock in the evening. My grandfather also worked all the day. My brother was three years younger than me, so by the time I was at school the Tomovis took him in their home. He behaved well and never made any troubles. Later he also attended a Bulgarian school. Our neighbors, the Tomovis, were a very important part of our life. They had a store for sewing machines. It was time when people didn’t throw anything away, but instead they tried to fix it. Women used to mend the ladders on their stockings themselves. There were even special workshops where one can have either socks or female stockings mended. For example, my mother was very good at resoling socks.

One day Mrs Nadia Tomova called my mother to tell her they had imported a new machine especially designed to mend ladders. She offered Mom to show me how it worked so that I could help them in the store and teach the clients how to use this machine. I could go to work in the store when I was free from school or when I had little homework. They promised to pay me, so my mother agreed. So I went to the store, learnt all the necessary things and started working.

In 1943 I was fifteen years old and I was in the seventh class at school (one year before high-school graduation), when my family was interned. Before we left, our kind neighbors gave us one of those special machines for mending ladders. In fact, this machine turned out to be our salvation in the years of our internment. My family was forced to move to the town of Kyustendil, while the family of my uncle Israel Danon had to go to Stara Zagora. Just before we had to leave my uncle had given us some money which we locked in tin cans. That was the only way to carry the money secretly. This money was insufficient for the family, though.

At first, we were accommodated in the local Jewish school. After a while, the local Jews came to us and one family invited us to live at their place. That was the family of Baruh Alkalai, who lived in a large, beautiful house. He offered one of the rooms where we could stay. Once again we were lucky to live in a nice house. There was another small building in the backyard, which was meant to be a summer kitchen. There were two more spare rooms, which we were allowed to sleep in. This local family helped my grandfather find a job in a tailor workshop in the town. Although it was forbidden by the law for the interned Jews to work [8], men were frequently hired. I found a job with another sewing workshop. I went to the Bulgarian tailor with my mother and she told him I was able to sew stockings with that special machine. He agreed to have me there and allowed me to take one of the seats in the workshop where I could place my machine. I had to pay a fee for working there on my machine. The Jewish children weren’t allowed to go to school so I started working. It was an interesting experience for me, though. There were times when women used to bring six pairs of torn stockings and offered me two of them instead of payment. It was war then and people had no cash.

My mother was an excellent housewife, which helped us survive. She was extremely ingenious. For example, plums were very cheap in Kyustendil. So she prepared jam out of them. She could also make a potato cake. She boiled the potatoes, and then she put them in a tray and spread plum jam on it. She always managed to do something and feed us. She continued to mend socks as well. That was the way we earned our living. I will never forget our kind neighbors from Sofia, who helped us in this ordeal. Along with that, we had left some of our belongings to our landlord in Sofia, Stoyan Kosturkov. He told us to write him where we were accommodated. He wrote us back that he wanted to visit us and bring our stuff as well as some money and food. He was an amazing person. I think after our exile was over my mother went to see him only once and later we never met. Now I have a great desire to find his relatives.

We didn’t have many close friends in Kyustendil. Sometimes, I was disturbed by naughty young men in the streets, who were trying to tease me. But it was not because of the fact I was Jewish, just for the sake of joking. Generally, we had no problems with the local people. Near the Alkakai’s house there was a bakery. Maybe we didn’t have enough space with the Alkalais and my mother talked to the owners of the bakery, who were Bulgarians, and they said we could move to their house. The man from the Bulgarian family was called Simo. He and his wife were very kind to us and they often treated us with muffins. In the house we had a room and a separate summer kitchen. My grandfather had a bed in the kitchen and the other room was for Mom, my brother and me – just next to the bakery. The next-door house belonged to another Bulgarian family and there was another Jewish family living with them. The Jewish children were a brother and a sister, so that girl, Reny, became a friend of mine. Still, our parents weren’t close at all. Her family was of a higher establishment. The father had graduated in Germany – he was either an economist or an accountant. They had no baggage, but they had a gramophone and record disks. That was the way I had my first lessons in music.

We didn’t keep in touch with the local Jews. I was still very young and my only friends were that girl Reny and Alkalai’s son David. He was in contact with people from the Union of Young Workers [9], so sometimes he asked me to give shelter to his friends, who were hiding from the police. My grandfather was the only one who knew, because those men used to stay with him in the summer kitchen. This was a very risky thing for us to do, because the son of the Bulgarian family was a police agent.

Once we learnt that a young Jewish woman was arrested. So Reny and I walked around the police office to learn something more about her. As soon as the police officers noticed us, we were also arrested. They made us clean the whole police office and then we were set free. I was very scared that they might question me about the men we were hiding at home.

All in all, the time spent in Kyustendil was not so bad. The town was nice and we managed to earn something. Even after 9th September 1944 [10] we stayed there for one more year, when I was back at school to finish it. In the meantime, my uncle Israel Danon returned to Sofia from Stara Zagora. However we decided to stay, because we had no place to live in Sofia. The house we used to live in was hired by another family. Furthermore, my mother had a job in Kyustendil and if we were back to Sofia it could turn difficult for her to find a new one. Nevertheless, one year later we went back to the capital. My uncle found a job for me in the ‘Sintovi Bros’ company. I was cleaning the rooms in their office. In the evenings I studied at the high school. We renewed the relationship with all our relatives in Sofia, as soon as we came back.

I learnt how to type while I was working for ‘Sintovi Bros’. I didn’t graduate from the evening school, because there was a rumor that those who graduated it are not accepted in the university. Then my mother gathered all our relatives. She told them I was a good student, but I would not be admitted to university education because I didn’t attend a regular high school. She asked them for their support so I could leave the job and move to the regular school to finish the last grade. They all agreed to help and that was the way I completed my high school education.

At the end of the 1940s, when my family was very poor, we received aid from the charity organization ‘Joint’ [11]. We received clothes, blankets and sheets. I was a high school student at that time. I clearly remember I got a nice pleated skirt with a jacket.

In 1949 Bulgarian Jews were allowed to move to Israel [12]. Most of the people who decided to leave didn’t have any special professions. In general, women worked as maidservants. In Israel my mother worked simultaneously at two separate places as a maidservant. She worked until she became 70 years old. She mainly looked after kids. Still she had a good pension afterwards, because the legislation there was very social and people got good social security benefits.

It is interesting that before that, in Bulgaria, my mother met a Russian Jew called Maer, and she married him at the age of 42. They went to Israel and they took my little brother as well. They lived happily for 10 years and then her husband died. Soon she met the German Jew Freedman again and eventually she married him. My mother was unfortunate to outlive all her husbands and my younger brother as well. My brother lived in Bat Yam. He married twice. He had three daughters from his first wife Lea – Silvia, Sarah, and Anat. His second wife gave birth to two boys – Roi and Kvir.

My mother and brother went to Israel with Maer and his son in 1949. At first, they lived in poverty in bungalows. When they left, I had already met my husband. I married him a couple of months later. There was a tradition for the parents to make sure if their children were going to marry a decent person, so they investigated their children’s future husbands or wives and their families. I remember my mother told me once that there was a nice boy who liked me and that she had already checked his family. She said it was a decent one. I married that boy in the same year 1949, soon after my mother had left for Israel.

When we were young we used to gather in the Jewish sport club ‘Akoah’ every Saturday. It was situated on Opalchenska Street. That was the place where one could meet friends. Stela (Ester), a Jewish friend from the university took me there once and she introduced me to my future husband. Stela lived in the Jewish quarter and that is how she knew my husband and his family. The young people in the club were interested in sports. They went there for training.

I remember I had letters from my relatives in Israel. A couple of years after they moved we were not allowed to visit them, nor could they return. Of course I was very worried if everything was ok about them there. I suffered a lot that I could not have any contact with my mother and brother. This suffering was even greater because my mother-in-law was worried about her elder son. He also had left for Israel together with his wife and child.

My husband, Isak Ninyo, and I had a civil marriage. Our wedding was a humble one with a couple of friends as guests. We lived in the same house with his parents Lenka and Yako for 28 years. My mother-in-law was a very intelligent person and we got along very well. She played a big part in our development as individuals.

My husband’s family was a patriarchic one. We lived in the Jewish quarter. They observed all the Jewish traditions. There was a strict hierarchy in the family and we had great respect for each other. My father-in-law was a barber. He worked every day until noon, but we never had lunch before he was home. Along with that, every Friday evening we had a family dinner and my husband and I had to be present by all means. His father used to drink brandy and tell stories about the time he was in the army. Our family was very harmonious and united.

When we got married I was studying chemistry at the university and I was in my third year. My husband was attending the evening technical high school. I received no support from my relatives. At that time, my husband didn’t have a job. But my mother-in-law was an amazing woman. She could always give advice and she could point out the best solution for any problem. There were special courses which were very popular at that time, they were called ‘rabfak’ [Workers’ Academy] [12] and they were professional courses taught at high school. My husband graduated from one of those courses and that was how he received a high school certificate. After that he went on studying electrical engineering at the Institute of Machine Electrical Engineering. At first, it was difficult for him to study because he didn’t have a good basic knowledge from the high school. Therefore he had to catch up a lot. He had a small scholarship from the Jewish community. It was 200 Bulgarian levs and it was granted only to Jewish students. He also received a special bag and a pair of ‘Richter’ compasses, because he studied a technical science. I didn’t have a job because I was still at the university. The only person from the family to work was my father-in-law, who was a barber. My mother-in-law had had a job before 9th September [1944] when she was a tailor.

When I got my degree from the university I had already given birth to my son. It was a hard time at home because my husband hadn’t finished his studies yet and all of us were dependent on the money that my father-in-law could earn. Every month my mother sent me a small allowance from Israel.

I have been a little bit superstitious ever since I was young, because there were many lovely things that happened to me. I am an optimist and believe that everything will be just fine at the end. I think there is a power that rules everyone's fate. For instance, when I first started looking for a job I relied mainly on the acquaintances I had. There was no success at the beginning. One day, by accident, I met a classmate from the school in Kyustendil. She worked at the human resources department of a Center for ceramics and porcelain research. She told me she could offer me a job there. There was a laboratory so I took the position of a chemist. My task was to make researches in ceramics. At first, my contract was for a limited period because I was supposed to take the place of a person who went abroad for a while. But he didn't come back so I took his place permanently. Later, he decided to return and I was forced to leave. His experience was considered grater than mine because he had worked abroad. Just by a lucky coincidence, one colleague of my husband helped me, so I got the job again after a while.

After 9th September 1944, I have never had any problems related to my origin, regardless of the fact I was the only Jew in the lab. Everybody there did his job well and there was no reason for conflicts.

Later on, this department changed its status and it became an Institute for Glass and Fine Ceramics, part of the Ministry of Light Industry. We moved to another building and I was promoted to a technical assistant. That was the start of my career in science. I took an exam for a science worker. It was around 1960 when I decided to go for higher degree. There were some vacant positions in Czechoslovakia. I was approved for an aspirant in Bratislava.

When I lived in Kyustendil there was an Italian Corps, where one could attend classes in Italian. I finished that course. Later, I studied Italian at the high school again. When I had to take the aspirant’s degree, I had to take an additional exam in a foreign language. But there were only exams in English, German and French. So I began studying German – I paid to a teacher. It took me four years to cover the whole Ph.D. course. I was a distant student in Bratislava so I didn’t have to be there all the time. I traveled to Bratislava twice a year. My mother-in-law was very supportive so I never worried what was happening at home while I was away.

As part of my thesis I carried out a research of a new bentonyte field, which is a rare kind of clay. It has a vast range of application, especially in producing fine ceramics and porcelain goods. This thesis was of great interest both to the Czechs and the Slovaks. This field was located in Bulgaria. I finished my thesis in Bratislava at the age of 42. Before that I had become a head of department at the Institute. I became a senior scientific worker, second degree. Because of my work, I traveled to many countries. I visited Italy and most of the countries of the Soviet Bloc. I worked as a consultant on production of ceramic materials in Cuba. My knowledge in Ladino helped me a lot in this country. That was why I learnt Spanish very quickly. I studied Spanish for four semesters at the University of Havana. I received a certificate, which allows me to teach the language.

I went to Cuba in 1974 after I had undergone a serious operation. My doctor said that going there was the best thing for me, because I needed to travel and change my lifestyle. I discussed that issue with my husband and we decided that I should go. He joined me one year later. Bulgarian professionals were much respected in Cuba at that time. We returned to Bulgaria in 1978.

My husband graduated from the Institute of Machine Electrical Engineering. Right after that, he received an invitation to work in the country’s Air Forces. He was an engineer there until he retired. He had a successful career. He was promoted to colonel. He had the reputation of a man who initiated many changes and reforms.

We had hard times while both of us were at the university. But soon after that, we graduated and started working – then we could afford to go on holidays twice a year – in the summer and in the winter. We used to go on excursions with our friends. I may not have had the opportunity to travel wherever I wanted like today’s young people, but still my husband and I had a beautiful and interesting life.

We even succeed in buying apartments for our children where they could live independently. For me and my generation those were good times, especially having in mind how we started. That was very important. Nowadays there are many young people who cannot cope with the problems and they are afraid of having a family.

We have had a good life and good career realization. My husband had a group of friends that he got on very will with. He was a man of reason. His friendship with some of these guys dated back to the kindergarten. They were all born in 1924 and they were all classmates at the Jewish school. They must have turned 80 now. He regarded them as his family. The last time I was together with my friends was at our wedding, afterwards we didn’t keep in touch. I used to see only my husband’s friends. They were inseparable. They were away from each other only during the internment. However, I am grateful to my husband because he introduced me to such honorable people. The same was the case with his friends’ wives.

We were stricter in keeping the Jewish traditions while my husband’s parents were still alive. Before the changes in 1989 [14], I liked to go to the synagogue on the New Year’s day. On this day a rabbi from Israel used to come. This man had marvelous voice. Prayers dedicated to Rosh Hashanah contain very nice religious songs.

In the meantime, my children became grown-ups. They both graduated from the University of Economics. My son Zhak Ninyo got a degree in foreign trade. He finished a course in marketing organized by the Ministry of Foreign Trade. He graduated from the English language school in the years when this high school was newly founded. All his teachers were British. Presently, he works with a French company here in Bulgaria. My daughter, Silvia Ninyo, also graduated from the University of Economics. Her professional choice was determined by a chance. She wanted very much to study journalism and Bulgarian literature. One day I met a relative who worked for the national radio. I met him in the street right in front of the place where we lived. He came with me upstairs and told my daughter that she should go for a degree at the University of Economics. That was how she got a diploma in political economy with a profile of sociology.

Both my children are married to Bulgarians. Firstly, my son was engaged to a girl, who couldn’t get used to the close relationships that we have in our family. So they split up. My mother-in-law was very ill at the time my husband and I were in Cuba. My son didn’t want to leave his grandmother in a condition like that, so that was the reason for his girlfriend to leave him. Later he married to a Bulgarian girl, Branimira. But they got divorced. They have a son Isak. It is interesting that my father and his brother Aron were wheat traders. Now my son is engaged in the same business. My daughter’s husband’s name is Tsvetan. They have a daughter, Maya.

I can say that my mother’s family was a rich one. But after the death of my father and later, when my grandfather died, I think my family got poorer. Thanks to the changes in the country that took place in 1944, my husband and I managed to build good careers.

It is true that not everything was right in the period of communism, which was the reason for this regime to collapse. I agree that there were a lot of unacceptable things. For example, I worked for a state-owned institute. It happened that some employees would come to work drunken. There was no legal requirement for them to be fined. Besides, there were people who were hired only because they had influential friends. I think those examples were applicable only to some extent. In my field of expertise it wasn’t possible to hire someone who was not a professional, because a non-expert simply wouldn’t manage with the job.

There used to be many nice holiday hostels. There were companies and factories that were ruined when the new regime kicked off, so that they could be sold out for next to nothing. It is a different story when you improve the old things, rather than simply destroy them. The corruption in the period before 1989 was not so high as it is now.

It is very difficult for me to assess the change of the political course in the country after 1989. I think that people here became very poor all of a sudden, which was a cruel thing to happen. For the sake of having beautiful packages of the goods we buy, many people suffer now. I have a lot of close friends who live in poverty now. I can’t tell what the advantages of the changes are. Many people consider this new period good, because they can have more freedom. But I can’t understand the freedom of being poor and hungry.

For several years I dedicated all my time to my husband who was ill. He died in 2003. Now I live alone and I often meet with my friends who are both Bulgarians and Jews. I also keep in touch with my husband’s friends from the Jewish school.

My family and my children are celebrating both the Jewish holydays and the Christian ones. We prepare both typical Bulgarian Easter cakes along with the burmoelos. I am very happy with my children and grandchildren and I have recently got two grand-grandchildren, too. I rarely go to the synagogue and the Jewish center [Bet Am] [15].

Translated by Alexander Manuiloff

Glossary

[1] Internment of Jews in Bulgaria: Although Jews living in Bulgaria where not deported to concentration camps abroad or to death camps, many were interned to different locations within Bulgaria. In accordance with the Law for the Protection of the Nation, the comprehensive anti-Jewish legislation initiated after the outbreak of WWII, males were sent to forced labor battalions in different locations of the country, and had to engage in hard work. There were plans to deport Bulgarian Jews to Nazi Death Camps, but these plans were not realized. Preparations had been made at certain points along the Danube, such as at Somovit and Lom. In fact, in 1943 the port at Lom was used to deport Jews from Aegean Thrace and from Macedonia, but in the end, the Jews from Bulgaria proper were spared.

[2] Ladino: also known as Judeo-Spanish, it is the spoken and written Hispanic language of Jews of Spanish and Portugese origin. Ladino did not become a specifically Jewish language until after the expulsion of the Jews from Spain in 1492 (and Portugal in 1495) - it was merely the language of their province. It is also known as Judezmo, Dzhudezmo, or Spaniolit. When the Jews were expelled from Spain and Portugal they were cut off from the further development of the language, but they continued to speak it in the communities and countries to which they emigrated. Ladino therefore reflects the grammar and vocabulary of 15th century Spanish. In Amsterdam, England and Italy, those Jews who continued to speak ‘Ladino’ were in constant contact with Spain and therefore they basically continued to speak the Castilian Spanish of the time. Ladino was nowhere near as diverse as the various forms of Yiddish, but there were still two different dialects, which corresponded to the different origins of the speakers: ‘Oriental’ Ladino was spoken in Turkey and Rhodes and reflected Castilian Spanish, whereas ‘Western’ Ladino was spoken in Greece, Macedonia, Bosnia, Serbia and Romania, and preserved the characteristics of northern Spanish and Portuguese. The vocabulary of Ladino includes hundreds of archaic Spanish words, and also includes many words from different languages: mainly from Hebrew, Arabic, Turkish, Greek, French, and to a lesser extent from Italian. In the Ladino spoken in Israel, several words have been borrowed from Yiddish. For most of its lifetime, Ladino was written in the Hebrew alphabet, in Rashi script, or in Solitro. It was only in the late 19th century that Ladino was ever written using the Latin alphabet. At various times Ladino has been spoken in North Africa, Egypt, Greece, Turkey, Yugoslavia, Bulgaria, Romania, France, Israel, and, to a lesser extent, in the United States and Latin America.

[3] Iuchbunar: The poorest residential district in Sofia; the word is of Turkish origin and means ‘the three wells’.

[4] Fruitas: The popular name of the Tu bi-Shevat festival among the Bulgarian Jews.

[5] Burmoelos (or burmolikos, burlikus): A sweetmeat made from matzah, typical for Pesach. First, the matzah is put into water, then squashed and mixed with eggs. Balls are made from the mixture, they are fried and the result is something like donuts.

[6] Yellow star in Bulgaria: According to a governmental decree all Bulgarian Jews were forced to wear distinctive yellow stars after 24th September 1942. Contrary to the German-occupied countries the stars in Bulgaria were made of yellow plastic or textile and were also smaller. Volunteers in previous wars, the war-disabled, orphans and widows of victims of wars, and those awarded the military cross were given the privilege to wear the star in the form of a button. Jews who converted to Christianity and their families were totally exempt. The discriminatory measures and persecutions ended with the cancellation of the Law for the Protection of the Nation on 17th August 1944.

[7] Brannik: Pro-fascist youth organization. It started functioning after the Law for the Protection of the Nation was passed in 1941 and the Bulgarian government forged its pro-German policy. The Branniks regularly maltreated Jews.

[8] Law for the Protection of the Nation: A comprehensive anti-Jewish legislation in Bulgaria was introduced after the outbreak of World War II. The ‘Law for the Protection of the Nation’ was officially promulgated in January 1941. According to this law, Jews did not have the right to own shops and factories. Jews had to wear the distinctive yellow star; Jewish houses had to display a special sign identifying it as being Jewish; Jews were dismissed from all posts in schools and universities. The internment of Jews in certain designated towns was legalized and all Jews were expelled from Sofia in 1943. Jews were only allowed to go out into the streets for one or two hours a day. They were prohibited from using the main streets, from entering certain business establishments, and from attending places of entertainment. Their radios, automobiles, bicycles and other valuables were confiscated. From 1941 on Jewish males were sent to forced labor battalions and ordered to do extremely hard work in mountains, forests and road construction. In the Bulgarian-occupied Yugoslav (Macedonia) and Greek (Aegean Thrace) territories the Bulgarian army and administration introduced extreme measures. The Jews from these areas were deported to concentration camps, while the plans for the deportation of Jews from Bulgaria proper were halted by a protest movement launched by the vice-chairman of the Bulgarian Parliament.

[9] UYW: The Union of Young Workers (also called Revolutionary Youth Union). A communist youth organization, which was legally established in 1928 as a sub-organization of the Bulgarian Communist Youth Union (BCYU). After the coup d’etat in 1934, when parties in Bulgaria were banned, it went underground and became the strongest wing of the BCYU. Some 70% of the partisans in Bulgaria were members of it. In 1947 it was renamed Dimitrov’s Communist Youth Union, after Georgi Dimitrov, the leader of the Bulgarian Communist Party at the time.

[10] 9th September 1944: The day of the communist takeover in Bulgaria. In September 1944 the Soviet Union declared war on Bulgaria. On 9th September 1944 the Fatherland Front, a broad left-wing coalition, deposed the government. Although the communists were in the minority in the Fatherland Front, they were the driving force in forming the coalition, and their position was strengthened by the presence of the Red Army in Bulgaria.

[11] Joint (American Jewish Joint Distribution Committee): The Joint was formed in 1914 with the fusion of three American Jewish aid committees, which were alarmed by the suffering of Jews during World War I. In late 1944, the Joint entered Europe’s liberated areas and organized a massive relief operation. It provided food for Jewish survivors all over Europe, it supplied clothing, books and school supplies for children. It supported the establishment of cultural meeting places, including libraries, theaters and gardens. It also provided religious supplies for the Jewish communities. The Joint also operated DP camps, in which it organized retraining programs to help people learn trades that would enable them to earn a living, while its cultural and religious activities helped re-establish Jewish life. The Joint was also closely involved in helping Jews to emigrate from European and Muslim countries. The Joint was expelled from East Central Europe for decades during the Cold War and it has only come back to many of these countries after the fall of communism. Today the Joint provides social welfare programs for elderly Holocaust survivors and encourages Jewish renewal and communal development.

[12] Mass Aliyah: Between September 1944 and October 1948, 7,000 Bulgarian Jews left for Palestine. The exodus was due to deep-rooted Zionist sentiments, relative alienation from Bulgarian intellectual and political life, and depressed economic conditions. Bulgarian policies toward national minorities were also a factor that motivated emigration. In the late 1940s Bulgaria was anxious to rid itself of national minority groups, such as Armenians and Turks, and thus make its population more homogeneous. More people were allowed to depart in the winter of 1948 and the spring of 1949. The mass exodus continued between 1949 and 1951: 44,267 Jews immigrated to Israel until only a few thousand Jews remained in the country.

[13] Workers’ Academy: In socialist times Workers’ Schools were organized throughout the entire Eastern Block. Modes of instruction included both evening and correspondence classes and all educational levels were served – from elementary school to higher education.

[14] 10th November 1989: After 35 years of rule, Communist Party leader Todor Zhivkov was replaced by the hitherto Prime Minister Peter Mladenov who changed the Bulgarian Communist Party’s name to Socialist Party. On 17th November 1989 Mladenov became head of state, as successor of Zhivkov. Massive opposition demonstrations in Sofia with hundreds of thousands of participants calling for democratic reforms followed from 18th November to December 1989. On 7th December the ‘Union of Democratic Forces’ (SDS) was formed consisting of different political organizations and groups.

[15] Bet Am: The Jewish center in Sofia today, housing all Jewish organizations.

Hertz Rogovoy

Hertz Rogovoy 
Kiev
Ukraine
Date of the interview: October 2004
Interviewer: Ella Levitskaya

Hertz Rogovoy was interviewed by me in Hesed 1, after Hertz went through with reception of patients. He works as a volunteer doctor in Hesed. Hertz is a middle-aged man, with a mop of grey hair, bright young eyes and a splendid smile. As a consequence of a severe battle injury Hertz became handicapped. He is afflicted with lameness and leans on a stick. Nonetheless, Hertz is a very sociable and brisk man. He is very pleasant-looking man, an interesting personality and a good company. He has a great sense of humor. Hertz was an interesting interlocutor, having his own view on the events, with unusual interpretation of familiar notions and events.

My family background

Growing up

During the War

After the War

The fall of Communism

Glossary

My family background

My father’s family lived in Kiev before revolution of the year of 1917 [Russian Revolution of 1917] 2, during the times of pale of settlement [Jewish Pale of Settlement] 3. Only few Jews were allowed to live in Kiev. The privilege was given to the lawyers, doctors, merchants of the 1st and 2nd Guilds 4 and certain craftsmen, whose services were in demand. Craftsmen were allowed to reside on the streamside part of Kiev, Podol 5. This latter is now the center of Kiev being the outskirts back in those times. My father’s family used to live on Mezhygorkaya street. My father’s parents passed away by then. There is nothing I know about my grandmother. I do not even know her name. My grandfather’s name was Hersh, judging by my patronymic. All I know about my grandfather is that he worked in the brewery, and that he died in 1911. My grandfather’s grave was on the Jewish Lukyanovskoye cemetery 6 in Kiev. When the cemetery was destroyed in the 1960s, I took my grandfather’s ashes and his tombstone to the Jewish plot of the city cemetery. That is all I can say about my father’s parents.

My father came from a large family. My father eldest brother’s name was Hertz, and I was named after him. My father, Moses Rogovoy, was born in 1879. Apart from two sons, my grandparents had three daughters- Golda, the eldest, Berta, the middle, and Feiga, the youngest. I do not know when they were born. 

My father’s family was by all means religious. At that time there were no unreligious families. I do not know what Jewish education my father got. I know he knew how to read Hebrew and pray. He had, as all religious Jew was supposed to have, tallit, tefillin, prayer books. The family stuck to Jewish traditions, and children were raised as Jews. My father went to Realschule 7, but I do not think he finished it. Of course, he was fluent in Yiddish [it was his mother tongue] and he was also proficient in Russian, and wrote literately.

Before 1917 my dad worked as salesman in the store that belonged to Swarzman, the Jewish manufacture, merchant of the 1st Guild. His store was located in Podol. Swarzman highly appreciated my father, and in course of time he even promoted my father to the title of the merchant of the 2nd Guild

Hertz, my father’s eldest brother, worked with my grandfather at the brewery plant. He was married and had three sons: Moshko, Shulim, Boris and one daughter Sarah. According to the Jewish laws my father was not entitled to get married before all his sisters had been married, because he was younger than them. [Editor’s note: this interdiction was probably a local tradition, as it doesn’t appear in halakhah.] Golda and Feiga got married off quickly. I do not remember Golda’s husband. Kiev Jew Mendel Lipskiy proposed to Feiga. They had daughter Bronya and son Grigoriy. It was difficult for the father to marry off Berta. She was very homely, and there were no wooers. That is why my father could not get married. Finally, my father was able to find a fiancé for Berta, whose name was Lisyanskiy, an elderly Jew, Nikolay’s army soldier 8, who served full term in the army, i.e. 25 years. My father married off Berta, and in the end, he was able to think of his marriage. He was 33 by that time [1912]. Almost all marriages were prearranged. My father rendered to a matchmaker [shadkhan], who told him about a beautiful eligible maid in Zhitomir [Ukraine]. My father went to Zhitomir [140 km from Kiev] to propose to her.

Zhitomir was one of the most ancient cities in Ukraine. At the beginning of the 20th century its population was a little less than 100 thousand people. Zhitomir was mostly inhabited by Russians, Poles and Jews. Jewish population made 30% [Editor’s note: In 1897 the Jewish population was 30 748 comprising 46.6% of the general population. In 1910 they numbered 38,427.] Jews lived in the downtown area along with the representatives of Russian and Polish intelligentsia and well-off people. The downtown houses were mostly two-storied and made of stone. Zhitomir Jews were mostly craftsmen and merchants. There were also Jewish intelligentsia: doctors, lawyers and teachers. Most Russians and Poles lived in the outskirts of the city. They dealt with agriculture. People were friendly, many generations lived in one place. There was a large Jewish community in Zhitomir. There were a lot of synagogues. Even after the Great Patriotic War 9 and struggle against religion 10, carried out by Soviet regime, there were at least five synagogues left [Editor’s note: Zhitomir Jewish community was so large and influential that even during and after struggle against religion there were five acting synagogues, which was unusual], while originally there were way more of them [about 50]. There was cheder in the city and Yeshiva. The Jewish community in Zhitomir was very large, which focused on charity, assisting the poor and indigent. There was Jewish orphanage, alms house and hospital. During the Civil War 11 there were pogroms (bashings) 12 in Zhitomir. The local people usually harbored Jewish families.

My maternal grandfather’s name was Sheftel Knopp. He was born in Zhitomir. I do not remember his birth date. I did not know my grandmother’s name. Before 1917 my grandfather owned glass workshop and a store, where glassware, produced in workshop, was on offer and the orders were taken. Grandmother helped my grandfather with the workshop and the store. Once, either in 1914 or 1915 a customer asked to a glaze the icon [Christian families traditionally had icons in their homes, unless some of their members were convinced communists. Most older people in villages remained religious]. Grandmother fulfilled the order the way the customer asked. And when the customer came to pick up the order, he either had not paid or underpaid my grandmother, I cannot tell for sure. Grandmother was enraged, grabbed the icon and hurled so hard that the glass got broken. She was blamed in sacrilege and insult to the Orthodox sacred thing. The customer filed a charge against my grandmother, and as a consequence she was to be exiled in Siberia. Grandfather spent a lot of money on attorneys, but his efforts were futile. The authorities were willing to make an ostentatious trial so that other Jews would in no way insult Orthodoxy. Revolution saved my grandmother, the soviet regime started a struggle against religion, and my grandmother’s culprit was overlooked. But due to constant worries grandmother got afflicted with breast cancer and passed away a rather young woman in 1919.

From grandfather’s kin I just knew his brother, Reuben Knopp. Reuben’s house was by grandfather’s house. Reuben had many children, he himself did not remember their names. At times he would call some of his kids: ‘Hey you. What’s your name?’ ’Haim‘ ’Haim, go and tell mama, that I am hungry.’ Grandfather was very tidy, but Reuben was ill-kempt, wearing his pants unzipped. Grandfather used to joke that his brother did not zip up his pants, because he did not have time for it since he was making children.

The Knopps had six children. My mother Bella Knopp (Jewish name Beila) was the eldest, she was born in 1891. Then her sister Khasya was born, brothers Boris, Mikhel, Grigoriy, Hersh and the youngest sister Manya. Everybody in the family spoke Yiddish. In Zhitomir even many non-Jewish people were fluent in Yiddish, and Jews in its turn were fluent in Ukrainian and Polish. All children knew how to read and write Yiddish. I do not know what education my mother and her siblings got. I would say it was rudimentary. Anyway, I remember the fact that my mother corresponded with her kin only in Yiddish. Later in the post-war period my mother started writing in Russian.

All mother’s brothers and sisters left paternal home. Mother’s sister Khasya married Grouzer and lived in Kiev. Her husband Motl Grouzer worked as an electrician on the shoe factory. Khasya was a house-wife. They had two children. The daughter Liya was born in 1923 and the son Naum in 1924. Boris lived in Donetsk. He was married and had children. Mikhel lived in Vinnytsia with his family. He had a son Shunya, born at the end of the 1920s. Grigoriy abandoned his father, because grandfather was a private entrepreneur and it would stand in the way of his career. Grigoriy left for Moscow, graduated from Polytechnic institute. He lived in Moscow with his family. Mother’s younger sister Mayna lived in Kiev with her family. Her husband was a professional military. Manya had two sons. Yuri was born in 1934, Yan in 1938.

Of course, the entire family was religious. It could not have been otherwise in such a city as Zhitomir. Nevertheless, I did not happen to meet such a religious man as my mother’s father. My grandfather always wore kippah on his head. He took it off only before going to bed. My grandfather kept to praying and reading religious books. I remember a huge bookcase in his room very well. There were a lot of religious books in it. My grandfather was an inveterate stickler of all Jewish traditions. Sometimes my mother took me to Zhitomir, when she went there to visit her family. Once we came for Pesach. I remember how my grandfather carried out first paschal Seder. Grandfather clad in white attire was sitting on the pillows, as it was supposed for a king. I remember all Seder rites- when I was to steal a piece of matzah, afikoman from my grandfather. I also recollect the wine glass for the Elijah ha-nevi, placed in the middle of the table. Grandfather told me to look at the glass. I was looking very closely, and it seemed to me that there was getting less wine in the glass. I was sure it was Elijah ha-nevi who sipped wine from the glass. I remember wine goblet, placed on the table- they were beautiful, made of blue glass. Seder lasted for a long time, and it was tiresome for everybody, but grandfather did not admit any reductions. During the war grandfather was evacuated. When he came back, he had not found his books. He began to collect religious books once again. I cannot perceive how he could manage to get such books in former USSR. He was able to collect many antique religious books.

Father’s wooing was successful and at the beginning of 1912 my parents got married in Kiev. It was a traditional Jewish wedding. Parents had a marriage certificate issued by rabbi. My elder brother Grigoriy was born on December 28, 1912. In the year of 1917 my second brother Lev was born. He died the year when I was born, 1924. Mother and Lev went to Zhitomir to see her relatives, and Lev died there as a result of either meningitis or heliosis [sunstroke]. He was buried in Zhitomir in Jewish cemetery, next to my grandmother. 

Growing up

I was born in August 1924. I was named Hertz after eldest brother of my father, who died a year before, 1923. He was buried in Lukianovskoy Jewish cemetery in Kiev.

Father told me about Jewish Pogroms in Kiev. They started before revolution and lasted until 1919. I learnt from my father certain things I was not aware of. I always thought that pogroms were made by denikintsy [henchmen of Denikin] 13, petliurovtsy [henchmen of Petliura] 14, makhnovtsy [henchmen of Makhno] 15 and other gangs 16 being hostile to the soviet regime. It turned out that soviet militaries, Schors 17 troops and other were involved in pogroms. They also plundered and often murdered Jews. It was a hard time, both revolution and civil war. Power in Kiev often changed, circulating between regimes. The order in city was established only in 1919. Unfortunately, I know hardly anything how my family lived in that period of time. By the fragmental recollections I can only say that it was a hard time for my dad. The store where my father worked was most likely nationalized by new regime. My father could only regain footing due to NEP 18. First he began working as a salesman in the store, gradually became the owner of the store. He bought a good apartment at Bolshaya Podvalnaya street, in the center of Kiev. Unfortunately, NEP period was of short duration. When the soviet regime decided to do away with private entrepreneurship and transfer to planned economy private entrepreneurs, so-called nepmans [‘NEPist, people dealing with NEP’ in Russian] at that time were suffocated by taxes. Those taxes could be changed 3-4 annually. Hardly had one tax been paid, when another was levied, exceeding the preceding one 2 or 3 times as much. Smart people dropped everything and escaped abroad. Unfortunately my father did not turn out to be sagacious. He was arrested as an offender of tax laws. He went through a trial and was sentenced to 3 years in GULAG 19. After the trial my father was sent to the camps in Solikamsk [Russia, about 2000 km from Kiev]. Even after he was released, he was not entitled to return home, he had to be exiled for a while.

I remember myself from the six-year age. My father was exiled at that time, and my mother and I lodged in Podol, at Obolonskayka street. My elder brother Grigoriy had become adult by that time and moved from Kiev. He finished secondary school and wanted to go on with education. Father was repressed, and it would be an obstacle for Grigoriy if he stayed in Kiev. He had to conceal father’s arrest. Moreover, only children of proletarians and peasants were accepted in vocational schools and institutes [Family of persons arrested as “enemy of the people” 20 was deprived of many civil rights and their children were allowed to study in higher educational institutions only accordingly to predetermined quotas. By this kind of quotas communists declared themselves to protect the interests of the oppressed working class and peasants.]. It goes without saying that nepman’s son, whose father was convicted for tax dodging, could not be accepted. It was called ‘suppression of rights’. Brother left for a small town Konstantinovka [about 550 km from Kiev], located in Donetsk oblast and entered chemical and silicate vocational school, the faculty of construction materials manufacturing. Nobody knew about our family in Konstantinovo, therefore my brother was accepted. Of course, he filled in certain entry in the form by writing that his father was a worker. Grigoriy rarely came to Kiev for a day or two, but he did it stealthily so that the neighbors could not see him. Brother got married at a young age during his studies in vocational school. His wife’s name was Anna. She was a Jew, and her father was also repressed. Brother stayed to work in Konstantinovo after he had finished his studies.

Mother did not work before father’s exile. When my mother and I were left on our own, she found a job in some sort of workshop. I do not know what her job was like. The most important that she was paid. Of course we lived from hand to mouth. The most jovial event for me was when mother took me to the market, which was located close to our house, and bought me a big rice patty. It was a real feast! We were starving. But my mother strove to support me. It is the most delighted recollection from those times, but there are others. I remember there was a tram line near our house. The trams were remade from horse chaises. There were no doors, and the steps were along entire train. I remember that there were very many homeless children. At that time streets started being asphalted. There were large cauldrons, where asphalt and pitch were melted. The melted mass was ladled and rolled manually with the rollers. In the evenings when the workers left, vagrants were warming in the cauldrons. I remember the famine of 1932-33 [famine in Ukraine] 21. There were a lot of peasants in Podol, who left villages for the city, trying to survive from starvation. Their bodies were swollen from famine. Some of them could not walk, stretching their hands for alms, others kept lying, without being able even ask for alms. In the morning there were found corpses of people who died by hunger. They were taken away. I remember that near our house the columns of ’dispossessed’ [Kulaks] 22 went by being escorted by militia. Militiamen were in blue caps with red bands, carrying pistols in their hands. I remember the first loud-speaker in our house, a big black wall plate.

In 1932 mother took me to Zhitomir. We went to the wedding of my mother’s younger sister Manya. The wedding was traditionally Jewish, despite of the times, when the soviet regime streamlined struggle with religion. Everything was the way the Jewish wedding should be. I remember chuppah, placed in my grandfather’s yard. Manya and her groom David were walking under chuppah, then the rabbi pronounced a traditional wedding formula. I forgot the details, but they stuck to tradition.

In 1938 father returned from exile. Parents lodged in private house on the left bank of Dnieper river. Now it is the recreational area of the Kievites–Hydropark, back in those times that district was called Predmostnaya Slobodka [‘outskirts’ in Russian]. Father found a job to sell newspapers and magazines in a kiosk. 

After father’s return my brother Grigoriy moved to Kiev with his family. At that time there were few people who even got the middle technical education. In spite of the fact that my brother graduated from a mere vocational school he worked as a chief engineer for a construction trust in Kiev. In 1936 Stalin constitution was brought into action [on 5 December 1936 the second Constitution of the Soviet Union was adopted and it was commonly called the Stalin’s Constitution. It existed till 1977], which abolished ’suppression of rights‘. My brothers had nothing to fear. Grigoriy’s elder daughter Tsilya was born in Konstantinovo in 1935, and the younger daughter Liudmila was born in 1937. Brother was very talented, he had a wonderful voice. He was sent to talent contests in Moscow, where he won 1st prizes. There were articles about him in the paper Izvestiya [one of the most popular communistic papers in the USSR, issued in the period of 1917- 1980s, with the circulation exceeding eight million copies]. If brother had finished conservatoire instead of technical vocational school, he would definitely become a well-known singer.

As a rule my parents spoke Russian to me at home, and they spoke Russian between themselves. If they wanted to conceal something from me, they spoke Yiddish. I felt insulted because they kept secrets from me. That is why I voluntarily got the rudiments of Yiddish, and later on I began to comprehend all they were saying. Of course, I pretended I did not understand a thing. I was pleased to find out their secrets without them knowing about it.

My parents were not very religious. The life was hard and it was difficult to stick to all Jewish traditions. I do not remember if we observed kashrut at home. But my father never missed any religious holiday in the synagogue. He obligatorily celebrated Yom Kippur, fasted the proper way. It was sacred to him. My mother and I always went to meet father on his way back from the synagogue. It was in the post-war period, when I was the student of the medical institute. We always celebrated Pesach at home. Beforehand we cleaned the house from chametz. During all Pesach days we used to eat only matzah instead of bread. All holiday were celebrated strictly according to the traditions. Father knew how to read Hebrew and pray. I do not remember how other holidays were celebrated. All I remember is that I was given money by father for Chanukkah. 

I went to school at the age of seven. At that time the fist grade started at the age of 8, and I was accepted in the pre-school. It was a Russian-speaking school. I cannot say that I was an outstanding pupil, but I was a pretty good one. I liked such subjects as literature, history, geography, natural studies. I always got excellent marks for those subjects. Mathematics was not my favorite. I became an inveterate philatelist at school. Many boys had a hobby to collect stamps, but the passion to collect stamps had not gone. Probably this is the part of childhood that has remained with me by now. Later during the war, I started to collect awards. My collection started when I removed Iron Cross from the first and the second class and Austrian military medal from a captured German. Those 'trophies’ were taken near Kursk in 1942. Our reconnoiters took a captive, cross-examined him and shot. The commander allowed me to take his military awards. Even when I was severely wounded I preserved such precious things. They were the grounds for my post-war collection and I still keep them.

There were a lot of Jewish children in our class. Neither teachers nor other pupils pointed at us. They were not antagonistic. Sometimes during the street frays you could hear the word ’zhyd’ [‘Zhyd’ abusive nickname of Jews in the Soviet Union], blurted out in the ardent fray, but it never happened in school. I do not remember pre-war anti-Semitism. I think it did not take place.

I became oktyabrenok [Young Octobrist] 23 in school, then pioneer [All-Union pioneer] 24. It stood to reason. Nobody objected to it. You could refuse, but those who did naturally became ”black sheep”. Even a child knew you should not do so. Moreover, in the peoples’ psychology it was singled out: those who are not with us, are against us — the old slogan of the communists. Everybody understood it, even children.

In 1935 I went to another school to the 6th grade. That school grew with us. We finished the 6th grade, and they opened up the 7th etc. I sat at a desk with Jacob Koffman, and we have remained friends until now. At present we keep in touch, call each other.  

In 1936 repressions started [Great Terror] 25 and lasted until Great Patriotic War. There were a lot of children in our class, whose parents had been arrested. Probably those made about 2/3 of the class. People treated them in a normal way, nobody abandoned friends, just because their father or mother got arrested. Jacob Lidov was my friend. His father was a driver of Balitskiy, NKVD 26 minister, a slaughterous hangsman. Stalin had a certain system: a person had a leading position in NKVD for 2-3 years, and then he was removed and put to trial аs ”enemy of the people”. He was replaced with a new one. Balitskiy in his turn became enemy of the people and was shot. His driver, Jacob Lidov’s father, was imprisoned. Jacob’s mother came to NKVD with the fairing for her husband, and she was told that he was not alive. She died there in the reception office. Jacob remained an orphan, he was raised by an old grandmother. There was a Ukrainian girl in our class, named Galina Uschipovskaya. Her mother was shot, and her father was put in jail. There were many such kinds of families. It even had not caused any emotions. The savage to us was that very often the teacher began the lesson by telling us to turn out from the textbook the page with the picture or information about a well-known person. In case we could not remove the page, because there was something useful overleaf, we were told to delete or to paint in blank ink or to clout that piece. Once we learned at a history lesson: Blyukher 27, the great commander, marshal of the Soviet Union, and the next day we would have to cover his portrait with black ink. Today he is a loyal communist, a struggler for the revolution, the hero, and tomorrow he turns out to be enemy of the people, betrayer, spy, coward or other riff-raff. The best people of the country, renowned revolutionaries, commander Yakir 28 – there were so many of them… Of course our children’s minds could not comprehend it. I could acutely feel such an inconsistence.

