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[Page 21]

The community

Translated by Asher Szmulewicz

Edited by Karen Leon

 

Chane Reiss

Each generation with its own unique characters is a gift from heaven. Anyone who has a chance to speak to a Jew from Khotyn will hear the name Chane. Chane was admired by all, and served for a time as Khotyn's delegate. He was considered a righteous person of his generation. What kind of man was Chane, so highly praised by every one in Khotyn?

Chane Reiss's shidduch [marriage] was not successful, and after some time, he divorced his wife. Following this, Khotyn became his beloved, and he actively worked for the benefit of the town with great devotion. Chane was greatly appreciated for his actions, his dedication, and the financial donations he provided to the city. He was a father figure to the children of Khotyn, and strove to give them everything they needed.

Chane stood out among the five children in his family. His father was Mendel Tcharenss Reiss and Sarah was his mother's name. His mother was very proud of her lineage as she came from the family of Mendel Mocher Sefarim.

Like many other Jews, Chane's father, Mendel Reiss, was a money changer at some period of his life. Jewish life in the Pale of Settlement[1], was restricted, like in a ghetto. It was forbidden to live or work in certain places, and Jews were not able to buy land. However, Mendel Reiss was able to buy, and set up a small place to carry out his business as a money changer. While walking through the streets of Khotyn, from Ester Freidless' house to the cart plot, you would see Jews sitting at tables in the middle of the street, following the age-old custom of money changers. They exchanged coins from neighboring countries: Austrian silver, gold and other currency, and of course, lending money with interest.

 

Kho021.jpg
Chane Weiss

 

Reb Mendel was a successful businessman who conducted himself as a Torah scholar. He followed the principle of dividing his wealth into three parts: one third in liquid assets, one third in land, and one third in commodities. In the case of misfortune, G-d forbid, then only one

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third would be lost. Mendel Tcharenss invested his money in wheat securities, fields and forests and the whole village of Karpatch belonged to him. Mendel's sons followed in his footsteps, becoming large-scale bankers. They expanded the business and assets through their own efforts despite their lack of education. One of the daughters, Tchane Reiss, was educated, and she became a professor of chemistry in the Hebrew University in Jerusalem.

Chane (Karl Emanuelovitch) was well read, but he too did not have a university education. He had a beautiful library, with thousands of books, which he studiously read. Unlike his brothers, Chane separated from his father's business and dedicated himself to the Khotyn community where he sought to improve the situation of the Jewish community for both individuals and the general public. He began at the foundation, focusing on the youth. The older generation, the desert generation, could not be changed because of its financial burdens and other reasons.

As a faithful, traditional Jew, Chane Reiss was respected by G-d and people alike. Following a trial he had against the governors of Kishinev, he successfully obtained forty thousand rubles from “Shentchni sabor”[2]. He used this money to build a magnificent synagogue in 1900, to replace the old synagogue that was about to collapse. He also built a community synagogue together with a Talmud-Torah in a structure that was one of the most beautiful buildings in Khotyn.

During his annual travels abroad, Chane sought to bring the best ideas he experienced to Khotyn. He tried to build a “Krozhok” [kind of community center] in the Western European style, as he saw in Berlin. He intended to create a cultural-social center in the Krozhok to serve as a spiritual haven for the youth. He was successful in this mission, and he was able to attract the youth and synagogue attendees. He arranged for the best cantors to perform in Khotyn and he organized a choral group under the direction of an experienced conductor. He convened cultural evenings and established a good library. In 1904-1905 Chane organized a wind instrument orchestra and procured fifteen instruments from Leipzig. He founded a school and a Talmud-Torah, in which the pupils engaged in sports and gymnastic, and he provided the necessary equipment for these endeavors.

The old-fashioned cheder became obsolete thanks to his successful projects. Chane was able to witness the success of his actions and he served as an inspiration for others. All of the changes he initiated, the Krozhok, the synagogue, the orchestra, the chorus, etc., resulted in a unified community cultural institution. Chane Reiss was engaged in the Khotyn community, always attentive to its needs. He offered his support to the charitable institutions, supported the hospital, the old age home, the hospitality hostel and so on. Through his involvement, these institutions saw improvement in sanitation and the overall care they provided.

 

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Old age home - New building

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He personally went from house to house to make sure repairs were made. If he saw a defective rain gutter he immediately hired a craftsman to fix it. When he saw somebody walking barefooted in the streets, he took him to the shoemaker to order a pair of boots. Each year he provided a pair of boots and a hat to all the Talmud Torah students, and twice a year he provided seasonal clothing. Before the Pesach festival he provided matzoh and potatoes to the poor, and a small amount of money as needed. Despite all of his contributions, some ungrateful people made his life difficult after the revolution. Some believed that the hardships and sorrow he endured may have shortened his life.

After the outbreak of World War I, Chane Reiss exhibited a great deal of resilience when the Jews were expelled from the surrounding villages. He organized first aid efforts, and together with the Petrograd committee, successfully oversaw the repair of all the damages. Chane Reiss was the chairman of the “Blago-teburitalnoi-obtchestevo”[3] and was elected to the lower house of the Russian parliament, the Duma, as the representative of Khotyn of the Kishinev commission, where he was chosen as the legal representative of Bessarabia.

Chane Reiss passed away in 1920 at the age of fifty-five. Meir Landwiger became the spiritual inheritor of his community leadership. Chane's house and extensive library became the public property of the town of Khotyn, particularly for the Jewish community. Though the Jewish quarter of Khotyn was almost completely destroyed, Jews across the area cherished the memory of his radiant deeds and spoke about him with admiration.

 

The Khotyn community in the years 1927-1933

The hostile relations between the governing majority and the impoverished Jewish minority led to the establishment of help and relief institutions to alleviate some of the suffering. However due to the lack of government support or public supervision, the lack of efficiency was noticeable, and hindered by financial waste and partisan spending. In 1917 the establishment of a Committee of Jewish Communities brought order and structure to regional Jewish institutions. It was founded on democratic principles to unite all of the institutions under central coordination. The Committee of Jewish Communities was established to address the social needs of the Jewish community. A commission was quickly formed under the chairmanship of Elchanan Reiss with the participation of M. Shor, Y. Grinberg, Y. Appelbaum, Ayzik Berg and A. Sheinberg. However, the commission faced numerous obstacles which prevented it from effective operations in the region around Khotyn.

Community activities resumed in 1924 and were guided by statutes drafted during the convention of Bessarabian activists. Ninety-two percent of eligible voters participated in the 1927 elections for community committee members, which reflected the public's wide interest. The committee ensured that all factions and groups were represented, except for the “mitbadlim”[4] which was rejected. The lists presented in the elections included: 1) democrats, 2) craftsmen, 3) Mizrachi, 4) businessmen, 5) Zionists, and 6) independents.

Work was assigned to several committees led by dedicated chairmen: finance-committee - Miron Derzhi chairman, legal committee - Adv. Israel Bordeinik chairman, charity committee - Zoshi Borenstein chairman, health committee - M. Shor chairman, Chevra Kadisha[5] - Leibush Ludmir chairman, succeeded by Weissland, culture committee - M. Shor and later, Yossef Appelbaum. The committee for religious issues was led by the Great Rabbi Strakowski. To enhance the efficiency of these commissions and the Board, women were also included to serve: Golda Brodetzky was a Board member, Chava Zimmerman participated in the health committee, Sarah Berg was on the finance committee, Ziva Entelis, the culture committee, and Betia Toltchinski on the social relief committee.

 

Mutual aid

Mister Zoshi Borenstein was very effective and dedicated in his work, and spared no effort to help the poor. As needs increased and funds were low, he personally borrowed money from private lenders for which he was responsible, in order to further assist those in need. In 1929 the mutual aid fund responded to the call of the central committee in Kishinev to help the starving population of southern Bukovina. A total of 72,481 lei was allocated with 50,090 lei designation for southern Bukovina and 22,391 lei for others in need. The decision was made to support “OSE”[6], ensuring that children from poor families received shoes, clothing and school books. The financial turnover of the fund in 1929 was 1,875,108 lei. In 1930 it was 1,195,042 lei, and in 1931 1,849,761 lei.

The Rosa Goldberg Mutual Aid Fund, chaired by Zoshi Borenstein, received major support from the American Relief of Khotyn, which contributed 102,365 lei. These funds were used to provide assistance to hundreds of people, including small merchants, stall dealers in the market, craftsmen, and village peddlers, most of whom were essentially self-employed. The money was provided as an interest free loan without interest for a period of two weeks, with the possibility to extend the time of the loan.

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The community committee took the initiative to establish a summer camp for children (see appendix page 4). The committee's main source of income was the “takse” or kashrut toll, which generated three times more revenue than standard taxes, thanks to the improvement in the handling of the operations by M. Miron Derzhi.

The community tried to eliminate various funds including “Maot Chitin”[7], funds for wood for the hospital and the old age home, and instead, to institute an incremental tax payment system based on the ability of residents to pay. This decision was headed by a special commission led by Yossef Appelbaum, the deputy chairman of the community.

The ministry of education provided financial support in the amount of 81,121 lei. Secretary-General L. Ludmir and chairman I. Bordeinik were successful in organizing the Chevra Kadisha and increased its revenue which was then sent to other institutions serving the needy.

There were several active institutions in Khotyn serving the Jewish community, including the Jewish hospital, an old age home, and the Chevra Kadisha. Schools included the Tarbut school, School No. 7 for Jewish boys and School No. 8 for the girls, both of which came under the administration of the community committee.

The government was opposed to the expansion of the community committees and tried to limit their activities to religious affairs. However, despite budget cuts and limitations on its rights, the committee successfully amended its statutes and expanded its authority. This achievement was made possible through the intervention of M. Shor, Y. Appelbaum, M. Dershi, I. Bordeinik, and L. Ludmir, with the support of the parliament representative, Michael Landau. Authorization was granted on May 22nd 1929 which led to the decision to unify all of the town's libraries. With regard to Zionist activity, the community of Khotyn joined the world protest against the Tarpat (1929) riots in Eretz Israel. In 1929, the Council held 5 meetings, and the Board met 33 times.

 

On the financial side

Due to the world financial crisis, the community reduced taxes by 15%. In 1933 the “Takse”, a remnant tax from the Czarist period, was transferred to the community's authority. A salary was allocated to M. Nisle Fuks (Nissan Roitman) who taught Torah and Jewish traditions to many in the community. In 1932 the community purchased a new plot of land adjacent to the cemetery to accommodate its expansion.

The community consistently reacted to acts of harm against the Jews. After an assault on Adv. Michu Weissman, the delegate from Khotyn in Parliament, the community sent to him a telegram of support and publicly condemned the attack.

With support by the community and the parliamentary representative, religious education was recognized as mandatory in local schools.

 

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Document testifying Jewish presence in Khotyn in 1835

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In 1933 the civil status office began serving the community with a high level of efficiency, handling matters such as births, marriages, and divorces. The statistical data constituted a vital basis for managing community activities. That same year, the community took part in the boycott against Germany.

 

Matzoth for Pesach

The community assumed the responsibility of providing matzoth to all of the Jews in town, and the income generated from this effort helped to balance the budget. Around Chanukah, the community contacted local flour mills to request bids for a tender. After the tender commission granted its approval the community committee became the sole purchaser of flour for matzoth, while the baking was carried out by subcontractors who had a kind of monopoly. The community committee held the exclusive right to sell the matzoth. Each family was required to pay a tax to the community based on its income. The matzoth was sold only after the community's treasurer confirmed that the tax had been paid. No cases are known of anyone being discriminated against in relation to selling or dodging tax payments. There were some individuals who may have cheated, but no measures were taken against violators of the arrangement. Of course, poor people received matzoth for free. Both the visible and invisible poor alike, also received wine, potatoes, oil and eggs for Pesach.

Zeev Gelman, secretary of the social commission and Nachum Roitman, a volunteer, brought light and warmth to all Jewish homes during Pesach.

Eighty-two children from poor families were sent to camp during the two summer months under the supervision of kindergarten teachers and the doctors, Dr. Zeidman and Dr. Lerner. The camp's recreational activities were especially important for the health and well being of the children.