Sometimes there were ridiculous things. Father worked as a salesman in the newspaper kiosk, located on the central market in Kiev. Close to him there was a table of an elderly Jew, who sold the portraits of the politicians, which was customary at that time. His table was placed inside of the roofed market next to the counter. There was a sign over the counter ’Slaughtered poultry’. And it happened so that the portrait of some member of the Central Committee was hanging right under that sign. Such a nebbish salesman was taken away by NKVD people, and nobody had never seen him since then.

My father and I were very close. He loved me very much, maybe for the reason that I was the junior. Father was a very intelligent man, well-read and politically-minded. My friends respected him, even when we became adults. My friends took humiliation of the Jewish peoples very hard. I remember he often used to say: ’Why Tartar and Gypsy songs are broadcast on the radio, and there are no Jewish songs? Shall we have lived by the time when it happens?’. Of course I was moved by that spirit of my father. Of course after all father had to go through, he did not trust the soviet regime very much, and due to that we argued with my father, if a discussion of a 14-15 years old boy with a wise grown-up man can be taken for a dispute. Father mocked at my ideals. I remember how I used to prove that Dzerzhinskiy 29 – the chevalier of the revolution, whose motto was: ‘warm heart, sober mind and clean hands’. But my father objected to me, telling that Dzerzhinskiy was a bandit, who shot innocent people. How could I independently think at that time? Propaganda and slogans reverberating all day long thought for us. At times I was even ready for Pavlik Morozov’s feat 30, I wanted to stooge for my father, but probably the sense of decency, inherited from my parents, stopped me. 1936, 1937 … these were the years, when children were called upon and encouraged to betray their parents. Such disputes were not occasional. I was brought up by the soviet school, in a certain spirit. Knowledge came much later, when I learnt from life. At that time my life was short, tiny and unperceived.

During the second half of the 1930s anti-fascist propaganda started. In 1933 Hitler came to power in Germany. First it was spoken about casually. Then fascist speeches were broadcasted on the radio. Articles appeared in the papers. But my father was so anti-soviet, that he did not believe a thing. I remember his phrase: ’If they implied «yes» in the official propaganda, I take it as «no».’ He considered all anti-Hitler slogans as propaganda. In the cinemas anti-fascist movies were demonstrated, such as «Professor Mamlok» 31 and others, where atrocity of the fascists was shown. At that time there were only soviet movies.  A new film appeared once a month, which was viewed many times. We had a particular clear vision of fascism, when the war in Spain [Spanish Civil War] 32 was unleashed. Documentaries were cast, showing bombings and battles. Bereaved children were brought from Spain. Of course, Hitler caused antipathy with most of people. I remember how everybody was confounded when in 1939 Stalin signed a peace treaty with Hitler, the Molotov-Ribbentrop Pact 33. I was so perturbed and shocked when at school we were crossing out from the books the names and portraits of the former greats and the greatests, now being enemies of the people. I could not perceive how Hitler, the fascist and criminal in our propaganda, turned into a great politician. Stalin and Hitler immediately started to divide Poland [Invasion of Poland] 34, and torn into pieces. At that time there was a joke about Polish sausage: ’What is the name of Polish sausage now? Russian and German’. People were aware that for such an anecdote they could be put in jail, but they still cracked that joke. Friendship and affection between USSR and Germany was demonstrated. The articles appearing in the papers with the stories how brave sailors of the German cruiser sunk British vessel. We were shocked, and it was very hard to «swallow» it. All anti-fascist movies were banned, as if they never existed. And then appeared films, stolen by the soviet troops from the occupied Poland, forcedly joined Baltic countries [Occupation of the Baltic Republics] 35 and Western Ukraine: a magnificent movie «Great Waltz» [melodrama, shot in 1938 by Julien Duvivier, the American producer], Charlie Chaplin’s movies 36 «City Lights» [Chaplin, 1931] and «Modern Times» [Chaplin, 1936], new German movies appeared.

During the War

My father was given lodging by local authorities. It was one-room in the wooden house in the center of Kiev, Krasnoarmeyskaya street [present Bolshaya Vasilkovskaya street]. The room was in a terrible condition, without lavatory and water. But at least it was our lodging, not the rented. We lived there before Great Patriotic War started. Then I went to the Army.

In 1941 when I was in the 9th grade, I joined Komsomol 37. It was natural for me: I believed in communistic ideas and I honestly considered Komsomol to be the vanguard of the youth. I could not imagine myself not being in Komsomol. In June 1941 I finished the 9th grade. Summer holidays were to start. There were a lot of military trainings and maneuvers by Kiev. We were used to shooting and blasts. That is why when we heard the remote sounds of the blasted shells in the morning on 22 June, we did not react to it. We thought those were routine trainings. Only when we heard Molotov’s 38 speech on the radio on 12 p.m., we found out that the war was unleashed with fierce battle, and that Germany attacked USSR at 4 a.m. without declaring war. I remember how we crowded by the black wall loud-speaker to be listening to Molotov’s speech with our hearts sinking. 

On June 21, 1941 my elder brother was called up in the army. When we learned about the war, my brother’s wife Anna and I went to see my brother in Solomenskiy [district of Kiev] military quarters. Grigoriy was not allowed to get out from there, and stayed behind the hence and spoke to us.

Very quickly all students of the senior grades, who did not reach the age of the draftees, got the notices from military enlistment offices to be involved in construction of defense fortifications around Kiev. Some pupils were sent to Svyatoshino, others, including me to Goloseyevo [at that time remote districts of Kiev, today central districts].We were given the spades, which were very heavy for us. We had to dig anti-tank trenches. Nobody made us work very swiftly, but we, the boys, were trying to outdo each other, and it all crowned with cons and blisters. We bandaged injured hands and kept on digging. It lasted for couple of days, and then we had the first baptism of fire. At night we could hear the humming of plane. We were woken up, and told that Germans sent landing troops. We were given training with drilled barrel so we could not shoot and told us to run in the indicated direction as if we were chasing wolves. At dawn a grenade exploded close to me. I deafened from the blast, and could not hear anything. They let me go home to recover. I could not hear anything for three days, and then I got my hearing back. On July, 10 we received official notices to appear in military enlistment office, and take a spoon, a mug and provision for three days.

In 1941 the draftees were to be those who were born in 1922, but the notices were received by those who were born in 1923, 1924 and 1925. Of course, we all strode to the military enlistment office. After that we walked along Krasnoarmeyskoye, Pechersk [district of Kiev] to the bridge across Dnieper, crossed the river and moved on. We had been walking for several days, covered about 70 km and reached Yagotin. Then for the first time I saw a crashed plane, and I was astounded. I used to think our planes MIG, bombers to be powerful planes, and there I saw that they were made of thin painted plywood with tarpaulin wings. [The plane MIG-3 was the most numerous fighter-plane in soviet air force. Due to frequent operation and considerably low applied altitudes MIG-3 did not have a sufficient combat efficiency and was of inferior quality as compared with the German planes. It was out of production at the beginning of 1942.]. Such a stump, wide plane was on the ground. There was no pilot on the plane. In Yagotin we were placed in freighter cars to go to miners’ town Slovyansk [550 km from Kiev], not very far from Donetsk. Then the entire crowd strode to military enlistment office. I weighed a little over 40 kilos, I was not plus-figured, but minus-figured, and most of my coevals were the same. They did not send us to the mine, even to the surface. They understood that we were not workers. Almost everybody was allotted to the collective [Kolkhoz] 39. We worked in good faith.

In September, 1941 we founded out that Kiev was occupied by German troops. We started a siege in Donetskiy, asking to be taken in the army as volunteers. The military enlistment offices were overwhelmed with work: hectic mobilization and evacuation. They scolded us and sent us away, but showed up again. In the end, our aim was achieved. At the age of 17 I joined the army as a volunteer. First I was sent to the reserves troops, but in 1941 I was sent to Moscow whereabouts. They fought for Moscow. I was there being a boy. There were four lads my age in our squadron. I made friends with two of them, Esikov and Khabarov. They were Siberian volunteers. One of them finished 8 grades, the other - 9. We belonged to 42nd army. We began from Mozhaisk and reached Istra. These were my first battles. We were armed with huge triple passage rifles, the ones used during World War I. We also had gun machines of the same epoch. There were few guns in 1941. The battles were fierce. But the frosts were the most gruesome for me. The winter of 1941-42 was severe and cold. First our uniform was not apt for such winter. Then we were given felt-boots and sheepskins, so we did not suffer from cold so much. Strange as it may be, provision, ammunition and armament were way better in the period as compared to Stalingrad 40 and Kursk Battle 41.

There are people who say they felt no fear in the battle. I do not know, all bread is not baked in one oven. But I do not believe those who say that they were not scared in the battle. Yes, I would not depict myself as a hero. I was very scared. During the air raids, especially during the first one, I had such a feeling that a bomb was going right after the crown of my head. I wanted to dig up and hide. Germans used additional gadgets for determent. They attached sirens to the bombs, which produced a terrifying howling sounds. Sometimes they threw empty barrels just to appall with a terrible whistle. We had the sense of fear, and it was very hard to get over it. Later on, of course, when I was a battle-seasoned old-stager, the fear was not so acute. At the beginning it was a feeling of consternation. Sobriety from my hurrah-patriotism was over very quickly. When your wounded friend cries from pain close by, you do not think with the slogans. I was in platoon troops. Of course, we had to attack. The head of our squadron raised us, buried in the snow, with the ’Get up!’, with swear words, brandished with his pistol behind our backs. And then, of course, hurrah! – and ahead. Though, we could not move forward very quickly, the snow of waist length was a good hinder, so we could not run. Besides out of Moscow, the Germans made good posts, so it was useless to ardently cry out hurrah and run forward. People close by fell wounded of dead. But we had to move on, and we went. There were times when they cried ’For the Motherland, for Stalin’, but most often they swore. My friend Khabarov fell in one of the battles. The battles were fierce. There were many casualties. But there were no so many burnt villages as I was to see later. On our way we came across safe villages. There we could spend the night in the warm place. At that time I got my first military award, the medal «For military merits» 42. I was wounded close to Istra during the air raid. During bombing the shell fragment pierced my shoulder-blade. I took it out somehow, but later it started to suppurate heavily and I was sent to the hospital. I stayed there for a month and then I was sent home, because I was not the age of the draftees.

I did not keep in touch with my parents, but I corresponded with the relatives, who told me that parents were evacuated in Voronezh oblast [Russsia]. I went there. It was very hard to get there -- on the freight platforms with the iron dust. I was stopped for couple of times. I had my passport by me, I even did not show my military documents, only passport for people to understand that I was not of the drafting age. I was rather appalled at that time knowing what war was, so I did not want to complicate things.

My parents survived by miracle. My father’ castigation of the soviet regime was about to kill him and mother. He did not believe any radio broadcasts about atrocity of the Germans, killings of Jews and civilians. He decided to stay in Kiev. Father remembered Germans from World War I. That is why he thought that they should wait for the Germans as they would not do harm. Only in August, 1941 when most Kievites [people from Kiev] had been evacuated and Grigoriy went to the army and I went to the front, my father was dawned. He said to mother if Germans had occupied Kiev, we would have appeared in one state, and mother and he in another state, and they would have never seen their sons again. And only for the reason to live with my brother and I in one country, they decided to evacuate. So, by miracle they escaped Babiy Yar 43. Meanwhile father’s sister Golder, a widow by that time, perished in Babiy Yar together with unmarried daughter and son.

My parents and I settled in a village not far from Voronezh, 650 km to the east from Kiev. I decided to finish the 10th grade, but did manage since I received the notice to appear in the military enlistment office in 1942. It was drafting of my age. I turned 18. The draftees were brought together on the collecting point, and from there were supposed to go Lipetsk [about 640 km from Kiev] mostly on foot, at times in carts. There was a training regiment in Lipetsk, where we were trained to march in a squadron before being dispatched to the front. We were inquired about our education. Since I finished 9 grades, it was decided to send to the military school. Again, I headed on the road - by trains, steam boat and car. We were brought to the military school in Balakhna [Russia, 1100 km from Kiev], a town about 50 km away from Nizhniy Novgorod. It was Simferopol gun and mortar military school, evacuated in Balakhna. My recollections about that military school are even more hideous than war. We had such a skimpy food, that we were running amuck from famine. We begged on the streets, trying not to be nabbed by the commanders. Once I went to the shanty to ask for food, where our commander was with his lover. He saw me and recognized me. I was lucky not to get into trouble. We found ingenuities to get some food. At school we were given a tiny bar of soap. We collected that soap. Then we took wooden bars, soaked them in water and coated in soap.

Then we sold so-called soap on the markets to buy food. We tried hard to survive from hunger. We were given the uniform made of thin felt. It was winter time, and we got very cold. Our boots were horrible and left blue paint on our legs and were not waterproof. Former junior commanders and employees of the schools teased us a lot. Junior commander Garbuz was the head of our squadron. He recognized a Jew in me, and it was another reason for his hatred towards me, the first reason was that I was “too educated”, he finished only two or three grades. He had never missed a chance to let me crawl over puddles: ”Rogovoy, belly-crawl!”. I had to fall and crawl in that puddle, and then he gave me extra duties because I marred my uniform. The easiest punishment was to clean frozen outhouse without a spade, just by using a board from the fence to have been removed beforehand. His mocking was boundless. But cattily to him, I learnt well. I did not write to my parents, I did not want to hurt them. They found me somehow and wrote to the head of the school. He called me and asked to write home, and then praised me. The studies lasted for 5 months, and then we got the rank of the junior lieutenant. It was the 3rd months when the horrible battle by Stalingrad started. The entire school, 450 people, was sent to Stalingrad. I had a dream that as soon as I got the rifle I would kill Garbuz before the Germans did. It dreamt of that seriously, because I could not forget his teasings. I think I was not the only one, who brooded on that. But no matter what all junior commanders were left in school, including Garbuz. The rest were dispatched to Stalingrad.

As compared to the majority of school leavers, I was an old-stager. I went through hell by Moscow, but it was not to be compared with Stalingrad. I had never felt more fear, terror and hatred to the Germans during entire war experience. The city was devastated, shells and mortar bombs were aimed at one and the same place, making a powder out of sand, which could be compared to that sold during my childhood in Kiev, finely fine brick powder for samovar cleaning. We went by Kalach and I saw the camp of our captured soldiers, frozen to death in dug-outs, with frozen blood, with wounds not being bandaged. I saw the tiers of frozen, coated in ice cadavers of the captured soldiers together with the wood for burning. I saw huge moats with corpses. Just imagine a moat as deep as 3-storied building, and not the house length, but the block length. In spite of the winter time we could feel cadavers smell.

Each regiment had the representatives of the special department SMERSH [SMERSH is the abbreviation of ‘Smert Shpionam’ ("Death to Spies" in Russian), special secret military unit for elimination of spies. SMERSH is actually the Ninth Division of the KGB, originally divided into five separate sections. The first section works inside the Red Army]. It was known that in 1941 Germans captured 2 or 3 millions people. If in the military unit there was somebody who appeared, from blockade or fugitive from captivity, SMERSH officers were supposed to check that person. It was natural, it could not have been otherwise at war. I do not know whether SMERSH people were performing NKVD functions referring to the militaries. I was a private, so those things were way beyond me. There might be SMERSH stooges among us, but it was very hard for me to believe that. There were a lot of casualties, the division was replenished each time. I cannot imagine anybody to be able to stay in one platoon for a long time. There was not a single week with fewer casualties, than up to 75% of the military personnel. Divisions were constantly replenished with new people. If the circumstances permitted, people were sent to reformation, if not the squadron moved forward. Often the replenishment was made for the sake of the wounded, let out from the hospital, and minutemen, e.g. people who did not reach drafting age, who were involved in work, and then later they became soldiers.

I remember one battle. We were brought together, the entire platoon of 45 people and were given 3 gun machines, each weighing 62 kilos, 32 out of them was the weight of the machine with rollers, and theoretically it could be rolled. But when we were crawling, it was impossible to roll the machine, we had to drag it. Barrel was another part of the gun-machine, and it had to be filled with water for cooling the gun. It was a famous gun-machine, the main weapon of World War I and the Great Patriotic War. The advantage was in its heavy weight that made it steady for precision fire. We were shown a semi-destroyed building, and were ordered to crawl there, set the gun-machines and not to let the Germans in the building. The latter could not even be called a house, because only walls remained from it. The house could be left without the order of the commander. At that time Stalin’s order № 227 as of 1942 was enforced ’No retreat’. And according to the latter the so-called defensive squadrons were formed, which were to follow regular troops, and start fire if there were any attempt to retreat. That is why there was no way we could leave that house. Almost all of us were lean and emaciated boys, weighing not more that 45 kilos. It was unbearably hard for us to carry the parts of a machine-gun, each of them weighting a little bit less than each of us. But we could not violate the order, especially if it was fortified by the defense squadrons. We were able to stay in that house either 5 or 6 days, I do not remember for sure. By that time 2 or 3 of our gun-machines had been crashed. 7 people remained alive out of 45. Then we ran out of cartridges for our gun-machine. Then we ran out food and water. Then the mortar bomb hit the house, and our last gun was destroyed.  The shell hit the gun jacket, where the water for cooling was filled, and we remain unarmed. We could not go back, there was no communication, and we could not get the order to retreat. What were we supposed to do?

At night German fire was feebler, so as in the day time it was very strong. We saw the hole in the floor, the passage to the basement and crawled in there. We decided that we would sit there for some time and find a solution what to do next. But in no less than 30 minutes another shell or mortar bomb hit, and we were dug. There was no light, the air penetrated through some crevices. We crawled in the basement like blind mice, trying to find a cleft or a passage, but our efforts were futile. I do not know how long we stayed in that basement. It was impossible to observe time there. I think one day passed, but I am not sure. We had a feeling of being buried alive. At times I cried out of despair. The guys were alive. We talked. We would have probably died there, but the miracle happened. They say, one shell never hits the same funnel twice. I know for sure that it is not true. A shell or a mortar bomb hit the basement again, and a big hole was made, that emanated light. We were saved. I thought a fragment from the shell pierced my buttock, but it was a trifle as compared to what might have happened to us. After that, 6 people out of 7 were given the order of Red Banner 44, but I somehow was given the medal ‘for Valor’ 45. Later I submitted a report to the commander, and justice prevailed. I was given two awards for the battle, i.e. medal “for Bravery” and the Order of Red Banner, the second high award after Lenin Order 46. Chuikov, commander in chief [Chuikov, Vasiliy Ivanovich (1900-1982) prominent military commander, conferred of many Soviet and foreign orders and medals], shook my hand. I was sent to the medical and sanitary battalion. I spend there more than two weeks. On February 2, 1943 I was discharged from the sanitary battalion and attended the meeting, devoted to the exemption of Stalingrad. Only 45 out of 450 people, sent to the front from our school were present at the meeting. I do not know who from the absentees was killed or who was wounded.

After this battle I was to be conferred the rank of a lieutenant. I was appointed the commander of the 112th platoon the regiment of the 37th Stalingrad Guards division 62, 8, and was dispatched to the command in Balashovo. By the way, later on that 8th Guards army was the main occupational army in Germany after the war was over. We stayed there for about two weeks. The regiment had a lot of casualties, and it had to replenish both with people and ammunition. They sent about 100 Uzbeks, who were mere boys. We teased them and jaunted as we thought they none of them wanted to speak Russian. We were furious that such words as ‘kotelok’ [‘pot’ in Russian], ’kasha’ [‘porridge’ in Russian], ’kasha malo’ [‘not enough porridge’ in Russian] they pronounced excellently and understood them very well. We were irritated that they were able to understand things, connected with food, and at the same time they refused to understand the simplest commands of the officers, addressed to them. We thought they were pretending, but they just did not know Russian. We were given arms for the squadron: 60 triple – passage rifles with a bayonet, “the miracle of 1891” [The so called Russian Mosin-Nagant Bayonet had a integral push-button/spring latching mechanism instead of a locking ring, and the tip of these bayonets can be used as a screw-driver. The Mosin-Nagant Model 1891 Bayonets - and variants - were used from 1891 into World War II, also by Austria and Finland.], 6 subguns, 2 guns, 3 heavy machine guns, 3 sniper rifles. All Uzbeks flung to take guns. But there were heavy discs for 75 cartridges in the set with the guns, and Uzbeks took the guns, throwing away the disks. We scolded them. It lead to their death in the first battle. None of them survived. They were used as cannon fodder, I cannot put in otherwise. When I recollect that I am cursing myself. Such a contagious feeling of nationalism: if a person is not like me, it means he is homely and inferior. That was the way we treated those boys. These were young guys, full of sap, all they were ”guilty in” that they did not know Russian, and were totally unprepared to what was ahead of them there. We were trained and battle-tried and teased them instead of helping them out and supporting them. What a shame, even now I feel ashamed!

The squadron was replenished and we went to Yelets by train. We stopped there and got off the train, since the railroads were crashed from German bombing. We walked for 300 kilometers or so. From the first days Germans were bombing so hard that we did not have a single field kitchen left. We had nothing to eat. First the sacks with the rye rusks were brought. Tarpaulin sacks for gas masks were attached to our belts. We removed the gasmasks and filled the sacks with the rusks. But these reserves did not last long. We were constantly hungry. We shot the crows and cooked them in fire. There were a lot of carcasses of huge German horses on the ground. We crawled to them, cut a piece and then boiled it. The carcasses were decomposing, producing a terrible stench. Nonetheless we ate that concoction. Sometimes we found potatoes and beets in the villages. It was a feast for us. I could not eat uncooked potatoes, others ate it raw. In Kursk oblast, that we went through, there were no safe villages. That oblast was divided, in some villages there were partisans, in others politsai [Russian for betrayers who joined the Nazi-run militia]. Politsai burnt partisan villages [villages controlled by partisans], and partisans in its turn burnt politsai villages [villages controlled by politsai]. It was difficult to find a place to spend a night. We were really lucky if we could find cellars, where vegetables were stored for winter. That was the place to stay overnight. We often slept straight on the snow. Filth and lice were absolutely unbearable. We could not even think of a bath. We were exhausted. We had to walk only at night as in the daytime there were bombings. The columns stretched, people lacked behind. Once I walked by half asleep and fell asleep. I woke up in the car of the commander of our division, the general. It turned out that I was hit by his car. I did not remember all that. The general asked me: ‘What‘s up with you, son?’ I could not remember anything, it all happened in my dream. The general took me to the place, where our squadron was located, and gave me a piece of pig’s fat and a loaf of bread. Of course I shared with my friends. But I found out in horror that I had lost my gun. Probably it happened when I was hit by car. If somebody lost his weapon, he was shot immediately in spite of the military merits. I was scared, I just had one thought –how to save my life. We walked in a column by burned hay storage. There was a fire in the center, and the soldiers were sitting around it. The weapon was placed along the wall. I crawled to the storage, saw the gun and stole it. I wanted to remain alive. And in a day, we walked by battle sites, where the weapons were piled …

We moved forward with the battles. These were the times of my hardest recollections. We came to one village, occupied by Germans and started squeezing them out of there. I saw a German running ahead of me, and I understood that I could chase him down. I was shooting and running, and because of my running I missed all the time. The German came to the destroyed house. I could see the basement. I approached him, when he was walking down to the basement. He might have wanted to hide there. I spent all cartridges left in my disk. The German fell down. His back was torn to pieces. When he was dying he turned to me, and I saw his face with a bristle. I think he was an elderly man of 40-45. Before that, I never shot from a close distance. I shot figures from remote distance without seeing the faces. And here I saw the face of a dying man, killed by me… and this face is in front of me even now… Is he an enemy? He is the same poor, emaciated soldier. Yes, I shot the German, and killed a man. It was the first time in my life. I was sick. Of course later on I had to kill Germans from close distance, too. But such an acute reaction never occurred to me again. I would never forget that first time. 

Beginning of 1943 was characterized by fierce battle. It was the period when Germans captured Orel and we had Kursk. At 6 a.m. on March 6, 1943 we called to attack. The snow was dazzling white. It melted a little bit in the day time and got frozen a little bit overnight, making a shiny ice coat. We did not have camouflage cloaks, and we stood out in the usual uniform and looked like flies on the white wall.  We crawled forward. Germans noticed us around 9 a.m. and started such a fire that there was no way we could cover. The bullet hit my gun, I bent and the splinter from my butt reached my face, and I still have that scar. The bullet hit my shoulder on the tangent. I did not feel pain, just a burring, like a burn from cigarette. The hand got numb and hung like a whip. I crawled back. The squadron commander cried out ’Where are you going?!’, I told him I was wounded, and he let me crawl back. Of course, I was moving very slowly, and the fire was so intensive that I had to be devious. Besides, I did not see where the shooting was coming from. Then the mortar bomb landed by me, and the fragment of the bomb pierced my left thigh. I was in felt pants, but they could not absorb blood. The hemorrhage was severe. I lost conscience from and acute pain.

When I came around, I began to crawl. I lost the boot and froze left foot. I could crawl propping on write leg and left hand. What was I to do?  … Finally, I crawled to the trench, where our gun soldiers were and besought: ’brothers, help me out of here!’ and they replied that they were not entitled to leave their positions. Then they took away the gun machine. Then, I think I was noticed by a sniper. It was getting dark, and I was on the woodland. He was aiming at me from the wood with the tracer bullets. I did not move. One bullet hit right in front of me, the second on the rear, and the third hit my leg. It was a percussion bullet, which hit my tibia, and exploded when it came out. I saw a huge torn hole in my felt pants. Later I found out that the bullet exploded and tore 10,5 cm of tibia. Spell bone was safe and served as a natural frame. My leg was saved for the sake of that, though it became crooked. I fell in the trench without any thoughts and stayed there for 24 hours or more. I could not put a bandage with my healthy hand, I could not even unbutton my cloak. I lost conscience, then I came around. And there in the trench being feeble, wounded, with forlorn hope, I believed in God, he was my only hope. I needed to pray. I was praying, lost the conscience and came around. I kept on praying. I told the God that I was young, and had not seen anything in life, and would have made my parents suffer, if I had died … My thoughts gadded, I was very scared and became even feebler. I remembered for all my life the gorgeous blue sky, with flashing lights from the tracing shells and bullets. I could not hear the explosion, it was all so far away, and over my head celestial flights were scintillating in the sky. My mouth got dry because I lost a lot of blood, so I ate snow from time to time. Then the hemorrhage stopped as I have a high coagulability.

Besides, I was arid and dehydrated. Certainly, I would have died there if there were not six people from our squadron who were on the way back on the same route. As it turned out, I unwittingly was crawling on the same route that we took when we were to attack. They were not able to take the village, but came back alive. They put down 4 long rifles. One of them took uniform jacket off and put over the rifles. They carried me to the village on those impromptu stretches. An old peasant lady came to the hut, where my stretches were placed, and asked me: ’Are you hungry, son?’ and gave me a slice of bread. I could not eat, and she gave me water. Then she went out, and came back right away. I do not know, where she was able to get milk. She brought me a mug of milk. I was taken to medical battalion. They bandaged me. There were no bandage materials. They used white moss instead of cotton wool, instead of frame - bars and sticks, bandages were laundered. The whole village was infected with typhus fever. Four wounded people and I were taken to the cottage, where the owner died from typhus before we came. We were put on the floor. The surviving members of the family were looking after us. The ordeal was more coming from the lice than from the wounds. They liked white and clean, and settled in the moss, which was used in the bandage. When I was trying to scratch, the splinters rubbed against each other, caused such an excruciating that I lost conscience. They did not bring food to us. The hosts had potatoes, but there was no salt. They fed us potatoes without salt. May be this is the reason why until now I eat oversalted food. I do not know how long we stayed there. Then I was to undergo the operation. I remember that the tools were boiled in samovar. The narcosis was not ether, but obsolete chloroform. When I was given narcosis, I felt as if I was sinking. Then I was told that I was swearing like a bargee. I do not know how it could be in my unconsciousness, because I did not swear. My leg was cut and cleaned.

Then we were taken to the same hut, and then they must have forgotten about us. We stayed there for 12 more days, and nobody changed the bandages. I do not know what was happening with my wound. Meanwhile my neighbor died. I woke up at night. Because, he fell dead on me. His leg was amputated, and it might be improperly bandaged. He died from hemorrhage. In 12 days they remembered about us, put us in the truck and took us somewhere. Then the bombing started, and the driver sped up so that we were jolting and crying from pain. The driver stopped the car, and the accompanying registered nurse gave each of an injection of morphine. It was the greatest bliss I ever felt in my life. My leg was cast hither and thither, but I felt no pain. I was only a little bit sleepy. We were brought to Kursk and put in the hospital. But my suffering was not over. I had a fever, and the wound had not healed up. I could not eat anything and was totally emaciated. The nanny, that was looking after me sympathized with me. She bought me a lemon with her own money. I cannot perceive where she could possible buy it. I was moved to tears. Again, I was convinced that the God was helping me. Hospital personnel were thinking that I would not survive, and I was placed separately from other wounded, in the pigeonhole. There was a show window covered with boards. During the bombing it fell down on my bed. Of course, it would crush me, but I landed on the iron back-rests of the bed. One of those rests crashed, but another was not harmed and stopped the show window. Again, I remained alive. I was taken out from Kursk. They moved me from one hospital to another. I was operated on, and cured… I was in Moscow, Vladimir and Kaluga hospitals. In the last hospital, Izhevsk, I stayed the longest. I traveled for over 1500 km being wounded, moving from one hospital to another. In Izhevsk I was commissioned and sent home. I was awarded the Order of the Great Patriotic War 47 second degree for the battles on Kursk Curve. I got Order of the Red Star 48 for the last battle.

I felt unbearable, horrifying hatred to the Germans after everything I was put through at war. How could have felt different, after the scenes of trenches filled up by frozen corpses to be burned, Kalach camp of militaries captives, with no survivors, villages burnt to ashes, piles of cadavers of the hung civilians … Frankly speaking I had to force myself not to shoot the captured German to take it to the headquarters. Such hatred remained with me for a rather long time after war. I calmed down only after 1965. Before, I could not stand hearing German language, I could not stand seeing Germans.

I came to Semipalatinsk [Kazakhstan, about 3000 km from Kiev], where my parents moved from Voronezh oblast in 1942. When I was on my way, the wound was open, and I had to go to the hospital in Semipalatinsk. My parents were very indigent in the evacuation. They sold everything they had, even the wedding rings, which were sacred to them. All - clothes, linen was sold and exchanged for bread.

After I was discharged from hospital I began to work at school as a military training teacher. I finished 9 grades before war, but I could not be studying and sponging on my parents. I asked my colleagues for assistance. They helped me out to get the certificate for 10 grades. The time I spent in hospital influenced by choice of the future profession. I was firm – if I were to survive, I would become a doctor. In August 1944 I went to Kiev to enter the Kiev Medical Institute. I sent the documents in Kiev beforehand. My parents still stayed in Semipalatinsk. When I was looking through the list of the those who were enrolled on the first course, I did not see my name. I went to the admission board. They told me that I was not admitted for the reason of health, because I would not be able to become a doctor with my crippled hand. I was infuriated. Then I asked whether my crippled arm would be good to beg on the street. So, I was admitted. 

After the War

All those years I got excellent marks. Of course it was difficult. I had been walking on crutches for all those years. Often my wound was open, and the splinters were coming out, causing acute pain. Of course I was young, and I wanted to appear a hussar in front of girls, and leave the crutches. I made a stick with a handle myself, so I could prop on it with both hands. I had used by the fifth year. At that time, I was able to walk, not only without a crutch, but even without a stick. There were 850 ladies and 40 men in my graduation year. Those guys were mostly handicapped like me. Those who were healthy then in 1944, were at war. There were armless and legless people among us. I entered psychoneurotic department. I had studied there for years. Then it was closed down, and I became a therapist. There was no other way out. 

Our pre-war apartment was occupied by other people. Probably I could fight for my rights and file in court, but I was too weak for that. I stayed with my father’s sister Feiga for some time, who came back to Kiev from evacuation. Then I was given a room in the hostel of the medical institute. The handicapped in war were given the whole floor. During the last courses we were given the cards for dinner. But it was later. At the beginning, we just used to starve. I being unsettled, feeling hunger and cold by all means decided to graduate from school. So, I kept on learning hanging on by skin of teeth. I was good student, remaining the monitor of the group through all students’ years. The clothes that I had was ill-kemp- my military uniform from war. I wore military jacket, received at war in 1941. I never took off my jacket, even during the classes, because my army pants were torn on the back side, and on the knee area. I was not ambidextrous at that time, so with my left hand I sawed patches made from my green tunic on my black pants. I did not have any other clothes. My parents were in evacuation. In Kiev there was only my aunt Feiga, who would rarely cook something for me. My scholarship was enough to buy the beans, the cheapest product at that time and a little bit of fat. The bread given by cards [Card system] 49 was not sufficient, 300 or 400 grams. I never could take it to the hostel from the store, I ate it on my way. I could not die. Sometimes the ration included herring and sugar, so I stood by the store and tried to exchange them for bread. In 1946 my parents came back to Kiev from evacuation. They did not have a place to stay. First they found a poky apartment for rent, and then bought it from the landlords. It was a tiny room, without conveniences, with no water and toilet. They had a hard life. They were indigent. But still I would come to see them and take the pot luck with them, no matter how skimpy it was. My brother came from the front twice and made great feasts for me. First he came in 1945, brought me new uniform - English boots, uniform and pants. When I saw a hen on the table, I burst into tears. Tears were streaming from my eyes, and I am not a susceptible and a mawkish boy. I practically did not have any other food, but bread. And I was not willing to eat anything else but bread. Then as a doctor I found out that a hungry person craved for bread more than for meat because of lightly digested carbohydrates. And during my student’s years I would have survived without faith. Of course I did not divulge it, but in God was always in my soul.

My brother took part in defense of Kiev during the first war months. During retreat he was in blockade, being imminent with capture. If that happened, he would not survive. They were in blockade in August, 1941 and broke through in September. In period of September-December he was in Ukraine with a group of people, hiding in the woods, bogs and haystacks. In winter they swam across unfrozen Don and found the location of our troops. Grigoriy was afflicted by an acute joint rheumatism and was about to die. After that he was transferred to noncombatant troops. Brother was a wonderful singer. There were times when he with the front-field band was giving concerts for the soldiers. In the course of time Grigoriy managed to return to combatant troops. As during peace times he was in construction, he appeared in armored engineering troops. He was a color sergeant. Grigoriy was in the infantry of the 62nd army on the front-line of Voronezh. He took part in Stalingrad battles. To my surprise I learnt from Grigoriy, that we were both in the same army, the 62nd. We were close by, but never met, and did not know about each other. After Stalingrad brother fought by Rostov on the Southern front, on Caucasus, during setting Kiev free. He was in Poland and fought for Poland with our troops. He freed Budapest and Berlin, took part in the fights for Prague. At that time he was the deputy commandant of the Czechoslovakian city Brno, which was a pretty high position. Taking into account his education, brother was recurrently offered to stay in the army as a professional military. My brother objected to that, because he had two children and wanted to come back to them. Nevertheless, Grigoriy was demobilized only in December 1946. He started his service in the army on June 21, 1941 on the eve of war and finished it a year and a half after war. He got very many awards. After he came back to Kiev, he started working and studying in engineering and construction institute. He became a construction engineer after graduation. He worked in many design constructions organizations such as: «Меzhkolkhozstroy», «Kievgorstroy» etc. What really appealed to him was participation in restoration of Kiev, devastated by war. He was a gifted engineer, had a lot of reasonable propositions on manufacture of construction materials, in particular brick. He was generating good ideas. He was a great expert. He was very valued at work. He was often given bonuses.

I remember pre-war time very well, when anti- Semitism did not take place. I was shocked when I found out that our neighbors being friendly with Jewish families, shamelessly disposed them Germans or Polizei [‘police’ in German], hired from local people. I remember our anti-war life very well, and there was no place for anti-Semitism. Anti-Semitism was mostly likely buried at the back of their minds, and with the right circumstances flourished well. My cousin Boris, son of my father’s elder brother, was drafted in the army in 1941 before war. After our troops left Kiev, Boris appeared in blockade by Borispol. He was lucky to break through blockade, and he came home. He was recognized by the janitor, and she disposed him to the Germans. Boris was nabbed and hung on the gate of his own house as an edification for others. After war the janitor was put to trial and sentenced to 10 years in jail. She did not come back to Kiev.

The younger sister Khasya, who married Grouzer, had two children: daughter Liya and son Naum. They both were brilliant at school. They loved theatre, went info sport-swimming, skating and skiing. Liya took an active part in the social program of school. Naum was the secretary of Komsomol organization at school. After finishing school Liya entered Kiev chemical technological institute. She finished fist year in June 1941. In 1942 she went to the army. She appeared in air defense regiment, which only consisted of girls. The regiment was based to the North from Stalingrad. Germans were trying to exterminate all air-defense batteries. In September 1942 Liya perished by Stalingrad, in the village of Orlovka. None of the girls in her regiment survived in the battle with the German tanks.  They were buried in the communal grave in the village of Gorodische. Liya’s younger brother, Naum left school in 1941. With the outbreak of war mother and he evacuated to the Central Asia. In 1942 he was drafted in the army. At the end of 1942 he was reported missing after Stalingrad battles. There are Liya’s and Naum’s pictures on the tomb of their father on the cemetery in Kiev.

Father’s second sister Berta, who was married to the retired soldier, had only daughter Zilya. Berta’s husband was much older that she and died a long before war. Zilya got married and gave birth to two daughters. Her family name was Konstantinovskaya. Zilya’s husband died in the first days of war. She never got married again.

Grigoriy, elder son of my father’s sister Feiga, also perished together with my father’s sister Golda and her children. Grigoriy caught meningitis during childhood and remained mentally retarded and sick. He stayed in Kiev and was shot by Germans in Babiy Yar.

Babiy Yar is still a pain to me. Over 60 years have passed, but I still cannot think calmly about that event. I envisage those people being lead along familiar streets, and the probably knew that they were walking for the last time. A bleeding wound in my heart is the way they were beaten up and shot. I understand that Babiy Yar did not come out of nothing. Why most of concentration camps were in Poland? Why almost all Polizei were Poles, Ukrainians or people from Baltic countries?, Because this was the right territory and right people. Here Jews were mostly hated. Here were most people who were willing to tease and kill them. This is my subjective opinion.

My friends went to war, too. My classmate and friend Jacob Koffman, who shared one desk with me at school, in July 1941went to the army as a volunteer. He took the surname of our common friend, Lidov, whom I mentioned before, not to die in case he became a captive. Jacob defended Kiev, participated in Kursk battles. He was given the rank of a sergeant and was awarded with the Order of the Great Patriotic War fist degree and with the medal «For military merits». In October 1943 Jacob was heavily wounded and after staying in the hospital he was dispatched from the army for being handicapped. When he came back to Kiev, he graduated from the geological vocational school and worked for construction companies. We still keep in touch. My friend, Mikhail Shukhman, two years older than me, was drafted in the army in 1941. He was awarded with two Orders of the Great Patriotic War on February 23, 1943. His right hand was torn during explosion of the shell. After his return home, he graduated from the motion-pictures engineers’ institute. He had been working at Kiev furniture factory as a power engineer. Mikhail died in 1978. Jan Bardakh also was drafted in the army in 1941. He was sent to military school and graduated with the rank of lieutenant. He was awarded with the Order of Red Star and medals. In 1943 he was severely wounded in the knee. After staying in the hospital, he was demobilized. Jan’s right leg became shortened because of the wound, which had not healed up. After his return in Kiev, he graduated from the institute. He had worked as an engineer for many years. He died in 1979.

In 1948 «cosmopolite processes» [Campaign against ‘cosmopolitans’] 50 started. It was the time when anti-Semitisim was not concealed, and even flourished. There talks that Jews did not go to war and stayed the whole time in Tashkent [Tashkent is a town in Middle Asia, where many people evacuated during the Great Patriotic War, including many Jewish families. Many people had an idea that all Jewish population was in evacuation rather than at the front]. I have never heard anything like that from people, who were at war. But those who were evacuated, where not shy to speak about it. Cosmopolite processes, where Jewish names were being constantly mentioned, streamlined anti-Seminism.

In 1948 another prominent event happened – the state of Israel was founded [May 15, 1948]. 2 thousand years ago the Jews were expelled from their land and scattered all over the world. I think foundation of Israel to be a miracle, witnessed by me. The independent state of Jews, created by us is our pride and happiness. 

In 1948 another important event took place, important for our family though. My maternal grandfather Sheftel died in Zhitomir. My parents went to the funeral in Zhitomir. I had to stay as I could not leave classes. Grandfather was buried at the Zhitomir Jewish cemetery according to the Jewish rites.

I did not join communist party 51, as I was not the eligible for age. I became the candidate to the party in 1949, the year I graduated from medical institute. I joined the party in 1951. I have not done it because I was stickler of the party’s ideas. Everybody knew that the person who was not the member of the party, did not have any prospects, and could not even dream of career. I wanted to become a doctor and achieve something in my profession. That is why I joined the party. Though, at the back of my mind at that time I was prone to believe that internationalism was the major principle of the party. Of course, when cosmopolite processes were in full swing, I was aware of my mistake. But there was no way back. I became Komsomol member with the ardent belief, and I could leave the organization because of age, when I was offered to join the party. It would be the real fling of the gauntlet and demonstration of one’s «unreliability ». And if you were a Jew to boot. … I understood that I had to go with the tide. I was not a dissident. Even if I were, I would not be strong enough for fight. I had to get over my disability.

In 1949 I graduated from medical institute. I was allotted to work as a therapist in Podol. My district was: Zhdanov street [today Sagaydachnogo street] and adjacent streets to the right: Andreyevskiy street, Pokrovskiy lane. Those who lived or visited Kiev know that those streets are on the steep upland. It would be hard even for a healthy person to go up those streets without gasping for air and stopping for a respite. In winter when the earth is covered with ice, such an ascension would almost like a mounting climbing. It was difficult for me walk, the leg did not heal up. I propped on a stick, having a constant pain. Nonetheless I had worked on that district for 25 years and 3 months, before 1975. 

When in January 1953 «doctors’ case» [Doctors’ Plot] 50 commenced, I had worked in the polyclinics for almost 4 years by then. My patients treated me very well and trusted me. There were few male doctors in the polyclinic, and I was appointed the head of the district being a veteran and the member of the party.   But as soon as there appeared the article about the doctors poisoners, I was immediately called to the head of the polyclinics and dissolved from my position. I never was a go-getter for administrative positions, and it did not perturb me. What really perturbed me was that many patients all of a sudden changed their attitude to me. An old communist Voronkov lived on my district. He joined the party in the 1920s and enjoyed talking about it. Once he attended me with complaints of windiness. I advised him to be on diet, but he wanted me to prescribe medicine for him. I prescribed a very simple medication—absorbent carbon and he left. In some time I went to the first floor and saw the door wide open. I went by and saw Voronkov in the office of the head of the polyclinic brandishing with my prescription and saying: ’Have a look, what that zhyd prescribed me, may be is on the point to poison me?’ I will never forget that.

Of course, such attitude was not only towards me, it was also towards my colleagues-Jews, and it was not coming only from patients. I remember a terrible article about a wonderful gynecologist Kresson. I knew him very well. In the articled he was accused of murdering fetuses in the mother’s womb. It was a horrible accusation. And what really happened? In any book on obstetrics, the section covering pathological delivery reads: in case the fetus improperly develops or in case of untimely determined pathologies of the mother, hindering normal parturition and Caesarian section, mother’s life is chosen, if it were to choose between the mother’s life and the fetus’s. In this case decollation is made. Of course, it is barbaric, but at times doctors have to use the decollator to decollate the fetus and then remove the body. Such a live-saving operation was performed by doctor Kresson. He was charged with infanticide and put in jail, only after 20th [Twentieth Party Congress] 53 he was released from prison, being ill, preliminarily enfeebled and spavined. Then I remember how cardiologist, the professor, was accused of doing harm, because contacts to be attached to the patient’s body came off cardiographer machine. I, a beginning doctor, was observing all that. I also saw the way Jewish doctors were treated. A young doctor Dmitrienko worked with us. Every time another dirty article appeared in the paper she discussed it with everybody and exclaimed: ’Have a look what they are doing!’. Then in several years those doctors were exonerated after Stalin’s death. She was astounded and used to ask: ‘What am I to believe in?!’ It means that it was easy for her to believe that such outstanding experts in medicine, the writers of students’ manuals as Kogan-Yasnyi, Vovsi, Vinogradov and others were murderers. But she could not abide by the written facts that those formerly called murderers had been totally innocent. What can I say? Let bygones be bygones. I got it over. But God had not just saved my life, he also let me keep my memories. After the case with the doctors I started being very cautious with people, and not always trusted good words spoken about me. But I take pride that those people who I had grounds to consider anti-Semitists, thought me to be a good doctor, and trusted me their health.