 

Fires in town

On May 25th 1930 a fire broke out in town which left 50 families and around 200 people homeless. The community acted swiftly and raised 22,750 lei as an initial round of assistance offered to the victims as a loan. A special commission was created to coordinate efforts including Michael Shor, Yossef Appelbaum, Zoshi Borenshtein, Adv. Israel Bordeinik, Leibush Gelman, Beidush Gitelman, Miron Derzhi, Chaim Wasserman, Meir Landwiger, Yossef Landoi, Yaacov Totelman, Matityahu Weiss and Adv. Moshe Feldman. This group reached out to the Jews of Bessarabia to further help the victims and collected an additional 156,530 lei. The value of the fire damaged household items were documented, and based on this evidence, the ministry of finance waived taxes amounting to 200,000 lei. The interior ministry contributed 400,000 lei, with 325,000 allocated for Khotyn inhabitants and 75,000 lei for temporary inhabitants. The ministry of agriculture allocated timber valued at 200,000 lei. There were also private contributions, such as the Asmanski family, who donated 100,000 lei.

 

Kho025.jpg
Community committee Board

Standing from right to left: Dr. L. Zeidman, L. Barak, Sh. Feldman, B. Weissodler
Seated: I. Roitman, L. Ludmir, M. Derzhi, M. Shor, Y. Appelbaum, Rabbi Chat, I. Regbenski

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The charity fund of the community committee created a loan fund for the victims which amounted to 1,445,000 lei. Loans were granted for a seven year period with an interest rate of 4% a year, in order to facilitate the reconstruction of homes and shops. In addition, a one-time allowance of 65,000 lei was provided to fix the roofs and to renovate houses.

On February 12th 1932 another fire broke out in town and fifteen poor families were left homeless. Based on the evaluation of damaged household items, the finance ministry approved a tax exemption of 50,000 lei that year. The ministry of agriculture accepted a request by Michael Landau, a member of parliament, and granted 472 cubic meters of timber. The regional government allocated 15,000 lei and the Asmanski family contributed 19,260 lei.

After a flood that damaged the towns of Soroka, Rezina (close to Mohilov) and other locations, contributions were collected to help the Jewish victims.

 

Kho026.jpg
Dr. Ambrozhvitz and nurse Fanny Stridelman

 

Measures against terrorist act

In 1930, a rumor was spread that people from the antisemitic Iron Guard led by Zelea Cordreanu, a known enemy of the Jews, were planning a march in Khotyn, an action which posed a threat to the Jewish population.

 

Community committee

Elected candidates of the 19th of April 1927 vote
 
First list Fifth list
(Democratic bloc) (United Zionist bloc)
Leibush Gelman Yossef Epelbaum
Yechiel Kizhiner Tzvi Feferman
David Fastelnik Yitzhak Meir Tissenbaum
Shalom Shechter Moshe Roizman
  Leibush Ludmir
Second list Israel Berg
(Craftsmen) Israel Avner Berg
Aba Rzhawenski Moshe Wartikawski
Beirush Gitelman Avraham Zelman Melmud
Yossef Landa Shlomo Feldman
Aharon Sheinman Dov Weissadler
Sussia Katz  
Yossef Mednik Sixth list
Reuven Epelbaum (Independent)
Hersh Leib Geler Michael Shor
Yossef Feker Meir Landwiger
Yitzhak Fartnay Matatiahu Reiss
Zeev Feinman Miran Derzhi
  Chaim Wasserman
Third list Adv. Israel Bordeinik
(Orthodox-Mizrahi) Leibush Berg
Zussia Broinshtein Shlomo Skolnik
Aharon Berg Israel Gitzis
Avraham Pesach Shalom Shabelman
Efraim Pesach  
Levi Pesach Co-opted:
David Barlam Golde Bradski
Zalman Shabelman Sarah Berg
Moshe Shtulman Chava Tzimerman
  Ziva Entelis
Fourth list Betie Tutshinski
(Trader union)
Marcus Gelshtein  
Shmuel Hat  
Michael Kamenetzki  
Note from the translator: women were co-opted
 
Elected candidates from the 21st of January 1932 vote
 
Presidium:
Michael Shor, chairman
Miran Derzhi vice-chairman
Yossel Epelbaum vice-chairman
Advocate Israel Bordeinik vice chairman
Moshe Roizman, general secretary
Markus Gelstein, deputy secretary
 
Members:
Rabbi N. Strakawsky
Beirush Gitelmann
Israel Berg Berl Weissadler
Shalom Goldenberg Eleazar Zaltzman
Israel Gitzis Michael Yaffe
Dr. Lipa Zeidman Zussia Katz
Moshe Weissman Zeide Lerner
Shmuel Hat Shlomo Feldman
Azriel Yanower Leib Bloishtein
Avraham Zalman Melmud Shmayahu Tziferman
Aba Rzhawenski Shaul Freiberg
Kalman Nodelman Mechil Sapazhnik
David Feldman Tzvi Limantshik
Zalman Shabelman Feivil Rochman
Leibush Berg Aharon Sheinman
Leib Barbach Leibush Ludmir
Gavriel Bernshtein  
 
Note: Bolded names may indicate that they are deceased.

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The Khotyn community and other communities in Bessarabia alerted the government of a potential catastrophe that could happen if this took place. M. Shor, the community chairman, sent a telegram to King Carol II, and warned about the danger to which the Jews were exposed.

At the end of December, the antisemitic propaganda intensified in the surrounding villages, and it was feared that a pogrom could occur on Christmas or New Year's Day. The efforts of Representative M. Landau and others succeeded in overturning the evil decree.

On February 20th 1931, the community Board learned that a regional congress of antisemitic parties in the Kriboi village, near Lipkan, was scheduled to take place March 1. Community efforts were renewed to stop this, assisted by the Minister of Bessarabian affairs Dr. M. B. Slotzki, and the threat was removed.

The community voiced its opposition to the shut down of the emigration to Eretz Israel following the conclusions of the Passfield Commission, held in 1930. The protest was submitted to the Romanian Ministry of Foreign Affairs and the British Embassy in Bucharest.