Stalin died on March 5, 1953. I cannot say that his death was unexpected. When there were reports on Stalin’s state in the bulletins, I, being a doctor, was aware that he was on the brink of death and I was ready for that. I cannot say I was grieving over Stalin’s death. Of course, I did not demonstrate it to many of those, who were bursting into tears. My father made me buy and wear a red mourning crape with black bands. Such bands were worn on sleeves, and it was a sort of a proof of loyalty. My friend Peter Hitelman told me that when everybody was whimpering, an elderly Jew Khalemskiy, the doctor in our polyclinic said: ’Why are crying, idiots?! You’ve got to be laughing and rejoicing, it will be better to live now!’. He was right. People got over the mourning rather soon, after 20th party convention. As for me, 20th convention and Khrushchev’s 54 speech were more shocking than Stalin’s death. First Khrushchev’s report on the offences was not disposed to public, it was read only at secretive party convention. Then it was revealed. I was deeply impressed by Khrushchev’s speech. When certain NKVD leader became peoples’ enemy, they used to mention his abuse of power. Only from Khrushchev we heard about Stalin’s role in criminal repressions of the year of 1937. Of course, I believed everything Khrushchev said. I recognize that Stalin was an extraordinary man. He was not merely a despot, he was an exceptionally intelligent and guileful leader.

In 1946 I met Elena Cherevo, my future wife. Elena studied at medical university. She was born in Kharkov in 1925. She was evacuated with her family during war, and they moved to the freed Kiev. In 1951 we both started practicing medicine, and then got married. Elena was not a Jew, and my parents were against our marriage. What could they have done… I was a grown-up, a battle-seasoned awarded old-stager, a doctor. I did not accept any objections. Moreover being at war right out of school, going through hospitals, hard years of studies gave me no experience with women. Elena was my first woman, and of course it was a pivot. After getting married we lived with Elena’s parents for a while. Unfortunately we could not make a family. We did not get along, having quibbles since the first day of our life together. Our only daughter Irina was born 1952. I loved my daughter very much. I tried to spend with her a lot of time. She was reciprocal. Being a veteran of war, I got a two-room apartment in Kiev on the left bank, Darnitsa. But it did not help, we had no mutual understanding. By the way, Elena’s parents were also against our marriage. Only later I understood that they were inveterate anti-Semitists. My father-in-law used to say: ’Go to your zhyds’ meaning my parents. Our divorce was spurred by arrests of the well-known numismatists in 1969. I knew many of them. They were imprisoned for any precarious accusations. It was difficult to overcome that time. I was interrogated, but was not accused. Those imprisoned under pressure had to give away their collections, and then they were released as there was no corpus delicti. During such arrests Elena filed for divorce in court. It was not mandatory, I would never object to giving money for my daughter. Nevertheless, we were divorced. The daughter stayed with her mother.

I left them apartment and came to live with my mother. She stayed by herself as my father died in 1962. We buried him at Jewish lot of the city cemetery, where grandfather tomb was moved after Lukianovskoye cemetery was liquidated. Father was buried according to the Jewish rite. His grave is next to my grandfather’s, where the name of my father is written. I keep both of my father’s prayer books as precious things. My father’s picture and the calendar leaf dating his death - March 28, 1962 - are glued to in his prayer book. This is a keepsake of a wonderful man, my father.  

It was difficult to get registered [Residence permit] 55 in my mother’s apartment, as it was considered that I had a place to live, and there was no room for another person in her apartment. But I was a rather known doctor, so I was given a hand. I was registered in my mother’s poky communal apartment 56 without toilet and running water. I started to look into making out lodging better. In three years I was given a two-room apartment, no matter how hard it was. At the meeting of the district executive committee 57, when my issue was under table, there were people who asserted that my divorce was fictitious for the sake of getting apartment. How could I leave the apartment, without hearing in court on division of the apartment. It was the first time my mother lived with conveniences. Unfortunately, she had lived only for 2,5 years in the new apartment, and passed away in 1976. My mother was buried at the Jewish lot of the city cemetery. It was important for her to be at the Jewish lot. I reserved a burial place for me close to my mother.

I always remembered about God, who rescued me at war when I was dying. My faith did not weaken. I was getting more ascertained of God’s assistance in hard times of my life. Here is another example. In 1955 I had a severe jaundice. I was on the brink of death, my liver was below umbilicus. I was puking not only from food, but with the thought of food. I had a strong biliary intoxication with toxic psychosis. I was in such a terrible state, that even my loving father did not believe in my survival after the ambulance had taken me to the hospital. That case was probably more severe than the one when I, being wounded at war was beseeching God to help. I started praying. I was still young, only 30. And again I asked God for help and care. God rescued me again, like in the first time. It was a miracle. Being a doctor I understand it even better. It was another proof that God loved me. He might be saving me for certain purpose that I do not know of. My miraculous survival strengthened my believe. I did not mark Jewish holidays, did not attended synagogue, worked in Sabbath and ate everything, but I always felt in my soul that there was God. Of course, you could ask how I could have been a member of the party and a believer? These two things seem to be incompatible, but not for me. I was the member of the party, only in my card. There has always been God in my soul.

Being divorced I was not going to get married soon. There were quite a few ladies, who wanted to marry me. After first bad experience I was certain that my wife would be only a Jew. I did not want to make another mistake. I was lucky to meet Sofia, my wife-to-be. She was born in Kiev in 1934. Her father Naum Shekhtman was born in the village of Gornostayevka [420 km from Kiev], Kherson provice in 1908. He was a great mahogany joiner. There was time when his apprentices were problem children. Mama, Feiga Shekhtman (née Zlobinskaya) was born in 1910. She became a housewife after getting married. Sofia has two sisters: the older, Bella Matskina (née Shekhtman) born in 1929, and the younger, Zhanna Shekhtman born in 1945. Russian is Sofia’s mother tongue, but she also understood Yiddish, as her parents communicated in Yiddish. In 1941 Sofia’s father was drafted in the army. As a lieutenant he fought for Kiev, took part in the battles on the South-Western and 2nd Ukrainian fronts. He became disabled because of a severely wounded leg.  He was awarded with Orders of Red Star and of Great Patriotic War and many medals. The family was evacuated to the Uzbek town Andizhan. In 1944 Sofia’s father was charged from hospital and called his family in the liberated Kiev. Sofia’s father started to work at a glass plant. Mother was a housewife. Sofia’s elder sister Bella studied in Kiev University, at Philosophy department. After graduation she was sent [Mandatory job assignment in the USSR] 58 to Dneprodzershinsk to teach history. She married a Jew, Jacob Matskin and gave birth to daughter Alla in 1960. Sofia’s younger sister Zhanna finished drama school and was the head of drama studio in cultural center. She married a Jew, Aron Elkin. In 1970 she gave birth to elder son Konstantin.  In 1979 another son, Alexander, was born. Now both of my wife’s sisters live in Israel with their families. Sofia entered Kiev dentists’ institute. At the beginning of 1950s her father was arrested, and Sofia was expelled from the institute as cosmopolite’s daughter. Sofia left Kiev for a town of Rovno [Ukraine, 370 km from Kiev] entered Rovno Geological Technical School there and obtained secondary technical education. After graduation she was assigned to Chita [Buryatia, 5700 km from Kitv], in Zabaikal expedition. She had stayed there for two years. She got married in Chita. Her family name was Burmanova in her first marriage. Sofia and her husband moved to Kharkov from Chita. In 1952 she gave birth to an only daughter Irina. After Sofia moved to Kharkov, there were conflicts with her husband. She wanted to go on with higher education, but her husband wanted her to be a housewife and raise their daughter. But Sofia was very stubborn and straightforward. She studied extramurally in Kiev Geological gas exploration University. She became a geologist, expert in gas exploration. She divorced with her husband. She was offered a job in Kiev Geophysics Institute, and she moved to Kiev with her daughter. We met in Kiev, in some of our friend’s house. We got married on November 4, 1978. We have been together for 26 years, and I've never questioned my choice. 

No matter that my daughter lived separately, I always kept in touch. We were and are getting along. I never wanted to change my name for Russian, so Irina accordingly has a Jewish patronymic Hertzevna. That is why when my daughter finished school with a silver medal [the second highest distinction in USSR secondary schools. A student was supposed to have straight excellent marks (100%) to get the golden and 90% of excellent marks to get silver medal], tried to enter Kiev university, she was not accepted. [Entrance interview] 59 And next year she failed to pass entry exams. At her third attempt she was accepted to the evening physics department. She worked in the day time, and after work she attended classes. Irina got married after graduating from the University. She kept her maiden name, Rogovaya, after getting married. Both of her sons took the father’s name Khokhlov. Yuri was born in 1980, and Igor in 1984. Irina worked as an engineer in X-ray diagnostics. She is retired now. Radiographers retire at the age of 45 as their job is harmful to health. Both of my grandchildren study. Yuri got the Master’s degree in Kiev polytechnic university, and works there as an assistant. The younger, Igor, is studying in Kiev polytechnic institute. My daughter and her children are very dear people to me.

In 1970s there was an outburst of mass immigration of the Jews in Israel. It was happy news. I craved for immigrating to Israel, but my mother would not allow. There was no way my brother would leave, and even spite of that my mother would not let me go as she thought she would never see me again. We should never have thought that there would be times when one could go to Israel for a visit, invite your kin and friends. [Keep in touch with relatives abroad] 60 At that time people left for ever, and it was good if they wrote. I could not leave my mother. And my second wife flatly refused to leave. Israel still remained a dream. Of course, it might sound preposterous that I am an ardent patriot of Israel sitting here in Kiev. And now I am even doing Israel a favor that I am not importuning myself as a pensioner to be given dole. By the way, when in the ‘70s Jews started a massive immigration, anti-Semitists all of a sudden understood that practically all good doctors were Jews. And they started complaining: which doctor to go to, there would be no one we could trust our health …

In 1975 I left polyclinic. I found out that there was a vacancy of a therapist in the sanatorium of Ministry of Defense in the Kiev suburbs, Puscha-Voditsa. I went there and I was offered a job. I had worked there for 23 years and retired at the beginning 1998. They treated me in a great way during my working years. I was a civilian, but still I was given vouchers for treatment in the best spas of USSR. I was always selected in the honorable presidium at general meetings. I am not vain, it was just a demonstration of the positive attitude. They still keep a show-case devoted to my battle experience. I exerted every effort and used my knowledge to the benefit in my job, in treatment of patients, and I am given credit for it. Many retired militaries still remember me and render to my assistance. I have forgotten many of them, but they still remember me.

I went off war as a lieutenant. But since doctors are liable for militarily service no matter what they are specialized in, my rank periodically changed. The last rank was obtained this year – lieutenant colonel of the medical service.

It turned so that three granddaughters of my wife were brought up by us mostly. Irina, Sofia’s daughter lived in Kharkov. Her married life was not happy, so we took three of her daughters. They went to the kindergarten, to school. I liked tendering them. I treated them as my own grandchildren, and they treated my accordingly. Elder granddaughter Yulia, born in 1978 left for Israel when she was 16. At that time there was an educational program in Israel. She worked as a waitress in Israel and took a preparatory course by Haifa university. Then she entered Haifa university and married a military man. Yulia graduated from the university and is working as a programmer at a very prestigious company. My wife is a greatgrandmother: Yulia gave birth to a boy, and she is pregnant again. She is expecting a daughter. My wife and I are looking forward to seeing her. The second granddaughter Svetlana, born in 1983, followed Yulia. She is also studying in Haifa university and is going to become a programmer. She was supposed to be drafted, but she recently got married, so she was given an adjournment. And the youngest, my favorite Anastasia, born in 1991, has just recently left for Israel. Irina married for the second time and left for Israel with her husband and a younger daughter. Anastasia goes to school. My wife often goes to Israel to see them. Both of my nieces, Grigoriy’s daughters live in Israel, in the town of Karmiel. They are prosperous, that this makes me happy. My brother died in Kiev in 1978, long before they left. There are my relatives in the United States, too, viz. both sons of my mother’s younger sister Manya. The elder, Yuri, lives in New-York, the younger - in Chicago. Both of them are younger than me, but they are not youths. We keep in touch, write and call each other from time to time. 

The fall of Communism

When at the end of the 1980s perestroika 61 started in the USSR, I was delighted. We, USSR citizens, were not used to the absence of censorship in the press and literature. We were not accustomed to open honest public sources. I was happy with those events. It was marvelous that there was no iron curtain 62, severing our country from the rest of the world for many years. All it was new and delightful. But my euphoria did not last long, and my attitude to perestroika became negative. The consequences from perestroika brought to the breakup of USSR [1991], and I still regret it. Yes, I am still yearning for the Soviet Union like many of my contemporaries. Yes, it was a terrible empire, but it was a forceful foundation. And what is it now? We could easily go anywhere on the territory of the USSR, and now with a course of time it is getting more and more difficult to visit any of CIS countries. Of course, each type of society has its own disadvantages. I do not compare the independent Ukraine with such a monster as FSU used to be. I have few grounds why independent Ukraine should exist. How did the world benefit by from breakup of the USSR? There was one monster- Soviet Union, and now there are 15 instead of 1. We could forecast before, and now if the steps of one state could be forecasted, the other state would remain totally unpredictable. I would have never believed that the USSR will be deleted from the worlds map. The country that went through such a calamity as a patriotic war and was on the brink of defeat … Frankly speaking, there were moments when I did not believe that we would win that war. How could I believe when I retreated from Stalingrad, interminable retreat, starting from the Western boarders of Ukraine, when Germans reached Volga and we had way many casualties and remained stern? After that there was a huge socialistic empire, including the countries, which did not belong to the USSR: Romania, Bulgaria, Poland, Czechoslovakia, half of Germany. And suddenly such a country broke up. It was hard to believe in it.

What I like in the present Ukraine is that the Jewish life revived. Though, I understand that the current and coming leaders are not giving such a freedom out unselfishly. They just understand very well, that they depend on American and other capital, and they would not get anything if they demonstrate anti-Semitism. Various articles in the papers and speeches of the deputies at the Supreme Council speak for the existence of anti-Semitism. I even like those more who speak publicly on anti-Semitism, than the rest who just conceal their thoughts and remain anti-Semitists. I am positive in that. This is the time, when we, the Jews are needed. That is why I do not believe in the ardent love for Jews, demonstrated by our government. I am not the only one, who thinks that. The figures speak for me. At the beginning of the 1990s there were 400 000 Jews in Ukraine, and according to the latest census (in 2003) only 100 000 remained. There were 100 000 Jews in Kiev, and now there are only 17 000.

When Ukraine was declared independent, a lot of Jewish communities appeared. There is a cultural center, which I like, and Hesed 63, performing great useful work. I do not trust other societies because I do not understand what they are dealing with. Why there are at loggerheads with each other, and what are they trying to divide. I am a member of the Kiev organization of Jew-veterans of war (Kievskoy Organizaciya Yevreyev – Veteranov Vojni) 64. I deal with medicine. I attend sick people in the hospital, officially receive war veterans. I have my reception hours. I am «a call-doctor» - veterans call me at any time when they require a medical consultation. There are getting less and less people in our organization. I was confounded at the last meeting. If earlier I used to come to the meetings beforehand, so I could occupy a seat as the hall was crammed, at that time there were only 35 people or so. People are getting older, die, but the organizations grow. I am very grateful to Hesed, and to those people, who give money to support its work. I know about Hesed not by hearsay. I have been working here since my retirement. I am taking patients in Hesed medical office every day. My conscience is clear, I am a volunteer and work for free. I consider, that my work, and the work of Hesed on the whole are needed. I see those who come here. These are indigent and miserable lonely people, who cannot make a living with their pension. One can judge it by the clothes they wear, and how during free dinner they eat potatoes in the canteen and put fish cutlet in a bag and take it home. They even take slices of bread home. They are not just given dinner, they also receive provision and clothes, medical care, medicine. We have day hospital, I also work there. There one can be examined and treated. Another important thing is that Hesed provides the opportunity for those lonely old people to communicate with each other. People suffer from loneliness more than from diseases and poverty.

My wife is also working. On Aug 5, 2004 she turned 70, but they do not let her retire. Though she does not have any scientific degrees, she was conferred the most prestigious award in geology- Silver Geological Cross given by the state. Apart from Sofia 2 or 3 people were conferred this award in the institute. She is a great expert, and now they talk her into teaching students, so she can share her experience with them. It is hard for her to work full-time. She is working half –time.

Recently in the honor of the Victory Day 65 and for my volunteer work Hesed gave me a wonderful present - paid for my trip to Israel. I have dreamt of it for so many years, and now my dream came true - I saw this beautiful country. I admired everything I saw. I stayed with my younger niece in Karmiel. Besides, I saw many cities and historical places in Israel. All I could physically visit, considering my weakness, and pain in my leg. I attended museums. I was in Yad-Vashem 66. But I was most deeply impressed by Wailing Wall. I still cannot forget that. I am not very susceptible and superstitious, but when I was by that wall, I thought that the air there was unusual and dense. It seemed to me that the wall emanated special blessing. For two thousand years people have been praying by it for the temple to be restored and the state of Israel to be revived, so it imbibed their prayers and hope. I was happy to see that the cities in Israel were clean and well taken care of - an apple-pie order. The most important was that I saw Israeli felt them home. Veterans have a serene and worthy life. They deserve it. It was painful for me to compare the life of the veterans in Israel with Ukraine.  

I still remain religious. Though, there are only two holidays that I mark - Pesach and Yom Kippur. I certainly go to synagogue during those holidays. I attend the synagogue my father went to, the one located at Shchekavitskaya street. Unfortunately I do not know Hebrew, but I have a contemporary prayer book with Russian translation. I have not always fasted for the Yom Kippur, but for the last 35 years I keep a tradition not to eat or drink during Yom Kippur. This year I fasted, too, even though I turned 80, and then I took my economy car, given to me as a handicapped during Great Patriotic War, and went to the synagogue. Though, I understand that I should not drive. I cannot stay there for the whole day, so I go there by 4 and stay by the end of the praying. Then I go home for the feast. This is the day of our family get-together. My grandchildren come. My daughter, though half-blood, always attends synagogue with me. My wife is aloof to that. She went there with me for two or three times. My daughter supports me and goes there with me. She knows how important it is for me. This is our tradition, along with the 9th of May, the victory day’s tradition. The whole family gets together to go to the monument of the military honor. This tradition will be kept on, until I am alive.

I think my life has not been futile. I have witnessed three important events, which never happened before in the world. I, having read about a man landed on the moon in science fiction books, witnessed that it happened in real life, not in the novels. The second - foundation of the state of Israel. The third, the epochal, was the breakup of the USSR. Those three evens are not interconnected, but they were unique in the world. I am happy to observe those events trying to be useful to people the best way I could. 


Glossary

1 Hesed

Meaning care and mercy in Hebrew, Hesed stands for the charity organization founded by Amos Avgar in the early 20th century. Supported by Claims Conference and Joint Hesed helps for Jews in need to have a decent life despite hard economic conditions and encourages development of their self-identity. Hesed provides a number of services aimed at supporting the needs of all, and particularly elderly members of the society. The major social services include: work in the center facilities (information, advertisement of the center activities, foreign ties and free lease of medical equipment); services at homes (care and help at home, food products delivery, delivery of hot meals, minor repairs); work in the community (clubs, meals together, day-time polyclinic, medical and legal consultations); service for volunteers (training programs). The Hesed centers have inspired a real revolution in the Jewish life in the FSU countries. People have seen and sensed the rebirth of the Jewish traditions of humanism. Currently over eighty Hesed centers exist in the FSU countries. Their activities cover the Jewish population of over eight hundred settlements.

2 Russian Revolution of 1917

Revolution in which the tsarist regime was overthrown in the Russian Empire and, under Lenin, was replaced by the Bolshevik rule. The two phases of the Revolution were: February Revolution, which came about due to food and fuel shortages during World War I, and during which the tsar abdicated and a provisional government took over. The second phase took place in the form of a coup led by Lenin in October/November (October Revolution) and saw the seizure of power by the Bolsheviks.

3 Jewish Pale of Settlement

Certain provinces in the Russian Empire were designated for permanent Jewish residence and the Jewish population was only allowed to live in these areas. The Pale was first established by a decree by Catherine II in 1791. The regulation was in force until the Russian Revolution of 1917, although the limits of the Pale were modified several times. The Pale stretched from the Baltic Sea to the Black Sea, and 94% of the total Jewish population of Russia, almost 5 million people, lived there. The overwhelming majority of the Jews lived in the towns and shtetls of the Pale. Certain privileged groups of Jews, such as certain merchants, university graduates and craftsmen working in certain branches, were granted to live outside the borders of the Pale of Settlement permanently.

4 Guild I

In tsarist Russia merchants belonged to Guild I, II or III. Merchants of Guild I were allowed to trade with foreign merchants, while the others were allowed to trade only within Russia.

5 Podol

The lower section of Kiev. It has always been viewed as the Jewish region of Kiev. In tsarist Russia Jews were only allowed to live in Podol, which was the poorest part of the city. Before World War II 90% of the Jews of Kiev lived there. 

6 Lukianovka Jewish cemetery

It was opened on the outskirts of Kiev in the late 1890s and functioned until 1941. Many monuments and tombs were destroyed during the German occupation of the town in 1941-1943. In 1961 the municipal authorities closed the cemetery and Jewish families had to rebury their relatives in the Jewish sections of a new city cemetery within half a year. A TV Center was built on the site of the former Lukianovka cemetery.

7 Realschule

Secondary school for boys. Students studied mathematics, physics, natural history, foreign languages and drawing. After finishing this school they could enter higher industrial and agricultural educational institutions.

8 Nikolai’s army

Soldier of the tsarist army during the reign of Nicholas I when the draft lasted for 25 years.

9 Great Patriotic War

On 22nd June 1941 at 5 o’clock in the morning Nazi Germany attacked the Soviet Union without declaring war. This was the beginning of the so-called Great Patriotic War. The German blitzkrieg, known as Operation Barbarossa, nearly succeeded in breaking the Soviet Union in the months that followed. Caught unprepared, the Soviet forces lost whole armies and vast quantities of equipment to the German onslaught in the first weeks of the war. By November 1941 the German army had seized the Ukrainian Republic, besieged Leningrad, the Soviet Union's second largest city, and threatened Moscow itself. The war ended for the Soviet Union on 9th May 1945.

10 Struggle against religion

The 1930s was a time of anti-religion struggle in the USSR. In those years it was not safe to go to synagogue or to church. Places of worship, statues of saints, etc. were removed; rabbis, Orthodox and Roman Catholic priests disappeared behind KGB walls.

11 Civil War (1918-1920)

The Civil War between the Reds (the Bolsheviks) and the Whites (the anti-Bolsheviks), which broke out in early 1918, ravaged Russia until 1920. The Whites represented all shades of anti-communist groups – Russian army units from World War I, led by anti-Bolshevik officers, by anti-Bolshevik volunteers and some Mensheviks and Social Revolutionaries. Several of their leaders favored setting up a military dictatorship, but few were outspoken tsarists. Atrocities were committed throughout the Civil War by both sides. The Civil War ended with Bolshevik military victory, thanks to the lack of cooperation among the various White commanders and to the reorganization of the Red forces after Trotsky became commissar for war. It was won, however, only at the price of immense sacrifice; by 1920 Russia was ruined and devastated. In 1920 industrial production was reduced to 14% and agriculture to 50% as compared to 1913.

12 Pogroms in Ukraine

In the 1920s there were many anti-Semitic gangs in Ukraine. They killed Jews and burnt their houses, they robbed their houses, raped women and killed children.

13 Denikin, Anton Ivanovich (1872-1947)

White Army general. During the Russian Civil War he fought against the Red Army in the South of Ukraine.

14 Petliura, Simon (1879-1926)

Ukrainian politician, member of the Ukrainian Social Democratic Working Party, one of the leaders of Centralnaya Rada (Central Council), the national government of Ukraine (1917-1918). Military units under his command killed Jews during the Civil War in Ukraine. In the Soviet-Polish war he was on the side of Poland; in 1920 he emigrated. He was killed in Paris by the Jewish nationalist Schwarzbard in revenge for the pogroms against Jews in Ukraine.

15 Makhno, Nestor (1888-1934)

Ukrainian anarchist and leader of an insurrectionist army of peasants which fought Ukrainian nationalists, the Whites, and the Bolsheviks during the Civil War. His troops, which numbered 500 to 35 thousand members, marched under the slogans of ‘state without power’ and ‘free soviets’. The Red Army put an end to the Makhnovist movement in the Ukraine in 1919 and Makhno emigrated in 1921.

16 Gangs

During the Russian Civil War there were all kinds of gangs in the Ukraine. Their members came from all the classes of former Russia, but most of them were peasants. Their leaders used political slogans to dress their criminal acts. These gangs were anti-Soviet and anti-Semitic. They killed Jews and burnt their houses, they robbed their houses, raped women and killed children.

17 Schors, Nikolai (1895-1919)

Famous Soviet commander and hero of the Russian Civil War, who perished on the battlefield.

18 NEP

The so-called New Economic Policy of the Soviet authorities was launched by Lenin in 1921. It meant that private business was allowed on a small scale in order to save the country ruined by the Revolution of 1917 and the Russian Civil War. They allowed priority development of private capital and entrepreneurship. The NEP was gradually abandoned in the 1920s with the introduction of the planned economy.

19 GULAG

The Soviet system of forced labor camps in the remote regions of Siberia and the Far North, which was first established in 1919. However, it was not until the early 1930s that there was a significant number of inmates in the camps. By 1934 the Gulag, or the Main Directorate for Corrective Labor Camps, then under the Cheka's successor organization the NKVD, had several million inmates. The prisoners included murderers, thieves, and other common criminals, along with political and religious dissenters. The Gulag camps made significant contributions to the Soviet economy during the rule of Stalin. Conditions in the camps were extremely harsh. After Stalin died in 1953, the population of the camps was reduced significantly, and conditions for the inmates improved somewhat.

20 Enemy of the people

Soviet official term; euphemism used for real or assumed political opposition.

21 Famine in Ukraine

There was dreadful deliberate famine in 1930-1934 in the Ukraine. The authorities took away the last food products from the peasants. People were dying in the streets, whole villages became deserted. The authorities arranged this specifically to suppress the rebellious peasants who did not want to accept Soviet power and join collective farms.

22 Kulaks

In the Soviet Union the majority of wealthy peasants that refused to join collective farms and give their grain and property to Soviet power were called kulaks, declared enemies of the people and exterminated in the 1930s.

23 Young Octobrist

In Russian Oktyabrenok, or ‘pre-pioneer’, designates Soviet children of seven years or over preparing for entry into the pioneer organization.

24 All-Union pioneer organization

a communist organization for teenagers between 10 and 15 years old (cf: boy-/ girlscouts in the US). The organization aimed at educating the young generation in accordance with the communist ideals, preparing pioneers to become members of the Komsomol and later the Communist Party. In the Soviet Union, all teenagers were pioneers.

25 Great Terror (1934-1938)

During the Great Terror, or Great Purges, which included the notorious show trials of Stalin's former Bolshevik opponents in 1936-1938 and reached its peak in 1937 and 1938, millions of innocent Soviet citizens were sent off to labor camps or killed in prison. The major targets of the Great Terror were communists. Over half of the people who were arrested were members of the party at the time of their arrest. The armed forces, the Communist Party, and the government in general were purged of all allegedly dissident persons; the victims were generally sentenced to death or to long terms of hard labor. Much of the purge was carried out in secret, and only a few cases were tried in public ‘show trials’. By the time the terror subsided in 1939, Stalin had managed to bring both the Party and the public to a state of complete submission to his rule. Soviet society was so atomized and the people so fearful of reprisals that mass arrests were no longer necessary. Stalin ruled as absolute dictator of the Soviet Union until his death in March 1953.

26 NKVD

People’s Committee of Internal Affairs; it took over from the GPU, the state security agency, in 1934.

27 Blyukher, Vasiliy Konstantinovich (1890-1938), Soviet commander, Marshall of the Soviet Union, hero of the Civil War, the first one to be awarded an order of Red Banner, in 1921-22 Minister of Defense, chief commander of the People’s Revolutionary army of Dalnevostochnaya Republic

In 1929-38 commander of Special Dalnevostochnaya army. Arrested and executed by Stalin.

28 Yakir

One of the founders of the Communist Party in Ukraine. In 1938 he was arrested and executed.

29 Dzerzhinskiy, Felix (1876-1926)

Polish communist and head of the Soviet secret police. After the Revolution of 1917 he was appointed by Lenin to organise a force to combat internal political threats, and he set up the Cheka, the Bolshevik secret police. Lenin gave the organization huge powers to combat the opposition during the Russian Civil War. At the end of the Civil War, the Cheka was changed into the GPU (State Political Directorate) a section of the NKVD, but this did not diminish Dzerzhinskiy's power: from 1921-24 he was Minister of Interior, head of the Cheka and later the KGB, Minister for Communications and head of the Russian Council of National Economy.

30 Morozov, Pavlik (1918-1932)

Pioneer, organizer and leader of the first pioneer unit in Gerasimovka village. His father, who was a wealthy peasant, hid some grain crop for his family during collectivization. Pavlik betrayed his father to the representatives of the emergency committee and he was executed. Local farmers then killed Pavlik in revenge for the betrayal of his father. The Soviets made Pavlik a hero, saying that he had done a heroic deed. He was used as an example to pioneers, as their love of Soviet power had to be stronger than their love for their parents. Pavlik Morozov became a common name for children who betrayed their parents.

31 Professor Mamlock

This 1937 Soviet feature is considered the first dramatic film on the subject of Nazi anti-Semitism ever made, and the first to tell Americans that Nazis were killing Jews. Hailed in New York, and banned in Chicago, it was adapted by the German playwright Friedrich Wolf – a friend of Bertolt Brecht – from his own play, and co-directed by Herbert Rappaport, assistant to German director G.W. Pabst. The story centers on the persecution of a great German surgeon, his son's sympathy and subsequent leadership of the underground communists, and a rival's sleazy tactics to expel Mamlock from his clinic.

32 Spanish Civil War (1936-39)

A civil war in Spain, which lasted from July 1936 to April 1939, between rebels known as Nacionales and the Spanish Republican government and its supporters. The leftist government of the Spanish Republic was besieged by nationalist forces headed by General Franco, who was backed by Nazi Germany and fascist Italy. Though it had Spanish nationalist ideals as the central cause, the war was closely watched around the world mainly as the first major military contest between left-wing forces and the increasingly powerful and heavily armed fascists. The number of people killed in the war has been long disputed ranging between 500,000 and a million.

33 Molotov-Ribbentrop Pact

Non-aggression pact between Germany and the Soviet Union, which became known under the name of Molotov-Ribbentrop Pact. Engaged in a border war with Japan in the Far East and fearing the German advance in the west, the Soviet government began secret negotiations for a non-aggression pact with Germany in 1939. In August 1939 it suddenly announced the conclusion of a Soviet-German agreement of friendship and non-aggression. The Pact contained a secret clause providing for the partition of Poland and for Soviet and German spheres of influence in Eastern Europe.

34 Invasion of Poland

The German attack of Poland on 1st September 1939 is widely considered the date in the West for the start of World War II. After having gained both Austria and the Bohemian and Moravian parts of Czechoslovakia, Hitler was confident that he could acquire Poland without having to fight Britain and France. (To eliminate the possibility of the Soviet Union fighting if Poland were attacked, Hitler made a pact with the Soviet Union, the Molotov-Ribbentrop Pact.) On the morning of 1st September 1939, German troops entered Poland. The German air attack hit so quickly that most of Poland’s air force was destroyed while still on the ground. To hinder Polish mobilization, the Germans bombed bridges and roads. Groups of marching soldiers were machine-gunned from the air, and they also aimed at civilians. On 1st September, the beginning of the attack, Great Britain and France sent Hitler an ultimatum - withdraw German forces from Poland or Great Britain and France would go to war against Germany. On 3rd September, with Germany’s forces penetrating deeper into Poland, Great Britain and France both declared war on Germany.

35 Occupation of the Baltic Republics (Estonia, Latvia and Lithuania)

Although the Molotov-Ribbentrop Pact regarded only Latvia and Estonia as parts of the Soviet sphere of influence in Eastern Europe, according to a supplementary protocol (signed in 28th September 1939) most of Lithuania was also transferred under the Soviets. The three states were forced to sign the ‘Pact of Defense and Mutual Assistance’ with the USSR allowing it to station troops in their territories. In June 1940 Moscow issued an ultimatum demanding the change of governments and the occupation of the Baltic Republics. The three states were incorporated into the Soviet Union as the Estonian, Latvian and Lithuanian Soviet Socialist Republics.

36 Charlie Chaplin

(Chaplin, Charles 1889 - 1977) Chaplin was one of the greatest and widely loved silent movie stars. From "Easy Street" (1917) to "Modern Times" (1936), he made many of the funniest and most popular films of his time. He was best known for his character, the naive and lovable -- Little Tramp. Born in London in 1889, Chaplin first visited America with a theater company in 1907. His early silent shorts allowed very little time for anything but physical comedy, and Chaplin was a master at it. Though Chaplin is of the silent movie era, we see his achievements carried through in the films of today. To maintain the audience's attention throughout a six-reel film, an actor needed to move beyond constant slapstick. Chaplin had demanded this depth long before anyone else. His rigor and concern for the processes of acting and directing made his films great and led the way to a new, more sophisticated, cinema.

37 Komsomol

Communist youth political organization created in 1918. The task of the Komsomol was to spread of the ideas of communism and involve the worker and peasant youth in building the Soviet Union. The Komsomol also aimed at giving a communist upbringing by involving the worker youth in the political struggle, supplemented by theoretical education. The Komsomol was more popular than the Communist Party because with its aim of education people could accept uninitiated young proletarians, whereas party members had to have at least a minimal political qualification.

38 Molotov, V

P. (1890-1986): Statesman and member of the Communist Party leadership. From 1939, Minister of Foreign Affairs. On June 22, 1941 he announced the German attack on the USSR on the radio. He and Eden also worked out the percentages agreement after the war, about Soviet and western spheres of influence in the new Europe.

39 Kolkhoz

In the Soviet Union the policy of gradual and voluntary collectivization of agriculture was adopted in 1927 to encourage food production while freeing labor and capital for industrial development. In 1929, with only 4% of farms in kolkhozes, Stalin ordered the confiscation of peasants' land, tools, and animals; the kolkhoz replaced the family farm.

40 Stalingrad Battle (17 July 1942- 2 February1943) The Stalingrad, South-Western and Donskoy Fronts stopped the advance of German armies in the vicinity of Stalingrad

On 19-20 November 1942 the soviet troops undertook an offensive and encircled 22 German divisions (330 thousand people) in the vicinity of Stalingrad. The Soviet troops eliminated this German grouping. On 31 January 1943 the remains of the 6th German army headed by General Field Marshal Paulus  surrendered (91 thousand people). The victory in the Stalingrad battle was of huge political, strategic and international significance.

41 Kursk battle

The greatest tank battle in the history of World War II, which began on 5th July 1943 and ended eight days later. The biggest tank fight, involving almost 1,200 tanks and mobile cannon units on both sides, took place in Prokhorovka on 12th July and ended with the defeat of the German tank unit.

42 Medal ‘For military merits’

Was given since October 17 1938 as an award to the soldiers of the Soviet army, fleet and frontier guards for their bravery in the battles with he enemies of the Soviet Union and during defense of the immunity of the state borders and struggle with divershionists, spies and other peoples’ enemies

43 Babi Yar

Babi Yar is the site of the first mass shooting of Jews that was carried out openly by fascists. On 29th and 30th September 1941 33,771 Jews were shot there by a special SS unit and Ukrainian militia men. During the Nazi occupation of Kiev between 1941 and 1943 over a 100,000 people were killed in Babi Yar, most of whom were Jewish. The Germans tried in vain to efface the traces of the mass grave in August 1943 and the Soviet public learnt about mass murder after World War II.
44 Order of the Combat Red Banner: Established in 1924, it was awarded for bravery and courage in the defense of the Homeland.

45 Medal ‘For Valor’

Established October 17, 1938.  The medal was awarded for personal courage and valor in the defense of the Homeland and the execution of military duty involving a risk to life.  The award consists of a 38mm silver medal with the inscription "For Valor" in the center of the award and the letters "CCCP" at the bottom of the award in red enamel.  The inscription is separated by a Soviet battle tank.  At the top of the award are three Soviet fighter planes.  The medal is suspended by a grey pentagonal ribbon with a 2mm blue strip on each edge.  The medal has been awarded over 4,500,000 times.

46 Order of Lenin

Established in 1930, the Order of Lenin is the highest Soviet award. It was awarded for outstanding services in the revolutionary movement, labor activity, defense of the Homeland, and strengthening peace between peoples. It has been awarded over 400,000 times.

47 Order of the Great Patriotic War

1st Class: established 20th May 1942, awarded to officers and enlisted men of the armed forces and security troops and to partisans, irrespective of rank, for skillful command of their units in action. 2nd Class: established 20th May 1942, awarded to officers and enlisted men of the armed forces and security troops and to partisans, irrespective of rank, for lesser personal valor in action.

48 Order of the Red Star

Established in 1930, it was awarded for achievements in the defense of the motherland, the promotion of military science and the development of military equipments, and for courage in battle. The Order of the Red Star has been awarded over 4,000,000 times.

49 Card system

The food card system regulating the distribution of food and industrial products was introduced in the USSR in 1929 due to extreme deficit of consumer goods and food. The system was cancelled in 1931. In 1941, food cards were reintroduced to keep records, distribute and regulate food supplies to the population. The card system covered main food products such as bread, meat, oil, sugar, salt, cereals, etc. The rations varied depending on which social group one belonged to, and what kind of work one did. Workers in the heavy industry and defense enterprises received a daily ration of 800 g (miners - 1 kg) of bread per person; workers in other industries 600 g. Non-manual workers received 400 or 500 g based on the significance of their enterprise, and children 400 g. However, the card system only covered industrial workers and residents of towns while villagers never had any provisions of this kind. The card system was cancelled in 1947.

50 Campaign against ‘cosmopolitans’

The campaign against ‘cosmopolitans’, i.e. Jews, was initiated in articles in the central organs of the Communist Party in 1949. The campaign was directed primarily at the Jewish intelligentsia and it was the first public attack on Soviet Jews as Jews. ‘Cosmopolitans’ writers were accused of hating the Russian people, of supporting Zionism, etc. Many Yiddish writers as well as the leaders of the Jewish Anti-Fascist Committee were arrested in November 1948 on charges that they maintained ties with Zionism and with American ‘imperialism’. They were executed secretly in 1952. The anti-Semitic Doctors’ Plot was launched in January 1953. A wave of anti-Semitism spread through the USSR. Jews were removed from their positions, and rumors of an imminent mass deportation of Jews to the eastern part of the USSR began to spread. Stalin’s death in March 1953 put an end to the campaign against ‘cosmopolitans’.

51 Communist Party of Western Ukraine

It was founded in Lwow, Poland and spread its activities to the areas populated by Ukrainians in Poland. Their goal was national unification and the annexation of the Ukrainian territories of Poland to the USSR. After the annexation of Eastern Poland (1939) it merged with the Communist Party of the USSR and many of its activists were arrested and persecuted.

52 Doctors’ Plot

The Doctors’ Plot was an alleged conspiracy of a group of Moscow doctors to murder leading government and party officials. In January 1953, the Soviet press reported that nine doctors, six of whom were Jewish, had been arrested and confessed their guilt. As Stalin died in March 1953, the trial never took place. The official paper of the Party, the Pravda, later announced that the charges against the doctors were false and their confessions obtained by torture. This case was one of the worst anti-Semitic incidents during Stalin’s reign. In his secret speech at the Twentieth Party Congress in 1956 Khrushchev stated that Stalin wanted to use the Plot to purge the top Soviet leadership.

53 Twentieth Party Congress

At the Twentieth Congress of the Communist Party of the Soviet Union in 1956 Khrushchev publicly debunked the cult of Stalin and lifted the veil of secrecy from what had happened in the USSR during Stalin’s leadership.

54 Khrushchev, Nikita (1894-1971)

Soviet communist leader. After Stalin’s death in 1953, he became first secretary of the Central Committee, in effect the head of the Communist Party of the USSR. In 1956, during the 20th Party Congress, Khrushchev took an unprecedented step and denounced Stalin and his methods. He was deposed as premier and party head in October 1964. In 1966 he was dropped from the Party's Central Committee.

55 Residence permit

The Soviet authorities restricted freedom of travel within the USSR through the residence permit and kept everybody’s whereabouts under control. Every individual in the USSR needed residential registration; this was a stamp in the passport giving the permanent address of the individual. It was impossible to find a job, or even to travel within the country, without such a stamp. In order to register at somebody else’s apartment one had to be a close relative and if each resident of the apartment had at least 8 square meters to themselves.

56 Communal apartment

The Soviet power wanted to improve housing conditions by requisitioning ‘excess’ living space of wealthy families after the Revolution of 1917. Apartments were shared by several families with each family occupying one room and sharing the kitchen, toilet and bathroom with other tenants. Because of the chronic shortage of dwelling space in towns communal or shared apartments continued to exist for decades. Despite state programs for the construction of more houses and the liquidation of communal apartments, which began in the 1960s, shared apartments still exist today.

57 Ispolkom

After the tsar’s abdication (March, 1917), power passed to a Provisional Government appointed by a temporary committee of the Duma, which proposed to share power to some extent with councils of workers and soldiers known as ‘soviets’. Following a brief and chaotic period of fairly democratic procedures, a mixed body of socialist intellectuals known as the Ispolkom secured the right to ‘represent’ the soviets. The democratic credentials of the soviets were highly imperfect to begin with: peasants - the overwhelming majority of the Russian population - had virtually no say, and soldiers were grossly over-represented. The Ispolkom’s assumption of power turned this highly imperfect democracy into an intellectuals’ oligarchy.

58 Mandatory job assignment in the USSR

Graduates of higher educational institutions had to complete a mandatory 2-year job assignment issued by the institution from which they graduated. After finishing this assignment young people were allowed to get employment at their discretion in any town or organization.

59 Entrance interview

graduates of secondary schools awarded silver or gold medals (cf: graduates with honors in the U.S.) were released from standard oral or written entrance exams to the university and could be admitted on the basis of a semi-formal interview with the admission committee. This system exists in state universities in Russia and most of the successor states up to this day.

60 Keep in touch with relatives abroad

The authorities could arrest an individual corresponding with his/her relatives abroad and charge him/her with espionage, send them to concentration camp or even sentence them to death.

61 Perestroika (Russian for restructuring)

Soviet economic and social policy of the late 1980s, associated with the name of Soviet politician Mikhail Gorbachev. The term designated the attempts to transform the stagnant, inefficient command economy of the Soviet Union into a decentralized, market-oriented economy. Industrial managers and local government and party officials were granted greater autonomy, and open elections were introduced in an attempt to democratize the Communist Party organization. By 1991, perestroika was declining and was soon eclipsed by the dissolution of the USSR.

62 Iron Curtain

A term popularized by Sir Winston Churchill in a speech in 1946. He used it to designate the Soviet Union’s consolidation of its grip over Eastern Europe. The phrase denoted the separation of East and West during the Cold War, which placed the totalitarian states of the Soviet bloc behind an ‘Iron Curtain’. The fall of the Iron Curtain corresponds to the period of perestroika in the former Soviet Union, the reunification of Germany, and the democratization of Eastern Europe beginning in the late 1980s and early 1990s.

63 Hesed

Meaning care and mercy in Hebrew, Hesed stands for the charity organization founded by Amos Avgar in the early 20th century. Supported by Claims Conference and Joint Hesed helps for Jews in need to have a decent life despite hard economic conditions and encourages development of their self-identity. Hesed provides a number of services aimed at supporting the needs of all, and particularly elderly members of the society. The major social services include: work in the center facilities (information, advertisement of the center activities, foreign ties and free lease of medical equipment); services at homes (care and help at home, food products delivery, delivery of hot meals, minor repairs); work in the community (clubs, meals together, day-time polyclinic, medical and legal consultations); service for volunteers (training programs). The Hesed centers have inspired a real revolution in the Jewish life in the FSU countries. People have seen and sensed the rebirth of the Jewish traditions of humanism. Currently over eighty Hesed centers exist in the FSU countries. Their activities cover the Jewish population of over eight hundred settlements.

64 Kiev organization Jew-veterans of war (Kievskoy Organizaciya Yevreyev – Veteranov Vojni) was founded in 1990 by Kiev municipal Jewish community

The organization consists of the Jews, who participated in world war two. In 1990s the organization numbered 1500 people and in 2003 the total number of Jewish veterans was 350. The main purpose of the organization is mutual assistance as well as unification of front-line Jews, collection and publishing of recollections about war, arranging meetings with the public and youth.

65 Victory Day in Russia (9th May)

National holiday to commemorate the defeat of Nazi Germany and the end of World War II and honor the Soviets who died in the war.

66 Yad Vashem

This museum, founded in 1953 in Jerusalem, honors both Holocaust martyrs and ‘the Righteous Among the Nations’, non-Jewish rescuers who have been recognized for their ‘compassion, courage and morality’.

Moiz Isman

Moiz Isman
Istanbul
Turkey
Interviewer: Meri Schild
Date of interview: July 2004

The interview with Moiz Isman took place in his summer house in Burgaz, one of the Princes’ Islands, a popular resort in the Sea of Marmara. Moiz Isman has been spending the summer season in his summer home in Burgaz for the last 65 years. He lives on the second floor of an apartment building, which is located in a very well-cared garden.  It is quite a large flat, for only summer use. The house has 3 bedrooms, a modernly decorated living room, a very big balcony with a sea view, a kitchen, and a bathroom. Unfortunately, he has been a widow for 16 years, and has chosen to live alone. He’s such an orderly person that his house always shines. His lively personality, which spreads positive light all around him, surrounds one immediately. For this reason, speaking with him is very pleasurable. He always listens and gives advice. This is why all the family members are very close to him. He is someone who knows how to be young with youngsters. In spite of his old age, he shaves every morning, and does his daily shopping.  He meets with his friends everyday in the summer, and chats. At noon, he always dines at home, and then takes a nap. In the afternoon, he again meets with his friends and plays backgammon.

My family background

Growing up

After Ataturk's death

My wife Suzan

Family life

Glossary


My family background


I don’t have much information or memories about my paternal grandparents. I only know that paternal grandfather’s name was Moiz Menase and that he was married to Ester. They had lived in Istanbul but I don’t know in which neighborhood they lived in. My father didn’t tell me much about them. They died before I was born.

My mother’s father, Rafael Adevah, was married to Ventura. Unfortunately, I don’t know my grandmother’s last name. Educated people were very rare in those times.  My grandmother and grandfather spoke Judeo-Spanish amongst themselves like in all the Jewish homes.  They only knew this language.  The heating of the houses was less than perfect. The only stove would be in the living room, and the rest of the house would be cold. After he came home at night, my grandfather would wear a kind of long robe called “Kurdi”. This was a thin coat, with fur lining. He had his own corner in the living room, where he would drink his glass of uziko [raki]. 1

According to what I used to hear from my mother, my grandfather sold glassware items.  I don’t know where and how he sold them. Did he have a shop? I don’t know.  Like all Turkish men, my grandfather threw away his fes 2, and wore a hat, after the Hat Law was passed. My grandmother used to wear a dress like today’s ladies. She didn’t have a “sheet” [garment covering a woman, from head to foot, which is what the Moslem women used to wear], nor did she wear a wig like very religious ladies did.

When I became aware of myself and my surroundings, neither my grandfathers nor my grandmothers were alive. They had died young. I really have no idea when.   During those times, my grandfathers had no interest in politics. They didn’t even know what politics was. They hadn’t served in the army. I suppose Sultan Abdulhamid 4 was in reign, and non-muslims weren’t even drafted. 5

My mother Fortune Adevah, was born in Istanbul, in 1882.  My mother had 10 sisters, and one brother. I remember some of their names: Luiza (f), Roza (f), Recina (f), Ester (f).  My mother was the most beautiful one amongst the 10 sisters.  All of these sisters emigrated to the States and got married there, when I was only about 10 years old. I remember them vaguely. The only memory I have left from them is that sometimes they used to send 10 dollars in an envelope as a present to my mother. I used to exchange these dollars into Turkish liras.  At that time, one dollar was 180 kurus. [one lira = 100 kurus]

From my aunts, Esther, went to Cuba from the States. She married someone named Baruh. They had two daughters. (I don’t know the name of her husband, nor her daughters’ names.)

My aunt Luiza married someone whose surname was Biton in the US, and had a son named Rafael. Rafael Biton was a taxi driver. He came to Istanbul during 1935. He found us and stayed over at our house for a week. We were the same age and had a very nice time together. Later on we lost each other again.

My mother was educated up to primary level.  She studied at the school in her neighborhood but I do not remember the name.  Unfortunately during those times the literacy rate was very low. [It was the introduction of the Latin script for Turkish (1928) that made literacy more widespread.] Naturally my mother’s mother-tongue was Judeo-Spanish, and her Turkish was almost non-existent. Because they didn’t have any Turkish speaking circles, there was no reason to force herself to speak Turkish. She was the head dressmaker at the firm called “Stregilo” (sewed shirts and blouses for women) in Beyoglu. She trained [vocational] students there.  My mother also spoke very good Italian. (I don’t know how or where she learned it.)

My father had two sisters, whose names were Viktorya and Sultana. Sultana, the eldest sister, was born in 1863, Viktorya, on the hand, was born in 1869.  During 1889, Viktorya married a gentleman with the surname “Yerushalmi”. (I don’t remember his first name). Unfortunately, her husband died after they had been married for two or three years. She didn’t get married again. She lived at our house for a long period of time. My aunt Viktorya knew very good English. I suppose that she was a teacher at the High School of the time. 6 She was a very unfortunate lady. When she had something wrong with her eyes, she had to quit her work at the school.  She volunteered to work at the ‘La Paix’ Hospital, where she also received treatment for her eyes. (I don’t know what she did there, she probably helped the nurses, etc). She lived as a boarder over there during the last years of her life. (I suppose being there caused her to draw apart from Judaism and to choose Christianity. She had no other chance of staying therefore free). But in spite of everything, after I got married to Suzan, she always visited my aunt Viktorya, and cared for her.  Viktorya died between 1978-1980. She had a daughter, named Mari. Mari grew up and got married in Istanbul. Later on she moved to Israel with her husband. She had two sons whose names were David and Daniel. They were both stove fixers/installers and house painters.  I don’t know what they did aferwards, I lost track of them.

My aunt Sultana was born in 1863. She probably studied up to the primary level. She married Eliya Guakil, who came to Istanbul for a touristic stayas he had emigrated to Mexico from Istanbul before. (I don’t know much about Eliya). They lived in Istanbul for two years, and then they moved to Mexico. They had two sons whose names were Moiz and Albert.  (I don’t remember the dates). There, aunt Sultana’s husband went into the oil business, and they got very rich. We exchanged letters for a long time, but later on we lost contact.

My father Salamon, was born in Haskoy, in 1869. He went to the Jewish primary school. He did his military service in the Dardanelles War in 1914 during the First World War [7 see: Ottoman Empire in World War I]. He didn’t have a job in Istanbul when he was young and in his 20’s.  So he left, and went to try his luck in France.  He went to Marseilles by ship. He opened up a haberdashery store there. He lived there for 17 years, married a Jewish lady, and had a child. One day there was a fire that started due to an electric short circuit in the store and unfortunately his wife and his child were poisoned by the smoke of the fire. Losing both his wife and his son, was too terrible for him, so he came back to Istanbul when he was around 37-38.

My father experienced some sort of a detective story event when he was in France. My father had a partner there. They used to go to the neighboring villages on horseback to sell goods, with their dog accompanying them. During a trip like this, one night, when it started to get dark, they went to a guesthouse. They ate their dinner and went up to their rooms. Near midnight, the dog started barking constantly. My father and his partner felt as if their beds were being pulled somewhere from below. Thank God, they had their pistols with them, and fired into the air. The gendarmes heard the noise and took control. Apparently, the husband and wife, who were the owners of the guesthouse, used to pull the guests down somehow and kill them, in order to steal their goods. Afterwards, they used to sell the goods, as if they were their own. 

My father was 40 years old when he returned to Istanbul. His time to get married had come. His circle of acquaintances introduced my father to a lady named Fortune Adevah, who had been born in Istanbul in 1882.  They decided to get married after a while. When they got married during the years of 1911-1912, my mother Fortune was 38 years old. They got married at a ceremony done at the office of the chief rabbi, as there was no civil marriage then.  [Civil marriage was introduced in 1923 in the new Turkish Republic] I don’t know whether they had a party after the ceremony.  

Growing up

I Moiz Isman [According to Sephardic traditions, the first boy born in the family was given his father’s father’s name.] was born from this marriage on the 25th of December in 1913, in Buyuk Hendek, Istanbul.  [Jewish district on the European side of Istanbul]

In 1916, my sister Ester was born. [In Sephardic tradition, the first girl born in the family was given her father’s mother’s name. The second child is named after his maternal grandparents.] Unfortunately, Ester was a handicapped child. She was born with the “Down Syndrome”, and she died when she was 9 years old. That was the saddest event in our family.

My mother was a very good housewife and a very gentle mother. As is usual in all the families, my mother managed my father. My father was a very clever, cheerful person who really had a sense of humor. He had a very gentle heart and loved me very much. I grew up in a very peaceful and understanding family. Both my mother and my father shopped for home. They had certain stores, which they shopped from. My mother continued going to her workplace, once a week as a part time job in Beyoglu, [Beyoglu, then called “Pera”, the neighborhood of the time where the most fashionable stores, cinemas, cafes and etc… were located] after having gotten married to my father. She received her payments on a daily basis.

The main language spoken at home was Spanish [Ladino]. My father also spoke very good French. I also learned this language, after starting school.  My mother only knew Judeo-Spanish. Sometimes salesmen came to our door to sell something. When they spoke Turkish a bit too long, she would call me and say “Ven Moiz; ke me esta embutujando” [Moiz come and see what this man is trying to cheat me with].

My family wasn’t very religious, consequently they went to the synagogue only at Roshashana [Rosh Hashanah] and Kipur [Yom Kippur].  All the festivals were celebrated as they were supposed to be. My mother did kol hamira in Pesah [Pesach] [Hebrew for cleaning of the house till no chametz is found] During Pesah [Pesach], besides cleaning the house thoroughly, we used special cutlery for the festival.  Twice a year, at the Roshashna and Pesah festivals, new outfits and shoes were always bought for me. We spent Pesah evenings with my mother’s sister’s family, Rashel Beraha, her husband Robert and their children Ceni, Moris and Rafael. We weren’t too many, we would be 7 to 8 people at the table. Sometimes at “Noche de Shabat” [a sephardic term used to designate Friday nights], we would light our candles.  We fasted at Kipur [Yom Kippur].  Though we didn’t pay attention to “kasherut” [kashrut], kasher [kosher] meat was always bought for our home. My family didn’t have any effective roles in the community, they were common members. We were as if in a ghetto, all of our neighborhood, and neighbors were Jewish. We were together during all the festivals and always had long chats at homes.

My interest in the prayers, and the synagogue being closely located to our home, made me go to Tefila [tefillah], Arvit and Minha [mincha] prayers every day when I was a child. My father sometimes came along with me during Shabat [shabbath] nights. Like all “Judyos” [Ladino for Jews], I had my Bar-Mitzva. I did not have any special celebration, just the ceremony at the synagogue.

Upon his return from France to Istanbul, my father, together with a partner, rented the store at the location of Yapi Kredi Bank, across today’s Neve Shalom.  They used to collect furniture from houses. They repaired them, increased their value and sold them. In this way he became a furniture dealer. They used to sell also antique furniture. There were also pianos at the store, which were collected from houses. I used to go over to my father’s, to have chats with him and to play the piano, everyday after school was over. My father was the breadwinner. Though our financial situation was not very good, we were still better compared to many. We managed to get by. He liked spending for his home and his family when he had money. He had a rich heart and liked spending lavishly.

We didn’t have the concept of today’s “going on holidays”, then. We sometimes went on picnics as a family on Saturdays to Hunkar [a picnic place on the Black Sea]. We would lie on the grass, and swing on the swings. We sometimes went there by boat, sometimes by tram. These vehicles did not take us up to the picnic area, therefore after a certain point we would continue with horse carriages called “Talika”.  Among the members of our family, we would only meet with my mother’s sister, Rashel Beraha, very often. She didn’t go to the States like her other siblings, because she had gotten married here. Her daughter, Ceni Benefrayim (after the marriage), is still alive, and though not very often, we meet or exchange calls. Her husband is the owner of the shop, Rubo, selling textiles, in Osmanbey.  However, due to the metro constructions going on in that street, their business did not go well and they had to close down the shop.

We lived in a house in Kuledibi, till I was 5-6 years old. [popular neighborhood amongst the Jews, located on the European side] Later on, we moved to Azapkapi. [the lower part of Kuledibi] It was my grandfather’s house, we inherited it from him. We stayed at that house, till I was 15 years old. I remember this house of ours very well.

It had a living room which we called the salon, two bedrooms, and also a very small third room. [like today’s larder]. We used to put this and that in that room, and whenever it was needed, I would sleep there. The floor was wooden. We had long mattresses, table and chairs, and a “Boron” in our living room. [“Boron”, a sephardic term, was a closet with a mirror, which had 4 to 5 drawers. We would keep the sheets and the towels in it]. My father had brought a phonograph home from his shop. Listening to records on the phonograph was very nice. We had a closet with a mirror in our bedroom. If I had been able to save it till today, it would probably be a very valuable antique piece.

There wasn’t a bathroom in the houses of that time. We had a traditional “alaturka” toilet, in a separate part of the house. [Old fashioned toilet, before modern water closet got widespread.]  My mother washed the laundry by hand, because we didn’t have a washing machine.  Of course, we also had a small kitchen.  We had a wired cupboard, kept outside a window that did not get any sunlight, instead of a refrigerator. Our food was kept there. We had a backyard and a well, too. Besides the fruits we dangled in the well, we also kept my father’s Uziko [raki] there, in order to keep it cold. My father also wore Kurdi [a thin coat, with fur lining], like my grandfather.

We first used a big brazier for heating, and of course burned coal. Later on we started coughing continuously.  When we investigated why, we found out that we were slowly being poisoned by the fumes that the coal produced while burning.  Upon this, my father brought a very nice porcelain stove. We used to cook coffee, quince, and chestnuts on that stove. We were burning wood then.  250 kilos of firewood would cost 125 kurus. It was very easy to light that stove, my mother used to do it. Only the living room was heated with this stove. Of course it was not sufficient enough to heat our house, which was made up of three rooms and a kitchen.

We had running water, when we started living in that house, but of course there were some houses which had no running water. These households had to carry their water from the fountain in the neighborhood, in barrels. That was very hard.

Generally, Tuesdays and Fridays were our bathing days.  If there was a necessity, of course we would take baths on other days. We would place a big washtub in the room with the stove. And we would mix cold water, with the water heated in a large pan, called “gugum”, and take our baths. The floors were wooden. We would remove the rug, and dry the floor after the bathing was completed, then we would put the rug back. Though we were taking baths at home, I would go to the Hamam [Turkish bath] called Abbas Efendi, across my working place in Karakoy, every 10 or 15 days. The women of the families would also go to the hamam, before festivals. On the other hand, my father didn’t go to a hamam much.

Our first means of lighting at homes, was karosene lamps. I studied in candle light, when I came home from school. The electricity at our home was connected either in 1922 or1923.  Our financial situation was just enough to support us, and thus my mother was responsible for all the housework. We never had any maids.

We had a completely white cat, called Pamuk [cotton], like the Ankara Cat [Ankara or Angora Cat, is a breed, known for its long hair, it is often all white, with one eye green, the other eye blue]. I liked Pamuk a lot, but the real responsibility was on my mother. She took care of him.  When he aged and died, both my mother and I cried very much.

We didn’t have anything like a bookshelf at home. I liked reading a lot. Sometimes I used to read detective novels, sometimes scientific books. I read Journal d’Orient  8 from the daily newspapers. At the time, the concept of a library did not exist. My family wouldn’t know such a place. I would usually rent the books which I read, from school, or sometimes buy them from a bookstore. I read the novels (detective and dueling stories) of the writer called Michel Zevaco [French writer who wrote novels about knights and duelling and chivalry], and was very fond of them. This is why I learned very good French.

I was always interested in electric wiring and devices since my childhood. We would buy supplies with my neighbor Jojo Sosino and make a lot of things together in ‘Selanik Han’ [Salonika office building]. We made a little portable radio together with him. When the first sound recording machines were launched, I had already invented some sort of recording machine. Sometimes it recorded, sometimes not.  It worked in the same manner as a radio did.  Actually, it was more Jojo’s invention.  Though Jojo was 6-7 years younger than me, he was very skillful in such things. After completing his master’s in engineering, and his military service, they emigrated to the States as a family. Jojo started working in NASA and is still working there. His elder brother, Rifat Sosino, on the other hand, became a reformist rabbi in Montevideo. Their father, Albert Sonsino, worked as the headmaster of the B’ne Berit school [Bnai Brith] for a while.  He had a lot of information about the Tora [Torah], and thus prepared our children’s Bar Mitzva [Bar-Mitzvah] ceremonies’ speeches.

Later on we moved to a house on Bankalar Street [a street in the Jewish district on the European side], across the “Goldschmith” [Ashkenazi school with German and Hebrew as languages of instruction] school. I lived in this house till I met and got engaged to my late wife.

There were neither horse carriages, nor cars, in the neighborhoods I was brought up. Everyone walked to wherever they were going. The streets were cobbled. I suppose we were 40-50 families in the neighborhood. Besides the Knesset Israel [the synagogue in the neighborhood], there were synagogues in Balat and Haskoy [the other Jewish neighborhoods around] (The Sisli Synagogue and the Neve Shalom Synagogue were opened later on). It was a typical Jewish neighborhood. We had two Shohets [shochetim] (unfortunately I don’t remember their names). These people also did Beritmila [brith millah] besides doing the shohet [shochet] work. We had Palachi, the hazan [hazzan]. Our chief rabbi was “Rafael Saban” [he was the grandfather of Rıfat Saban, who was the president of the Jewish Community in 1998]. We had the “Azara” [azarah] [the place where women sat in the synagogues]. There gathered around 30-40 women at Keila Shabat [keillah shabbath] [the prayers done on Shabat nights]. I’ve been going to synagogue every Friday and Saturday since I knew myself.

We used to play football and voleyball with the children, who were the same age as us, on the empty field next to the school, in our free time. All of my friends, were either from school or from our neighborhood, thus 98% of my friends were Jewish. We had a football team, called “Etoile” [“star” in French]. I always played in the matches, because I was a good forward player. We played in this team for 5-6 years. I played ball on the island till 10 years ago, but now I only play bezique and backgammon.


During World War I, a British unit used to live in Arapyan Inn, which was behind our neighborhood. The British, who did not have anything to do, used to play football, on the open field near the Inn. One day, when the British were playing football, the ball bounced from the foot of one of them, and flew directly into our house, breaking the window. The British, who did this, apologized a lot. My aunt [father’s sister] was living with us then, and her English was perfect. She told the British soldier that he can only get his ball back, after he fixed the window. I remember playing with that ball at home, till the window was fixed.

I started primary school, at the Alliance Israelite Universelle 9 at Kuledibi, Yazıcı Sokak. Our friends and teachers were all Jewish. Our language of education, which was French during the first years of our schooling, became Turkish after the foundation of the Republic [1923] There was no French after that in the Jewish schools. There were also Hebrew classes at our school. There were also two Muslims students in our class. These students were free not to attend the Hebrew classes. They were free to stay in the class, if they wanted to learn another language, because the lessons weren’t about religion. We also had Turkish teachers at our school, after the foundation of the Republic. I was a very hard-working student, and my head-master always sent congratulations home, which made my father extremely happy. Later on, the yearly fee of the school became 13 liras. 13 liras would meet the expenses of a family of three for 15 days.  My father’s business wasn’t doing very well during that time. At the suggestion and the advice of my head-master, I entered the Jewish High School with a scholarship, and graduated from there. Most of our teachers were Jewish. Miss Pardo came for literature, Mr. Natan for math, Miss Sidi for foreign language, and Mr.Goldenberg for music. I did not differentiate between the lessons, and was interested in all of them, and studied hard.

Before the foundation of the Republic 10 our school was closed on Fridays right after noon and was opened again on Sundays. After the foundation of the Republic, our school was closed late in the afternoons on Fridays. Saturday and Sunday were declared as the official holidays.

We had a Talmud Tora [Talmud Torah] at the schools. It was forbidden to give such information at the synagogues. [The law forbids any kind of religious courses given outside school] It was given secretly. There weren’t that many very religious people, and thus the need for a yeshiva [yeshivah] did not arise.  During those the times, all the Jews chose to live together. Our community lived around Kuledibi, Haskoy, and Balat. [Districts on the European side]. Later on living in Sisli and Nisantası became popular. We settled down in those places later on, too.

I wasn’t interested in politics. Of course, I would listen to the news, and watch the developments taking place closely. I remember Venizelos [President of Greece] coming to Istanbul to meet Ataturk 11, and the public applauding them with small and big flags, as they were passing by through Beyoglu, when I was 12-13 years old. Venizelos had a completely white beard. Both commanders were sitting side by side in a convertible limousine and were waving at the public.

We used to go to Florya for swimming by train at summer time, when we were young and around 18-19 years old. We also went to Moda, Kalamis, Caddebostan, the Princess Islands and Sureyya beaches.

I was always interested in motor vehicles. I used to rent motorcycles during my youth.
One winter day, I took the man renting the motorcycles, on the back of my bike and we rode to Kilyos. The weather was so cold that, upon our return to the garage, I lost consciousness for one or two minutes.  I took great pleasure in these trips. There was an empty field in Talimhane, where cars and motorcycles were rented. The Talimhane [a neighborhood on the European side] tour by car cost 10 kurus. [ kurus = 1/100 of lira]

My father’s last name was Menase. But with the Surname Law [see Reforms in the Turkish Republic] that was passed in 1932-1933 [actually in 1934], our surname was changed to Isman. The officer at the registration office told me that the surname Menase had been taken by somebody else. I had to find another surname. My boss at the firm which I was working at then, used to tell me “You are a very good businessman”.  I was inspired by these words, and had my surname registered as “Isman” [’Is’ means business in Turkish, it is attached to the English ‘man’]. 

After Ataturk's death

I remember the day Ataturk died very well. I was around 25 years old. Of course we were all very sad. We went to Dolmabahce, to watch the funeral ceremony, and to pay our respects to him. It was very crowded. Officers on horseback and soldiers were trying hard to establish order to prevent any chaos. Nevertheless, many were run over in the crowd. If we hadn’t been able to throw ourselves into a garden-like place near the street, we would also have been run over. Dolmabahce and its vicinity was almost like nowadays. Of course the streets were not asphalted, but cobbled.

The non-muslims did not serve as officers or real soldiers in the army till 1950’s. But they started drafting non-muslims as officers in 1950. During those times, even high school graduates could become officers. I was a non-muslim, who had graduated from high school, so they did not take me as an officer. There was an issue of being “unfavorable”. [At that time they did not want to make non-Jews officers because they were not trusted.  This was especially true for the Greeks and Armenians, but as with other applications which concerned them only, it was applied against the Jews as well] The ones who were announced as unfavorable, had to do compulsory service for 1.5 years. In 1936, I said that I did’t finish high school, paid 230 liras as compensation and did my military service for 6 months in Sirkeci [inner district of Istanbul]. I was in the quartermaster corps.  I was responsible for the depot of military supplies.  Whenever new soldiers arrived, we would dress them, provide them with travel money and sent them to their new places. The marches I know from that period [military service] are very few, I only know the Turkish National Anthem [lyrics: Mehmet Akif Ersoy; music: Zeki Ungor] and the Izmir March. I had learned these marches at school actually. [Izmir march is the most popular marching song in Turkey.] This was my first military service.

In September 1939, when World War II started, they collected all the non-muslims in 20 classes 12, drafted them again. I was drafted again as reserve and was discharged in 1941.  3-4 months after the war started they drafted the 1911, 1912, 1913 born men as reserves.  6 months after that the war was raging and while we were waiting to be discharged, they drafted all men between 21 and 41 years old as the famous 20 military reserve classes.  So, we, the three classes that had been drafted before were discharged after one year reserve duty.  I did my duty in Yozgat.  We used to do exercises every day.  They did not give arms to non-Muslims.  They gave tools to construct roads with.

I started my business life at the place of the famous glass merchant of the time, called Ishak Niyego. Our place was in Karakoy. [district on the European side]. We had a warehouse, which we would call a “factory”, and a shop at the exit of the “Tunel” 13 in Karakoy. The customers’ orders were taken at the shop, and then we would prepare them at the warehouse. The glass was processed according to the order or mirrored.  I was the technician of the firm, and my assistant was Israel Menase. (later on he became the president of the Jewish Community) I met my late wife Suzan there. She was the secretary of the firm.

We were all together 15-20 people in the shop and were all Jewish. I worked there for 10-12 years, till the Wealth Tax 14 was imposed, and ruined our lives. During the Weath Tax event, our firm was closed, and we became unemployed.

My friend and confidant Izak Altabev (he became a member of the Turkish National Assembly), was the General manager of the Koc Company [one of the oldest companies of Istanbul’s most important group of companies dealing with many diverse industries, from the automotive to the electronic.] During one of our conversations we had together, I learned about Vehbi Koc’s personality, and his being open to new investments. Thanks to Izak, we went to meet Vehbi Koc himself, owner and biggest shareholder of the company.  At the end of the meeting, we came to the conclusion that a separate “glass” branch could be opened within the company’s own structure. From then on I had a new job. We imported the glass from various parts of Europe. Hungary, Bulgaria, and Belgium were the countries with which we worked frequently.

There was also the installation, iron, and export divisions, within the structure of Koc. “Glass Division” was the last one that was founded. The profit made by the glass division within the first year of its foundation, constituted for the 62% of the profit made by all of the other companies. We became first in four branches with 62%.  38% was shared by the other three divisions. I continued working there for long years. After a certain period of time, I started receiving bonuses from the profits.

One day in 1971-1972, while I was the general manager of the glass division of the Koc Company, I received an invitation from a firm in Britain, which we imported some goods from. “Pilkingtone Brothers” was Britain’s most famous glass factory, had 40.000 workers, and everything was automatized.  My wife Suzan, and I went to Britain to visit the factory upon the invitation we received. They took us around. We went to Sweden, Norway, and Denmark with the overcraft. (the guide who showed us around in Sweden, was Jewish-Swedish) . We went to Austria after this trip. I had to make a decision, as a result of the meetings I had had with one of the division managers over there.  We were producing glasswool under the brandname “Izocam”, within Koc’s divisions.  The population of Austria was only 7 million and was consuming 17 tons of this material (Izocam) a day.  On the other hand, Turkey had a population of 25 million people, and we were only producing one ton a day. We learned that lack of advertising was the cause of the situation. When we returned, we prepared a feasibility report, and presented it to Koc Holding. We founded a factory, with 4 million liras, and I became a shareholder. We produced 4 tons a day of the material and sold one ton of it. After 6 months of advertisement campaigns, it was not possible to find glasswool on the market any more. The 4 tons we produced daily, was sold immediately. As a result, we enlarged the factory, and increased the production to 11 tons a day. As you can understand “I can say that I’m the creator of Izocam. As you know this is very good material used both in sound and heat isolation.  Our expert engineers take part in the installation process, where the material is installed in the places it’s needed.

In the same way, I also took part in the foundation of Aygaz [an LPG, liquid petrol fuel company]. We used special lamps at our houses on the Princess Islands. We used to cook our food on them. On one of the trips we made to Israel, I saw Aygaz tanks [liquid fuel tanks], and its smaller sizes. Till then, we didn’t have such LPG tanks. Upon my return, I immediately presented a proposal to Koc Holding. We did some research. A Jewish Italian citizen, originally from Egypt, had founded such a factory there.  We contacted him and visited his factory. I brought him to Koc Holding. He explained to us about the things that had to be done. The factory was founded with 4 million dollars. This factory today is very rich. Besides its capital of 4 quadrillion, it owns ships, cisterns, and quite a lot of land.

My best friend, partner, and the person from whom I learned about life, Israel Menase, unfortunately died in 1973.  I was 60-61 years old then. The glass work, required personnel. When my children said: “Father dear, this is enough, live your life a little bit”, I  retired from the firm in 1975.  After I retired, I did few projects on my own. As you can understand I have had a very stable business life.

Thank God, we always had people who had become prominent figures in our society. Veysit the lawyer, Ventura the architect, [In the 1940s, the synagogues in the Galata Tower region could not meet the demand of the population, especially during the festivals like Rosh Hashanah and Yom Kippur.  So, the architects Elio Ventura and Bernard Motola, newly graduated from Istanbul Technical University presented the community with their new synagogue project, on which they had worked very hard for 6 months.  The Neve-Shalom Synagogue was built for the then huge sum of 300 000 liras and opened on 25 March 1951 on the location of the Aragon Synagogue, which had been built by the first Sephardic Jews who arrived from Spain in the 15th century] Prof. Selim Kaneti, the lawyer [Professor of Law at Istanbul University.  Prof. Kaneti was very well-liked by his colleagues and his students.  He died in 1992, when he was only 59].  Besides them, we also had very important merchants.

My father wasn’t alive when the Wealth Tax Law [see Wealth Tax] was passed. I was a high ranking white-collar laborer.  They wanted 750 liras from me. I was able to afford it. But on the other hand, they wanted 350.000 liras from my boss. That was a great fortune. He sold his house, and all of his belongings, but he wasn’t able to gather this amount of money.  The officers came, and he was sent to Askale. [work camp in Eastern Anatolia]. He stayed there for 5 or 6 months.

The World was witnessing World War II then. Inonu’s 15 political strategies had saved us from entering the war.  However, Britain and the States were putting a lot of pressure on us to enter the war against the Germans. During these negotiations, there arose the topic of the non-Muslims that were sent to Askale. Having them “set free” became a current issue, and thus they were set free. The ones who could return home, did so. Some of them died over there.  I don’t remember the names of the ones who couldn’t return. The businesses and the shops of the ones who went to Askale, were all closed down. They came back, started their lives again with a new strength. Most of them became successful businessman. The Wealth Tax had depressed us a lot, but later on we improved. Nowadays we live comparably more peacefully, as if antisemitism is over!


During World War II, thanks to Ismet Pasha’s [Ismet Inonu] correct politics, we didn’t enter the war. According to the rumors, ovens had been prepared in Kasimpasa. I did not see them, but there was such a rumor. We were following what was happening in Germany and in other European countries very closely, from the radio, and from the newspapers [we knew about those]. We were very scared. Foreign press newspapers came to Istanbul from Europe, even though there was war. We knew about the Kristallnacht, and the trains on which the Jews were put, and the camps. We were again drafted between 1941 and 1942, as civilians. Within the ones who were drafted, all were non-Muslims.  God created a miracle and protected us. 

My wife Suzan


My wife, Suzan, is also from Istanbul. Her father Stefanya Akkoen, married Mme. Rebeka in 1905.  ( I don’t know my mother-in-law’s maiden name). They had settled down in Kuzguncuk and had always raised their families there. [Jewish district on the Asian side]

Her father was a hard-working and a very clever man. He was engaged in the customs business. During those times most of the customs officers were non-Muslims [they typically knew trade and languages better]. Later on my father-in-law rented a hall on the Kuzguncuk pier, and ran a club operating as a casino during weekdays, and a cinema on weekends. My father-in-law was also a skilled enough bridge player to become the Bridge Champion of the times. Unfortunately, he was poisoned by something he ate, became sick, and lost his ability to speak. Naturally, we closed down these businesses slowly when he got sick.

Her mother, Rebeka was a very good housewife. They had four children, including my wife Suzan. They educated them very well. My wife had two brothers and a sister.

The eldest brother, Lazar Akkoen, was born in 1909 in Kuzguncuk. He was very religious. He married Sara (her maiden name was Aksiyote) from Kuzguncuk. She was a very good housewife. They had three children named, Rifka, Medi and Ishak. Lazar was working as a vice president at the Deutsche Bank in Istanbul, when he was raising his family. During World War II, in 1942 all the Jews working at German companies were dismissed from their jobs, on an order that came from Germany. Lazar, who became jobless over a night, got very sad, and emigrated to Israel [Palestine] with all his family. They struggled to survive there for a long time. Finally, Lazar found a job at the Discount Bank, and became the president of the bank in time. They had a very good life. Their children received a very good education and are all working at very good places. They married off all of their children. They have many grandchildren. Now, they even have children from their grandchildren. Unfortunately, Lazar died in 1984 and was buried in Israel.

My wife, Suzan’s brother, Moiz Akkoen, was also born in Kuzguncuk. He grew up there. He married Seli Alfandari. They had two sons, named Seyfi and Avi. He worked at an import company called “Porsemay Glassware”, in Tahtakale [a neighborhood], Eminonu [commercial district on the European side] for long years. He became a partner of the firm later on. They used to import porcelain dishware, crystal glassware, and crystal chandeliers from abroad, especially from Czechoslovakia, and Germany. Their life was very pleasurable and happy. During the events of 6th  and 7th of September in 1955 16, their stores were ruined, all their items were broken and looted. This sad event affected Moiz very much. He emigrated to Israel with his family. He opened up a “Faux Bijouterie” [French for “imitation jewelry”] workshop there. Later on, he also exported this jewelry to Europe.  He worked at this job for a long time. He retired and closed down his business later on. He has seven grandchildren from his sons.  Though they have aged a lot, they are full of life. Seli has been receiving treatment for osteoporosis, for a long time. Moiz has some slight sicknesses, but they manage.

Their sister Ester Akkoen, was also born in Kuzguncuk, and she grew up there. Ester used to work at a firm owned by a very rich man named Ahmet Diliboz, who had come from Russia. This man brought with him a lot of pearls, when he was escaping from Russia. He sold them here and founded this firm. This is the way he used to tell us. This firm was engaged in export and import business. Ester worked as a secretary in this firm, for a few years. Later on she married Albert Eskenazi.  They had three children named, Rifka, Suzi, and Moiz. When their children grew up, they emigrated to Israel.  Ester and Albert also emigrated to Israel in 1966, after their children.

Rifka chose to be a housewife after she got married. On the other hand, Suzi worked at one of the branches of the Discount Bank in Tel Aviv for long years. Later on she got married, and had children, but continued working in spite of having had children. She became a Division Manager. She still continues working for this bank. She also had grandchildren. Their son Moiz, on the other hand, became a total vagrant. Unfortunately, he became the black sheep of the family. He usually disappears for a long a time, then comes back. The family becomes very miserable upon each of his returns home. Unfortunately we lost Albert in 2002; he is buried in Israel.

All the siblings, including the very religious Lazar, are all liberals.  All the siblings have close ties with each other and love one another. We always liked spending time with each other, and we’ve always been like siblings. We still talk at least twice a week on the phone with each other and meet once a year.

We lived together with my mother-in-law for long years. When my wife’s siblings emigrated to Israel, she also went to stay with them, during certain periods of the year. And she died when she was with them in Israel and was buried there.

My wife’s English was very good, because she was a graduate of the British School in Istanbul (see English High School for Girls).  Besides this, her French was also very good. Like I said, we were working at the same firm. We met and went out together. Her mother didn’t want me, because of my low income, when we decided to get married. Nevertheless, against everything, we got married in the synagogue in Kuzguncuk, in May 1935. (not the one that is in use today, there was another one on the upper part of Kuzguncuk. I forgot its name.)

At those times, the weddings were not celebrated like today’s ostentatious weddings. In the afternoon, as the whole family we went to the Novotni Garden, across Union Francaise in Tepebasi. We ate our dinner, and sat outside, as the season was favorable. It was very nice. We all returned home together and went to work the next morning.

After we got married, we rented a flat from the apartment named “Belvu” [from the French “belle vue” meaning “nice view”] on Bankalar Street. These flats were so large that we rented it together with our closest friends, David Eskenazi and his wife.  They had not had any children, so they loved ours as theirs.  They had two rooms, and we had two rooms and a living room. We shared the kitchen and the bathroom. As a result of the solution found, paying the rent was not that hard.

After we got married, Suzan always gave her family what she earned. Her family came to live with us when her father got sick. Later on, when the financial situation of Moiz, Suzan’s elder brother, improved, he took care of his parents. When my father-in-law died, my mother-in-law started living with us. Later on in 1957, she went to Israel with her younger son, Moiz, and died there in 1967.

I was working at Koc, when the Struma Ship 17 Tragedy took place. There were Romanian Jews on the ship.  With the help of our friend Altabev and Vehbi Koc, we were able to convey food aid to the ship.  We took the 2-3 people, who were saved from the ship near us, and gave food to them. ( I don’t remember their names). They were sheltered at the Orphans Protection Association. We arranged their passports at the Israel Consulate, and sent them to Israel. Nisim Palti and Mr. Brot were within the organization, and they arranged such things. Brot used to give the visas. Even my former boss had wanted to send me to Israel. I had gotten my visa from Mr. Brot  in 24 hours. But my family’s character was not suitable for this. I had to stay here. Mr. Brot was a Zionist. He was the owner of the shop called “Mayer” (the first multi-storeyed shop in Beyoglu). The ones saved from Struma told us how the ship had been bombarded. They had stayed on the sea for 4-5 days, and had suffered a lot of difficulties. Unfortunately there were 700-800 people in the ship, but only 2-3 people were saved.  It was a very big tragedy.

Then, Izak Altabev [was elected to the National Assembly in 1957.  He was tried at Yassiada after the military coup on 27 May 1960] wasn’t a member of the Turkish Parliament yet. We only had two parliamentary members, as Jews. One of these was Altabev, and the other was Abrevaya. During the Menderes period 18  Altabev was one of the people who was sent to Yassiada [an island on the Marmara Sea, 16 km south of the Bosphorus.  It is the smallest of the series of islands known as the Princes’ Islands.  After the foundation of the Republic, some naval facilities were built on this vacant island.  During the military coup of 1960, all politicians who were arrested, were taken to these facilities and tried there]. Izak Altabev was saved from hanging, but unfortunately got sick and had a stroke. He was examined by a neurologist who came from Israel when he returned to Istanbul. He struggled for his life for a month but died. He had a family, but I don’t know what happened to them.

My neighbor and friend, the lawyer Eli Behar, is actually from Thrace.  In 1933, there was a rumor spread about the Jews, claiming that they were cooperating with the enemy. [19 see Thrace Events] Because of these slanders, a lot of anti-semitic movements took place. As a result, the Jews sold their possesions for nothing and either emigrated to Istanbul or somewhere else. Eli is one of these families. He completed his education in Edirne, became a career man there, and came to Istanbul. He was the lawyer of the first firm named Niyego, which I worked at. This was the way we met. 

Family life

I returned from my second military service in 1941. We had been married for six years, then. We could have a family. Of our children, Selim was born in 1943, and Seyfi in 1945. We had been living in Talimhane, Taksim since 1942, and raised our children there. We moved to Sıracevizler, Sisli in 1958 [a neighborhood on the European side].

We used to go on picnics on weekends after we became a family. Sometimes on Sundays, we ate kebabs at the “Bursa Kebapcısı” in Harbiye, for 30 liras for four people. We went to the fish restaurant sometimes in Kilyos.

On Saturday nights, season tickets were bought for cinemas. In this way, we both used to watch the film, and the had the chance to meet friends. We used to go to Konak [in Harbiye] and Yeni Melek [in Beyoglu] cinemas.

We had our sons’ circumcision [brit milah] ceremonies at the hospital they were born in. (I think it was the American Hospital). That year I was the president of Matan Baseter [a local Jewish institution to help the poor]. For that reason the chief rabbi of the time, Rav David Asseo, was among the guests.  There were friends, family and relatives at the ceremonies.

Suzan took care of Selim and Seyfi very well. We never went on trips, leaving them to someone to care of them. Only when they grew up, she felt comfortable about leaving them behind, and thus we went abroad. We had the children’s Barmitzva [bar mitzvah] ceremonies at the Bnai Brith hall.

We used to speak French and Spanish, with my late wife. Of course we also spoke Turkish. We usually spoke Turkish with the children. In this way, the children became acquainted with these two languages when they were small.

We were able to give a good education to our children. Selim went to the primary school at Yeni Kolej. [Literally New College, it is a private Turkish school that has a reputation of being very easy to finish] He then finished secondary high school in Saint Michel [French Catholic school], and the high school in Saint Benoit [French Catholic school]. [In the Turkish education system, primary school was 5 years, then came 3 years of secondary school and then another 3 years of high school or lycee] He started the Faculty of Law of Istanbul University, and graduated from there. He is working as a lawyer. He married Verjel Abuaf, whom I love very much, and regard like a daughter, at the Neve Salom Synagogue, in 1971. They had two sons, from their marriage. In 1973, my first grandchild, Eytan was born. He was a very good student. He finished Robert College 20. He then finished Business Administration at the University of Istanbul. He started his working life. He married Sibel Almelek, in May 2004.  They moved to Izmir [third biggest city in Turkey] and settled down there, because of their businesses. My youngest grandchild, named Koray (Selim’s second son) is 17 years old, and still studying at the Jewish High School in Ulus.

On the other hand, Seyfi finished the primary school in Yeni Kolej, the secondary high school in Saint Michel [French Catholic school], and the high school in Ata Kolej. He then went to Israel for a year. Upon his return from Israel, he studied to become a dentist in Istanbul. Now he’s continuing on with his career, as a good dentist. He married Suzetta whom I regard as a daughter, and love very much, in 1975. In 1979, my granddaughter, Nisya was born. Nisya, finished Bilgi University. She is now the manager of the Jewish Museum. Hopefully, we’ll have Nisya married in June.

My elder son Selim, had a mild asthmatic condition. Upon the doctor’s advice, we went to Uludag [National park, south of Bursa] for one or two weeks, in summer. But it was not of much use.

We have become residents of Burgaz [one of the Princess Islands] since 1945. We had everything within reach there. The sea, the sun, friends, and the entertainments at the clubs. We used to spend our summers in this way. We didn’t fancy going to Bodrum and etc like nowadays’ families. We didn’t feel such a need.

In 1955, the 6th and the 7th of September events [see 6th and 7th September Events] occurred, which shook Istanbul.  We were in Burgaz at the time. We had bought the land of our present house then. Many looters who came to the island on freight ships, attempted to step ashore. But I witnessed the armed police, at the shore, 5-6 in number, did not let them do so. I went dowtown, with the first ship in the morning. Our firm [Koc Firm] was Turkish, so nothing had happened to it. But Karakoy, Sishane, and Beyoglu were all disasters. All the non-muslims’ shop windows were broken, their goods thrown on the streets, their safe boxes thrown out of the windows, their white goods thrown out of the windows, thorn rolls of fabric on the streets… I can not tell you what more horrible scenes there were. There were the stores of the Greeks in Karakoy, and they were usually engaged in the dye business. All of their goods were ruined and looted. A very big emigration on the part of the Greeks and also the Jews from Istanbul took place, after this event.

When we were raising our family, we especially always celebrated Pesah and Hanuka [Chanukkah]. We took a lot of care to do as required. I still recite the Shema in the mornings and at nights. I always wanted my children to go the synagogue more often. But it didn’t happen that way. My elder son Selim, was a student of Saint Michel, and there was school on Saturdays then. I had sent Selim to Mahazike Tora 21. Nisim Behar was his teacher there. When he said “Oh! How can you go to school on Saturdays”, my son Selim lost his interest in the synagogue. Now, he only goes to the synagogue when it is required to do so.