The 1931 community report reveals that the community took care to properly bury Torah scrolls that were damaged during World War I following the expulsion of local Jews from their homes. I also recall other actions by the community, such as providing corpses to Jewish medical students. The medical faculty did not allow Jewish students to perform dissections when studying anatomy.

 

Medical and health services

If someone became ill they were first brought to one of the paramedics in town. If their condition worsened several doctors were called to treat the patient. The needy were taken to the aid institutions “Linat Tzedek”[8] or “Bikur Cholim”[9] which provided medical services at no charge. Those suffering from prolonged or contagious diseases were brought to the Jewish hospital which also provided free medical services. In severe cases patients were transferred to Czernowitz and placed under the care of a highly regarded doctor or specialist.

The medical services in Khotyn were entrusted to the following individuals listed below, beginning with paramedics and nurses: Avraham Leib Nerman, Ephraim Feldsher (Birenboim), Meirl Feldsher (Nerman), Fania Stridelman (hospital nurse), Bakal Alksinski and Dombrowski who were both not Jewish. Dombrowski, son of Dr. B. Ambrozhvitz, became a doctor and lived in Jewish surroundings. Ava Zimmerman, Henka Weissman, and Lidya Shor, who earned her degree after the war, were the dentists in town. Gurfinkel and Shechter were the owners of the two Jewish pharmacies. The doctors were: Dr. Bermak, Dr. Griessgroi, (son of the artist, Griessgroi) Dr. L. Zeidman, who was also chairman of the community and deputy mayor of the town, Dr. Choresh, Dr. Lerner, Dr. Aharon Stoliar (gynecologist), Dr. Kolpekshi, Dr. Sheinberg and Dr. Ravitch. Berta Weissman, Wechsler, Bracha Raboi, Rachil (Rachel) Feldberg were practicing midwives, who would announce, even in the middle of the night: “another Jew is born, another Jew has come into the world.”

 

The Jewish Hospital

The Jewish hospital, one of the two hospitals in town, contained thirty beds and an isolation room for contagious diseases. Established in 1860 by a Jewish charity institution, the hospital's mission was to provide free medical care, including hospitalization, treatment by doctors and nurses, required medicine, kosher meals and humane treatment. The hospital was known for its excellent patient care, so much so that non-Jews also came for treatment. The doctors worked in shifts in the hospital, and they were unpaid.

 

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The old bathhouse

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Budget

Since it was established in 1917, the maintenance of the hospital has been managed by the community committee with the participation of the district government, the town, the community, and lately the American Relief of Khotyn. Additional funds were raised through the community's Purim gala which took place in the residence of the district governor. It was attended by the Jewish community and also non-Jewish high ranking civil servants and military officials.

From 1900 on, Dr. Berg was the only doctor until Dr. Kolpakshi was appointed. After Dr. Kolpakshi's sudden death, Dr. Ambrozhvitz, the mayor of Khotyn and a Christian friend of the Jews, filled the position. He also worked in the Jewish hospital without pay. This doctor was so devoted to the hospital that he continued to work there after he retired in 1931. In recognition of his dedicated work, the municipality sent a cart to bring him to the Jewish hospital every day. Two young doctors, Dr. Zeidman and Dr. Sheinberg assisted him in his work.

In 1935, following Dr. Ambrozhvitz's resignation, Dr. Zeidman was appointed chief physician. His friend, Dr. Sheinberg served as his deputy.

 

Bathhouse

Several bathhouses throughout the city of Khotyn, both old and new, were named after their landlords. There were two other bathhouses: the bathhouse of the lower part of the town, known as Der Unterreshte bad, and the old bathhouse, dos alte bad, which was located at the city entrance. There was a new bathhouse behind the avenue close to the fire station. The public activist, Chane Reiss, tried to establish a modern bathhouse but was unable to carry out his plan. Landwiger, who followed Reiss, was only able to lay the foundation which remained exposed until 1924.

 

The Jewish community in Khotyn

An article published in the almanac of the Tribuna Ebraiski (Jewish Tribune) newspaper in Yassi in the year 5698 (1937), follows.

The Jewish community of Khotyn was the first of its kind established in Bessarabia in 1917, and received its legal status in 1929. Previously, unrelated commissions operated without competent public auditing, relying solely on contributions for its existence. This arrangement did not necessarily help those in need.

Currently the actions of different branches are concentrated in the community committee and operate under strict supervision. The largest part of the budget comes from taxes, based on the financial situation of the taxpayers. The community committee manages several key institutions, including the Jewish hospital, the old age home, a public soup kitchen, a Talmud Torah for religious studies, three elementary schools, the Tarbut school and the Zionist library.

The Jewish hospital remained operational under the direction of Dr. Zeidman. The community committee provided medicine at no charge for poor people who were not hospitalized. Each year the community organized a two month long summer camp which was attended by more than two hundred poor children. Milshtein, the Joint [American Jewish Joint Distribution Committee] representative in Kishinev, took care to budget the necessary funds for this.

A new enclosure was built around the expanded cemetery which was widened after the purchase of an additional plot. The gravestones, including several ancient and significant important ones, were numbered.

The community took responsibility for repairing homes of those in need. A charitable fund provided interest-free loans to support these endeavors. The goal of the community was to establish itself as a philanthropic organization, dedicated to foster work and creativity. Instead of the tradition of the “Chazakah”[10] a retirement fund was established for community employees. Notably, 40% of the community budget was allocated to cultural activities.

Founded 25 years ago, the library contains one of the most extensive collections in the country of Yiddish and Hebrew books.

The community committee is composed of the following members: Dr. Zeidman as chairman, Marcus Galshtein as deputy chairman, Adv. Wolf Roitman, also deputy chairman, V. Shteinberg as general secretary, and I. Gorenshtein.

 

Chevra Kadisha

With the establishment of the community council in 1917, the Board's main goal was to remove the Chevra Kadisha from private control where it operated as a monopoly. At that time, public institutions did not receive financial benefit from the company's profits. A committee led by Leibush Ludmir and Adv. Israel Bordeinik, transformed the Chevra Kadisha into a source of income for the needs of the community. This committee made sure to bury people in accordance with Jewish law, respectful of everyone, rich or poor alike. The commission was responsible for maintaining the beauty of the cemetery, ordering the gravestones, and ensuring the preservation of their inscriptions. Commission members rotated on a monthly schedule, maintaining contact between the Chevra Kadisha and the public.