Seyfi learned how to read and write in Hebrew when he was in Israel. He is a little bit more interested. But he also only goes to the synangogue when it is required to do so. On the other hand, I go to the synagogue every week on the island. During winter, I sometimes go to the Sisli Synagogue. I always said to my children to teach Judaism to my grandchildren. Thanks to my daughter-in-laws, they did whatever they could have done about it. Because they themselves do not care too much, the grandchildren don’t either. But thank God, all of them are aware of their Jewishness and are proud of it.

We were very proud of the State of Israel when it was founded. But nevertheless we never spoke about Israel and its politics, with the major public.  We never thought of emigrating to Israel while our children were educated and married here, though I have Zionist ideas.

My first car, was a Vauxhall with 6 cylinders, in 1951, a British car brand. The gears would not function properly, the car itself and its wheels were high. When I drove at 70 km/hour, I thought I was flying. Later on I bought an Opel for 25.000 liras. I sold that one for 40.000 liras and bought a bigger Opel. Later on I bought a Captain Opel, at 6000 km, for 57.000 liras, from a Chief of Police. I sold it for 90.000 liras and bought one of the cars we were producing at Koc Holding [the biggest business holding in Turkey dealing in banking, construction, automotive, all sorts of production, energy, trade sectors.  The business started with the small grocery shop opened by the patriarch Vehbi Koc in 1917. Today, it is a huge business holding] called Dogan. [Turkish representative of the Italian Fiat cars] In spite of my children being angry at me, I’ve been driving for 51 years.

We went to Europe 2-3 times, when we had our car. We also went abroad 1 or 2 times by plane.  We went all around Switzerland, France and Britain, with Suzan and Leon Alaton (very close friends). We spent very cheerful holidays.

Risar Hazday and Rabenu Aruete, both my classmates and neighborhood friends, had emigrated to France. During our first trip to France, with my wife, I searched for Rabenu and found him. He had become the representative of “Barletta” motorcycles. [an Italian make motorcycle.] He used to import them to France and sell them.  He had become a very important and a very rich man. I had to get permission from three people in order to reach him. He was very happy to be with us, he took very good care of us. He had changed his name to “Benoit Aruet”. I wasn’t able to find my other friend, despite all the search I did for him.

When my elder son, Selim, graduated from high school, we took him with us and went around Europe. On another occasion, we went to Switzerland with the lawyer Eliya Behar and his wife, Rejin. (both our neighbor and close friend). Rejin’s brother, Isak Menase, was living in Switzerland. We stayed at a hotel, and they stayed over at their siblings’. We went around together every day. They were very hospitable. They didn’t let us spend a penny. We went to Britain from there. The trips I liked most, were the ones we made to Israel. I t is always nice to be with my late wife’s siblings. We like each other a lot, because we are like a very big family.

We celebrated our 50th marriage anniversary, with our family and close friends, at Bizim Tepe [the association of Robert College graduates, a club with a Bosphorus view.] We were around 50-60 people, it was a very special and a very pleasurable night. The video show, which my son Seyfi had prepared, made us and our friends spend a very nice time. It was very good that we had prepared that night.

Unfortunately, my wife Suzan got very sick, and though we did everything to save her, we couldn’t. She died in 1989, and was buried in Arnavutkoy. [The sephardic cemetry in Ulus was always called Arnavutkoy]. I miss her so much that, I go to visit her very often, and talk to her from heart to heart.

I never experienced any anti-semitic event, targeted at my family or myself. There was the issue of “Citizen, speak Turkish”, which scared us. 22 Like I said, our families at home barely knew any Turkish. They were harassed by people on the street, who heard them talk. Our Turkish had started with the foundation of the Republic, when the education at school started being in Turkish. Naturally, we were very much affected by the Wealth Tax and the slogan “Citizen, speak Turkish”. The Jews’ accents almost always differed from the Turks, due to the upbringing they had at homes, and due to the way their families used to speak. They used to make fun of us slyly. They would make remarks such as “Hoow are youuu, arre youu okaaay?’.  Another remark that was made, for me and my wife to be, Suzan, when we were going around in Kuzguncuk: “Sooo, now arre youuu goiing to Tarlaabasiii?”. Naturally we were sad, but these events were not as destrucrive as The Wealth Tax.

During the attack of the Neve Salom in 1986 23, I was in Burgaz. We came to Istanbul at once and did whatever we could do. Those days were horrible.

I like the opinions of the today’s government, anyways. They did no harm to us. He [Prime Minister Erdogan] visited the chief rabbi at his home, after the attacks to the synagogues on 15th of November in 2004. [see Bombing of the Istanbul Synagogues] 24 I was in Abant with a big group, on a tour organized by the Protecting the Poor Association. [Bnai Brith]. We heard the news there and came back immediately.

Also, from the hostile acts against the Greeks in 1955 and in 1964, a few Jewish families of Greek origin, had also been harmed. They were exiled from here. As far as I can remember, the Azuz family and the Nahmiyas family left Istanbul, at once.

I don’t know of any “Selaniklis” or “Donmes” 25 I know one or two Karaite 26 families. One of them is Leon Coskun. I once went to their synagogues, for a funeral ceremony. The structure and pattern of the prayers they were chanting, were like the ones we chanted at Kipur. It wasn’t different from ours at all.

I did volunteer work for the community in the years of 1958 and 1959. I first worked at Matan Baseter Birkurholim. 27 Later on I did different jobs at the Associations of Protecting the Orphans, and Protecting the Poor, and the Kizba. 28

When I was the Vice-President at Matan Baseter, we would determine the poor families, would do research about the ones who had applied, then we would take food and the financial aid to them. There was everything in the packages, required for a festival, at the time of the Pesah Festivals.

We would help the children of the families, who were in need, at the Association of Protecting the Orphans, in Ortakoy. Rone Somak was the president, and I was the Vice-President. Some of the families would give their Friday, Festival or family dinners here. We would meet the needs of the children, with the money we earned from these organizations. The office of the chief rabbi, would support us, whenever there was a need. Our expenses were too much. As you know, we would take care of the children in Burgaz, in the colony, in summer time [this is a place where the children are taken care of all throughout the summer, we can call it a summer camp]. This place was not chic and well equipped till now. The total number of children which was 60 in the beginning, fell to 25.  Emigration to Israel played a role in this. Besides, some were old enough for marriage, and they got married. We worked for long years, till the place of the Association Protecting the Orphans was closed in Ortakoy (I don’t remember the date). They rented this place to a firm which was selling medicine supplies, for a very cheap price. Later on, the Community wanted an increase, but the other side didn’t want to increase the rent. So we ended up at court. Finally, they got out of the building. This building is still empty today. Naturally it wasn’t well kept, and now it’s old and shabby. I moved this institution with Albert Yanni, to the old building of Alliance Israelite [The old Alliance school at Yazıcı Street, a neighborhood on the European side]. The school was closed anyways. We turned the classes into dormitories. Only one or two classes were left as they were. They came to Burgaz during summer time. We gave the remaining children, who were small, to families, in exchange of their care charges. We always kept on eye on those children. We were responsible for them. The families, who were taking care of the children, both received financial and moral help. In this way, children also lived in a family atmosphere. Due to this situation existing, the institution got closed. It exists today, but I don’t know what they are doing. We took these children to a villa in Burgaz, which was donated to the institution by a citizen from our community. (We call this villa either a “summer camp” or a “colony”). We used collect money from philanthropists, in order to cover for the expenses of the place. I had put a lot of work into this issue. With this money, food for children was bought, the cook was paid, the head-mistress’s salary was paid, and the other daily expenses were paid. The head-mistress was at the same time the head-mistress of the Orphelinat, in winter. Only the head-mistress, from the personnel was Jewish. Later on, they said: “Don’t collect any money, we established a coordination, from now on, they will manage the money business”. The children of the Orphanage and the Association, of Protecting the Poor, benefited from these facilities on the island for two months. The children of the orphanage would stay in the school building, before coming to the colony, and thus get bored. They became happy in an unbelievable way when they came to the island. Every family in Burgaz would make donations here. Most of them would dine here. A lot of activities were prepared, and expenses of the place were tried to be covered in this way. Today the colony expenses is always a big problem, as everything is much more expensive. Anyways, as you know, during the last years, we also serve our old folks here. Against all the difficulties, everyone receiving service from here, is very happy.

I became a member of Bnai Brith in 1965.  Then I worked as the president in the colony, for 6-7 years. I did different jobs at the Bnai Brith.  Presidency of Local Commissioning, was one of them. We had organized great balls with the late Lazarro Franko [the owner of the first many storeyed shop in Beyoglu] during the Purim Festivals, either at our building or in Hilton. We did twice in Hilton. We had earned real good income. Like today, we payed close attention so that the food served was Kasher [kosher].

Of my sons, Seyfi, was engaged in community affairs a little bit, he worked in the various departments of the Bnai Brith and organized many parties both for kids and for adults in Purim.  Selim, however, was’t involved at all.

I’m 91 years old today and have certain sicknesses. The major one these days is the liver cancer I have.  At the moment the treatment is going well, but you never know. I’ve had many operations. Nevertheless, I thank God for today.

I live together with my youngest son Seyfi in summer and live in the same apartment building in the winters. We are always together. We exchange calls with my elder son and visit each other. I was never intrested in the computer since it was not possible for me to learn after this age. As you know, I’m almost 92 years old. I meet my friends every day in the summer, and once or twice a week in winter time. We sometimes chat, sometimes play backgammon. 


Glossary

1 Raki

Anise liquor, popular in many places in the Balkans, Anatolia and the Middle East. It is principally the same as Greek Ouzo, Bulgarian Mastika or Arabic Arak.

2 Fez

  Ottoman hat introduced by Sultan Mahmud II (1839-1876) after he abolished the traditional Ottoman dressing code in 1839 (Imperial Prescript of Gulhane). The fez was then commonly used by the male population of the Empire regardless of religious affiliation.

3 Reforms in the Turkish Republic

After the establishment of the Turkish Republic (29th October 1923) Kemal Ataturk and the new Turkish government engaged themselves in great modernization efforts. Fundamental political, social, legal, educational and cultural reforms were introduced in the 1920s and 30s in order to bring Turkish society closer to the West and shape the republican polity. Ataturk had abolished the Sultanate earlier (1922); in 1924 he did so with the Caliphate (religious leadership). He closed down the dervish lodges, the turbes (tombs of worshipped holy people) and forbade the wearing of traditional religious costumes outside ceremonies. According to the Hat Law (1925), the traditional Ottoman fes was outlawed; surnames were introduced and the traditional nicknames were outlawed too. International measurement (metric system) as well as the Gregorian calendar was introduced alongside female suffrage. The republic was created as a secular state; religion and state were divided: the Shariah (Islamic law) courts were abolished and a new secular court was introduced. A new educational law was created; the institutes of Turkish History Foundation and Language Research Foundation were opened as well as the University of Istanbul. In order to foster literacy the old Arabic scrip was replaced with Latin letters.
4 Sultan Abdulhamid II (1876-1909):  Born in 1842 and died in 1918, he was a great conservative ruler of the late 19th Century, saving the Empire, once more, from collapse. He accepted the First Ottoman Constitution in 1876 but suspended it in 1878 and introduced authoritarian rule after the Berlin Congress when –due to European Great Power interference-  much of his European posessions were lost to the newly independent Balkan states (Serbia, Greece, Romania and Bulgaria). After losing Tunisia to the French (1881) and Egypt to the British (1882) he turned towards Germany as an ally and signed the concession with it for the construction of the Istanbul-Baghdad railway (1899). During his reign the University of Istanbul was established (1900) and a nation-wide network of secondary, elementary and military schools was established. The Empire went through immense modernization: railway and telegraph systems were developed and new industries were created. Despite the continuous effort of the Zionists however, he would not allow Jewish settlements in the Holy Land, neither would he give it to the British. Sultan Abdulhamid II was overthrown by the Young Turk Revolution in 1909 reestablishing the Constitution and expelling him to Salonika.
5 The Ottoman military in the 19th century: The traditional poll tax, which had been levied on non-Muslims for exemption from military service, was replaced in 1855 by a military substitution tax, “bedel-i askeriye” (the military price), levied on Muslims and non-Muslims alike who wished to be exempted from military service requirements which now were supposed to be applied to all, regardless of religion.  In fact, however, Jewish and Christian youths continued to wish to avoid military service in preference for the greater opportunities offered in civilian life, and the Muslims were not anxious to have them, so all non-Muslim youths of military age paid the bedel-I askeriye and none served in the army.  It was only in 1910, as a result of pressure from Grand Rabbi Haim Nahum Efendi in particular to show the Jews’ loyalty to the Ottoman state, that this tax was abolished and non-Muslims were in fact conscripted into the armed forces along with the Muslims despite the continued opposition of the Christian patriarchs to such military service for their young men.
6 English High School for Girls: It was established by Lady Redcliffe, the wife of the British Ambassador, in 1849 on Bursa Street, Beyoglu, Istanbul. In 1979 Great Britain stopped subsidizing the school and the Turkish government took it over; it was renamed English Secondary. In 1980 new classes were introduced and it was renamed again and called Beyoglu Anatolian High School.
7 The Ottoman Empire in World War I: The Ottoman Empire entered the war on the side of the Central Powers in October 1914, as they were the ones fighting the traditional Ottoman enemy: the Russian Empire. During the winter of 1914-15 the Ottomans launched an ill prepared campaign in the Caucasus against Russia with the hope to be able to turn the local Turkish-speaking Russian subjects (Azerbaijan) to their sides. Instead the Russian counter-offensive drove the Ottomans back behind the borders and Russia occupied North Eastern Anatolia. The local Armenians received the fellow Christian Russians as liberators and many of them assisted them in their efforts against the Ottomans. Assuming an Armenian conspiracy during the winter of 1915 two million Armenians were deported to the war zone; there were mutual massacres that resulted in thousands of people (both Turks and Armenians) to die. In the spring of 1915 the Entente was to occupy the straits (Bosphorus and Dardanelles) and ensure the passage of supply to the Russian Black Sea ports. British troops landed in Galippoli (Dardanelles) but were not able to expand their beachheads against the army of Mustafa Kemal Pasha (later Kemal Ataturk); they evacuated in February 1916. Although the Ottomans were able to resist the British in Mesopotamia (Iraq) in 1915, they finally took Baghdad in 1917 and drove the Ottomans out of the entire province. Although the Russians made further advance in Eastern Anatolia they left the war after the October Revolution and according to the Treaty of Brest-Litovsk (March 1918) the Ottomans were able to regain Eastern Anatolia. Due to the Arab Revolt supported by the British as well as the direct British military intervention the Ottomans lost both Palestine and Syria; Mustafa Kemal was able only to withdraw his forces intact to Anatolia. Sultan Mohammed VI (1818-22) was forced to sign an armistice with the Entente (October 1918) and as a result British and French battle ships reached the port of Istanbul. The Sultan finally signed the Peace Treaty in Sevres in August 1920, according to which the Arab and Kurdish provinces and Armenia were lost as well as the whole of European Turkey with Istanbul, and the Aegean littoral was to be given to Greece.

8 Journal d’Orient

The main newspaper of the French-speaking Sephardi Jews in Turkey, it was published between 1917 and 1971 by Albert Karasu, his wife Angele Loreley and Jean de Peyrat idi. It consisted of four pages of daily news. The paper ceased publication on 25th August 1971, when Albert Karasu retired.


9 Alliance Israelite Universelle: founded in 1860 in Paris, this was the main organization that provided Ottoman and Balkan Jewry with western style modern education. The alliance schools were organized in a network with their Central Committee in Paris. The teaching body was usually the alumni trained in France. The schools emphasized modern sciences and history in their curriculum; nevertheless Hebrew and religion were also taught. Generally students were left ignorant of the Turkish language and the history and culture of the Ottoman Empire and as a result the new generation of Ottoman Jews was more familiar with France and the west in general than with their surrounding society. In the Balkans the first school was opened in Greece (Volos) in 1865, then in the Ottoman Empire in Adrianople in 1867, Shumla (Shumen) in 1870, and in Istanbul, Smyrna (Izmir), and Salonika in the 1870s. In Bulgaria numerous schools were also established; after 1891 those that had adopted the teaching of the Bulgarian language were recognized by the state. The modernist Jewish elite and intelligentsia of the late nineteenth century Ottoman Empire was known for having graduated from alliance schools; they were closely attached to the Young Turk circles, and after 1908 three of them (Carasso, Farraggi, and Masliah) were members of the new Ottoman Chamber of Deputies.

10 The Turkish Republic

The Turkish Grand National Assembly gathered for the first time on 23rd April 1920, thus paving the way for the foundation of the Turkish Republic.  The Assembly organized and directed the Turkish Independence War.  On 1st November 1922, the Assembly abolished the Sultanate, thereby cutting off ties with the Ottoman Empire.  On 29th October 1923, after coming out victorious from the independence war, the Turkish Republic was officially founded and Mustafa Kemal Ataturk was elected the first president.  On 30th October 1923, Ismet Inonu formed the first government with himself as Prime Minister.

11 Ataturk, Mustafa Kemal (1881-1938)

Great Turkish statesman, the founder of modern Turkey. Mustafa Kemal was born in Salonika; he adapted the name Ataturk (father of the Turks) when he introduced surnames in Turkey. He joined the liberal Young Turk movement, aiming at turning the Ottoman Empire into a modern Turkish nation state and also participated in the Young Turk Revolt (1908). He fought in the Second Balkan War (1913) and World War I. After the Ottoman capitulation to the Entente, Mustafa Kemal Pasha organized the Turkish Nationalist Party (1919) and set up a new government in Ankara to rival Sultan Mohammed VI, who had been forced to sign the treaty of Sevres (1920), according to which Turkey would loose the Arab and Kurdish provinces, Armenia, and the whole of European Turkey with Istanbul and the Aegean littoral to Greece. He was able to regain much of the lost provinces and expelled the Greeks from Anatolia. He abolished the Sultanate and attained international recognition for the Turkish Republic at the Lausanne Treaty (1923). Under his presidency Turkey became a constitutional state (1924), universal male suffrage was introduced, state and church were divided and he also introduced the Latin script.

12 The 20 military classes

In May 1941 non-Muslims aged 26-45 were called to military service. Some of them had just come back from their military service but were told to report for duty again. Great chaos occurred, as the Turkish officials took men from the streets and from their jobs and sent them to military camps. They were used in road building for a year and disbanded in July 1942.

13 Tunel

  The oldest subway that connects Tunel to Karakoy.  Local transportation changed overnight with the completion of the city subway (called Tunel).  When the construction of the subway was completed in 1875, it was treated as a national celebration, and as a grand victory for the proponents of modernization. 

14 Wealth Tax

Introduced in December 1942 by the Grand National Assembly in a desperate effort to resolve depressed economic conditions caused by wartime mobilization measures against a possible German influx to Turkey via the occupied Greece. It was administered in such a way to bear most heavily on urban merchants, many of who were Christians and Jews. Those who lacked the financial liquidity had to sell everything or declare bankruptcy and even work on government projects in order to pay their debts, in the process losing most or all of their properties. Those unable to pay were subjected to deportation to labor camps until their obligations were paid off.
15 Inonu, Ismet (1884 – 1973): Turkish statesman, the first Prime Minister of Turkey (1923) and President after the death of Kemal Attaturk (1938). He played a great role in the Turkish War of Independence and signed the Lausanne Treaty in 1923, reviewing the harsh measures put on Turkey by the Entente at the previous Sevres Treaty (1920). He was “all-time president” of the Republican People’s Party. He succeeded in keeping Turkey out of WWII. He was Prime Minister 10 times and governed for more than 16 years. In 1972 he resigned from his party and became a member of the Republic’s Senate.
16 The 6th – 7th September 1955 events:  The basic policy of the first years of the Turkish Republic was to “turkify” all its citizens, demanding that they have a common history, culture and language.  The government knew that this was not easy to do with the non-muslim citizens.  With the events in 1915 with the Armenians, and the population exchange (Greeks with Turks) in 1924, there were barely any non-muslims left in Anatolia.  The government then turned its eye towards Istanbul, which hosted a large number of non-muslims, especially Greeks.  In the minority report written by the government, it was suggested that Istanbul be cleansed of all Greeks.  The catalyst in realizing this aim came with the problems that arose in Cyprus.  When on 6th September, Istanbul awoke to the news in the papers about Ataturk’s house being bombed in Salonica.  This came as the spark that lit the rioting, looting and rape that followed.  It was later realized that most Greek houses and businesses had been marked beforehand.  Of course, other non-muslims got their share of the looting and destruction, too in the general frenzy.  All in all the result was: 3 people dead; 30 wounded; 1004 houses, 4348 shops, 27 pharmacies and laboratories, 21 factories, 110 restaurants and cafés, 73 churches, 26 schools, 5 sports clubs and 2 cemeteries were destroyed; 200 Greek women were raped.  A great wave of immigration occurred after these events and Istanbul was cleansed of its Greek population.

17 Struma ship

In December 1941 the ship took on board some 750 Jews – which was more than seven times its normal passengers' capacity – to take them to Haifa, then Palestine. As none of the passengers had British permits to enter the country, the ship stopped in Istanbul, Turkey, in order for them to get immigration certificates to Palestine but the Turkish authorities did not allow the passengers to disembark. They were given food and medicine by the Joint Distribution Committee and the Jewish community of Istanbul. As the vessel was not seaworthy, it could not leave either. However, in February 1942 the Turks towed the Struma to the Black Sea without water, food or fuel on board. The ship sank the same night and there was only one survivor. In 1978, a Soviet naval history disclosed that a Soviet submarine had sunk the Struma.

18 Adnan Menderes

1899–1961, Turkish prime minister (1950–60). In Jan., 1946, he formed the Democratic party, the first legal opposition party in Turkey. When the party came to power (1950), Menderes became prime minister, and in 1955 he also assumed the duties of foreign minister. In May, 1960, an army coup under General Cemal Gürsel toppled the government, and Menderes was arrested, charged with violating the constitution, and executed.

19 The Thrace Events

  In 1934, after the rise of the Nazi party in Germany, a lot of antisemitism occurred in Turkey.  With World War II at the door, the Turkish government wanted to secure the lands at its borders of Thrace, which for the most part were populated by Jews.  Non-muslims were considered dangerous in times of war.  The rightist press did a lot of antisemitic propaganda, which led to riots and looting and rape of Jews in the Thrace area.  This caused most of the Jewish population in the Thrace area to leave, mostly with none of their belongings, to Istanbul and later on to Palestine.

20 Robert College

The oldest and most prestigeous English language school in Istanbul, since the mid 19th Century providing education to the elite of Turkey as well as other countries in the region.  Robert College, was born in 1863 in the village of Bebek by the Bosphorus, when Christopher Robert approached Cyrus Hamlin with his desires and found a receptive audience. Hamlin, an American schoolmaster, had been running a school, a bakery and a laundry in Bebek at the time. Robert was a wealthy American industrialist desiring to establish in Turkey a modern university along American lines with instruction in English. These two men, an educator and a philanthropist, successfully collaborated to found Robert College.  Until 1971, it included two campuses: the actual Robert College exclusively for boys and the American College for Girls.  In 1971, the American College for Girls and the Robert College boys school united and co-education started under the name of Robert College at the previous American College for Girls campus. On the same date, the Turkish government took over the boys campus, which became Bogazici University (Bosphorus University), an English-medium Turkish state university.    Robert College and today’s Bogazici University were and still are the best schools in Turkey, having students from the top 1% of the student population.  Through the years, these schools have had graduates in the top positions in Turkey’s business, political, academic and art sectors.

21 Mahaziketora

the earlier name for the “Talmud Tora”, a kind of Sunday school where Judaic religious education was given to Jewish children.

22 Citizen, speak Turkish policy

  In the years 1930’s – 1940’s, the rise of Turkish nationalism had the Turkification of the minorities as its goal.  The community that was mainly aimed however, were the Jews, with whom the Turks did not have a history of enmity.  The Salonican Jew Moise Cohen (1883-1961), who had been in close touch with the Young Turks in his home town in the years preceding the restoration of the Constitution, took the old turkish name Tekinalp and led a campaign among his fellow Jews to encourage them to speak only Turkish to integrate them fully into Turkish life declaring that “Turkey is your home, so you should speak Turkish”.  In the major culture however, the policy of “Citizen, speak Turkish” was seen as pressure put on minorities to speak Turkish in public places.  There was no law to enforce this but it was more of a social pressure to make sure everyone learned how to speak the language of the new country.  There was a lot of criticism and verbal attacks and jeers on those who did not comply with this social rule.
23 The 1986 terrorist attack at the Neve-Shalom synagogue:  In September, 1986, Arab terrorists staged a terrorist attack with guns and grenades on worshippers in the synagogue, killing 23. The Turkish government and people were outraged by the attack. The damage was repaired, except for several bullet holes in a seat-back, left as a reminder.
24 The bombing of the Istanbul Synagogues: On 15th November 2003 two suicide terrorist attacks occurred nearly simultaneously at the Sisli and Neve-Shalom synagogues. The terrorists drove vans loaded with explosives and detonated the bombs in front of the synagogues. It was Saturday morning and the synagogues were full for the services. Due to the strong security measures that had been taken, there
were no casualties inside, however, 26 pedestrians on the street were killed; five of them were Jewish. The material loss was also terrible. The terrorists belonged to the Turkish branch of Al Qaida.

25 Donmes

The Sabetay Zvi followers, who lived in Salonica.  They were always considered to be crypto-Jews and were treated as such.  They have been known to marry amongst themselves and have their religious ceremonies in specific mosques only and bury their dead in specific cemeteries.

26 Karaite

Jewish schismatic sect, founded in Persia in the 8th century. Karaites reject the Oral Law, the Talmud, and accept only the Torah, but have developed their own commentaries. In Russia the Karaites initially enjoyed the same rights and suffered from the same oppression as Jews, however, after the 18th century they were given the right to purchase land. During the Nazi occupation they were not persecuted, as they were not considered a part of the Jewish community. Up until the end of the Ottoman era, Haskoy was the center of the Karaite community in Istanbul, however thez lived in Karakoy too. Today Turkish Karaites are parts of the greater Jewish community, but they bury their  dead in a separate plot of the Jewish cemetery and Jewish-Karaite  mixed marriages still have a problematic status.


27 Matan Baseter Bikur Holim: Literally Secret Help Care for the Sick, it is a Turkish Jewish community institution that finds the needy in the community and helps them.  They aid children with their school and health needs, send the needy families all necessities for the Jewish holidays, and look after the sick. All the expenses are met by donations and sponsorships inside the Turkish Jewish community.

28 Kizba

Turkish Jewish community organization to collect the annual tax from the members (Kizba is taxation in Hebrew).


 

Rebeka Evgin

REBI REBEKA EVGIN
Istanbul
Turkey
Date of Interview: May 2006
Interviewer: Feride Petilon

I am here with a loving mother who harmonizes the warmth of the Mediterranean with the Jewish personality: Rebi Rebeka Evgin.  She shared with us her childhood years that were spent in  Adana, her close relationships with her family, the hope and the despair of the war years, her marriages.  My job is to relate this to you and to enable this beautiful story to pass down generations.  Rebi Evgin is of medium height, with chestnut colored  hair, a woman considered petite.  The traces of the life she lived are evident in the wrinkles on her face. In reality these wrinkles have been diminished with the aesthetic procedures of the modern times. It is evident that she takes care of herself.  Her home reflects all the criteria of an organized and neat housewife. She lives with her daughter Sara and grandchild Yoni.  In her classically styled home, handmade rugs and ornaments stand out.  The habit of never offering coffee alone is part of this family too.  Rebi Evgin never forgets the difficulties she endured during her lifetime, yet she disperses the pessimistic feelings created by these, with her own willpower and spends her life with her friends, her children and her relatives.  

Family background    

Growing Up   

During the War     

After the War

Glossary

Family background                                   

In Fiddler on the Roof, the heroes ask each other “Why do Jews wear hats all the time?”, and the answer, just as we all know, is, “Because Jews are always ready to migrate”.  As in one of George Moustaki’s songs, “Le Juif Errant” (The Wandering Jew) has become the fate of the Jews.  And when I think about my ancestors, we see that my roots extend to Urmi.  Urmi is a town between Russia and Armenia.

My paternal grandfather Avram Babakardash was born in Urmi around 1870.  He lived in Iran, in Van Bashkale, in Konya, in Halep [last three are cities in eastern, central and southeastern Anatolia respectively], and in Damascus.  I don’t have much information about him but I know he was quite religious and that he spoke in Georgian.  They dealt with livestock.  A lot of his family members died during World War I.  My grandfather married Cevahir Babaoglu after losing his first wife.

My paternal grandmother, Cevahir Babaoglu, was a woman who lived in Russia, and who had escaped the Bolshevik Revolution 1.  She would poke her eyes with needles when she saw the picture of Stalin in the newspapers.  Cevahir Babaoglu was an obese woman who wore the garments that were in fashion in those days.  Her clothing was always dark-colored.  When she sat at the edge of the table, the table would disappear under her weight.  I am guessing that inactivity in her last years was the cause of her condition.  She never uncovered her head, she wrapped a scarf around it.  Even though her husband was Avram Babakardash, her last name was Babaoglu.  This situation was actually  prevalent in those years.  Even siblings from the same mother and father would be remembered with different last names.  Since there was no surname law 2 during those years, the last names that were acquired later on were changed at will.

Cevahir Babaoglu worked at the market in an era when ladies never worked.  She sold socks and handkerchiefs in the market.  Since she had suffered through a lot of poverty in Russia, she was used to working.  It was a second marriage for Cevahir also, with my grandfather.  She had two children from her first marriage, she had lost her first husband.  But there is no information about him.  A lot of people called her “Mr. Cevahir”.  You needed courage to go to markets to sell merchandise.

When I came to Istanbul, I went to her house.  She lived in Kuledibi [A neighborhood in Istanbul.  The surrounding area of Galata Tower was known as Kuledibi.  This area was densely populated by Jews.  Even all the merchants around were Jewish.  Galata Tower was built by Genoveans.  It is one of the important touristic spots of Istanbul today.  There are small restaurants in the narrow streets around Galata Tower.  The Neve Shalom Synagogue 3 is in this area too].  This was a large house with 5 rooms and a living room.  Old-fashioned sofas and mirrors decorated the livingroom.  There was a large section they called “hamam” [Turkish bath] in the house too.  Laundry would be washed in this section in large pots.  Food was kept in wire closets [there would be a closet in a cool part of the house in an era when there were no refrigerators.  It was called a wire closet because the door was made of wire].  The house was heated by stove.  She prepared a meal made with garbanzo beans called “abushifte”.  You added potatoes, meat and onions to this meal.

Cevahir Babaoglu was a pleasant, cordial woman who liked to converse and to give advice.  She suffered through a lot of poverty in Russia.  She worked at anything she found there.  After my grandfather died, when she was left alone, she thought commercial life would be more active in Istanbul, and followed the family Pur who were her relatives to come to this city.  When I went to visit her with my daughter, she would make cloth dolls for my daughter.  She was a very creative woman when you consider the conditions of those days.  I have no information about Miriam who was the real mother of my father.

The livelihood of this family who was constantly migrating was earned from different jobs all the time.  Selling dry goods and notions and dealing in livestock were the prominent careers.

I have no information about the mother and father of my mother.  Her father was called Daniel Nuriyeller, her mother Simbul.  My mother’s father married twice too.  There is no information about his first marriage.  Those are war years, unknown ailments [there were no antibiotics then, high fevers would cause deaths], epidemics [flu, typhus, cholera epidemics] would cause deaths at young ages.  Georgian would be spoken in this family too, and religious rules were deemed very important.

My father Yasef Babakardash was a radiant faced, saintly person.  Medicine had not evolved much then. There were no doctors either.  There was the problem of malaria in Adana [a city on the southern coast of Turkey, overlooking the Mediterranean].  Neighbors would come and look for cures for their sons who were feverish.  My father would write their names with a pencil or an inkpen somewhere, tie knots on ropes and pray something.  And he would put those ropes on the arms of those children like bracelets. The kids would get better and the neighbors would be happy.  He had a long thick moustache, he wore fez’s at first, then felt hats.  A black suit and tie were never missing.  He dealt in dry goods and notions, he was the owner of a large fabric store.  My father was very religious.  He would not go out to the street in the mornings without donning his tefillin.  My father was a very pleasant and honest person.  He was a good spouse.

My mother was an authoritarian mother.  Because there was a large difference in age between them, whatever my mother said, was done.  My father did all the shopping.  My mother did not even know how to buy bread.  When my father died, my mother would give me the baskets, I would do the shopping and bring it home.  Since I was the youngest child in the family, the whole family spoiled me.  On Saturdays or Sundays, when my father did not go to work, he would hold my hand and lead me to the park.  We would sit on the benches, I would swing on the swingsets.  When we went to the park, we looked more like grandfather and grandchild rather than father and daughter.  When people asked, he would proudly say “she is my daughter”.  But he felt sad inside, being taken for my grandfather.

My father would always come home for lunch.  He would close up the store and come home with my older brothers.  All the men came home for lunch in Adana.  Stores would be closed for lunch break.  Since distances were not long, the distance between home and work was walking distance.  My mother was a very good cook.  There were coal stoves in the kitchen.  There would be two pots of food every day.  We would eat that food for lunch and dinner.  Everyone would wait for each other for lunch, we would all gather around the table together and eat our meal.  Sometimes we would eat kebap [skewered grilled meat] and “lahmacun” [pronounced as “lahmajoon”, thin, slightly spicy meat pizza] that is famous in Adana.  But because the meat had to be kosher, my mother would give me the ground beef she prepared for the lahmacun.  I would go to the lahmacun maker, wait for the dough to be stretched, and when the lahmacuns were cooked, bring them home hot.  If my father wasn’t going to be able to come home for lunch for whatever reason, he would definitely take food to his store in a thermos.

When my father died, my mother mourned him for a long time.  She wore a black turban, and black pantyhose.  Since fabric handkerchiefs were used then, she had black bands sewn around white handkerchiefs to show she was in mourning.  She would lament after my father “who did you entrust me to, to leave me”.  My brothers wore black bands but did not allow us to wear black.  I don’t have information about my father’s first wife.  I am guessing she died from an epidemic.

My father had two brothers named Avram Babaoglu and Yakup Babaoglu.  They were born around the 1880’s.  Avram Babaoglu married a lady named Mina who had escaped from the Bolshevik Revolution in Russia. Mina went to Israel when her husband died.

Yakup Babaoglu married Shaabe and they went to Israel.  I never saw them.
  
My mother Varda Babakardash was a beautiful woman with a light complexion, medium height and brown eyes, she did not wear make-up but would dye her hair with henna.  [Henna is a kind of plant. This plant is mixed with water to make a paste and put on hair.  This mixture nourishes the hair and gives it a reddish hue.  There is also a tradition of painting hands with henna.  This is when young girls put henna on their hands before they are married and their hands become dark red.  It is a tradition mostly applied in Anatolia.  With this tradition, the family of the girl gathers together before the wedding.  Music is played, folkloric dances are performed, local outfits are worn.  Even though painting hands with henna is no longer applied today, the tradition of family and friends gathering together the night before the wedding to eat sweets and have  musical entertainment still continues.  In this way, the tradition of sending off the young girl from her home in a joyous atmosphere and enable her to have pleasant memories is given weight].  She was a woman who dressed well.  She had tailors sew her outfits.  These outfits were usually dark-colored, long-sleeved and with shoulder paddings.  There was no problem for fabrics because my father was in this business, and he always brought the best fabrics.  Sometimes foreign sample fabrics were used, sometimes domestic ones.  There were people who worked as tailors in the family.  They would sew it for my mom.

My mother never went out with her head uncovered.  In Adana, they would not look kindly on women with uncovered heads.  She wore scarves.  She was a very good housewife.  Her first husband had died in the war, too but she did not have children.  She was very fastidious about her clothing.  They had 25 years of age diffence with my father.  She was quiet and calm.  I would get the impression of a woman who had accepted her fate in my mother.

My mother had lost her first husband in the war.  My uncle Nesim Ipekel took her under his wing. When my uncle met my father and became friends with him, he found him appropriate for his niece.  He said “Look, he has two children but he is wealthy, and a very good person.  Get married, you will be comfortable”. She agreed to marry my father because of poverty, the stress of being a widow, and most importantly, not being able to contradict the words of your family elder. My father was a friend of my uncle’s family. In an era when family relationships were very strong, the families’ decisions were applied.  There was no such thing as dating then of course. You couldn’t even think about women working.  The best reference for women was being a good housewife.  My mother and father married in Iran. They had a civil marrieage but I don’t think they were married in a synagoue. They were married at home. This situation reflected on my mother’s relationship with my father in reality.  My father was both wealthy and handsome.  He had two children, but he was older in years nevetheless, and “knew the value of a woman” according to the mentality of those times.

My mother was a very clean woman, she cooked very well.  Her time was spent that way anyways. She had jewelry.  When I had measles, she would put that jewelry on me so I would not get up from bed and catch cold.  She was obliged to sell all of the jewelry in time.  In reality, even though my mother married because of pressure from her family, she demonstrated a very decisive and tough personality in her later years.  After my father died, she took my older sister and me and came to Istanbul to prevent the family from dispersing.

Avram Babaoglu, who was my father’s brother, never had children. Therefore he was very fond of me. And he wanted to adopt me. They even had a confrontation with my father about this subject.  My father had promised that if he had another daughter, he would register the child with his brother Avram Babaoglu to enable him to adopt her.  When I was born, my uncle had verbalized his wish, but my father had not warmed up to the idea.  When my father died, this time my uncle felt a debt towards me and the family in his conscience, and came to Istanbul to take us under his wing.  This way, someone from his family would get his inheritance.  His wife Mina wanted to adopt a niece from her side of the family.  During this time, it became imperative for us to move to Istanbul.  It was the beginning of World War II.  There were blackouts. My mother sold everything to pay for the move and we came to Istanbul all together.  Avram Babaoglu took us under his wing.

My aunt Mina hosted us very graciously but she wanted to adopt the daughter of her sister who had passed away. Some friction started at that point.  Yet this adoption did not take place with my getting married at a young age.  Mina could not adopt her own niece, either.  In fact, after my uncle died, Mina settled in Israel.  My mother, after marrying my older sister and me in Istanbul, went to live with her sons in Israel claiming “it is a shame to live in the house of your son-in-law”.

Israel was going through the birth pains of a country newly established.  My mother was a well-liked woman.  Her sons-in-law treated her with a lot of respect.  There were shortages and poverty in Israel during those years.  A country is getting established on one hand, it is growing economically on the other hand, and the people live concentrating on their own problems.  It saddened her that she did not receive from her daughters-in-law the close attention she had from her sons-in-law, that she could not find the relationships with her neighbors and family that she was used to in Istanbul, and that she could not speak Hebrew as much as she needed.  My mother settled in a house that the Israeli government provided for her as a result of my older brothers’ efforts and died in her own home in 1958.

My mother’s father also had a second marriage, I don’t have much information on this subject but I know that my mother had step-siblings.  One of my mother’s brothers was Nesim Ipekel; he dealt in dry goods and notions.  Of his children, Bohor died in war at a young age.  Eli married Ceni, Gabi married Beki, and Ruben married Monik.  All of these kids came to Istanbul and became successful at commerce.  Yayir Daniyelzade married a lady named Hana.  Of his children, Daniyel married Belkis Gulcan, Mois married Miryam Babakardash, Shamuel married Shaabe, Rıfat married Ester, Ester married Misha, and Matild married Zeki Basmaci.

I don’t have information about my mother’s other siblings Mordehay Basmaci and Anna.  I only know that all the siblings were involved in businesses like the commerce of fabrics and textiles.  I do not know why the last names are so mixed up.  When the surname law came out, everyone took their own last name and maybe the nicknames became last names.  I don’t have much information about this subject.

I am the fifth child of my family.   Avraam and Yakoov are the sons of my father from his first wife, they are my brothers from the same father, but different mothers.  They weren’t very happy about my mother and father getting married.  They thought that since my mother was a young woman, she would have a lot of children.  They manipulated the dry goods and notions store the way they wanted and during a period when my father was ill, they used it to further their own financial benefits.  My father sold fabrics by meters during that time, he opened up a small store and earned our living.  He did not have a fabric store any more when I was able to remember.  He had a small grocery store and earned his living from this store.  They say that Avram Babaoglu resembles my father a lot.  When I went to Israel in 1977, I saw my older brother after a lot of long years.  He had already grown old. During the years Avram Babaoglu immigrated to Israel, Israel had not even become a nation, it was under the protection of the British, it was a place of war and poverty.  Going there seemed like an adventure more or less.

Avram  Babaoglu married a lady named Matilda.  He had children named Isak, Janet, Niso, and Yosi.  Janet was a guardian in jail.  Niso was an engineer.  Isak and Yosi dealt in commerce.

Yaakov went to Beirut because the economy was better and commercial life more active.  Yaakov married a lady named Shaabe.  I never got to know him.

Among my siblings from the same mother and father, Israil Babakardash was born in Damascus in 1916.  He dealt in hardware, he migrated to Israel, he worked in a military office there.  Israil was a very smart young man.  I don’t know what would have happened if he wasn’t the son of a very enlightened mother and father.  He drew very well.  When he came to Istanbul, he would go to the Boshphorus and draw the shoreline across.  He did all my art homework from school.  He married a Turkish Jew named Pnina in Israel.  Pnina was a really beautiful woman.  She was a productive lady.  She always supported my brother by working at home.  They had children named Dalya, Yosi, Sami, and Judith.  Dalya had a beauty salon.  Judith deals in the catering business of a kibbutz.  Yosi and Sami work on computers.
 
Simon Babakardash was born in Damascus in 1925.  He left for Israel during the Wealth Tax 4.   First he learned the language in the kibbutz.  He married a lady named Margeurite that he met in the kibbutz and became a traffic cop.  He was a handsome young man.  There was no one in Tel-Aviv who did not know him.  He was always in the very front during ceremonies.  He always received support packages during the war years.  Margeurite was a smart woman.  My older brother had gone to his mother-in-law’s house as a live-in son-in-law.  He had two children named Eti and Yosi.  Eti was a make-up artist.  Yosi on the other hand had a certificate on diamonds.  He worked in the stock market.  He decided to go to the United States.  He planned on doing the same work there.  One night when he was going home with a bag full of money and diamonds, he was attacked by blacks.  He tried to resist giving the bag to the blacks but did not succeed.  The blacks killed him right there.  Yosi was newly married.  His mother Margeurite was extremely upset from this event and died a short while later.
  
Miryam was born in Damascus in 1920.  Miryam was a tailor.  She sewed for the most famous people in Adana.  She married my cousin Mois Daniyelzade.  The family objected to this marriage.  Because they were cousins with Mois, and in addition they dated.  Dating was frowned upon in those days.  When they went out, Miryam would take me with them.  She would meet Mois with the pretext of taking her sister out.  She would ask me not to mention this to my mother.  In time my mother accepted this union.  They left for Israel too, after they were married.  Miryam continued working in Israel.  Mois who was a sophisticated man on the other hand, could not find work and started working in construction.  First he settled in Hertzelia.  He started living in a small house with the opportunities that the Israeli government provided him.  Later he moved to Holon with the money he earned.  But Hertzelia became a city that bloomed.  And my older sister lost this opportunity that was given to her.  They had children named Suzan, Yosi (my father’s name), Yayir (her father-in-law’s name) and Hertzel.  Suzan and Yosi were born in Istanbul, Yayir and Hertzel in Israel.

These siblings who immigrated to Israel, started meeting up and socializing with each other.  They were together often on holidays.  Even though each one had their own lifestyle, the siblings and their spouses were very happy being together.  My uncle Simon and Miryam came to visit Bodrum this past summer.  From there, they came to Istanbul to visit with us too.

My older sister Sara was born in 1932 in Adana.  She was my biggest support after my father died.  As soon as we came to Istanbul, there was a proposition for Sara.  A young man from Samsun [a city on the shores of the Black Sea], his name was Yusuf Murat.  They had lost their mother.  Their father had remarried a lady named Mari.  Mari was from Istanbul, but went to Samsun as a bride.  Mari also gave birth to three children but she was a very good stepmother.  She never discriminated between her children and the children her husband had had with his first wife.

My uncle Avram Babaoglu was meeting up with Yakup and Mordo Murat.  Yakup was engaged to a Sephardic lady but he had rejected the engagement thinking that the wishes of this lady were excessive and that he could not live up to these wishes.  My brother-in-law Yakup had done his military service in Adana, long before this.  My father-in-law and my father were distant relatives.  My brother-in-law’s family also immigrated from Georgia but the Murat family went to Samsun.  When his son started his military service in Adana, he gave him our address.  There was a big military  branch in Adana.  Yakup Murat had come to our house to visit our family while he was doing his military service.  My older sister and I were very young then.

Meanwhile the years passed.  They had left Samsun and had started working in Tahtakale [A neighborhood in Istanbul where the heart of commerce lies.  All kinds of things are sold in this neighborhood.  A business market, especially ready-made clothing is sold in Tahtakale.  In addition, especially young men, when they finish their education, start working with a boss they call the master in Tahtakale.  Later on, they establish their own business.  They call the young who have not been educated much, graduates of Tahtakale University.  Boys would work as apprentices during the summer months to learn a trade.  But not with their father, it was more appropriate to go with a relative.  In this way, it was thought that they would adapt better to business].  On a day when they come to visit our house, Yakup Murat sees and likes my older sister.  At that time, neither my older sister nor I have any dowry [the money given when girls marry].  The Murat family is a wealthy family.

My older sister accepted her fate and married in the Sisli synagogue 5.  I had an outfit made from pink moire.  My older sister rented a wedding gown from Eliya Pardo [A place in Kuledibi where women rented wedding and engagement gowns, and men tuxes].  My older sister Sara and my brother-in-law Yakup rented a house in Sisane and started living there.  My older sister became the means for my marriage, too.  Because I married Yakup Murat’s brother Mordehay Murat.  Sisters became sisters-in-law. Sara and Yakup Murat had two sons named Yosi and Hertzel. Yosi, after finishing St. Michel French Highschool [French Catholic school] went to Belgium and attended university there.  He works in the university as a researcher and academic employee.  Hertzel on the other hand finished St. Benoit French Highschool [French Catholic school], he continues his father’s business in Istanbul.

Growing Up

I, Rebi Rebeka Evgin was born in 1934 in Adana [A city on the Mediterranean coast.  The Taurus mountain range runs parallel to the ocean in this city.  Adana  is famous for its cotton fields.  In addition it sits on the most famous valley of the Meditarrean, the Ceyhan valley.  The Seyhan and Ceyhan rivers run through Adana.  Among its most prominent architectural structures you can count the Adana Fortress, Clock Fortress, the Ulu mosque, and Stone Bridge over the Seyhan river].  Adana was a really wealthy city.  Wheat and cotton was planted.  Depending on the season, Adana would either be covered in yellow with wheat or white with cotton.  Citrus groves, vineyards and vineyard houses are like Adana’s symbols.  All of the houses had gardens.  My mother would gather the eggs from the chickens in the coop and have us drink them raw.  There was a statue of Ataturk 6 in the plaza.  The street going all the way to the station was surrounded by citrus groves.  Stores were in this area.  In the area which was called the Old Station, there was a neighborhood called Dipdil.  Darker skinned people who talked mostly Arabic lived in this area.  We called them “fellah” [peasant/ negro].  They wore baggy trousers, the tough guys among them gathered sugar canes.  Later on they would gather the sugarcanes together, tie them up and play games among themselves to break them in two.  The Jews did not have much to do with them.  Jews dealt in commerce mostly.  Our street was wide or it seemed that way to me from a child’s perspective.  The side streets were narrow.  The floors were cobblestone or dirt.  There were very, very few cars.  Transportation was mostly done by horse carriages.  Horses would poop in the streets.  We would gather the horse dung and dry it under the sun.  This was called dried horse dung.  This dried horse dung was burned in stoves afterwards.

Our house had three stories.  We rented it.  A different family resided on each floor.  We, three siblings, slept in the same room.  There was no running water, we would pull up water from the outside pumps and carry it home.  Our neighbors planted in the garden.  Laundry was done by hand and washed with rain water, and this laundry that was washed using bluing would be hung in the wind to dry.  There was no electricity in our house, we used kerosene lamps that we called night lights.

I loved reading a lot but when I was into books trying to read them with the light from these lamps at night time, my mother used to say “are you going to become a bad woman, reading and reading all the time”.  It was believed that women would become knowledgeable by reading and be more open to the outside world by that knowledge.  In short, having girls with open minds was not a desirable thing.  A very shrewd girl would not obey her family at first and then her husband.  She will become independent and then go off the correct path, it was believed.  I really loved reading novels but my mother would always turn off the night light.

In our house the floors were made of wood.  This wood was called planks.  Starting at the age of 10, mopping this wood was my chore.  The floors would be scrubbed by brush, and after the dirt was cleared, would be painted with yellow paint.  It would become bright yellow.  Our relationship with our neighbors was very good.  The biggest pastime of those days were visits to neighbors and relatives anyways.  The children would visit with them too.  It becomes very hot in Adana in summer.  We would sleep on the balconies in summer.  Our balconies on the upper floors were almost interlocking with the balconies of the house next door.  The young people in Adana never looked at us with bad intentions.  They would call us sister [“baci”-- a term used in Turkish to address people who are not siblings which indicates that they are considered as siblings], and loved us like siblings.  They even protected us in the market. Girls and boys forming relationships was frowned upon.  It was not correct to talk with not only Muslim young men, but with Jewish young men also.  

The hamams of Adana were very beautiful.  Going to the hamam was an event in itself.  We had special hamam combs, towels and clogs.  We would pick our embroidered bundles, and would go as if we were going to a picnic.  The people of Adana are dark skinned.  I, on the other hand, was as white as could be.  In the hamam, everyone would gather around me and joke to my mom “did you adopt this girl, she doesn’t look like anyone”. [In the old times, adoption is the process when children with no parents were taken in, not as servants but to be raised as the child of the house.  These children also helped with housework].  Taking a bath was another problem when we did not go to the hamam.  Water would be boiled in pots on top of coal stoves, there was a toilet in the garden.  My mother would place the pot, mix up the hot water with the cold, and bathe all her children one by one.  Later on we started bathing ourselves.
 
My mother never went to the market.  She would shop from the vendors who passed in front of our house, and my father would come home with his arms full every evening.  Plastic bags were not invented yet, shopping was done with baskets.  Buying bread from the bakery was my job.  Taking the lahmacuns [A type of thin pizza where ground beef, onions, tomatoes and peppers are spread on a thin round piece of dough, and baked.  This used to be a southern food in the old times.  Today you can find it at every corner in Istanbul] that my mother prepared with kosher beef, to the bakery was one of my chores too.  My mother would prepare sponge cake [a type of cake made with eggs, flour and sugar.  It rises because the eggs are beaten for a while, vanilla extract, mahaleb or mastic can also be added], taking it to the bakery was mine too.  When I remember my childhood days, the scent of the lahmacun and the beautiful sight of the sponge cake come to my mind.

Between my friends and me, we had childhood games like jumping rope, playing hopscotch.  The guys twirled tops. I wanted to twirl tops like boys but could not do it.  The mothers of my friends made cloth dolls.  We would draw eyes and eyebrows on these cloth dolls and play with them.  Because my older sister was a tailor, she would give us the leftover fabrics.  We would weave floor mats with those ropes.  During summer months, in order to earn my allowance, I would nail wood boards and make cases to put the oranges that our neighbor gathered from the citrus groves.  Tomatoes or peppers were also placed in those cases.  I would wrap candy in papers (Grocers would wrap candy in a thin paper before selling it.  This way, it would prevent the candies from sticking to each other).  Again during the summer months, I would go to my older sister, and do overcasting [a simple sewing technique to prevent the unraveling of fabrics].  In this way I earned my allowance.

My school years were colorful.  All the holidays were celebrated in our school.  We would wear black uniforms with white collars, and take part in parades.  We would get in line according to height.  Turkish Independence day on October 29th 7, National Independence Day and Children’s Day on April 23rd (The anniversary of the establishment of the Turkish Parliament by Ataturk. Ataturk gifted this holiday to the kids, and created the first children’s day in the world in this way) would be celebrated with exuberance.  The love of Ataturk had been instilled in all of us.  We had very innocent relationships with our friends.  We would go to each other’s houses.  We would kiss the hands of our elders and our teachers on religious holidays.

During the War

One day I was at a friend’s house.  My friend took me to a room.  The room was full of sesame seeds.  She said that her father sold sesame seeds.  A room full of sesame seeds, it was a sight I had never seen before.  When I was finishing elementary school, we had a teacher named Mr. Ata.  I loved him a lot.  When I was going to take my final (for a while, in order to graduate from elementary school, you had to take the final for each subject separately.  The teachers would evaluate the students and give the diploma accordingly), Mr. Ata said to the other teachers: “Rebeka has a very pretty voice.  Let’s have her sing us a song”.  I was very embarrassed, my grades were very good.  I was not afraid at all, but I turned red.  I sang the folk song “Do birds land on the telegraph wires” (it is a very famous folk song).  All the teachers clapped and they did not ask me another question.   My involvement with music did not go further than being a good listener.  If I had grown up in Istanbul, rather than in the conditions of Adana, I would definitely be a student of conservatory.

Yet I could not find the same tolerance level from every teacher as I found with Mr. Ata who loved me, at the finals for elementary school.  One of our teachers often asked this question: “Tell me Rebeka, how many churches and temples are there in Adana?”.  And I always blushed even though I was not embarrassed while answering this question that was asked so unabashedly.  “There is one church in Adana.  There is one synagogue in Adana, my teacher”.  She would be content with the answer, and ask me the same question a couple of days later as if there would be some new development.  The children on the other hand would ask a question like “how many feet does the cat have?”  I have not grasped the meaning or the answer to this question even today.   I was only able to attend elementary school in Adana.   I was not able to continue my education after we came to Istanbul.  If it were possible, I would have liked to attend the conservatory.  I would have liked to develop my musical talents.

There were no opportunities to swim in Adana.  Adana is not a city bordering the sea.  You could only swim in the Seyhan river.  But you had to know how to swim very well to be able to go into the river in the environment we were in.  Frankly, swimming in the river was not looked upon in a positive manner. To swim in the sea, we would go to Mersin [A city bordering the Mediterranean.  It is famous for its citrus groves] in the summer months. 

After the War

In 1956, the Seyhan Dam was opened on the Seyhan river.  Life in Adana was revived by the opening of the dam.  I remember the opening ceremony of the dam very well.  Foreign guests had arrived.  And they had put on a ceremony with a lot of hoopla.  We used to go on picnics next to the dam.  We would prepare everything at home because the rules of kashrut were meticulously observed.  Outings to the dam were an important type of entertainment for the people of Adana.  Miryam Zade’s spouse liked me a lot, they would take me everywhere they went.  There were public houses [It was an organization operated by the Education Ministry and the municipalities to ensure the wide acceptance of Ataturk’s principles and revolutions.  Its goal was to organize cultural events, and to elevate the public’s cultural level], Turkish style casinos [restaurants with Turkish style music played].  They would take me to such places.


The Sephardic Jews and the Georgian Jews lived together in Adana.  Georgian Jews were weaker culturally than Sephardic Jews.  Georgian Jews spoke Georgian amongs themselves without fail.  My father used to go to the synagogue on Saturday mornings.  The synagogue was a rented house that had been converted to a synagogue anyways.  There would be extensive work for the holiday of Passover.  Coffee beans would be boiled, dried up and ground in a special way.  Rice would be rinsed, dried, and filled in bags.  Since there was no matzoh, bread would be baked with yeastless flour and salt, and that bread would be eaten throughout those 8 days.  My mother would make orange marmelade at home and it would be offered to guests on silver trays along with water.  There were no chocolate or other types of candy then.  It was a tradition to offer sweets like this.  During one Passover, one of our Muslim neighbors came to visit us.  They did not grasp that they had to use a spoon to eat the jam my mother was offering this way.  They started eating it from the bowl.  After a few spoonfuls, they apologized saying they couldn’t finish the bowl.  This practice is quite special.

My uncle would translate the Passover Hagadah into Georgian after reading it, so that the children could understand it.  The Hagadah was in Hebrew.  My uncle would translate the Hagadah that was in Hebrew instantly, to enable us to understand.  In this way, we comprehended Passover.  White candy [made with sugar.  Mastic, oranges, milkfat, almonds could be added to it.  This candy that needs to be mixed with a wooden spoon after bringing to a boil, is quite difficult to make], charoset, and homemade wine were specialities of Passover.  On the second night of Passover, we would drink a special soup with rice [recipe at the end of the interview].

We would not eat the dried fruit distributed during Purim right away.  We would put those dried fruit under our pillows, and sleep like that till the morning.  There was poverty and shortages.  This dried fruit that was offered to us, seemed like a blessing.  From a child’s perspective, we ate them slowly so we would not run out.  We even put them under our pillows to protect them.  There wasn’t the abundance of today.  Those bags were like blessings for us.  Candy, dried fruit were not stuff that was bought usually.  My mother would rinse the seeds of a watermelon, salt them, dry them up in the sun, and then bake them, and we would munch on them with a lot of pleasure.  In Adana, where holidays were celebrated in the true sense of holidays, relationships between friends were as strong as family.

There was no synagogue in Adana, a house had been converted into a synagogue.   This was a rental house.  And a lot of effort had been put into converting it into a synagogue.  This house did not belong to a Jew.  Jews were not able to own a lot of real estate then.  A lot of them were foreign nationals anyways, and legally foreigners could not own real estate.  The community was connected to each other in Adana.  The president was Gaston Mizrahi.  Gaston Mizrahi had spent a lot of effort to convert this house into a synagogue.  And they would invite us to their home on Passover evenings.  The Mizrahi family was a wealthy family.  They had an optical business.  The Mizrahi family had four sons named Isak, Moiz, Albert and Metin.  These children also worked for the Jewish community in Adana.

My father was sick during the Wealth Tax.  He was in bed.  The only thing I remember was his bronze bedframe.  And he was in no shape to pay the tax that was demanded of him.  When the officers came, they registered that bronze bedframe among the furnishings that could be taken.  My siblings were around 16-17 years old.  They were doing odd jobs.  They did not demand a high tax from my oldest brother.  But the younger one suffered quite a bit.  My oldest brother was working with a hardware store owner named Salamon Benyesh, and they took on this tax.

The younger one of my older brothers, Simon was a somewhat lazy young man, he was very smart but used to act lazy.  He would fill small bags with lemon salt and sell them.  He appeared like a merchant and got his share of the 
Wealth Tax.  My older brother came home one evening, he looked quite worried.  My mother gave money and underwear to my older brother Simon.  When we heard from him the next day, he had crossed the border already.  With the help of a prison guard on the road, he went to Damascus, and later to Israel.  He attended the police academy in Israel, he improved himself, overcame his laziness like this; the officer education changed the course of his life.

When the events of the Second World War broke out, we were all scared.  Our friends in Adana took us under their wings, and said nothing would happen.  My stepbrother who lived in Istanbul came to Adana to check on us.  The rumor that there were even ovens being prepared in Istanbul [referring to the gas chambers used to kill Jews during World War II due to Hitler’s politics, mentioned by the Jews living around Balat] struck terror in our hearts.  During those days, our elders who were policitically savvy said “Don’t be afraid, Ismet Pasha 8 is going to get out of this with the minimum amount of damage”.  Truthfully, Turkish Jews were spared the horrors of the second World War with the attitude of Ismet Pasha.

We were very happy when we heard about the establishment of Israel.  We listened to the news on the radio.  It was a happy event for us.

Adana Jews were not affected much by the policy of “Citizen, speak Turkish”. 9  Turkish was always spoken anyways.  Even though we spoke in Georgian between ourselves from time to time, we always spoke Turkish on the street.

My father did  not live long after that.  When he passed away, I was in middle school.  My older sister Sara was in the institute.  My stepbrother Avram Babaoglu took us under his wing and told us that it was imperative for us to come to Istanbul.  The year is 1949, I am 14 years old, I left Adana with my mother and my older sister Sara, ending an era, and moving towards a new adventure.  It was time for me to say goodbye to beautiful Adana where I spent my childhood years and my youth.
     
We boarded the train in Adana.  It was midnight.  My mother had thought of making big quantities of citrus, orange and pumpkin jams, and tomato and pepper sauces, and bring them to Istanbul.  I settled on the window seat and watched the road in awe.  First we came to Eskishehir [a city in central Anatolia].  My mother had prepared some stuff to eat.  We took them out in the compartment.  We put it between bread slices and ate.  In the morning we arrived to Istanbul.  It is December of 1949, there is knee-high snow on the ground, and it is snowing in big flakes, and I am seeing snow for the first time in my life.  I am imagining Topkapi Palace, Dolmabahce Palace [touristic spots in Istanbul, the former being the residence of the sultans, and the latter the residence of the first president of Turkey, Ataturk] in my mind.  I am very excited because I will get to see Istanbul. 

Haydarpasa [The last station in Istanbul for all the trains coming from Anatolia.  It is both a train station and a dock for boats.  You can cross from the European side to the Asian side with the boats taking off from there.  In this regard, Haydarpasa is where Istanbul’s heart beats.  Both the dock and the station are like historical treasures] seemed big and magnificent to me.  We disembarked from the train, and boarded a boat.  I did not understand what the boat was.  I thought we had arrived home.  First we came to Karakoy [a neighborhood on the shores of the opening of the Bosphorus to Marmara sea], then we took a taxi and came home.   It was the first time for me in a taxi then.  Istanbul was empty then, there were no houses on its hills.  There was no trace of the crowds of now.

We started living with my uncle but we absolutely need money.  My uncle took me to Karakoy every day. I learned handywork there.  After a while, my uncle started frowning upon my going to work.  I was an attractive girl even though I was young. There could be people hitting on me during the commute from home to workplace, in those conditions.  It wasn’t easily acceptable for a girl to go and come from work. Just like the mentality that the books I read would be detrimental to me, going to work was considered a potential to change my mindset.

This time, a machine was bought for the house.  They bring the merchandise home every day, I sew it and send it back.  They bring rolls of fabric home.  
They pick it up sewn in the evening.  I had to help with the family budget.  In the meantime I was dreaming of going to Israel.  I was only 15 years old.  I started corresponding with my older brother.  I was torn between my mother, my older sister, and going to Israel, I was constantly crying.  My uncle told me that my older brother was telling me to stay there in his letter.  I was devastated, was my older brother giving up on me?  While all these developments were happening, my brother-in-law’s brother Mordehay Murat asked for my hand.  Mordehay Murat was a prospect approved by the family.  For what it’s worth, the older brother had married my older sister Sara.  I would get to preserve the family ties by agreeing to this marriage, and my mother was going to stay with us.

Mordehay Murat was a handsome young man.  He was respectful.  Even though later he seemed to be an authoritative father in his relations with his children, he doted on them.  His philosphy in life was honesty and living with your principles.  He paid a lot of importance to his children’s education.  He wanted his son to obtain a career and his daughter to study in a foreign school no matter what.  When we started this marriage, when I took the first step by getting engaged, I had a condition, we would move into my older sister’s house too when we got engaged.

A house with the back rooms overlooking Halic [the Golden Horn], linoleum floors and no bathroom.  Husband and wife, my mother, myself and my fiance, we started living together.  This time, a machine belonging to the workplace of my fiance came home.  There were handkerchiefs that were sold in Anatolia then.  You would sew the edges of those handkerchiefs.  This stitch was called “bibila” [Judeo Spanish term].  Every day a roll of cut fabric would come and I would stitch the edges.

We were happy, we were truly very happy.  6 months after the engagement, we had the civil marriage, we were living in the same house with my fiance nonetheless, it seemed more proper to us to be civilly married.  I still have no dowry.  One morning my fiance got up and took me to the market.  We bought black fabric for a coat, green fabric for a coat, black for a dress, green for a dress, blue silk fabric for a nightgown and a nightdress, bed jacket and a lot of other necessities.  My fiance paid for all of it and he said to me “this is the payment for a year’s worth of work, you worked and you earned it and you bought it”.

I was really very happy.  We gave my nightdresses and nightgown to Sara, the embroidery expert.  Nightgowns and nightdresses were an important part of the dowry because brides greeted the family members coming to visit on Sabbath mornings with a nightdress, nightgown and bed jacket.  We married in Sisli synagogue too.  My wedding gown was rented from Eliya Pardo, too.  The only difference with my older sister was that I left the house of a relative as the bride [according to tradition a bride cannot return to the house she left in a wedding gown, this is not considered lucky, if she is returning to her own home, she leaves another house as a bride].  We did not have the luxury of having an evening reception. 

In this way, two sisters, we became sisters-in-law.  According to Georgian traditions, a bride’s virginity is important.  The mother of the girl waits through the night and without fail sees the bloodied sheets.  She takes those sheets  home, and offers stuffed grape leaves with yoghurt and sweets made with walnuts to the family [recipes at the end of the interview].  The mother-in-law is called, this is called “yuzgorumlulugu” [a present given by the bridegroom to his bride when he has unveiled her for the first time and seen her face].  Offering stuffed grape leaves with yoghurt means we delivered our daughter pure.  Even though we lived in the same house with my fiance, and even though we had the civil marriage quite a while before the wedding, my mother waited at the door of the bedroom till the morning.  And I gave her the sheets.  She wanted to see it because we lived in the same house.  She wanted to prove that even though we were married civilly, my husband and I did not have a sexual relationship before the wedding.  My husband was so respectful that I don’t remember him holding my hand once while my mother was present.  
  
The other siblings of my husband, Efraim Murat married Luisa Sirinyildiz.   They dealt in hardware in Samsun [a city on the northern coast of Turkey, bordering the Black Sea].  They had two children named Samuel and Sara.  My older sister Sara and Yakup had two children named Yosi and Hertzel.  Yosi is a professor of chemistry in Belgium.  Herzel continued the family tradition by dealing in commerce of ready-made clothing.  Avram Murat married the sister of his older brother’s wife.  In this way two sisters became sisters-in-law again in the family.  Luisa Sirinyildiz and Viktorya Sirinyildiz became wives to two brothers.  Viktorya Murat currently lives in Israel.  She had children named Kamer, David and Meri.  Isak Murat married a lady named Nina.  They live in Israel; they have children named Sami and Viktor.

I had two children named Sara and Sami.  There is 18 months’ difference between them.  They were two very cute kids.  Sara’s grades were always very good.  She first attended St. Pulcherie, and then Notre Dame de Sion [French Catholic schools].  She got engaged when she was a senior in highschool.

Our happiness was sealed with the birth of Sami.  His circumcision was done in the French Hospital.  Cake and lemonade, chocolates and mint liquor was offered at circumcisions then.  I was resting in my bed with the nightgown that Sara the embroiderer had prepared.  Sami’s bar-mitzvah lacked luster.  Father and son went to the temple and put on tefillim, then there was a brunch.  My son finished St. Benoit Highschool [French Catholic school].  He graduated from the electrical engineering department in the university.  He worked in Netas, a big firm, for long years.  He retired from that firm, now he continues in commerce.

My life was spent at home, working and raising children.  My husband was an extremely good person.  We used to go to the movies, to the theatres, to musical entertainments.  We used to buy bulk tickets [tickets bought at the  beginning of the season, for movies playing at a certain time and certain day in a movie theatre throughout the year].  We used to dress in our best clothes to go to the movies.  On musical nights, we would watch artists like Perihan Altindag Sozeri, Adnan Senses [Turkish Classical Music performers].  It was a privelege to go to the matinees in Maksim Casino [the most famous casino of the times].  The matinees were for ladies only on Wednesdays, and ladies and gentlemen on Sundays.  Women’s matinees were a complete chaos.  Food would be prepared at home, the artists would perform different routines.  We used to go to Cinarcik [a vacation area close to Istanbul] in summers.  The sea was clear blue.  We had fun with our friends.  The men came only for the weekends.

We were living in Sishane during the events of 6-7 September events 10.  We had Greek neighbors.  Our doorman wrapped himself up in the Turkish flag, and said “if you enter through this door, you trample the flag”.  Our house was saved from looters in this way.  The scene in Beyoglu was horrendous.  The cakes and chocolates of the pastry shops were all over the streets.  The thought “we weren’t able to afford them, you don’t eat them too”  was prevalent.  The furs, jewelry on the ground, people desolate.  It was said that this event happened because of a few looters.  The government defended itself like that.
 
After 15 years of marriage, my husband first had kidney stone surgery, he had surgery in a private hospital.  After about a month, he had chest pains one night.  We called the doctor, medicine was not as advanced then.  He was diagnosed with congestive heart failure.  Bypass procedure was not developed much in the 70’s.  When we were married, my older sister, my brother-in-law, my mother, myself and my husband lived in the same house.  When the children were born, we couldn’t fit in one house any more.  My husband and I first moved to Taksim [a neighborhood in central Istanbul].  Mostly people who came to work from the United States lived in Taksim, Kazanci Hill.  I was very young.  My husband’s friends said “Mordo, are you crazy?  How can you live here, they will hit on your wife.  You will have no peace”.  So we moved to Kurtulus, a short while later.  I would wait my husband’s arrival on the hill every evening, and take the bags from his hands.

One evening, after dinner, Sara went out with her fiance.  My husband wanted to lie down.  I thought he did not look well, so I called Sara back home.  When I came back from the telephone, it was over already.  I lived through a huge shock.  I really did not know what to do.  The cure for depression is in working, apparently.  I started going to work after so many years.  My brother-in-law warned me “to wear a coat over pants to go to work”.  I know that a porter accompanied me to work every morning from the boat in Karakoy, and every evening from work to the boat again.  8 years passed like this.  When my first grandchild Elsa was born, I left work.

Sara was raised quite conservatively by her father.  She was only allowed to the movies on Saturdays.  Sundays were for homework.  We used to go to Cinarcik in summers then.  The mother and father of my son-in-law, Mordo Altaras were also there.  Mordo Altaras was there too.  He was dating a girl.  The father-in-law knew my husband.  He said this to his son: “You leave that girl, and see if you can arrange to go out with the girl downstairs”.  They started going out together.  They exchanged phone numbers on our return from Cinarcik.  They had bonded, Mordo started calling continuously.  I tried to keep the peace despite the opposition of the father.  Her father did not want his daughter’s education to suffer.  She had been accepted to Notre Dame de Sion Highschool [French Catholic school] without a test because of her high grade point average at St. Pulcherie [French Catholic school].  But that year, because of Mordo’s phone calls and going out, she failed her first year of highschool.

Her Dad did not know she was dating.  If he knew, he would kill me first.  One Saturday, she came a little late.   Her father turned to me and said: “If this girl is seeing someone, I will first kill her, then myself”.  He was so rigid.  He was a very good father, a very good husband, but he was very conservative.  I acquiesced, I was raised in such an environment anyways.  But when it came to 
Sara, we had to formalize this union.  She was only 16 years old.  Her father who was at Sara’s engagement, unfortunately could not witness her wedding.  The day Sara was married was a beautiful day, my brother-in-law and older sister held the thallis.  In this way, my older sister happened to hold the thallis for me and my daughter.  I was wearing a violet-blue lace dress, navy blue shoes and purse, and a salmon colored hat at the wedding.  I was very well-dressed but everyone pitied me.  I don’t like being pitied at all.  Sara was wearing a simple wedding gown, the best part of the dress was the veil. We celebrated by having a family dinner in the evening.

My son was grown up too then.  One morning when I went to work, I left the siblings at home arguing.  The two siblings got along well usually.  That morning they started verbally arguing about an insignificant, small thing.  In reality it was a period when my nerves were really wrought.  I told my son not to be lazy.  When I returned home in the evening, I saw my son with a bundle of money in his hand.  I asked “What is this money?”.  “I started working”, he said.  He decided to become a tourist guide.  His first job was to take tourists to the Dardanelles [a city on the Aegean coast, where the Dardanelles strait connects the Marmara Sea to the Aegean.  The Dardanelles strait divides Turkey into European and Asian sides just like the Bosphorus].  The firm where he worked had given him the hotel and excursion money for the tourists.  In this way he earned his living by being a guide for a long time and continued his studies.  During this time he got engaged and broke up once.  The girl he got engaged to had different expectations about life. The discord between them ended with separation.  He married the granddaughter of my uncle Sami.

Sami’s wife’s name is Rachel. She had gone to Israel to study after finishing highschool in Adana.  She had studied to be a preschool teacher.  But she could not stay there, she missed her family too much.  My son, when he was a tourist guide was changing girlfriends frequently.  Just like captains who find a lover at every port, tourist guides return with a different girlfriend from every trip they take.  This situation worried me of course.  My uncle’s granddaughter Rachel was a beautiful girl, she had come to Istanbul from Adana, and did not  have much of a social circle.  She and my son met.  This was a type of matchmaking [proposition—families deciding first and the children marrying in a short time].  But my son went out with Rachel for a while after meeting her, they did not decide within three days like in the old times.  They got to know each other and fell in love.

They had a happy life.  Rachel could have been a working woman, preschool teacher was an ideal career for a woman.  But my son did not budge from the principle “I will not allow my wife to work” even though he was an open-minded person.  His wife became a good homemaker.

My son had a very severe cold when he was 9 years old.  He developed nephritis [kidney infection] after the cold.  I encountered a lot of difficulty for his therapy.  We went from doctor to doctor, the levels would not go down.  A Greek doctor started a new therapy.  This time the leukocytes [white blood cells—they fight the infection] went down, and the kid felt better.  In reality, this doctor took a big risk, and gave my child cortisone without letting us know.  Truthfully, if you think about the side effects of cortisone, the fact that a mother is kept in the dark about it could lead the patient to very dangerous directions.  After this event, my son had to be raised with more care.  I did everything I could until he got married.

After he was married, I did not concern myself with my son like I used to, so I would not be meddling in their lives.  All of a sudden, it was found out that one of his kidneys was not functioning.  We started going from doctor to doctor again, and it was decided that he needed dialysis.  He contracted hepatities during the dialysis.  My son was in a very bad state.  You could say he was on his deathbed.  They called me to their home and said they were going to India.  India has an abundance of donors and it is a country that is advancing technologically.  When we reached India with an ambulance, a Turkish doctor received us and took us to the barracks where the operation was going to be done.  You might find the term barracks a bit of an exaggeration.  But it was really a very dirty, primitive environment for such a surgery.  All the preparations were done, and the kidney transplant operation took place.

India is a poor country, where the destitute have trouble finding food.  The donors think they can buy a car to take tourists around or a small kiosk to prepare food to sell outdoors with the money they receive, to get on with their lives.  But the pleasant demeanor and encouragement the people provide is really outstanding.  The streets are full of people at peace with themselves.  The doctors know the techniques very well, they have been educated at top levels in the world.  The nurses do not have beds to sleep in but they are trying their best to serve.  And I gained a new life experience by staying there a long time.  Some of the things I did to support my son during that period was misunderstood by some people and they hurt me by calling me “a carefree woman”.  However, it is much better for a son to see his mother in a good mood than nervous and sulking.  My son could not understand the seriousness of his situation when he saw me with lipstick and a happy face.  I never asked but I know that the necessary financial help was provided by a campaign in the Jewish community but my son and I never discussed this face to face.

One of the biggest turning points of my life was my marriage to Erdal Evgin.  Erdal was a business major and a very decent person.  We lived in Kurtulus.  He had lost his wife too.  But he had taken a step towards remarrying, and was living with a very attractive lady named Viki.  We were friends.  Erdal went on a trip and brought me a perfume and a scarf.  My son commented immediately “mom, a man who brings perfume from a trip has different intentions”.  “Don’t be silly”, I scolded my son.  One Sunday morning, I left home and saw Erdal at the window.  When I saw him at the window again on my return, I asked “where is Viki?”.  He sighed, “We separated”.  I went up home.  A few minutes later the phone rang.  It was Erdal calling.  He said he wanted to talk to me.

We met at the corner, entered a pastry shop.  He went right to the point.  He explained that he wanted to marry me.  I was surprised, I asked him to give me some time.  When I returned home, I told my daughter Erdal’s offer. She reacted by saying “They will say that Elsa’s grandmother has married a Muslim” .  But Erdal’s family did not react like this at all.  Because Erdal’s first wife was also Jewish.  I wrote a letter to Erdal’s first wife’s sister who lived in Israel.  And I asked her permission for this marriage.  I received a positive reply right away.  I faced my daughter and convinced her by explaining the difficulties of being alone.  In this way, Erdal and I had a civil marriage ceremony.  He introduced me to his family.  We really loved each other a lot.

Erdal was a person who knew the Jewish traditions and who was very respectful.  And I respected his holidays, and the holy nights when the minarets are illuminated.  Erdal would not drink alcohol during the Ramadan.  My friends also obeyed this rule when we went to a restaurant during this period.  We had our most important memory when we bought the flat that we are living in now.  The people who sold us the flat thought I was Muslim, and Erdal Jewish.  When they saw that my name was Rebeka on the deed, they were surprised.  We only had Jewish neighbors in the building.  During Passover, Erdal would fill the trunk of the car with spinach and leeks, and distribute it to everyone.

We went to Cleveland with Erdal during a trip to the United States that we had planned and had his heart checked.  This is my fate I think; we stayed in Cleveland for 3 weeks and dealt with heart problems.   After we came back, we repeated this trip and had wonderful memories.  One morning, he put on his best suit and went to work.  He looked in the mirror. “You are very handsome, my husband”, I said.  A few hours later I received a phone call from his work place.  He was already in the hospital and there was nothing to be done.  The only thing the doctor said was “you are lucky, ma’am, if he had lived, he was definitely going to be paralyzed”.

I started living with them when my daughter Sara divorced her husband.  Elsa got married.  Yoni continues with his education.

My son’s children also continue their education.

We heard about the massacre in Neve Shalom 11 on the radio.  It is very sad that people who are in a temple only for praying are subjected to violence.  My granddaughter Elsa let us know about the attacks on November 15th 12  from abroad.  I had the same emotions again.

I lost both of my husbands, my children are my most valuable assets in my life.

I take my leave with Rebi Evgin.  Today we can only talk about the presence of a Jewish community in Istanbul or Izmir.  However, in the first half of the 20th century, there were several cities within one life story. Even though there are different traditions in each one, they all come together under one roof.  This roof is the Jewish identity.  I hope that we never lose the different tastes of these different colors.  


Georgian recipes:

GALYA SHIHNA

Ingredients: 1 kg potatoes
                    4 onions
                    ½ kg blade steak
                    2 eggs
                     Salt and pepper to taste

Fry the potatoes that have been cut in rounds in oil in pan.  Slice the onions in rounds too, and cook in oil until softened.  Salt the meat and cook it separately.  Stack one layer potatoes, one layer onions, and cooked meat on top in a pan.  Beat two eggs and pour on top.  Cook over low heat.


STUFFED GRAPE LEAVES WITH YOGHURT

Ingredients: 2 cups rice
                    dill weed
                    2 medium onions
                    mint
                    salt and pepper to taste
                    250 gr. grape leaves

Boil the grape leaves.  Slice the onions thinly and cook in oil, add rice, mint, dill weed, salt and pepper to make the filling.  The leaves are filled with this filling and rolled.  For two cups rice, you put 4 cups water to cook.  While serving, you pour yoghurt beaten with a little garlic and sizzling melted butter on the plates.


BORCH

Ingredients:  Beef broth or bone marrow broth
                     Cabbage
                     Lentils
                     Garbanzo beans
                     Homemade noodles
                     Salt and pepper to taste

Bring the broth to boil.  Soak the garbanzo beans the night before.  Wash the cabbage and cut it in bite size pieces.  Add to the broth and cook to prepare the soup.

SHILLECE

It is a Passover meal.

Ingredients:  Chicken broth
                     Swiss chard
                     Rice
                     Turmeric
                     Salt and pepper to taste

Bring the chicken broth to boil.  Wash the chard and cut into bite size pieces.  Add chard and rice to chicken broth.  Add salt, pepper and turmeric.


GOZLEME (THIN PANCAKE)

Ingredients: 2 eggs
                    2 cups flour
                    2/3 cups milk     
                    Slightly fermented grape juice, molasses, honey

Mix the eggs and flour with milk.  It becomes a soft dough.  Fry in oil in pan in pancake style rounds.  Add fermented grape juice, molasses or honey as desired, to eat.
 

  ZIRREDOSH

  Ingredients: 250 gr. walnuts
                      2 eggs
                      1 cup sugar
                      A knob of turmeric

Mix all ingredients to make paste.  Shape with hands to serve.   

GLOSSARY

1   Russian Revolution of 1917

Revolution in which the tsarist regime was overthrown in the Russian Empire and, under Lenin, was replaced by Bolshevik rule. The two phases of the Revolution were: February Revolution, which came about due to food and fuel shortages during World War I, and during which the tsar abdicated and a provisional government took over. The second phase took place in the form of a coup led by Lenin in October/November (October Revolution) and saw the seizure of power by the Bolsheviks.


2   Surname Law

  Passed on 21st June 1934, in the early years of the Turkish Republic, requiring every citizen to acquire a surname. Up to then the Muslims, contrary to the Jews and Christians, were mostly called by their father’s name beside their own.


3 Neve Shalom Synagogue: Situated near the Galata Tower, it is the largest synagogue of Istanbul. Although the present building was erected only in 1952, a synagogue bearing the same name had been standing there as early as the 15th century.


4 Wealth Tax

  Introduced in December 1942 by the Grand National Assembly in a desperate effort to resolve depressed economic conditions caused by wartime mobilization measures against a possible German influx to Turkey via the occupied Greece. It was administered in such a way to bear most heavily on urban merchants, many of who were Christians and Jews. Those who lacked the financial liquidity had to sell everything or declare bankruptcy and even work on government projects in order to pay their debts, in the process losing most or all of their properties. Those unable to pay were subjected to deportation to labor camps until their obligations were paid off.


5 Sisli Beth-Israel Synagogue:  Istanbul synagogue, founded in the 1920s after restoring the premises of the garage of a thread factory. It was rebuilt and extended in 1952.


6 Ataturk, Mustafa Kemal (1881-1938)

  Great Turkish statesman, the founder of modern Turkey. Mustafa Kemal was born in Salonika; he adapted the name Ataturk (father of the Turks) when he introduced surnames in Turkey. He joined the liberal Young Turk movement, aiming at turning the Ottoman Empire into a modern Turkish nation state and also participated in the Young Turk Revolt (1908). He fought in the Second Balkan War (1913) and World War I. After the Ottoman capitulation to the Entente, Mustafa Kemal Pasha organized the Turkish Nationalist Party (1919) and set up a new government in Ankara to rival Sultan Mohammed VI, who had been forced to sign the treaty of Sevres (1920), according to which Turkey would loose the Arab and Kurdish provinces, Armenia, and the whole of European Turkey with Istanbul and the Aegean littoral to Greece. He was able to regain much of the lost provinces and expelled the Greeks from Anatolia. He abolished the Sultanate and attained international recognition for the Turkish Republic at the Lausanne Treaty (1923). Under his presidency Turkey became a constitutional state (1924), universal male suffrage was introduced, state and church were divided and he also introduced the Latin script.

7 Turkish Independence Day

  National Holiday in Turkey commemorating the foundation of the Turkish Republic on 29th October 1923. The annual celebrations include military parades, student parades, concerts, exhibitions and balls.


8 Inonu, Ismet (1884-1973): Turkish statesman and politician, the second president of the Turkish Republic. Ismet Inonu played a great role in the victory of the Turkish armies during the Turkish War of Independence. He was also the politician who signed the Lausanne Treaty in 1923, thereby ensuring the territorial integrity of the country as well as the revision of the previous Treaty of Sevres (1920). He also served Turkey as prime minister various times. He was the ‘all-time president’ of the CHP Republican People’s Party. Ismet Inonu was elected president on 11th November 1938, one day after Ataturk’s death. He was successful in keeping Turkey out of World War II.

9 Citizen, speak Turkish policy

In the 1930s–1940s, the rise of Turkish nationalism affected the Jewish community as well. The Salonican Jew Moise Cohen (1883-1961), who had been in close contact with the young Turks in his home town in the years preceding the restoration of the Constitution, took the old Turkish name Tekinalp. He led a campaign among his fellow Jews to encourage them to speak only Turkish to integrate them fully into Turkish life, declaring that ‘Turkey is your home, so you should speak Turkish.’ In the major culture however, the policy of ‘Citizen, speak Turkish’ was seen as pressure put on minorities to speak Turkish in public places. There was a lot of criticism and verbal attacks and jeers on those who did not comply with this social rule.


10 Events of 6th-7thSeptember 1955

Pogrom against the ethnic Greeks in Istanbul. It broke out after the rumour that Ataturk’s house in Salonika (Greece) was being bombarded. As most of the Greek houses and businesses had been registered by the authorities earlier it was easy to carry out the pogrom. The Greek (and other non-Muslim communities) were hit severely: 3 people were killed, 30 were wounded, also 1004 houses, 4348 shops, 27 pharmacies and laboratories, 21 factories, 110 restaurants and cafes, 73 churches, 26 schools, 5 sports clubs and 2 cemeteries were destroyed; 200 Greek women were raped. A great wave of Events of 6th-7thSeptember 1955: Pogrom against the ethnic Greeks in Istanbul. It broke out after the rumour that Ataturk’s house in Salonika (Greece) was being bombarded. As most of the Greek houses and businesses had been registered by the authorities earlier it was easy to carry out the pogrom. The Greek (and other non-Muslim communities) were hit severely: 3 people were killed, 30 were wounded, also 1004 houses, 4348 shops, 27 pharmacies and laboratories, 21 factories, 110 restaurants and cafes, 73 churches, 26 schools, 5 sports clubs and 2 cemeteries were destroyed; 200 Greek women were raped. A great wave of immigration occurred after these events and Istanbul was cleansed of its Greek population.


11 1986 Terrorist Attack on the Neve-Shalom Synagogue:  In September 1986, Islamist terrorists carried out a terrorist attack with guns and grenades on worshippers in the Neve-Shalom synagogue, killing 23. The Turkish government and people were outraged by the attack. The damage was repaired, except for several bullet holes in a seat-back, left as a reminder. 


12 2003 Bombing of the Istanbul Synagogues

  On 15th November 2003 two suicide terrorist attacks occurred nearly simultaneously at the Sisli and Neve-Shalom synagogues. The terrorists drove vans loaded with explosives and detonated the bombs in front of the synagogues. It was Saturday morning and the synagogues were full for the services. Due to the strong security measures that had been taken, there were no casualties inside, however, 26 pedestrians on the street were killed; five of them were Jewish. The material loss was also terrible. The terrorists belonged to the Turkish branch of Al Qaida.


 

Yosif Avram Levi

Yosif Avram Levi

Sofia

Bulgaria

Interviewer: Dimitar Bozhilov

Date of Interview: July 2003-August 2004

Yosif Avram Levi is a former chairman of the Israeli Spiritual Council in Bulgaria. He is of medium height, always dressed in a suit and when he works in his office in the Sofia synagogue, he wears a beautiful blue kippah with golden embroidery. He is widely recognized among his coevals as the one with the deepest knowledge in Ivrit. Therefore he is in great demand as a Hebrew translator. There is always an Israeli daily at his desk and portraits of Sofian Rabbis are hanging on the walls of his office. He spends every working day in the Sofia synagogue. On Sabbath and holidays he reads the prayers and demonstrates an excellent talent in singing. 

As you know, most of the Jews in Bulgaria came from Spain [following the expulsion of the Jews from Spain] 1, therefore the Jews on the Balkan Peninsula, from Turkey, Greece, Bulgaria, Macedonia, part of Yugoslavia and a small part of Romania spoke Spanish [i.e. Ladino] 2. Our origin is Sephardic as well as the traditions we observe. Wherever we go in Spanish speaking countries, we can easily communicate in this language. We have good contacts here, at the Sofia synagogue with Spanish Jews, with people of any ethnic origin from Spain and Latin America, and we maintain good relations with them. Yet, there is quite a difference between our ancient Spanish, which is the language of Servants and the contemporary Spanish language. This is a very interesting topic for the Spanish linguists.

There are a lot of rabbis in my father’s kin. My paternal grandfather, as well as many of his ancestors used to be rabbis, who have played an important public role. They were Spanish Jews who used to live for a long time in Solun [today Thessaloniki, Greece]. My grandfather went with his family to Gorna Dzhumaya and settled there.

I can’t tell anything specific about my grandparents, as our father was quite old when he got married. There is a big age gap between my parents. It was a second marriage for both my parents. My father used to have a wife but they had no children. His first wife burnt to death in a tragic accident in Dupnitsa. There was a fire in their house and she died in it. He was 46 or 47 years old at that time. Then he went to Sofia in order to look for a wife. My mother was born in 1889, and my father in 1865. Their age difference was 24 years.