When a person died, their family submitted an official death certificate to the Chevra, which was then sent to the appropriate government office. The committee treasury handled the settling of debts, while considering the financial needs of poor families. The burial tax accounted for a crucial part of the community budget used to maintain the various institutions. It was possible to appeal the tax decree, and payment could be paid in installments over the course of a year. Sometimes a burial was postponed when the inheritors refused to accept the commission's requirements.

The deceased was carried on shoulders from the place of death to the cemetery. The burial cortege stopped at the synagogue on the way to the cemetery for eulogies before continuing through narrow streets to the cemetery, located about three kilometers away.

There was an old cemetery, from about 1800, where people would stop to visit. Before the Days of Awe, some residents came to prostrate themselves on the graves, either out of respect for the dead or because they believed that the deceased could serve as worthy advocates in their prayers to heaven before the new year.

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Summer camp for children

Seated in the center from right to left: V. Gelman, M. Derzhi, Dr. Zeidman, M. Shor, Dr. I. Lerner

 

The new cemetery attracted many visitors who came to reconnect with the souls of their loved ones and friends. There was a special corner in this cemetery to bury unusable Sifrei Torah and sacred books damaged by fire or pogroms. The inhabitants of the town had a burial place close to the Genizah[11] corner, where Reb Yehoshua Orenshtein was buried.

 

Inscriptions and marks on the gravestones

The simplest mark is best. Simplicity reflects the honor of the person both in life and after one has passed. Recently, however, there has been a trend to commemorate the deceased with a gravestone inscription. For example, the family of Avraham Derzhi, had a wine barrel engraved on his gravestone to indicate that he was a wine trader. The community committee had this engraving removed as it was deemed to be in poor taste.

An atmosphere of death enveloped Khotyn after the war. The survivors of the Shoah wandered the streets like ghosts, heavy with melancholy, emerging from the house of life before leaving the town behind, heading for Eretz Israel. The cemeteries in Khotyn were destroyed during the war, and the marble gravestones were later used by the Soviets as a foundation for a memorial in front of the town theater.

 

Charity

Before the establishment of the community committee as a legal body encompassing all aspects of social life, the Charity Institution filled that role without formal legal status until 1917. The Charity Institution ceased its activities in 1936, during Dr. Zeidman's role as chairman of the community committee. Upon its dissolution, all of its assets were transferred to the community.

The establishment of the community committee did not diminish the role of charity activists. On the contrary, their activities received even more support from the community. The charitable work was especially significant because it was local and personal. Poverty and hardship came in many forms and many terms were used to designate this social status: pauper, indigent, miserable, poor, needy, etc. This gave rise to many charitable efforts. For example, a coachman whose horse died received a loan to buy another horse, and was then no longer considered a social case or beggar - a category that was under the care of Dodel Farber.

There was also an intermediary situation that might have been the most difficult. Some

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Old age home (old building)

 

people live quietly with material hardship, close enough to see the comfort of the wealthy but not able to access it. At the same time they do not slip into observable layers of poverty and seem to languish in poverty without being noticed. However, there are always generous people who discover the hidden strugglers, and help them discreetly. In Khotyn, such discreet philanthropists included Moshele Mashinst and Shimon Wasserman, who took on the visible burden of landlords who hid their poverty.

Shlomo Hirsh Beras, a bedding maker (wattemacher)[12], came to Khotyn every Monday to collect donations which he shared among those who kept their poverty hidden. Tovele Litwig collected firewood for heating during the winter and personally distributed it to the needy, always mentioning the name of the philanthropist who made the donation possible. Abraham Leib German distributed medicine free of charge to the poor, according to a list he kept in his purse.

The women of Khotyn embodied the words of our Sages, who said that women are merciful. Each woman found meaningful ways to help. Betia Toltchinski led the mutual aid commission of the community committee. Zecharia Osmanski contributed large sums to the mutual aid fund. Mindel, the Shochet's wife, gathered challot from the bakeries every Friday to discretely and secretly distribute to those in need.

 

Hospitality

The Jews of Khotyn were well known for their exceptional hospitality. Jewish homes were always open to occasional guests and the hospitality was offered with joy and generosity. Khotyn was not an exception. It was common to see the words “No one will sleep outside” written on the city's gate. The Hekdesh, a kind of night hospitality home, was established in 1900. When a Jew arrived in town without a penny, Moshe Pirel welcomed him to the Hekdesh, providing linen, a mattress and food.

In truth, the Hekdesh, Linat-Tzedek, the Talmud Torah and the night hospitality home lacked proper sanitation. Conditions improved after American Relief took four institutions under its care: the Jewish hospital, the home for the poor and elderly, the Talmud-Torah and the hospitality hostel. A hundred meals were served daily in the dining-room for a symbolic price. These meals were available for strangers and passers-by and also for the poor people of the town. At first, families blessed with many children could send only one child for a meal, causing the parents great distress in having to choose which child would eat a warm meal that day. Bozi Shreiber was the main activist overseeing hospitality.

 

Visiting the sick

This institution was supported by volunteers who stood by the sick and assisted doctors, especially during epidemics. The activities of Bikur Cholim were largely seasonal, increasing during times of troubles. A severe epidemic broke out in 1893-1894, which affected nearly every family. Despite the risks, people were hired to provide massages and a volunteer group was organized to care for the sick. An orchestra played outside the homes of sick people in order to offer encouragement.

Another severe epidemic struck in 1900, followed by an outbreak of typhus and cholera in 1915-1916. Members of the institution stepped in to assist afflicted families. Among the notable volunteers was Ephraim Kotler, and the chairman of the association was Yossel Besmetchnick, the shoemaker's son.

 

Linat Tzedek

Linat-Tzedek was a subsidiary of Bikur Cholim with little distinction between their activities. The multiplicity of organizations brought in more participants, activists and volunteers. This association was located at the Hekdesh where the Chevra Kadisha was also housed. The volunteers of Linat Tzedek provided aid during the epidemic in 1915-1916. I remember Shmelke Shtifel, a Jewish man who managed the Hekdesh with dedication and trust.