My father’s name was Avram Levi. He was the third child in his family. The first-born child was his eldest brother Haim, followed by Shabat, and then he. I suppose my father’s brothers used to be merchants. My father had two names: Avram-Nissim. At the time of his birth his mother had severe pains and the family decided that if a boy was born they would call him Avram, yet because of the fact that he was born with difficulty, they added also Nissim, which means ‘wonders.’ He was known among people as Avram-Nissim. He was the only one with two names in our family and among our Jewish community. The fact that he had two names caused quite a lot of trouble for us, because it isn’t common in Bulgaria for someone to have two names. Our family name is Levi. I was called Yosif Avram-Nissim Levi, thus they become four names, which isn’t customary here neither among Jews, nor Bulgarians. Therefore, we accepted only the first and last name: Avram Levi. In his youth, my father used to sign himself as Avram-Nissim David Levi, while later, when he grew older, he signed himself as Avram-Nissim Levi.

Both my father and mother originated from Sephardic families and the language spoken at home was Ladino. Of course, as soon as we started attending school and in a Bulgarian environment, we learnt Bulgarian well. Our Bulgarian was more fluent than our Ladino.

I know an interesting story about my mother’s kin. Two thousand years ago the Jews in Palestine used to live in tribes. When the Roman legions realized they wouldn’t be able to conquer them, they chased all of them away. They set out in the four cardinal points. The chosen direction of each tribe was known by its tombstones. When the Spanish Jews settled on the Balkan Peninsula they found other Jews. Those were the local Jews, who had settled there before the arrival of the Spanish Jews. The chief family among them was the Behar family. My mother’s kin is Behar: her father was called Isak Behar. My grandfather originated from those Jews. According to sources of Bulgarian history, at the beginning of the 14th century the Bulgarian tsar, Ivan-Alexander, sent his first wife to a monastery and married a beautiful Jewess, Sarah, who gave birth to his heir to the crown: Tsar Ivan Shishman. According to our Jewish laws, Tsar Ivan Shishman was a Jew, as his mother was Jewish.

My mother, Rashel Levi, was from Dupnitsa. She had been married before but her first husband perished on the front during the First Balkan War 3. Thus she remained a widow with one daughter. From Dupnitsa she moved to Sofia, where her brother lived. There she searched for an opportunity to get married. And this is how my parents met. My father learned somehow about her, likewise she learned about him and he took her to Gorna Dzhumaya. They got married and every two years my mother gave birth to a child: she gave birth to six children. All my siblings were born in Gorna Dzhumaya, except for my eldest sister. The story of my family, which I’m about to narrate began in the town of Gorna Dzhumaya, where my family lived until 1925.

My father used to be a rabbi in Gorna Dzhumaya. The rabbi played a very significant role in such [small] places, as he used to perform all the rituals. He not only read the prayers but also slaughtered the animals, circumcised the boys after their birth, and conducted wedding ceremonies. I don’t know why my father decided to settle in Vratsa, moreover it seems to me that I had never asked him, but during the 1920s many emigrants from Macedonia settled in Gorna Dzhumaya and there were a lot of murders. My father got scared of these things and in 1925 my family moved to Vratsa.

My father was the only one in the town to perform Jewish religious customs: beginning with the reading of the prayer on Friday and Saturday as well as all the holiday rituals. Moreover, he was also a shochet: he used to slaughter the animals and provided meat for the Jewish community. When he slaughtered the animals he used to bring home meat and pluck from the slaughterhouse. We were fed up of eating liver and pluck as when he slaughtered the animals he always brought such things. In accordance with our custom he made us put liver and heart on a plate and take it to other Jewish families. It’s also done during the holiday of Purim.

When my brothers and I were still small the spirit of patriarchy used to dominate in our family. Every evening we used to get together and read the prayer before eating. After finishing dinner we used to say the prayer again. It was quite long and therefore we, the kids, impatiently waited for it to finish. We also performed all customs in accordance with our traditions during the holidays: Rosh Hashanah, [Yom] Kippur and Pesach.

We weren’t quite well-off in those times. Begging us to eat wasn’t typical for our parents likewise in other families. Our food was always scanty. We always observed who would receive less and who would receive more. My mother always split the food equally, but in the end she would always give me just a little bit more.

My father was the head of the family and he made most of the money. We used to consult him concerning every problem which had to be solved. Life was difficult for him. He gave all the money he earned to his family: he never kept it for himself. It was very rare for him to have a suit made for him, or buy something for him personally. Money was never enough and we were in a difficult financial situation. But I must emphasize that despite the financial limitations we had to endure, as a whole we grew up comparatively healthy. Diabetes was the illness of rich people, who pampered themselves with food containing a lot of sugar. This illness was quite ‘popular’ among Jews, as the rich Jews did like to overindulge into it. We had nothing to pamper ourselves with. We ate less butter and fat food unlike the others, but at dinner time when my mother used to cook beans, we used to eat two plates of it, or potatoes with meat balls, which was also among our favorite dishes. As a whole our cuisine was a ‘soup’ one, i.e. it consisted mainly of liquid dishes, which could be poured into the plate, so that we could eat more. Anyway, financial difficulties never became an obstacle for us, always being very glad and happy at home.

I was born in Vratsa in 1925. I remember very well that at that time we still didn’t have electricity in the town. The synagogue was stuck to the house we used to live in. We shared it with another family. I remember my mother washing the gas lamp every Friday, changing its candlewick, and lighting it up. In fall, my mother used to prepare a special grape wine so that my father could read the blessing for Sabbath after returning from the synagogue. On Sabbath we usually had chicken with rice or pastel [traditional Jewish dish made of flour and mince veal]. This is a pastry with meat. During the week we had ordinary meals but on Friday evening and on Saturday there was always meat, and it was a great pleasure for us. Our family was poor and we didn’t keep any special dishes for holidays except for Pesach.

We used to get together during the holidays when we were young: on Pesach and Rosh Hashanah, and my father performed the rituals. Yet, after some time, when my brothers started to work, the closeness of the family gradually disappeared. The family couldn’t gather any longer. Only the two of us: my sister Adela and I were present. Yet all of us did gather on Pesach and the other great holidays. And my father always performed the ritual in accordance with the Jewish customs.

I remember that in the morning when we wondered what our breakfast would be that day, I usually went to buy a large piece of khalva [oriental dessert delicacy: the word is of Turkish origin], which was around a quarter of a kilo. My mother gave each one of us a piece, and that was our breakfast. I was always sent to do the shopping and although I didn’t have any financial guarantees, every day I took on credit four breads from a bakery on Sredna Gora Street. We ate mostly bread on a regular basis. As soon as the 15th or the 30th day of the month arrived my father and brother went there and paid for the bread for the whole period. That’s how our life went on.

In 1933 the family moved to Sofia with the help of my uncle, my mother’s brother, who assisted us in finding a place to stay. In Sofia my father wasn’t a chief rabbi but he served in small prayer houses which were spread all over the city. It was done because according to our customs Saturday is forbidden for traveling, using a car or any vehicle. People insisted on having a prayer house near their homes so that when the prayer was over they could easily get back home. So, my father served in one of those houses.

When we moved from Vratsa to Sofia I had already finished the first grade. There were no Jewish schools in Vratsa, so when we moved to Sofia my father decided to send me to a Jewish school. But the children here first had cheder and then there came the first grade. I was about to start the second grade, so they enrolled me in the second grade. I didn’t know anything in the beginning: I had no idea of the language. The first day I went home crying. I told my parents that the children at school were laughing at me because I didn’t know anything. My father calmed me down and said to me that I had to be patient. One of the children I used to study with had an uncle who was a shoemaker in the Jewish neighborhood, where we lived. He used to come home and little by little he taught me the alphabet and how to read. At that time there was a very interesting method in the Jewish school, which is no longer being practiced: the classes were separated under a certain criterion. There were A, B, C classes. ‘A’ class was the best, ‘B’ was the average, and ‘C’ was the weakest. In the beginning I was enrolled in ‘C’ class and for a year I studied there. The next year, after the teachers revised the selection, I was moved to ‘A’. When I was in ‘C’ I was the best among the weakest, yet when I moved to ‘A’ I was already at the average level.

There were two Jewish schools in Sofia. One was in the center of the city, and the other one was in the Jewish neighborhood to the west of the center, which was called Iuchbunar 4. The concentration of Jews in the central part of the city was smaller than in Iuchbunar and there was a shortage of students there. Therefore, about 20 children from Iuchbunar’s Jewish school were moved to the central Jewish school. I was in that group. There was even greater competition there because the children there were from intellectuals’ families whose parents were doctors and teachers. I could no longer be in the elite as I was somewhere at the average level. Our teachers were very good indeed and I finished with a 5 & 4/5 mark out of 6 maximum. This is equal to 5.80.

I was very good in Ivrit indeed and I got 5 & 5/6, which is more than 5.80. I remember that at the end of the school year representatives of the Ministry of Education came in order to examine how the Jews studied the Bulgarian language and history. Therefore, our teachers were very strict and demanding, as a result of which I never had more than a four in Bulgarian. No more than two people from our class got a five, and no one could even imagine a six. But the knowledge we gained was so useful for us and later when I was in high school, I knew much more than the rest of the students. The high school was a Bulgarian one and I studied there till the fifth grade. That was in 1941. The situation then was very hard and I had to begin to work, on the suggestion of my brother Isak. At 16, I started working in a drugstore as a laborer.

Before the war [World War II] my family lived harmoniously. We changed houses all the time searching for something better. Our last home was at Sofronii [today Vrachanski] and Pirotska Streets and was comparatively nicer. Anyway, the authorities decided to build a high school at that place and the house we used to live in was destroyed. Thus we moved to a new place in the Jewish neighborhood again. Although we were poor, we survived because we grew up healthy. No one has ever had diabetes because we ate neither butter nor delicacies, but only simple food.

As a family we were united. Our living conditions were very miserable: in one of the houses we used to live in, there was a room which was divided into two and another one with a corridor opposite it. We lived in one of the rooms and the other one was occupied by another family. The only restroom was outside. The conditions we lived in were similar in all our lodgings. We used to heat water for our domestic needs and visited the public baths because there were no bathrooms in the houses we inhabited at that time.

During our childhood we were brought up in the spirit of creation of our Jewish country. The leftist Hashomer Hatzair 5 organization existed. There were the rightist Zionists Betar 6 and the center – Poalei Zion 7. We became members of Hashomer Hatzair when we were small children. We were brought up well over there. We discussed scientific matters, and went together to the cinema and theater. Mountain camps were organized during summer. We spent our time there nicely and usefully. We were occupied with serious things and played a lot. There were also sporting activities.

When fascism started in Bulgaria, we gradually realized that we should stay aside and watch its invasion. When I was 15 or 16 years old, after the Germans invaded Russia in 1941, my adherents and I decided that we should help the Soviet army who were struggling with fascism. Many of the Hashomer Hatzair members passed on to UYW 8, the [communist] youth organization fighting against fascism. In fact our opposition was a rather harmless one. But there were combat groups, which carried out sabotage activities on trains as well as some restaurants attended by Germans, where they threw bombs. We were younger at that time and our task was to raise funds and provide food and medicines for some friends of ours, who had landed in prison under hard conditions. Once we had a set-back during the setting up of such a group. We were detained by the police: some of us were set free, while others were sentenced. This happened in February 1943. In May 1943 I was sentenced to 15 years of imprisonment.

At first I was in Sofia prison. This coincided with the events of deportation of Jews in March 1943. At that time we were about eight Jews in the prison. The deportation failed and Jews were saved. In order to compensate this failure the Bulgarian fascists decided to intern all the Jews from Sofia. At that time around 25,000 Jews lived in the city. Orders were given for every family to be interned to a particular town: Kyustendil, Shumen, Ruse or others. They had to leave with a maximum of 20 kilograms of luggage and abandon their houses. It was a very ugly scene. The people took their belongings to the market and sold them very cheap as they neither knew what they were destined to, nor whether the deportation would be temporarily stopped. A lot of Jews thought that it was temporary and that from the Danube they would be deported to the death camps. In the meantime I was in prison and it can be said that I was comparatively well until May 1943. There was no food for most of us. Actually we were given some kind of a soup, which was close to nothing. Until May [1943] my relatives were still in Sofia and they would bring for us some food occasionally. After 24th May 1943 9 all Jews were interned from Sofia. My relatives went to Kyustendil and Lom. Thus we couldn’t communicate with them and the situation became much worse.

At the end of 1943, Italy was already out of the war, terminating its alliance with the Germans. Both the Americans and British had entered Italy. So, from Italy they started bombarding Sofia and most of all Romania. But things changed and instead of symbolically, as the Bulgarian Government hoped, the Americans started bombarding Sofia for real in October. They were passing through Bulgaria and on their way to Romania they bombarded Sofia, Vratsa and some other towns. So, bombs were falling down in Sofia including around the central prison. One day the wall near my place was destroyed by a bomb because next to the prison there were barracks. The planes bombarded the barracks and the raids ruined part of the prison as well. Therefore, on a freezing January day in 1944 around 800 people from Sofia prison were loaded up in horse wagons and taken to Sliven prison.

We traveled for around 30 hours because of the damaged railway road. It was terribly cold and all of us were frozen in the train. Finally, we reached Sliven civil prison: it was called a civil prison, as there was a military one there also. Once it used to be some kind of a Turkish prison or an inn. In Sofia prison our cells were very narrow: 1.5 meters wide by 7-8 meters long. This accommodated around eight people. Sliven prison had larger cells and accommodated 30 to 35 people in one room. There were no beds so we slept on the floor, and everyone covered themselves with whatever they had at hand. Life became somehow easier, I mean that we were a larger group of people in Sliven and it was warmer. Moreover, we started receiving aid: mostly food and clothes. On the other hand we didn’t waste our time there, as we began to learn languages and read, and we also formed various groups, in which we studied different things. This is how time passed for us until August 1944. The Soviet troops were already by the Danube and on 2nd September the last Bulgarian Government before 9th September 1944 10, fell from power. In order to enter Bulgaria, the Soviet Union declared war on Bulgaria and it was then that I was set free.

The Soviet army crossed Bulgaria not as a conqueror but as a liberator and it was very well accepted by the people. Every power has its good and bad sides. Fascism was good for its upholders, giving them rights and privileges. But the more progressive people wanted to oppose this policy of supporting the Germans. Therefore, a partisan movement was developed in Bulgaria in order to fight against the Germans. The Government, in its turn, murdered the partisans and burnt their houses. There was a great terror during this period, especially in 1943 and 1944. A lot of young people, among them many Jews, were killed in Plovdiv and Sofia. Besides, there was a concentration camp in Pleven [see Kailuka camp] 11, where close relatives of the partisans were imprisoned. This camp was set on fire and burnt by some fascist organizations in the summer of 1944. Around ten Jews were killed in this fire. There were elderly people there, who couldn’t escape.

On 24th May 1943, a protest was held in Sofia against the internment of Jews from Sofia and the deportation of Bulgarian Jews. The demonstration had started from the Iuchbunar Jewish school where 130 High School is located now. People walked from the synagogue to the school along Stamboliiski Blvd towards the King’s palace to ask him for help. At that time people believed in King Boris III 12. Yet, the police met the demonstration somewhere on Opalchenska Street before Stamboliiski Blvd on Vazrazhdane Square and arrested a lot of people putting them in trucks and thus the protest was kept under control. The protest was led by Rabbi Daniel [Zion] 13. He succeeded in hiding at Sofia metropolitan Stefan’s place. He was among the people who actively opposed the deportation of Jews.

A lot of Jews who were scared for their lives converted to Christianity. Yet, the police and the fascists issued an order that the newly converted Jews would be treated in accordance with the Law for the Protection of the Nation 14, just like the non-converted Jews and regardless of their conversion. I have to mention that the Christian churches were like centers of anti-Semitism all over the world. This not only happened among Catholics but also in Russia where they practiced Eastern Orthodox Christianity. A notion was spread that the Jews crucified Jesus ignoring the fact that he was actually a Jew himself. They used to say, ‘Christ, our God, was crucified by the Jews,’ and this spread hatred against Jews among the masses. Children were also told the same thing. Anti-Semitism had been implanted on other grounds as well. Jews were quite skilled in their professions and I’m not praising myself. For example, if we take the doctors: a Jewish doctor often had a lot of patients and the other doctors envied him. This became a basis for anti-Semitism. So, here in Bulgaria there were manifestations of anti-Semitism.

There were rumors among the Bulgarians that during Pesach the Jews took a child, put it in a nailed-up casket and sucked dry its blood, because we needed blood for our rituals. Therefore, some superstitious and ignorant women would say, ‘Let me take my children home.’ Yet, there were provocations, i.e. some Christians deliberately kidnapped a child, hid it somewhere for some time so that people would think that the Jews had stolen it. There were such cases of outrage against Jews in Vratsa and in some other towns. These were separate cases, and it wasn’t a common phenomenon. As a whole Bulgarians and Jews coexist well and keep good relations. Of course, speaking about Bulgarians, I don’t mean the entire nation, because back then fascist organizations existed, which used to chase the Jews. In 1940 a lot of Jewish shop windows were broken during a persecution of Jews. Therefore we say, ‘If there are Jews, there is anti-Semitism.’ We can’t compare the local manifestations of anti-Semitism with the ones in Ukraine, Russia, Hungary and France. As early as the Middle Ages, Jews had settled in Bulgaria because they led a calmer life, unlike in other places.

In the period between 1939 and 9th September 1944 Jews used to live under quite heavy conditions because of the Law for the Protection of the Nation. Especially Sofia Jews were in a very difficult situation. We were interned to schools and in lodgings inhabited by two to three families in a room. The men were sent to forced labor camps [in Bulgaria] 15 in order to work in the mountains on road and other construction sites. Yet, there was one good thing the authorities did: as they saw that the people had nothing to eat, they spared part of the money, which had been confiscated from the Jews so as to build communal kitchens. Once a day every family went there with its pots in order to receive warm food with or without meat or potatoes, yet there was food. Some Bulgarians undertook to keep the property of interned Jews.

Not only the Jews from Sofia were interned, but also the ones from Kazanlak. Because there were, and still are military enterprises there, Jews were suspected of spying there. I know that Jews were interned from Ruse too. Jews were forbidden to own chemists’ shops and this favored the Bulgarians, who took charge of a lot of them. Jews used to have very nice chemist’s shops in the center of Sofia and in other places as well. There were also restrictions for Jewish merchants. Students of Jewish origin weren’t allowed to study at the universities. Many other restrictions of different characters were imposed. There was a one-time tax: if you had 100,000 levs deposited in a bank, 30 or 40 percent of it was directly confiscated. The ones who had factories were immediately deprived of them. So, from this point of view Jews were in a very difficult situation, yet they survived in the end.

You know about Dimitar Peshev 16 and how he contributed to the salvation of the Bulgarian Jews. Yet, he didn’t improve the situation of the Jews. That law existed and not until August 1944 all its clauses were effective. After that some of its clauses were repealed. Then the authorities with a more conformist disposition took power in Bulgaria. Witnessing how Germany was losing the war, they wanted to make it up to the Americans, English and Russians. It was then that certain clauses from the Law for the Protection of the Nation were abolished.

After 9th September 1944 the rights of Jews were regained. But after the establishment of the state of Israel, i.e. after 1948, there were some problems again. During the communist regime, if you had connections with a capitalist country, this made you a threat to the regime. Therefore, the Jews who had connections in Israel were almost entirely removed from office in the Department of the Interior, Ministry of Defense, as well as some international commercial organizations. This was one of the forms of hidden anti-Semitism. Jews weren’t allowed to hold such posts. There were Soviet councilors everywhere, carrying out this policy. There were a few diplomats or employees in the Ministry of People’s Defense [as it was actually called then] or the Ministry of Interior, but these were separate cases. Until 1948, which was the year of the establishment of the Jewish state, there were more Jewish employees in these two ministries, but after that many of them were discharged because of the above-mentioned reasons. There were Jews who visited the Embassy of Israel and were detained as a result of this. There were also several Jews in the Central Committee of the [Bulgarian Communist] Party 17. One of them was the ideological adviser of Todor Zhivkov 18. But as a whole Jews didn’t hold leading positions.

I have three brothers and two sisters. My eldest brother is called Isak Levi and he is a textile technician. He is a widower already with a daughter: Ema. They both live in Sofia. My second brother is Mordechai Levi and he used to work as a printer. My sister Oro Morits Frank didn’t have any special profession and she used to work in a glass shop as a laborer. She finished secondary school and had no other qualifications. She married in 1938 and her wedding was a disappointment for us because in accordance with our traditions, when a girl is getting married she is supposed to bring a dowry into her new family. We had no money and had to take loans. Mordechai had to work for a whole year in order to pay off the loan.

My other brother is called David Levi. He wasn’t very ambitious, he remained uneducated and he used to be a laborer. He used to sell seeds, ice-cream or something like that. He felt underprivileged in our family because we didn’t pay much attention to him. We treated him well, although as a child he began speaking only when he was four or five years old. He got married in Bulgaria and had four children: his two daughters were born here. He used to work in a textile factory then and was given a small room, which he used to live in. He moved to Israel as early as 1949, where he continued to work: he did whatever job he got. But his kids are very good. One of his daughters used to be a bank clerk, and the other one has a career as well and they both have nice families. The kids born in Israel aren’t as skillful as their parents.

My sister Oro had two children before leaving for Israel: Morits and Lily. Morits finished technical school and built a car garage. He was successful. He is 65 years old and leads a good life. The daughter is also alright. She became a bank clerk; she used to work for a long time in an Israeli bank. She is now retired, had two daughters, granddaughters, etc. My sister died quite early, before her 70th birthday, and my brother-in-law remained alone. He is of Russian origin. During the Russian-Turkish war [see Liberation of Bulgaria from the Ottoman rule] 19 some Jews went to Bulgaria and settled there. He loved drinking and it seems like it had affected him because in the last years of his life his children took great care of him. They placed him in an elderly people’s home. They were very good kids. Now, I visit my nephews in Israel.

Mordechai married Sofia. She was a seamstress, and they got two sons: Avram and Emil. They lived in Sofia on Dimitar Petkov and Albert Antonov Streets. They used to have a house there, which has already been destroyed and replaced by an estate. Each of them bought an apartment on Dimitar Petkov Street. Meanwhile, my brother managed to somehow get an apartment in ‘Mladost’ residential quarter near the Regional Hospital. He passed away a year ago. Now one of his sons, Avram, has a problem because both his sons left for Israel. My brother’s children stayed in Sofia. Avram finished military school, but he was unemployed and he became an insurer. His wife wants to be closer to her kids and she visits Israel on a regular basis and stays there for quite a long time. She wants him to leave for Israel also, but he thinks that he has nothing to do there. He is already 54 or 55 years old, doesn’t receive a pension, and would have to learn the language and find a job there, so he considered all these aspects as extremely difficult.

Only my sister Adela currently lives in Israel. Her fate was unfortunate. For a year or two her husband has been paralyzed. He isn’t able to speak or do anything and so she is taking care of him. They have a daughter who is a hot head. She was married to a boy in Israel, but got divorced, and then she left for South Africa and married an African from Nigeria. She gave birth to two children, who are black. It was a very hard blow for my sister: it was something difficult to cope with. Her daughter got divorced again. Her two boys are already grown-ups. They are soldiers now.

I met my wife Matilda accidentally at a youth club. We didn’t know each other before the war at all, because at that time I was in prison for half a year, while she had been interned to Shumen. After 9th September 1944 she went back to Sofia from Shumen. We got married in August 1948 and a few days ago we celebrated our 55th wedding anniversary. We have been together for a long time. After 9th September [1944], she worked at the Department of the Interior for a while, which also contributed to our meeting as I worked there as well.

I have two children: Sonya Avramova and Albert Levi. They both graduated from the French Language School. My son finished international economic relations, while my daughter did home trade. My son is married, his wife isn’t Jewish and her name is Elena. She has a degree in English philology, but she couldn’t start working anywhere. She never liked anything for real and she always found obstacles, and as soon as she got married to my son, she stopped working completely. She is taking care of their child, she helps her husband, but obviously she would never start working on her own. Their daughter is eleven years old and is in the fifth grade.

My daughter has worked for different companies, but hasn’t been very lucky. My son succeeded in establishing a cosmetics company, as a distributor for a Greek company. Currently my daughter works for him.

After 9th September [1944], we used to live in rented rooms. Later, in 1977 we managed to buy an apartment. So, now I have a home of my own. Otherwise, I have lived much longer in rented rooms.

My mother Rashel used to live for some time with me, and for some time with my brother Isak, yet mostly with my youngest sister Adela. There, when she lived with Adela, she passed away. After her death my sister left for Israel.

I had a small circle of family friends: Jewish family friends we used to know since early childhood, our school years, and we used to be a little company. We used to get together almost every week at one family’s place or another. We used to gather with our children or spend our vacations together. One of my friends was also an official at the Department of the Interior and we had the opportunity to spend our vacations together. We spent considerable time going to the cinema and theater. We spent a lot of time at the cinema because my wife used to work in the field of cinema so I had free access to many cinema halls and had the opportunity to watch a lot of films without queuing like it used to be in the past. Wherever I would go even in the most prestigious cinemas of the time: ‘Blagoev’, ‘Mlada Gvardia’ [Young Guards], ‘Moskva’ [Moscow], as soon as I said that she was my wife they let me in immediately without any problem. We used to go to operas, theaters as we had cultural interests, we weren’t, so to say, idle. The fact that we used to get together every week kept us closer together and we spent our time most pleasantly. Otherwise, everyone performed their duties during the week: with their children, and work. Unfortunately, most of these people have already gone away.

After 9th September [1944], I completed high school via correspondence and after that I graduated in law. I started working as a state official at the Department of the Interior and I retired in 1982. Since 1983, as I hadn’t forgotten Ivrit yet, I was invited at the synagogue as chairman of the Central Israeli Spiritual Council. During the totalitarian years the Jewish organizations in Sofia used to be an educational center. It didn’t deal with Jewish questions. At that time, 1st May, 9th September, and 7th November [October Revolution Day] 20 were celebrated and these were holidays of the Jewish community in Sofia also. Yet, here, in the synagogue, the status quo was quite better and during this period of time I managed to read lectures about Chanukkah, Pesach, Moses and the migration of Jews from Egypt. Our holidays are most often connected with history, so the Jews in Sofia became aware and began to realize the true meaning of the Jewish history. Besides, I visited quite a lot of conferences of the Jewish World Congress and some other organizations. I was well accepted as I spoke Ivrit well, which was rather uncommon for most of the people there, because most representatives of other countries spoke English. Therefore, my speech in Ivrit was always a huge success.

I was quite efficient in terms of public activities not only for local organizations but also with international Jewish organizations. Yet, when 10th November [1989] 21 came things changed as Shalom [Organization] 22 took over the international Jewish activities and it was their responsibility to maintain contacts with international Jewish organizations. Actually, from 1983 to 1989 I established a lot of contacts, and provided matzah and other things here, which was quite difficult at that time because the Department of Ecclesiastical Matters had a negative attitude towards religion. There was even a representative who kept a close watch on the quantity of published calendars. It was a great achievement for him if he could report that in the course of years fewer and fewer calendars were issued, which proved the death of religion. Yet, the Jews are a hardy nation and they couldn’t vanish so easily.

In totalitarian times people visiting the synagogue were treated as suspicious characters. If an official of Jewish origin was spotted visiting the synagogue, he became a subject of persecution. There wasn’t a law forbidding visits to the synagogue, on the contrary, the state financially supported the synagogue. Yet, it was forbidden for children, young people and citizens here. All religions were treated in that way, and this didn’t only happen to us. Religion was considered something bad which had to be abolished. There is also another thing: as a whole, the Bulgarian people aren’t fanatics concerning religious matters, unlike the Catholics, for example. This could also be one of the reasons that in Bulgaria there weren’t large manifestations of anti-Semitism.

Adela had a problem before leaving for Israel. That was in 1966 or 1967. My brother-in-law used to work as a refrigerator technician and upon his immigration to Israel he had to expatriate, sign different declarations, and it was very difficult for him to get permission to settle in Israel. In 1948 there wasn’t such a problem. A lot of people immigrated to Israel then and some of them even wanted to return. Yet, Chervenkov banned the returning [Valko Chervenkov was Prime Minister of Bulgaria between 1950 and 1956]. People were forbidden to come back to Bulgaria on the occasion of weddings or funerals, or as guests, and this brought families a lot of grief.

During the totalitarian times we never attempted to leave for Israel as nobody was allowed. After 1982, when ‘perestroika’ 23 started, another problem occurred, also of importance. The authorities told us that we could leave but only if our relatives over there sent us tickets. It was impossible to buy tickets here. It was rather inconvenient to ask them to buy us a ticket in our local currency in order to go and see them. I remember also that this was a problem even earlier when my wife wanted to visit Israel in 1956. Only by co-incidence then an acquaintance of mine was the Deputy Governor of the People’s Bank and I was able to get some foreign currency through him in order to buy tickets for my wife and daughter and thus they went to Israel. They had only left when the Soviet campaign in Hungary began, the war started and it was a problem for her to return. I went to Israel in 1981 and saw my brother David a year before he passed away. Then I went there after 1985: three years after I had retired.

During the wars between Israel and the Arab countries [see Yom Kippur War] 24, of course, we were on Israel’s side. However, Bulgaria was on the side of the Arabs. It was a curious fact that in 1973 when Egypt attacked Israel the newspaper here wrote that it was vice versa: that Israel attacked Egypt. Things were interpreted in that way.

I didn’t openly express that I was on Israel’s side during the wars, but it was natural for me to be on Israel’s side. Politics at that time was a completely different thing. Bulgaria had strong contacts with the Arab countries at that time. It supported the Arab cause, because it maintained close economic relations with Syria, Lebanon, Iraq, and other countries and it was natural for it to support their interests. At some point Bulgaria’s position was overdone. There were such writings that Israel was an artificially created country and that it shouldn’t exist. The communists also supported that thesis because it was the political line followed by the Soviet Union also.

I can say that I felt a certain change of attitude towards me during the wars in Israel. It was because of the people’s general disposition at that time: they used to consider Israel the greatest aggressor. Israel was a synonym of aggression. The Russian Minister of Foreign Affairs [Andrey] Gromyko [1909-1989] announced that an Arab-Palestinian state must be founded and it was immediately accepted by Bulgaria.

The events in 1989 in Bulgaria and Europe: the opening of Eastern Europe, the fall of the Berlin Wall and the changes, are a contradictory moment, because it’s wrong to deny everything which was done in socialist times, and at the same time some acts during socialism can’t be justified. So, on one hand, the changes brought good things, and on the other hand they brought a lot of misery, because during socialism no matter that people weren’t rich, they used to receive small salaries, which gave them the opportunity to go every year on vacation, they retired and led a calm and secured life as pensioners. Their pensions were enough to cover their expenses. In winter they used to pay almost nothing for heating, as at that time heating was only around five percent of one’s income. I mean that socialism has its pros and cons.

Therefore, some people dream of restoring socialism, because during those times everything was provided for them even though scanty and poor. And there is something else, which is of great importance: people felt safer at that time, i.e. people were afraid of the authorities and the level of crime was much lower. These things can’t be judged one-sidedly: there are good and bad things. And it applies to socialism too. Now, after 1989 things are good for people who have got back their property, yet, for most of the people life is hard indeed, as they are forced to spend all their earnings only on heating.

Currently, I’m doing translations from Ivrit into Bulgarian and vice versa. I have a small room in the synagogue for that purpose. Of course, most of the work I do here is in favor of the synagogue. During the holidays I assist the rabbi, who is from Libya and sometimes I have to translate from Ivrit to the congregation present there. We have a tradition to gather in the synagogue on Sabbath.

Glossary

1 Expulsion of the Jews from Spain

The Sephardi population of the Balkans originates from the Jews who were expelled from the Iberian peninsula, as a result of the ‘Reconquista’ in the late 15th century (Spain 1492, and Portugal 1495). The majority of the Sephardim subsequently settled in the territory of the Ottoman Empire, mainly in maritime cities (Salonika, Istanbul, Smyrna, etc.) and also in the ones situated on significant overland trading routes to Central Europe (Bitola, Skopje, and Sarajevo) and to the Danube (Adrianople, Philipopolis, Sofia, and Vidin).

2 Ladino

also known as Judeo-Spanish, it is the spoken and written Hispanic language of Jews of Spanish and Portuguese origin. Ladino did not become a specifically Jewish language until after the expulsion of the Jews from Spain in 1492 (and Portugal in 1495) - it was merely the language of their province. It is also known as Judezmo, Dzhudezmo, or Spaniolit. When the Jews were expelled from Spain and Portugal they were cut off from the further development of the language, but they continued to speak it in the communities and countries to which they emigrated. Ladino therefore reflects the grammar and vocabulary of 15th century Spanish. In Amsterdam, England and Italy, those Jews who continued to speak ‘Ladino’ were in constant contact with Spain and therefore they basically continued to speak the Castilian Spanish of the time. Ladino was nowhere near as diverse as the various forms of Yiddish, but there were still two different dialects, which corresponded to the different origins of the speakers: ‘Oriental’ Ladino was spoken in Turkey and Rhodes and reflected Castilian Spanish, whereas ‘Western’ Ladino was spoken in Greece, Macedonia, Bosnia, Serbia and Romania, and preserved the characteristics of northern Spanish and Portuguese. The vocabulary of Ladino includes hundreds of archaic Spanish words, and also includes many words from different languages: mainly from Hebrew, Arabic, Turkish, Greek, French, and to a lesser extent from Italian. In the Ladino spoken in Israel, several words have been borrowed from Yiddish. For most of its lifetime, Ladino was written in the Hebrew alphabet, in Rashi script, or in Solitro. It was only in the late 19th century that Ladino was ever written using the Latin alphabet. At various times Ladino has been spoken in North Africa, Egypt, Greece, Turkey, Yugoslavia, Bulgaria, Romania, France, Israel, and, to a lesser extent, in the United States and Latin America.

3 First Balkan War (1912-1913)

Started by an alliance made up of Bulgaria, Greece, Serbia, and Montenegro against the Ottoman Empire. It was a response to the Turkish nationalistic policy maintained by the Young Turks in Istanbul. The Balkan League aimed at the liberation of the rest of the Balkans still under Ottoman rule. In October, 1912 the allies declared war on the Ottoman Empire and were soon successful: the Ottomans retreated to defend Istanbul and Albania, Epirus, Macedonia and Thrace fell into the hands of the allies. The war ended on 30th May 1913 with the Treaty of London, that gave most of European Turkey to the allies and also created the Albanian state.

4 Iuchbunar

The poorest residential district in Sofia; the word is of Turkish origin and means ‘the three wells’.

5 Hashomer Hatzair in Bulgaria

‘The Young Watchman’; A Zionist-socialist pioneering movement established in Bulgaria in 1932, Hashomer Hatzair trained youth for kibbutz life and set up kibbutzim in Palestine. During World War II, members were sent to Nazi-occupied areas and became leaders in Jewish resistance groups. After the war, Hashomer Hatzair was active in ‘illegal’ immigration to Palestine.

6 Betar

(abbreviation of Berit Trumpeldor) A right-wing Zionist youth movement founded in 1923 in Riga, Latvia. Betar played an important role in Zionist education, in teaching the Hebrew language and culture, and methods of self-defense. It also inculcated the ideals of aliyah to Erez Israel by any means, legal and illegal, and the creation of a Jewish state on both sides of the Jordan. Its members supported the idea to create a Jewish legion in order to liberate Palestine. In Bulgaria the organization started publishing its newspaper in 1934.

7 Poalei Zion

Leftist Zionist movement, founded in the late 19th century in Russia that combined Zionism with Socialism. The early Poalei Zion found its expression in the organization of trade unions, mutual aid societies, and Zionist groups of workers, clerks and salesmen. These groups emphasized the need for democracy within the Jewish community. The Austro-Hungarian branch of Poalei Zion differed markedly from the Russian one. Its ideologists maintained that the Zionist movement was an expression of the entire Jewish people and transcended class interests. It maintained that the position of the Jewish worker and commercial employee was different from that of the non-Jew, since the Jew had to face both exploitation and discrimination at the same time. It warned the Jewish workers against following the teachings of the Social Democrats in Austria-Hungary who denied this fact. It negated the socialist solution unless it were combined with a Jewish autonomous territory. Instead it stressed the need for the conscious direction of the migration of the Jewish masses to Palestine. The Poalei Zion groups in other countries followed in their ideology either the Russian or the Austrian models. Poalei Zion in Romania and Bulgaria adhered to the Austrian school. In 1907 a Word Union of Poalei Zion was founded. In 1920 the movement split over the attitude toward the Socialist and Communist Internationals, the Zionist Organization, and the place to be accorded to the movement’s activities in Erez Israel. Left Poalei Zion sought unconditional affiliation with the Third International (Comintern); by 1924 it had abandoned this attempt and reorganized itself on an independent basis. The other faction, the Right Poalei Zion, merged in 1925 with the Zionist Socialists.

8 UYW

The Union of Young Workers (also called Revolutionary Youth Union). A communist youth organization, which was legally established in 1928 as a sub-organization of the Bulgarian Communist Youth Union. After the coup d’etat in 1934, when the parties in Bulgaria were banned, it went underground and became the strongest wing of the BCYU. Some 70% of the partisans in Bulgaria were members of it. In 1947 it was renamed Dimitrov’s Communist Youth Union, after Georgi Dimitrov, the leader of the Bulgarian Communist Party at the time.

9 24th May 1943

Protest by a group of members of parliament led by the deputy chairman of the National Assembly, Dimitar Peshev, as well as a large section of Bulgarian society. They protested against the deportation of the Jews, which culminated in a great demonstration on 24th May 1943. Thousands of people led by members of parliament, the Eastern Orthodox Church and political parties stood out against the deportation of Bulgarian Jews. Although there was no official document banning deportation, Bulgarian Jews were saved, unlike those from Bulgarian occupied Aegean Thrace and Macedonia.

10 9th September 1944

The day of the communist takeover in Bulgaria. In September 1944 the Soviet Union unexpectedly declared war on Bulgaria. On 9th September 1944 the Fatherland Front, a broad left-wing coalition, deposed the government. Although the communists were in the minority in the Fatherland Front, they were the driving force in forming the coalition, and their position was strengthened by the presence of the Red Army in Bulgaria.

11 Kailuka camp

Following protests against the deportation of Bulgarian Jews in Kiustendil (8th  March 1943) and Sofia (24th May 1943), Jewish activists, who had taken part in the demonstrations, and their families, several hundred people, were sent to the Somovit camp. The camp had been established on the banks of the Danube, and they were deported there in preparation for their further deportation to the Nazi death camps. About 110 of them, mostly politically active people with predominantly Zionist and left-wing convictions and their relatives, were later redirected to the Kailuka camp. The camp burned down on 10th July 1944 and 10 people died in the fire. It never became clear whether it was an accident or a deliberate sabotage.

12 King Boris III

The Third Bulgarian Kingdom was a constitutional monarchy with democratic constitution. Although pro-German, Bulgaria did not take part in World War II with its armed forces. King Boris III (who reigned from 1918-1943) joined the Axis to prevent an imminent German invasion in Bulgaria, but he refused to send Bulgarian troops to German aid on the Eastern front. He died suddenly after a meeting with Hitler and there have been speculations that he was actually poisoned by the Nazi dictator who wanted a more obedient Bulgaria. Many Bulgarian Jews saved from the Holocaust (over 50,000 people) regard King Boris III as their savior.

13 Daniel Zion

Rabbi in the Sofia synagogue and President of the Israeli Spiritual Council, participant in procession on 24th May 1943.

14 Law for the Protection of the Nation

A comprehensive anti-Jewish legislation in Bulgaria was introduced after the outbreak of World War II. The ‘Law for the Protection of the Nation’ was officially promulgated in January 1941. According to this law, Jews did not have the right to own shops and factories. Jews had to wear the distinctive yellow star; Jewish houses had to display a special sign identifying it as being Jewish; Jews were dismissed from all posts in schools and universities. The internment of Jews in certain designated towns was legalized and all Jews were expulsed from Sofia in 1943. Jews were only allowed to go out into the streets for one or two hours a day. They were prohibited from using the main streets, from entering certain business establishments, and from attending places of entertainment. Their radios, automobiles, bicycles and other valuables were confiscated. From 1941 on Jewish males were sent to forced labor battalions and ordered to do extremely hard work in mountains, forests and road construction. In the Bulgarian-occupied Yugoslav (Macedonia) and Greek (Aegean Thrace) territories the Bulgarian army and administration introduced extreme measures. The Jews from these areas were deported to concentration camps, while the plans for the deportation of Jews from Bulgaria proper were halted by a protest movement launched by the vice-chairman of the Bulgarian Parliament.

15 Forced labor camps in Bulgaria

Established under the Council of Ministers’ Act in 1941. All Jewish men between the ages of 18–50, eligible for military service, were called up. In these labor groups Jewish men were forced to work 7-8 months a year on different road constructions under very hard living and working conditions.

16 Peshev, Dimitar (1894-1973)

Bulgarian politician, former Deputy-Chairman of the National Assembly. Peshev was the leader of the group who opposed to deportations of Bulgarian Jews. According to Gabrielle Nissim, author of the book ‘The Man Who Stopped Hitler’:  ‘He was the only politician of high rank in a country allied with Germany who broke the atmosphere of complete collective silence with regard to the Jewry's lot.

17 Bulgarian Communist Party

a new party founded in April 1990 and initially named Party of the Working People. At an internal party referendum in the spring of 1990 the name of the ruling Bulgarian Communist Party (BCP) was changed to Bulgarian Socialist Party (BSP). The more hard-line Party of the Working People then took over the name Bulgarian Communist Party. The majority of the members are Marxist-oriented old time BCP members.

18 Zhivkov, Todor (1911-1998)

First Secretary of the Central Committee of the ruling Bulgarian Communist Party (1954-1989) and the leader of Bulgaria (1971-1989). His 35 years as Bulgaria's ruler made him the longest-serving leader in any of the Soviet-block nations of Eastern Europe. When communist governments across Eastern Europe began to collapse in 1989, the aged Zhivkov resigned from all his posts. He was placed under arrest in January 1990. Zhivkov was convicted of embezzlement in 1992 and sentenced to seven years' imprisonment. He was allowed to serve his sentence under house arrest.

19 Liberation of Bulgaria from the Ottoman rule

Russia declared war on the Ottoman Empire in early 1877 in order to secure the Mediterranean trade routes. The Russian troops, with enthusiastic and massive participation of the Bulgarians, soon occupied all of Bulgaria and reached Istanbul, and Russia dictated the Treaty of San Stefano in 1878. This provided for an autonomous Bulgarian state, under Russian protection, bordering the Black and Aegean seas. Britain and Austria-Hungary, fearing that the new state would extend Russian influence too far into the Balkans, exerted strong diplomatic pressure, which resulted in the Treaty of Berlin in the same year. According to this treaty, the newly established Bulgaria became much smaller than what was prescribed by the Treaty of San Stefano, and large populations of Bulgarians remained outside the new frontiers (in Macedonia, Eastern Rumelia, and Thrace), which caused resentment that endured well into the 20th century.

20 October Revolution Day

October 25 (according to the old calendar), 1917 went down in history as victory day for the Great October Socialist Revolution in Russia. This day is the most significant date in the history of the USSR. Today the anniversary is celebrated as ‘Day of Accord and Reconciliation’ on November 7.

21 10th November 1989

After 35 years of rule, Communist Party leader Todor Zhivkov was replaced by hitherto Prime Minister Peter Mladenov who changed the Bulgarian Communist Party’s name to Socialist Party. On 17th November 1989 Mladenov became head of state, as successor of Zhivkov. Massive opposition demonstrations in Sofia (with hundreds of thousands participants) calling for democratic reforms followed from 18th November to December 1989. On 7th December the ‘Union of Democratic Forces’ (SDS) was formed consisting of different political organizations and groups.

22 Shalom Organization

Organization of the Jews in Bulgaria. It is an umbrella organization uniting 8,000 Jews in Bulgaria and has 19 regional branches. Shalom supports all forms of Jewish activities in the country and organizes various programs.

23 Perestroika (Russian for restructuring)

Soviet economic and social policy of the late 1980s, associated with the name of Soviet politician Mikhail Gorbachev. The term designated the attempts to transform the stagnant, inefficient command economy of the Soviet Union into a decentralized, market-oriented economy. Industrial managers and local government and party officials were granted greater autonomy, and open elections were introduced in an attempt to democratize the Communist Party organization. By 1991, perestroika was declining and was soon eclipsed by the dissolution of the USSR.

24 Yom Kippur War

The Arab-Israeli War of 1973, also known as the Yom Kippur War or the Ramadan War, was a war between Israel on one side and Egypt and Syria on the other side. It was the fourth major military confrontation between Israel and the Arab states. The war lasted for three weeks: it started on 6th October 1973 and ended on 22nd October on the Syrian front and on 26th October on the Egyptian front.

Aron Ishakh

Aron Ishakh

Ruse

Bulgaria

Interviewer: Patricia Nikolova

Date of Interview: October 2003

Aron Ishakh is an energetic, sensitive and intelligent man, who spent all his life in the town of Ruse. Although he is retired now, he is very involved in social activities as a member of the leadership of the ‘Shalom’ Organization 1 of Jews in Ruse and chairman of the local Israelite Spiritual Council. Deeply connected to Jewish life, he lives in a small space, together with four generations of relatives. His hobby is to investigate the history of Jewry in Ruse in detail – from the time of its establishment, through its flourishing and almost complete disappearance today. This is his greatest passion, giving him answers to many questions and providing him with a rare opportunity to preserve the  memory of generations of distinguished Ruse Jews.  

I come from a Sephardi family, whose roots reach back to Tsaribrod [today located in the Pirot District of Serbia and officially known as Dimitrovgrad] under Turkish rule. Unfortunately, I don’t have many concrete facts or emblematic family stories related to my ancestors. What I do know is that some time around 1917-18 Tsaribrod became Serbian territory and some of the Bulgarians living there together with some Jewish families moved to live in Bulgaria 2. One of these families was that of my paternal grandfather and grandmother. They moved to live in Ruse – the beautiful Bulgarian town on the Danube coast, famous for its flourishing Jewish and Bulgarian communities.

I don’t know anything about my grandfather’s kin, except that the whole Ishakh family from Tsaribrod was burned to death in the death camps in 1943, when the Macedonian Jews were deported. Only one relative remained alive. I only know that he lived in Israel. My grandfather, Samuil Moshe Ishakh, was a very quiet man, although he worked as a tinsmith. He had a workshop in Tsaribrod. When he came to Ruse, he opened another small workshop, ‘Tishina’ [Silence]. My father, Gavriel Samuel Ishakh, also worked in it.

My grandmother, Luna Ishakh, came to live in Ruse in her last years. Most probably she was a housewife before that. She was a stout, beautiful woman. She wore two or three skirts at the same time. You could even say that she wore all the clothes she had at the same time, in a Turkish fashion. In the end, she came down with a serious illness; she had hallucinations of devils playing.

I don’t know when my father’s parents were born. I know no details of their life before they came to Bulgaria. In any case, they weren’t religious and weren’t interested in politics. I remember their house. It was a sagging low house, plastered with mud and lime, similar to the typical Turkish houses from those times. When there was heavy rain, the water poured into the room. They had no garden. They lived in misery. Their neighbors respected them as elderly people. They spent the last years of their lives in a home for the elderly in Ruse.

My father came here as a young man with his family from Tsaribrod. As soon as he came to Ruse, he started looking for work as a tinsmith. So, he was hired in the tin factory of Moreno Atias; he is a relative of mine on my mother’s side. My father was so diligent in his work, that Uncle Atias liked him very much and suggested to him, ‘Let’s marry you to a girl of ours!’ It was he who introduced my mother to my father. They married in Ruse in 1919. The ceremony was in the synagogue; in fact, there were no civil marriages at that time.

The family of my mother, Sofi Aron Ashkenazi are native inhabitants of Ruse. My grandfather, Aron Ashkenazi, had his own dressmaking and tailoring studio. This is how he provided for his large family with six children. He used to be a famous tailor in Ruse. My maternal grandmother, Duda Ashkenazi [nee Alfandari], was a housewife. They were religious. I don’t know anything else about their kin.

My mother, who was born in Ruse, died young. She was a dressmaker and came from a family of craftsmen. She was a sociable woman. The neighbors, the Bulgarians and the Jews, respected her very much. Before she married my father, she was not poor. But we were very poor, because my father had to support his father, his mother, and us, the four children, at home. Besides, he was forced to sell what he had made extremely cheaply to the merchants.

My parents were neither religious nor political and this passed on to my children as well. We seldom went to the synagogue. We went only on holidays: Yom Kippur, Pesach, Chanukkah, Lag ba-Omer, Purim, Rosh Hashanah. My favorite holiday was Pesach, because the poor children, including my siblings and me, received shoes and clothes from the Jewish community.

We lived in two rooms and a small kitchen. We were four children, plus my mother and my father – six people in all. There was no electricity at that time, we used a gas lamp. Later, when electricity was introduced, we also used it. But we lived in a rented house, and we moved from one house to another. We used wood to warm the rooms. My father made a cooker, which could burn wood. By the way, I do not remember him telling us any war stories.

At home we all spoke only Ladino, but we also understood Bulgarian. My grandfather, grandmother and my mother could also speak Turkish, but my father could not. We did not read religious books; we read mostly secular novels, such as Mayne Reid. Later, during the war, we children also read Marxist literature, dialectical materialism.

There were very nice markets organized in Ruse. Villagers brought their produce and the locals crowded to buy it. There was a big market and a small market. They were organized every Tuesday and Friday. We went to the small market. But we did not have any favorite vendors.

When I was young, I went to the Jewish preschool at the Jewish school in Ruse. It started with the first grade and went up to seventh grade. I graduated from the Jewish school in the town of Ruse. Our teacher was Adon [‘mister’ in Hebrew] Yosif Safra. He was our favorite teacher. He was very educated. There were no teachers or subjects that I hated; I didn't go to any private lessons, nor did I play any instruments. I started working when I was 14 years old. I must say that everything I have achieved, I have done all by myself, with a lot of hard work and perseverance.

At that time charity giving was very popular in our neighborhood. The resources from the Jewish community's budget were used to implement concrete programs for the separate commissions. These programs gave poor people the chance to have a normal life. The whole community was involved. Jewish traditions were to a great extent supported by the Jewish school, funded by the Jewish community. In our Hebrew classes we read Tannakh and learned the origins of Jewish traditions. The school headmaster, Adon Yosif Safra, read the Tannakh and taught the children Ivrit. [Editor’s note: It must have been classical Hebrew that he taught (maybe besides Ivrit, the modern language) as the religious scripts are written in that language.] The school had 15 classrooms, a canteen and a gym. This is where the Jewish children received their primary education. We did not have a yeshivah. There was a canteen, where many children of poor parents ate, including my brothers and I.

As for our vacations, in 1929 and 1930 I was sent from the Ruse Jewish school to Varna [on the Black Sea coast] to a holiday home owned by the Jewish community of Varna. They took some poor children and with money from the Jewish community, they sent us on vacation. That was the first time I got on a train. A number of rooms with beds awaited us in Varna. There was also a cook, we called her Tanti [Aunt] Hursi. My friends at that time were Jewish kids living on the same street: Miko Polidi, Meto Rubitsa, Itshak – I don’t remember his family name, Fiko Koen, Marsela Blansh – we were all the same age, studying in the same class, and living close to each other in the Jewish neighborhood. Usually after school we went to the yard owned by ‘Maccabi’ 3 to play. We were very poor. We had no time for hobbies. Later, I was a member  of Maccabi.       

The history of Ruse and the Jewish community is the following. In the year 967 the future citizens [he refers to the Bulgarian tribes coming from the plains of Eastern Europe to the Balkans] of the town of Ruse passed the Danube near Silistra and found a way between the river and East Stara Planina [Balkan Mountains]. They founded many villages and towns, among which the town of Ruse in 968, whose name is translated from Ruscuk, its Turkish name meaning ‘many Russians’. [Editors note: The Ottoman Turks appeared in the Balkans as late as the late 14th and early 15th Century. The city must have had different names before the Turkish Ruscuk (Slavonic, Greek or Bulgarian) when it was founded in the 10th Century.] We know from Bulgarian history that in 1365 Ivan-Alexander divided the Bulgarian kingdom between his sons. Ivan Shishman, son of Queen Teodora [Empress of Byzantium], a Jew by origin, received the greater part from the Tarnovo Patriarchy, including Ruse. In 1398 after a big battle near Razgrad, the Turks seized Ruse.         

In 1519 Ruse was struck by a horrible plague, probably brought by the Turkish army from Odrin. Later, from 1546 until 1561, Rosten Pasha was governor and then vizier [military commander] of Ruse. He had a big mansion near Ruse, called ‘seray ciflik’ in Turkish, with many watermills. He also built a mosque and other buildings. By the end of the 17th century, Ruse was a small town, with small significance for trade. It is said that the population was around 6-7,000 people, of which 600 families were Bulgarian. [The rest was probably mainly Turkish.] There is no trace of the presence of any Jews in Ruse at this time. After 1788, according to the historians Joanen and Van Gaver, Jewish merchants settled in Ruse, but only temporarily. They point out the names of Eliya Primo, Haim Alhalel, Itshak Alevi and the son of Yosif Benaroyo.

The first Jew to move to Ruse, was Mayer Ben Aron, nicknamed Bohor Karpus. He was the founder of a family with the same family name in the town of Ruse and they lived here until they moved to Israel in 1948. He came, according to some, from Tsarigrad; according to others, from Vidin or Nikopol, brought here by his master tinsmith – an Armenian, to whom the Jew was an apprentice. Before he died, Mayer Ben Aron told the rohet [Hebrew for hospital attendant], who was with him that he was the first Jew to have settled in Ruse. He also said that the first Jews who moved into Ruse came from Belgrade, where there was a big Jewish community. So, it is assumed that the migration of Jews to Ruse began in 1792.

The governor of Ruse was Mustafa Pasha from Trastenik [a village near Ruse.] He was a brave and humble governor with a big heart, who strongly believed in justice; that is how the Turkish historian Fazif Efendi described him. He loved Jews and encouraged them to settle in Ruse. Mustafa Pasha's wife was sick. A Jewish woman, who was a midwife, looked after her all the time. When the holidays approached, Rosh Hashanah and Yom Kippur, the Jewish woman informed Pasha that she would have to go to Giurgevo [capital city of Giurgiu County, Romania, on the left bank of the Danube] to see her family, since there was no synagogue or Jewish community in Ruse at the time. All Jews who were temporarily in town returned to their families during the holidays. So Mustafa Pasha realized that a synagogue would keep Jews in Ruse during the holidays and each of them would bring their family here. That happened in 1797. Since he was ready to do anything for his sick wife, Mustafa Pasha gave one of his houses on the Danube coast, near the Old Bath, to serve as a prayer house for the Jews. Thus the first synagogue appeared in Ruse.

Two years later when fleeing from Vidin, which was struck by a plague, a group of Jews also settled in Ruse. In 1800, the first chazzan of the synagogue was Rabbi Avram Graciani, who founded the first Jewish community and selected five board members, called madjihidim [an old Spanish word; ‘concillors’ in Ladino] and a gabbai. They received a Sefer Torah from Giurgevo. Rabbi Avram Graciani was born in Vidin and was said to be a great scholar. According to the rabbi of Odrin, Rabbi Avram ben Aroyo, Rabbi Avram Graciani was worthy of the position. At a general meeting of the community in Ruse, Rabbi Avram Graciani was elected for a term of seven years. He was also a judge and a confidant. Everyone was obliged under oath to recognize his authority and not to contradict him. The elected madjihidim had the task, depending on the material well-being of the community, to set and collect annual taxes, called ‘mas’ or ‘paca.’

The authorities gave a municipal lot to the Jewish community for free and Rabbi Avram Graciani built the first Jewish cemetery for Ruse there, and established conditions for the foundation of the Chevra Rehitza [he refers to the Chevra Kaddisha], which started functioning in 1824. According to the book [‘History of the Jewish Community in Ruse’, by Shlomo Rozanis, published in 1914] the founding document said: ‘We, the undersigned members of the Ruse [then Ruscuk] community, have unanimously decided to establish a ‘Chevra Rehitza.’ We approve the askama [Hebrew for recommendation] of Rabbi Eliyau Ventura and of the rabbi of the community, Rabbi Avram Graciani, and we are bound to do all that is necessary in case of death.’

Ever since their settlement in Ruscuk, the Jews took an active part in the economic progress of the town, because they were quite well-off. This was due mostly to their knowledge and skills in trade and entrepreneurial spirit. The Ruse Jews, who were merchants, together with the Bulgarians, were one of the first to organize import-export trade. They imported manufactured goods from England and Brasso [town in Transylvania], haberdashery from Bohemia, ironware from Saxony and colonial goods from France. They traveled to Bucharest, along the Danube to Vienna, and from there to Leipzig, or even to Manchester. Their high incomes gave them the appearance of a bourgeois class in the heart of the Ottoman feudal order. Their travels to Europe helped to establish useful connections. When the Habsburg Empire decided to establish a consulate in Ruse, Avram Kaneti was chosen to be their agent.    

As early as 1867 the Jewish community founded the first school called mildar, which in Ladino means a place for reading. Such mildars existed in almost all Jewish communities of the Ottoman Empire. They were very primitive educational facilities. The first teacher was Sinay Graciani. The classes consisted of reading the Pentateuch. They read it and wrote in Ladino. In 1869, under the initiative of the chairman of the Jewish community in Ruse, Avram Rozanis, the foundations of a modern secular school were laid. He managed to buy an old house for the school and attracted the famous pedagogues Menahem Farhi, Isak Davidovich Bali and Haim Bidzherano. Ten years later the school was restructured into an alliance with new rules and regulations and became the first secular school in Bulgaria, free from religious dogma.

The community of Ruse was the fourth largest Jewish community in Bulgaria, after Sofia, Plovdiv and Varna. According to the 1934 census, 2,356 Jews lived in Ruse, and in 1942 they were 2,630; so over a period of 8 years there was an increase of 270 people, newly-born and coming from other towns. Looking at graphic data on the people living in Ruse, we can see that in 1942 the overall population of the town was 52,000, with 2,630 Jews. In other words, the Jews comprised 5.1% of the town’s population. In 1945 the population had reached 55,000, of which there were 5,500 Jews, or 10%. In 1944 the population was 58,000, with 6,132 Jews, or 9.1%. The increase in number of Jews in Ruse in 1943 was due to the forced internment of the Jews from Sofia during the Law for Protection of the Nation 4. So, some 3,502 people were interned in Ruse.

During my childhood, the Jewish people in Ruse still continued to take an active part in the development of the economic life of the town. The founders included wealthy Jews such as Avram Ventura, owner of the Zhiti Factory, producing ironware and wire; Iskovich Levi, producing paint and varnish; Mushon Melamed, producing stationery; Nissim Mevorah, producing rubber materials; Herman Hirsch, producing cement, Atiyas and Buko Heskiya, producing canned vegetables; Haim and Shimon Barutchievi, producing cartridges and explosives; Nissim Nissimov, producing hats; Solomon Arie, producing shirts; Lazar Aron, import and trade of petrol products; brothers Mizrahi, Fazan Factory producing socks; Alkalay and Panizhel, trading eggs; Sabetay Beniesh, oil-factory and production of confectionery; Blaushtain, producing ladies’ palarii [‘hats’ in the local Bulgarian dialect] and haberdashery; Samuil Patak, producing stationery; Asher and Mois Yakov, commissioners.

The famous merchants in Ruse were Nissim Surozhon, Avram Bensusan, brothers Arditi, Asher Uziel, brothers Benvenisti, Nissim Dzhivri, Fiko Kapon, Marko Kohenov, brothers Aladzhem and brothers Shoev.

In the crafts sector there were tinsmiths with their own workshops: Haim Alfandari, Avram Ashkenazi, Sabetay Benyamin Ashkenazi and my grandfather, Gavriel Samuel Ishakh. Tailors and seamstresses: Sinto Ashkenazi, Rashel Vidas, Nora Fortune, Ester Machilarkata, Regina Ayzner.

The statistical data for the town of Ruse show that the majority of the Jews in Ruse were hired workers, craftsmen, retailers and servicemen – they earned their living with hard labor.

There was also a Jewish choir called ‘David’, which had a special wedding program, which they performed at Jewish weddings in the synagogue with the participation of talented Jewish singers. The opera ‘Cornevil Bells’ was performed in the theater in Ruse and was very successful, as well as the operetta ‘The Black Spot’; unfortunately I don't know the authors and directors of these works. The musical association ‘David’ was run by the conductor Isak Leon Ashkenazi and by the deputy chairman Rober Beraha. There was also a choir and an orchestra at the synagogue, and a youth jazz orchestra – one of the first in the country, run by Ziko Graciani. You could say that the musical association ‘David’ laid the grounds for the art of opera in Ruse.

The youth Zionist organizations Maccabi 3 and ‘Hashomer Hatzair’ 5 and mass events like maccabiada and moshav [summer camps of ‘Hashomer Hatzair’] were very important for Jewish communal life. The maccabiads were accompanied by gymnastic competitions. So, once a year, almost the whole Jewish community gathered together. For example, in 1930 a big gym was built on 20 Vidin Street in the Jewish neighborhood. Every day when classes were over, you could hear the hubbub of the Jewish children playing in the yard. The noticeable ‘Hashomer Hatzair’ youth leaders, were Elika Ayzner, Yonel Markus, Iko Konorti, Sofi Kapon, Yako Yakov and Tinka Dzhain. And for ‘Maccabi’ – Mimi Bensusan, Moni Hakim, Fifi Mashiah, Miko Yulzari, Itsko Ayzner and Rafael Kauli. The yard of the old Jewish school, which was opposite the Odeon cinema, was the girls' and boys' meeting place, fans of ‘Hashomer Hatzair’; they sang Jewish songs, whose lyrics and melodies I, personally, do not remember; played Jewish dances; and learned to love Palestine, which was also called ‘The Jews' Promised Land’. During summer vacations they sent groups of boys and girls to hakhsharah in state agricultural farms such as Obraztsov Chiflik [meaning ‘Model Farm’ in Bulgarian] – in Ruse and Sadovo, in the Plovdiv region, where they worked and learned how to cultivate the land. They were being prepared to be future members of kibbutzim and in fact, after the emigration of Bulgarian Jews from the shomrim [in Hebrew - members of ‘Hashomer Hatzair’], flourishing kibbutzim were created in bare, rocky areas. In 1939, an aliyah for Palestine was organized, and a group of young men from Ruse took part in it. Such an aliyah was also organized in 1941.

In the Jewish neighborhood in my childhood on the streets of David, Vidin, Klementina, Gurko, Dondukov, Korsakov and others, densely inhabited by Jews, you could see small sagging houses, where the poor Jews lived in misery. In some places there were nice, tall houses owned by the richer Jews. Social interaction between the poor and the rich was helped by the Jewish community, who did everything possible to collect money from the richer Jews in order to support the poorer ones.

Archive documents show that on 1st July 1912, 33 Jews from Ruse founded a charity called ‘Malbish Arumim’ [this name is taken from a blessing said every morning, thanking G-d for 'clothing the naked'.] They elected Moysey Avram Ventura as chairman and David Geron as secretary. The aim of the charity was to give away clothes and shoes to the poorer students from the Jewish school in Ruse. In 1913 the Education Ministry approved the charity's statute and it was registered in Ruse's district court as a legal entity. A letter from the charity to the Jewish Sephardi community [there was also an Ashkenazi community] shows that the initiative to found such a charity dates back to 1891. In 1938, remembering the history of the founding of the ‘Malbish’, one of the founding members, Samuil Ventura, tells how, they gathered and founded the charity, led by their good intentions. At first, their resources allowed them to dress 10 poor students, but over the course of time,  this increased to 65 children. On 2nd April 1932, the charity bought a two-storey house on 16 Gurko Street from the Catholic bishop Damian Yosif Telen, which still exists,  and it's still ours, now owned by ‘Shalom’ ; they used it as an office and club, in which to organize their meetings, so that the Jews would not be dispersed among other cafés and clubs.

Now this house is rented by various companies and the money goes to the regional ‘Shalom’ organization. The association is being funded by members' fees, income from the café reading room, which was in the building, periodic charity events, charity Purim balls and evening parties, and the daily ‘Hazkarat Neshamot’ [memorial services]. In 1933, the general assembly voted for changes to the Statute, increasing the goals of the association, including setting up a refectory in the Jewish school in Ruse where the poor students could eat, so that they would be supported in their physical, moral and intellectual growth. Such a refectory existed in the Jewish school on 30 Rila Street until the school was closed. A change to article III from the Statute was accepted; this stated that ‘honored members are those Jews who have donated at least 5,000 levs to the association.’ The first honored members were Jacques Elias, Perets Pizanti, Israel Moshe Levi – the founders. But in 1937, when they were declared as such, they lived in Sofia. Dr. Isak Kalmi was also an honored member. He was a long-time chairman of the board of the association.

At that time the Jewish community had its own building, consisting of three offices, a big hall and a library. It also stored various registers on the Jews of Ruse – a family register, marriage register, birth register and funeral register. The birth register noted the date of brit milah. There was another register for bar mitzvah and bat mitzvah. They are still preserved today. The Bikur Holim commission, chaired by Mois Israel Ashkenazi, provided nurses to sick and lonely poor Jews. The people responsible for the  Chevra Kaddisha were Mois Aron Hakim and Yosif Shlomo Kapon. They took care of the Jewish cemeteries and made sure that funeral procedures were done in accordance with religious requirements of the Jewish tradition. There was a small house in the cemetery, where a paid guard lived the whole year. The women responsible for Etz Haim, the commission for sick poor people and women who have given birth, were Mari Avram Asher, Ernestina Aron Dzhaldeti and Sofi David Maer. They visited sick people and gave them money for medicine. The people responsible for the charities commission  were Isak Leon Ashkenazi and Baruh Yako Magriso. Their mission was respected in the Jewish community, who provided money for the budget. Dr. Yako Kapon was in charge of the home for the elderly, which was owned by the community. Twenty poor and lonely people were fully supported there by the Jewish community. My grandfather and grandmother were among them.

In 1942 my mother died from stomach cancer and we, the four children, remained with my father. I knew that my mother had cancer, but I did not know that she was so seriously sick. I remember clearly that on 16th November 1942 when we were released from the camp in the village of Mikre, Lovech region, coming to Ruse, I found my mother on her death bed. When she saw me, she said, ‘I am very sick, I am going away…You take care of the kids.’ I was 18 years old then. Three days later my mother died. A year after her death, my father remarried and went with Shlima, his second wife, to live in Sofia. We, the children, remained alone in Ruse. I know nothing more about Shlima. My brothers’ names are Moni [Solomon] born in 1925 and Sami [Samuel] Ishakh born in 1930. My sister Rifka [Rebecca] Levi was born in 1928 and now lives in Holon, Israel. I do not know the family name of my stepmother. At that time, since I was the eldest, I had to work and support my brothers until they left for Israel with the big aliyah of 1948. My father also moved to Israel and died there in 1969. My brothers and sister still live in Israel with their families.

My mother's death combined with another hard event in my life. When I was 18, I was sent to the forced labor camp in the village of Mikre, in the Lovech region. I was there until November 1942. We were released on 16th November and we spent December and January at home. In February we were sent to another camp – ‘Sveti Vrach.’ We were there until the end of the year. We were once again released for one or two months and in May we were sent to a third camp – in the village of Vesselinovo, in the Shumen region. 9th September [1944] 6 came while we were there. In fact, we were used as a free labor force. At that time we were building the road Shumen-Burgas. It was very hard.

What happened in the end was interesting. On 6th September 1944 Israel Mayer [a Jew from Ruse, taking an active part in the illegal UYW 7 organization, which continued to exist secretly in the camp], who was in the sixth group, while we were in the eighth, came to the camp. He brought a flag with the image of Lenin 8 and told Solomon Aladzhem, who was a member of the communist party, that he should disarm the guards and let the Jews go to their homes. Solomon Aladzhem gathered a few people, also progressive men: Albert Filkenstein [a lawyer, later he was prosecutor in Sofia], his brother Jacques Filkenstein and me. He ordered us to disarm the guards. I had to disarm the captain of the guards. I do not remember his name. I knocked on the door of his office and told him that I had a letter from the eighth group. I entered, holding my hand in my pocket and said ‘Raise your hands, give me your weapon!’ He panicked and shouted, ‘It is in the briefcase, take it!’ I took the gun and went back to give it to Solomon Aladzhem. But it turned out the gun was without a cartridge. ‘Where is the cartridge?’ he asked. I went back to the shed, ‘Give me the cartridge!’ I took it and brought it to Solomon Aladzhem. Jacques and Albert Filkenstein disarmed the three non-commissioned officers. Then we made an improvised general meeting in the camp and said to everybody, ‘Go wherever you like, because we could be pursued.’ So, we freed the Jews in the camp and came back to Ruse.

One year before the death of my mother I experienced the first anti-Semitic reaction against me. In 1941, since my mother was already very sick, I had to get up early in the morning to buy yoghurt. But the Law for Protection of the Nation forbade us to go out earlier than 8am. Despite this, I went out and bought it, but a policeman met me on my way. ‘What are you carrying’ – ‘Yoghurt’ – ‘Give it to me!’ He took the yoghurt and took me to the police. They prepared an act and fined me 500 levs for going out before the appointed hour. We were poor and thankfully a cousin of mine took pity on us and gave us the money to pay the fine.

This incident affected me. It was true that in Ruse in particular the Jews were invited to share the Bulgarian traditions, which formed the basis of their friendship with the Bulgarians. However in the years before the war, with the support of the pro-German movement ‘Social Power’, youth fascist organizations were set up in Bulgaria: Brannik 9, Ratnik 10, Legionaries 11 and ‘Otets Paisii’ – modeled after the German Hitler Youth [Hitlerjugend] with emphasis on anti-Jewish and anti-Semitic activities. They wrote anti-Jewish slogans on the walls of the houses and distributed leaflets urging the population to despise and hate the Jews.

Between 1940 and 1941, 460 Jews were sentenced to imprisonment in the Bulgarian jails. Examples of such Jews from Ruse were Moni Hakim, Sason Panizhel, Liza Hason, Jules Aroyo, Yako Melamed, Salvador Papo, Eli Ashoev, Hor Eliezer, Mois Natan, Izidor Ayzner, Izho Levi, Yako Yulzari, who were imprisoned for being members of the UYW. 260 Jews fought in the partisan squads, among them Yako Izidor Yakov and Miko Yulzari from Ruse.

The leadership of the Jewish community included a large number of Jews mainly from the Zionist organizations. Individuals from other political parties and organizations did not have much influence in the Jewish community. The  Jewish community's political inclinations fell in two directions – Zionism and Jewish religious rites and traditions. Suddenly, the military period aggravated the scuffles between the various Jewish organizations and increased the gap between their ideological beliefs. At one end of the spectrum were all the Zionist organizations: ‘Poale Zion’ [leftist Zionism]; ‘General Zionists’; and ‘Revisionists’, who were unanimous that the Jews should avoid any intervention in the war against fascism. They thought that any participation of Jews would increase anti-Semitic attitudes. So they ran an overt campaign to dissuade the Jews. The leadership of the Jewish community, headed by the chairman Yosif Levi, took their side. On a number of occasions on Erev Sabbath in the big synagogue, he appealed to the parents to do their best to influence their children not to take part in the anti-fascist struggle. At the other end of the spectrum was ‘Hashomer Hatzair’, under the influence of Izidor Ayzner, Yako Yakov and Tinka Dzhain, who supported the anti-fascist struggle. Some of the youth from ‘Maccabi’, among them Moni Hakim, Miko Yulzari, Fifi Mashiah and Liza Hason, attracted a large following. These young people from Ruse, organized into groups of three, were involved in illegal activities against fascism.

In 1941 when the German army invaded the USSR, Leon Tadzher, a port worker in Ruse, who had escaped from a Jewish concentration camp, set fire to the petrol factory's refineries. When the German guards tried to capture him, he stabbed them to death, but was captured by the workers chasing him. He was later sentenced to death and hanged. After this act the Ruse GESTAPO ordered the regional police chief to detain 300 of the most distinguished Jews from the town and hand them to the Germans to deport them to the death camps. Yosif Levi, chairman of the Jewish community, had to prepare the list. He did so, but instead of including distinguished Jews, he included the relatives of Jewish political prisoners and communists, who were involved in anti-fascist activities. The rich Jews gave a large sum of money to the police chief Stefan Simeonov, who was also a delegate for Jewish issues and in this way they were exempt from the list. I personally do not approve of that. The Jews on the list were arrested and sent to temporary detention camps in Somovit and Pleven, in the Kailuka, region with the intention to deport them to the death camps. The camp in Kailuka 12 was set on fire. One man from Ruse, Nissim Benvenisti, was among the ten people who died. The replacement of the names on the list and the bribe given to the police chief was made known later, after the fall of fascism in Bulgaria. Yosif Levi hid in the English embassy, from where he went to Palestine. But he was not put on trial, because he was forced to prepare that list.

I have a similar memory from the ‘Sveti Vrach’ camp. We were a group of progressive young men there: Ariko Haimov, Yako Yakov, Miko Yulzari, Pepo from Haskovo [town in South Bulgaria], and we kept in contact with partisan supporters. On 6th March 1943 we received a telegram - we were allowed to receive telegrams - from our parents in Ruse that they had been ordered to collect luggage of no more than 20 kg and within three days gather at the port centers for deportation to the death camps; of course, it is only now that we know of the death camps, they had no idea where they were to be sent at the time. We, the progressive youths, decided that if this deportation took place, we would kill all the guards, including a captain, sergeant major and four NCOs and  go into hiding. But we didn't have to do that because we received a second telegram on 8th March from our parents saying that the evacuation [that is, the deportation] had been canceled.

My other memory is from the camp in the village of Mikre. There was a very cruel lieutenant there; I don't remember his name. One morning, people from the village offered us bread and yoghurt, which we bought. The poorer ones among us washed the dishes of the richer ones – Avram Ventura was among them – for pocket money and that’s how we had some. The lieutenant caught us at that moment – me, Fiko Koen, Aron and Rafael Abular and chased us with a shovel. Two of us managed to escape, but Fiko couldn't and the blade of the shovel split his back in two. He lay in stitches for two weeks.

Honestly, I have not had problems with my origin at my workplace, because after 9th September 1944, right after I returned from the camp, I started to work for the police force and spent fifteen years there. I retired as an officer. But we, the Jews, had to work twice as hard as the others to prove that we are good and to keep our jobs.

I met my wife, Bela Alfandari, in 1945. At that time we were UYW members and we had to prepare a wall-newspaper. We gathered on 6 Gurko Street in the UYW club. I accompanied her to her house on the way home and we became friends. We married on 19th September of the same year. Ours was one of the first civil marriages in Ruse. She was born in Ruse. She is a hairdresser and has two sisters; she was the youngest and the first to marry. Her sisters’ names are Victoria Markus and Ester Alfandari. Both are now in Israel. Ester Alfandari lives in Rishon Le Zion; she has a son, who is a doctor. Victoria lives near Haifa.

After the state of Israel was established, we all felt it was our country and we felt very close to the Jewish people. During the wars in Israel in 1967 and 1973 we read the news in the Bulgarian press, but we didn't believe it. We knew from the letters we received from our relatives that the war was provoked by the Arabs. I went to Israel only once – in 1989. I spent a month visiting my brothers. I liked life there very much. But when I came back to Bulgaria, I felt the difference in all aspects of the progress of the two nations – Bulgaria and Israel.

I have two daughters – Sonia, born in 1946 and Roza, born in 1953. My older daughter graduated from the mechanical technical school ‘Yuriy Gagarin’ in Ruse. Now she works in ‘Shalom’ and chairs the finance division at the local ‘Shalom’. She collects the rent from the organization's properties. This money is used to run the Jewish organization in Ruse. My younger daughter works as a statistician. Roza is divorced. Her surname was Dalakmanska by her husband, now she is Ishakh once again. My elder daughter's surname is Grigorova. Her son, Aron, lives in Ramat Gan. He graduated from college in trade and industry management and is now in his last year of studies for a degree in engineering. He works in a company and the management is very happy with his work. His name was Roman before, because there was a regulation in Bulgarian law that children from mixed marriages were Bulgarian nationals and could not have Jewish names. That law was adopted during the totalitarian regime in Bulgaria.  

My children were raised to feel Jewish by their grandparents, Menahem and Roza Alfandari, my wife's parents, who were quiet people. They were very religious and observed all the traditions. They taught my children about Jewish cuisine and our holidays: Pesach, Yom Kippur, Rosh Hashanah, Sukkot, Lag ba-Omer. They observed them at home. Of course, we also went to the synagogue. There were three synagogues in Ruse; two for Sephardi Jews and one for Ashkenazi Jews. Various religious rites were performed in the two Sephardi synagogues, which were called the ‘small’ and the ‘big’ synagogue. During the week the prayers were performed in the small synagogue. My family usually went to the big synagogue. On Erev Sabbath and on Jewish holidays the Torah was read in the big synagogue. In it every family who had paid a voluntary fee had their own seat. On prayer days such as Pesach, Yom Kippur and Rosh Hashanah, women also came into the synagogue and sat separately from the men on the balcony.

Menahem Alfandari [Aron Ishakh's wife Bela's father] was a son of the rabbi in Silistra [their family moved from Silistra to Ruse after Silistra was annexed to Romania after the end of WWI]. When our fellow Jews immigrated to Israel and we were left without a chazzan, he used to read the prayers in the synagogue. His wife, Roza Alfandari, was a housewife.

The chazzan of the Sephardi synagogue was Yosif Alhalel, who was the secretary of the Jewish community. Albert Yulzari was shammash and in charge of the archives. The rabbi of the Ashkenazi synagogue was Naftali Rut and the shammash was Lupo Geldstein. Simon Segal and Morits Kronberg were in charge of the Chevra Kaddisha. The Sephardi and Ashkenazi synagogues were religious centers, in which young and old Jews gathered on Erev Sabbath and on religious holidays, which kept the Jewish traditions alive and passed them from generation to generation. The religious activities of the synagogues were part of the overall activity of the Jewish community in Ruse.

There were no major differences between the Sephardi and the much smaller Ashkenazi community in Ruse – neither in religious aspects, nor in everyday life. We shared one Beit Aam [cultural and administrative center, including the head office of the community administration, various clubs, the library, etc.]. Concerts and parties were regularly organized there. The events organized by the Sephardi and Ashkenazi communities were for all the Jews; we were not strictly divided into Ashkenazim and Sephardim, only our synagogues were separate. But when the Law for Protection of the Nation was passed, the Ashkenazi community was closed, and their synagogue too. Then the two communities merged. That happened in 1943, when the authorities fired the rabbi Naftali. In 1947 he immigrated with his family to Israel, together with most of the Ashkenazi Jews. Only two families remained – Ayzner and Goldstein. Meanwhile, all property owned by the Jews, including the synagogues, were nationalized by the communist authorities and returned after the political changes in 1989.

We, the Jewish members of ‘Shalom’, are an apolitical organization. We're not involved in politics; the positive thing is that we had our properties given back, which allowed us to lead a better life and to have the freedom to restore our traditions. I was a member of the leadership of ‘Shalom’ for 30 years, from 1961 until 1989. I was also deputy chairman of the organization for some time in the last few years. I remember that, during the totalitarian regime, all our properties were confiscated, the reason given to us being that a cultural and educational organization should not own property. The leadership of the ‘Shalom’ center in Sofia supported us. We received 2,000 – 3,000 levs per year, with which we paid the rent on the hall we used in the building on 6 Gurko Street. We had our own building taken away and we had to pay rent to ‘Zhilfond’ [meaning ‘housing fund’ in Bulgarian]. We were not allowed to perform Jewish activities. We had to organize events together with the Fatherland Front 13; we were afraid to organize anything. The aim of the Central Committee of the Communist Party's policy was to assimilate the Jews faster and painlessly. They also wanted to assimilate us with mixed marriages – they agitated us to have mixed marriages, so that we would change our names and abandon the traditions of the Jewish family. That was a bad period for us.

When they took our properties, they also took our synagogues – the Ashkenazi synagogue and the big Sephardi synagogue. The small Sephardi synagogue was demolished a long time ago. The big synagogue was given to a sculptor from the City Council and he made his sculptures there. The synagogue was in a decrepit state. The Ashkenazi one was rented by ‘Sport Toto’ [state lottery]. They built 12 rooms in it. So when we had our properties back, we had the synagogues too. Thirteen properties were returned to us, while we had given them thirty two properties with a protocol from the community. The others were sold or demolished. In the Ashkenazi synagogue we had to knock down walls and restore it to be a synagogue again. We needed money, which we did not have. So in 1992 we sold a property on Alexandrovska Street and started the repairs. But the big synagogue also started falling apart, and we once again did not have money for it. We asked for a loan of 100,000 levs from the central leadership of ‘Shalom’ in Sofia – a lot of money, and no one could give us so much. That's why the leadership of ‘Shalom’ decided to sell the synagogue to an Evangelist sect. So we sold it. They spent $120,000 USD to restore it. Now, the synagogue has been restored to its former state.. We have no money to buy it back. The small Sephardi synagogue was demolished in 1935, because it was falling apart and the Jewish community decided to demolish it and build a housing estate in its place.

I have chaired the Israeli Spiritual Council in Ruse for three years. The previous chairman was Robert Beraha; the problems with the return and restoration of the synagogues happened during his term. Of course, now people don't approve of the sale of the synagogue, because it's said that even if one Jew remains, the synagogue must exist until the end.

After the changes I received aid from the Swiss fund three times. But my political views as a communist do not square with all that democracy brought to Bulgaria. Unemployment, the misery of the people, I don't approve of them. In 1989 everyone had a job; people lived more or less well: we could build our own houses; we had a piece of land, which we cultivated. Now my family is also affected by unemployment. My grandson, Roza’s son, is without work. He is 30 years old. His wife is unemployed too – we helped them with our pensions and with the help of the girl’s parents.

Glossary

1 Shalom Organization

Organization of the Jews in Bulgaria. It is an umbrella organization uniting 8,000 Jews in Bulgaria and has 19 regional branches. Shalom supports all forms of Jewish activities in the country and organizes various programs.

2 Bulgaria in World War I

Bulgaria entered the war in October 1915 on the side of the Central Powers. Its main aim was the revision of the Treaty of Bucharest: the acquisition of Macedonia. Bulgaria quickly overran most of Serbian Macedonia as well as parts of Serbia; in 1916 with German backing it entered Greece (Western Thrace and the hinterlands of Salonika). After Romania surrendered to the Central Powers Bulgaria also recovered Southern Dobrudzha, which had been lost to Romania after the First Balkan War. The Bulgarian advance to Greece was halted after British, French and Serbian troops landed in Salonika, while in the north Romania joined the Allies in 1916. Conditions at the front deteriorated rapidly and political support for the war eroded. The agrarians and socialist workers intensified their antiwar campaigns, and soldier committees were formed in the army. A battle at Dobro Pole brought total retreat, and in ten days the Allies entered Bulgaria. On 29th September 1918 Bulgaria signed an armistice and withdrew from the war. The Treaty of Neuilly (November 1919) imposed by the Allies on Bulgaria, deprived the country of its World War I gains as well as its outlet to the Aegean Sea (Eastern Thrace).

3 Maccabi World Union

International Jewish sports organization whose origins go back to the end of the 19th century. A growing number of young Eastern European Jews involved in Zionism felt that one essential prerequisite of the establishment of a national home in Palestine was the improvement of the physical condition and training of ghetto youth. In order to achieve this, gymnastics clubs were founded in many Eastern and Central European countries, which later came to be called Maccabi. The movement soon spread to more countries in Europe and to Palestine. The World Maccabi Union was formed in 1921. In less than two decades its membership was estimated at 200,000 with branches located in most countries of Europe and in Palestine, Australia, South America, South Africa, etc.

4 Law for the Protection of the Nation

A comprehensive anti-Jewish legislation in Bulgaria was introduced after the outbreak of World War II. The ‘Law for the Protection of the Nation’ was officially promulgated in January 1941. According to this law, Jews did not have the right to own shops and factories. Jews had to wear the distinctive yellow star; Jewish houses had to display a special sign identifying it as being Jewish; Jews were dismissed from all posts in schools and universities. The internment of Jews in certain designated towns was legalized and all Jews were expulsed from Sofia in 1943. Jews were only allowed to go out into the streets for one or two hours a day. They were prohibited from using the main streets, from entering certain business establishments, and from attending places of entertainment. Their radios, automobiles, bicycles and other valuables were confiscated. From 1941 on Jewish males were sent to forced labor battalions and ordered to do extremely hard work in mountains, forests and road construction. In the Bulgarian-occupied Yugoslav (Macedonia) and Greek (Aegean Thrace) territories the Bulgarian army and administration introduced extreme measures. The Jews from these areas were deported to concentration camps, while the plans for the deportation of Jews from Bulgaria proper were halted by a protest movement launched by the vice-chairman of the Bulgarian Parliament.

5 Hashomer Hatzair in Bulgaria

‘The Young Watchman’; A Zionist-socialist pioneering movement established in Bulgaria in 1932, Hashomer Hatzair trained youth for kibbutz life and set up kibbutzim in Palestine. During World War II, members were sent to Nazi-occupied areas and became leaders in Jewish resistance groups. After the war, Hashomer Hatzair was active in ‘illegal’ immigration to Palestine.

6 9th September 1944

The day of the communist takeover in Bulgaria. In September 1944 the Soviet Union unexpectedly declared war on Bulgaria. On 9th September 1944 the Fatherland Front, a broad left-wing coalition, deposed the government. Although the communists were in the minority in the Fatherland Front, they were the driving force in forming the coalition, and their position was strengthened by the presence of the Red Army in Bulgaria.

7 UYW

A communist youth organization, which was legally established in 1928 as a sub-organization of the Bulgarian Communist Youth Union. After the coup d’etat in 1934, when the parties in Bulgaria were banned, it went underground and became the strongest wing of the BCYU. Some 70% of the partisans in Bulgaria were members of it. In 1947 it was renamed Dimitrov’s Communist Youth Union, after Georgi Dimitrov, the leader of the Bulgarian Communist Party at the time.

8 Lenin (1870-1924)

Pseudonym of Vladimir Ilyich Ulyanov, the Russian Communist leader. A profound student of Marxism, and a revolutionary in the 1890s. He became the leader of the Bolshevik faction of the Social Democratic Party, whom he led to power in the coup d’état of 25th October 1917. Lenin became head of the Soviet state and retained this post until his death.

9 Brannik

Pro-fascist youth organization. It was founded after the Law for the Protection of the Nation was passed in 1941 and the Bulgarian government forged its pro-German policy. The branniks regularly maltreated Jews.

10 Ratniks

The Ratniks, like the Branniks, were also members of a nationalist organization. They advocated a return to national values. The word ‘rat’ comes from the Old Bulgarian root meaning ‘battle’, i.e. ‘Ratniks’ ­ fighters, soldiers.

11 Legionaries

Members of the Union of the Bulgarian National Legions. The UBNL was a pro-fascist non-governmental organization, established in 1930. It aimed at building a corporate totalitarian state on the basis of military centralism, following the model of Hitler’s Germany and Mussolini’s Italy. It existed until 1944.

12 Kailuka concentration camp

Following protests against the deportation of Bulgarian Jews in Kjustendil (8th  March 1943) and Sofia (24th May 1943), Jewish activists, who had taken part in the demonstrations, and their families, several hundred people, were sent to the Somovit concentration camp. The camp had been established on the banks of the Danube, and they were deported there in preparation for their further deportation to the Nazi death camps. About 110 of them, mostly politically active people with predominantly Zionist and left-wing convictions and their relatives, were later redirected to the Kailuka concentration camp. The camp burned down on 10th July 1944 and 10 people died in the fire. It never became clear whether it was an accident or a deliberate sabotage.

13 Fatherland Front

A broad left wing coalition, created in 1942 in order to oppose the governmental policy of allying Bulgaria to the Triple Pact (Germаny, Italy, Japan) in WWII. The government that came to power on 9th September 1944 was a Fatherland Front government, actually ruled by the communists. In the years 1944-1989 the organization became a satellite of the Communist Party aimed at leading it to absolute power. 

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