 

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A house near the Great Synagogue

[Page 31]

Hachnasat kallah[13]

Though not wealthy, the Jews of Khotyn were blessed with sensitivity and kindness. They took care to arrange marriages for orphans and daughters from poor families and helped support young couples. During an epidemic in 1923 - 1924, the community turned to a folklike “virtue” by holding wedding ceremonies for poor people in the cemetery, believing that in a meeting of life and death, life would prevail. Godel married a local young woman whose name was forgotten. During another epidemic people paired Moshele, who spent most of his time in the Chasidic house of study of Boyan, with Rivkele the orphan. The Chupah took place in the cemetery and the city leaders helped to provide for the livelihood of the young couple.

 

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A house near the Great Synagogue

 

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The main street (continuation)

[Page 32]

Overview of the Khotyn community

Summary of the interview of Dr. Zeidman by M. Pesach Gani for Yad Vashem on February 24th 1961

The town Khotyn is an old city on the bank of the Dniester River. The prominent fortress in the town was built by people from Genoa in the Middle Ages. The town and its surrounding areas often suffered from various changes in government. It was ruled by Dacians, Poles, Turks, Russians and Romanians. Currently, it is part of the Soviet Union[14]. Its population numbers about 18,000 inhabitants, with an ethnic composition of 45% Jews, 45% Ukrainians, and 10% Russians, Poles, Romanians, who primarily serve as civil servants.

The Jewish community existed for two to three hundred years. Dr. Zeidman has a family document which dates back to 1814. The gravestones in the old cemetery testify to the fact that the city was founded a long time ago, although the inscriptions are no longer clearly readable. There is also a new cemetery managed by the community committee.

During the Czarist regime, from 1812-1918, it was forbidden to have a community committee. Jewish affairs were managed by a Jewish person appointed by the regime. A Rabbi appointed by the regime was responsible for the management of religious matters and various civil documents. This Rabbi was nicknamed “Rabbi on behalf of” (Rabin). The Jewish hospital was founded in 1860 by a charity institution. The management of this hospital was taken on by the community committee, the official Jewish institution under Romanian rule. The charity institution managed an old age home, a bathhouse, and the Talmud Torah school. There was a cultural circle called Korzhok, which housed an elementary school and a synagogue. There were about 30 synagogues in Khotyn.

In 1937 a new building was erected for the old age home, with the generous contribution of the American Khotyn Relief. In 1900, a hostel, known as Hekdesh was established, which provided free accommodation for the needy. A poor and solitary Jewish man, Moshe Perl, was the manager of the Hekdesh backed by the support of the community committee. During the Romanian regime, all local institutions were transferred to the committee's authority. The Khotyn community committee operated as a branch of the Association of the Jewish Communities in Bucharest and was the first in Bessarabia to receive legal status.

The Charity Institution remained active despite pressure to disband, and continued to exist under the Romanian regime sustained by membership fees and contributions from American relief efforts. Reiss family members, who were bankers and businessmen, served as chairmen for a long time. Karl Reiss, one the Institution's last chairman, was widely known among the people in Khotyn. He initiated the Korzhok cultural circle and established the Jewish elementary school and youth orchestra.

Thanks to Karl Reiss's support, outstanding but financially needy students were able to continue their studies in Kaminitz-Podolsk. At a later date, Michael Shor, a wealthy landowner, was the chairman. He was also a member of the Romanian parliament during the government of Marshal Averescu. The Charity Institution was disbanded in 1936 and its responsibilities were transferred to the community committee. Additionally, the archives documenting Jewish life under the Russian regime, including those of “Rabbi on behalf” Shmuel Chat, were transferred to the community committee.

 

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Dr. Lipa Zeidman

 

Rabbi Strakowski, the community rabbi, served as the Jewish representative before the authorities and was in regular contact with the “Rabbi on behalf” in Kishinev, and with the chief rabbi in Bucharest.

 

The economic situation

Economic conditions for most of the Jews in town were stable, though a significant portion were poor and needed support from the community committee. The transition from Russian to Romanian rule caused an economic shift. Many Jews became poorer while others prospered. The change in government isolated the town; it was a remote place without railway tracks to link it to the surrounding regions.

Nearly all tradesmen and craftsmen in Khotyn were Jews who supplied their goods and products to the surrounding communities. Construction work was carried out by non-Jews. Some Jews were sharecroppers who farmed the land and a small number were land owners. There was also a cultured class among the Jews consisting of lawyers, doctors, pharmacists and other professionals.

 

Culture

Russian remained the main language spoken by the population even after the Romanian takeover, but the younger generation learned Romanian in school and quickly adapted to the new official language. Yiddish was generally the only language spoken by the Jews except for a minority who also spoke Russian. There was a Yiddish cultural club called Kultur-Ligue, with a library containing several thousand Yiddish books.

The Tarbut Hebrew school, established during the Russian regime, continued to operate under Romanian rule as a non-governmental elementary school. Its budget was partially funded by parents through tuition fees. Additional support came from the community committee. Zalman Malamud served as the director of the school for many years.

[Page 33]

With regard to religion, the Khotyn Jews were not extreme. They were observant in the way it used to be in the Diaspora. The Chasidic movement was represented in our town by three Admorim[15]: Sadigora, Boyan, Tchortkov and others, including the followers of the Admor, Rabbi Tabarski in his own synagogue. Each year, the Chasidim travelled to the residence of their Admorim. The Admor of Sadigora stayed in Khotyn two or three times a year.

Chanukah and Purim parties became a tradition and the proceeds were used to support the Jewish hospital. The Purim party was celebrated in the governor's building, and non-Jews also participated. The central government allocated a monthly contribution of 5,000 lei for the Jewish hospital and 1,000 lei for the pharmacy.

 

Political movements

Political party activities were prohibited by law during the Czarist regime. However, liberal and revolutionary circles did exist and some Jews from Khotyn were involved. Many of them were imprisoned because of their activism.

Michael Shor, son of a land owner, became a member of a revolutionary organization while studying in Petersburg, and he experienced the taste of jail in that city. During the Romanian period he served as a member of parliament as part of the popular party of Marshal Averescu. The Soviets condemned him to death in 1940-1941 because of accusations that he exploited and beat his workers. The sentence was never carried out, but Michael Shor did not live much longer, and died while in prison.

There was a left-wing, underground circle in town. The circle held its meetings at the home of a well-known Yiddishist, known by his nickname Yoel Frakorar. These meetings often discussed literature. Shmuel Miller was a member of this group and he died in Bucharest in 1960. Another member, Dr. Shmuel Sheinberg, became involved during the Bolshevik revolution and ended up in Greece in General Wrangel's army. He was accepted as a doctor in the Jewish hospital of Salonika. Thanks to his German wife he survived the Nazi occupation. A few years ago, Mila Rosiman, a friend from Rehovot, visited his gravestone. Dr. Sheinberg died in Greece in 1960.

During the Romanian period, the Jews actively participated in various political parties, including the Liberal Party, the National Peasant Party, and the Social Democratic party. There was no organization specifically representing national minorities. Advocate Israel Bardeinik, Dr. Trachtenbroit from Britchan, and Shmuel Choirsh, director of the Bessarabian Bank branch in Lipkan, were members of the Liberal Party. I served with them on the regional committee of this party. Many Zionist members affiliated with the National Peasant Party, including Leibush Ludmir, a forester, Yaacov Mitelman and others. Michael Shor was elected as a member of parliament from the popular party of Marshal Averescu, representing the town and the wider district.

Several Jewish craftsmen belonged to the Social Democratic party. Among them was Gitelman, a paint shop owner, who was known as a communist, despite the party being illegal at the time. He welcomed the Russian invasion in 1940 and gave up all of his possessions to them, but soon became disillusioned with the Soviet regime. In 1941 when the Romanians returned, he took his own life. Some members of the “Noar Ha Oved VeHalomed” (Working and Learning Youth) were active within the underground communist party.

 

Kultur-Ligue (Culture League)

In reality, the Kultur-Ligue became a cover for undercover communist activity. Dantzig, one of the club's active student members, was executed by the Romanians and the Nazis along with 70-80 other Jewish community representatives. The Communist Party was not very important in our town. The vast majority of the Jews did not believe in communist ideology.

The Jews of Khotyn participated in elections to national institutions through existing parties and did not form a specific Jewish slate. Both Marcus Goldstein, deputy chairman of the community committee, and I, were elected to the city council as representatives of the liberal party. In 1935, I was elected by the committee to be deputy mayor of the town. Leibush Ludmir and Yaacov Mitelman were also elected to the city council representing the National Peasant Party.

Zionist activities in Khotyn began during my time, from the Czarist era up until the Soviet invasion. Several Zionist organizations were active during this period, including the general Zionists, the revisionists, Poalei-Zion and various youth movements. After the annexation to the Soviet Union in 1940, Yossef Appelbaum, one of the leaders of the Zionist movement, was deported to Siberia and disappeared.

 

Relationship with the non-Jewish population

During the Romanian administration from 1918-1940, relations between the Jewish and non-Jewish population were generally good, without expressions of antisemitism. Other minority groups - Ukrainians, Russians, and Poles - had difficult relations with the Romanian government.

 

People of the community

R. Zoshi Bronshtein

R. Zoshi Bronshtein was a well-known figure in Khotyn, admired by the wealthy, the educated, and the common people. He was completely dedicated to the Jewish community of Khotyn, and involved in all aspects of their lives - religious, Zionist, communal, and charity. His donations to the Jewish National Fund and the Jewish Israel Appeal were particularly noteworthy. Bronshtein earned his living by selling firewood, often on credit with allowances for monthly payments. He was satisfied with a small profit and yet contributed generously to the community.

[Page 34]

The economic situation of the Jews of Khotyn became critical following the First World War. Many people had taken out bank loans and invested the money in various unsuccessful businesses, and so could not repay their debts. R. Zoshi, who was a member of the bank audit commission for loans and savings, always took the side of the debtors. He provided financial assistance from the town's charity fund, and worked with the bank director to delay repayment dates and to reduce amounts owed.

 

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Zoshi Bronshtein

 

The blessed activities of R. Zoshi Bronshtein were taken over by the people of Khotyn after he emigrated to Israel. However, it was clear that there wasn't a suitable replacement for the many roles he filled while he was in Khotyn. The memory of R. Zoshi Bronshtein will remain among the people of Khotyn. It is a pity for those who are gone and can no longer be found!

 

Leibush Ludmir

Leibush, son of Shmuel Ludmir from the town Yedinitz, belonged to one of the distinguished families in Khotyn. He was a prominent figure in the town, not because of his wealth but because of his good deeds. His entire life was dedicated to public service. His Zionist education mixed well with his Chasidic values. At the age of sixteen he became the secretary of the Zionist group led by Dr. Zilberman. He served as the general secretary of the community committee for many years and was always responsive to those in need. He was elected as deputy mayor representing the Jewish population. The educated class, composed of both Jews and Christians respected him.

His wife, Chana, also was an activist. Both of them died in the Transnistria camps during the holocaust. Their three daughters were last known to be living beyond the Iron Curtain. While there is no credible news about them, it is believed that they survived.

 

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Leibush Ludmir

 

Leib Roizman

Leib Roizman was born in 1886. He served in the Czar's army and participated in the First World War. He married Tzirel, naïve Chazon, in 1918. Roizman was a building contractor. He built bridges, roads, and oil factories. He represented Khotyn as a member of the trade and industry chamber in the commissions of Bucharest and Yassi. He was also a member of the community board committee, member of the Zionist council, and served as a courthouse juror. His wife was an active WIZO [Women's International Zionist Organization] member.

During World War II he organized first aid and provided food for displaced people in Sicoran, where he also established a hospital and an old age home. Later, he endured every section of hell in the Transnistria camps, together with his family. His wife and most of his family died there. He returned to Khotyn in 1944, emigrated to Romania in 1946, and continued with his community activities. In 1951, he and his family emigrated to Israel, where he died a few years later.

 

Self-defense in Khotyn at the beginning of the twentieth century

The hatred of Jews and pogroms were always intertwined. Many harsh and draconian laws prevented Jews from earning a decent and adequate livelihood. The prohibition against the ability of Jews to buy land turned them into tenants, leasing land from gentiles, and occasionally, dependent peasants. If a Jew succeeded in buying land, the registration of ownership was under the name of a gentile. This deception carried constant risk, for the fictitious land owner could always deny the truth, which would be disastrous for the Jewish family involved.

[Page 35]

Kho035a.jpg
 
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W. Gelman
 
Miron Drazhi
 
Adv. Israel Bordeinik

 

Most of the workers employed by Jewish land owners were gentiles, often carrying out the hardest jobs for little pay. Slogans at the time riled up the wrath of workers against Jewish exploiters. Although there were few Jewish employers, the animosity directed toward them far exceeded that which was directed toward non-Jewish land owners. Another area in which Jews reluctantly participated was moneylending. They were slandered with dehumanizing names such as leeches, bloodsuckers of the working class, and drainers of the people's lifeblood.

The town's economy struggled, largely due to its distance from major trade routes. This bred jealousy and hostility among non-Jewish residents, some of whom would enter the warm and bright homes of Jewish families on Shabbat in order to light candles or to stoke the furnace in exchange for a piece of challah. The hate and the jealousy that simmered deep in the hearts of the working class was reinforced by propaganda from above. This was a calculated move by the government to divert the growing awareness and awakening of the people's interest in revolution toward other channels, namely against the Jews who were supposedly the oppressors. Rather than turning their anger toward the true source of economic and political injustice, the masses, already oversaturated with hatred toward Jews, were manipulated into unleashing their anger against the Jews.

Beginning in 1887, a wave of incitement took place when Kroshiban, a known agitator, started publishing the anti-Semitic newspaper Bessarabets. Backed by Ostrogov, the regional deputy minister, he channeled public anger against the Jewish communities whom he branded as foreigners. Since the rulers gave the authorization for violence, the devil danced in the pogroms at the sound of the flute of Nikolai II, which erupted in 1902 and continued onward. The Kishinev pogrom in the heart of Bessarabia reverberated across the region. Bessarabets was widely distributed by the government's agents, and sowed this incitement to many layers of the population.

The poison spread and its signs were clearly seen. Kroshiban had many loyal followers and henchmen in Khotyn who spread the antisemitic propaganda and called for boycotts of Jewish businesses. Passions flared and created an atmosphere of violence and looming pogrom.

Chaim Nachman Bialik's poems - The City of Slaughter and The Journey to Nemirov - written after the Kishinev pogrom made a powerful impression on the Jewish youth of Khotyn. Credible news circulated that thugs in Khotyn were planning to attack Jews. No longer content with helplessness as experienced in other towns, they shifted their questions from “what can we do?” to “how can we resist?” Bialik's poems inspired a change in the psychology of the Jewish youth of Khotyn. It was no longer possible to be passive, as in the lines of the poem, “It was the flight of mice they fled, the scurrying of roaches was their flight,” but to stand with purpose, “Let fists be flung.” Everybody agreed on the methods of defense. The time had come to reject silence and inaction, waiting for the danger to pass, and instead, to stand up for one's life. A new spirit of resilience and defiance took hold.

The pogrom began before the specific intended date, and lingered long after the Kishinev pogrom. Almost each day, hired thugs sparked riots and calamity on the town's outskirts, spreading like lightning from street to street, flaming the ever increasing fear throughout. When they appeared, panic engulfed the area. Shops closed, the streets emptied, and terrifying rumors of slaughter spread like wildfire. The words of Bialik inspired us not to flee like mice and die in vain: “With the fist we will claim the outrage of the generations.” When patience finally ran dry, the decision not to retreat was made. We would not pull back against the gangs, but stand up against them and fight. Two humble men, Meir and Israel Kirzner rose to the moment. Angered, they confronted the mob, and with bravery and strength, they beat the thugs in full public view and sanctified the name of Israel.

[Page 36]

This time the Jews had the upper hand, but this was not the end of the story. The “Black Hundreds” movement was gaining strength. Murder and theft occurred each day. The town was in turmoil. People were afraid, especially as Christmas approached. There was a feeling that a pogrom was coming. Rumors circulated that a gang connected to the Black Hundreds would soon arrive in our town to stir up the local peasants to attack, rob, loot and kill us.

I remember the evening when we decided to stand firm and fight back. We were in the synagogue of the butcher in the center of town after Shabbat. It was a lively place filled with craftsmen: carpenters, shoemakers, tailors, butchers and humble landlords. The prayer led by the cantor Moshe of blessed memory, was recited with special intent and emotion. The words “protect us when we go in and out, to life and peace” took on a new hopeful and encouraging meaning. The emotion was so strong that even after the service ended, people stayed seated in silence. Then a murmur spread among the synagogue, and a spontaneous meeting of the kitchen soup “hospitality” group took place. It began with a report about the mood in town. Traders and peddlers from nearby villages shared the news that emissaries of the Black Hundreds were spreading hatred and fearful propaganda preparing the ground for a pogrom. After a short and decisive discussion, we unanimously decided to organize measures for self-defense. It was also decided that a delegation from the meeting would convey the community's deep concern to Chane Reiss of blessed memory, the head of the Jewish town council. Everyone present expressed readiness to support the organization and to take any necessary steps to defend themselves. Several proposals were raised by the speakers: forming groups among the craftsmen, sending delegates to reach out to townspeople, and other measures.

It is worth highlighting the individuals who played key roles in organizing this historic meeting: Buzi Shreiber and Shalom Shreiber; Yoel Shinderzon, known as “Yoel the Prosecutor” for his legal skills; and Zioma Alperin, from the well-known Alperin family and one of the early founders of Hadassah in Israel during World War I. Among them also was Pinchas Roizman, son of Rabbi Chaim of the holy community of Khotyn, who embodied the commandment “you shall meditate on it day and night.” Anyone passing though the narrow street late at night, might see his bowed figure through a dim window, immersed in a sea of Talmud, both Babylonian as the Jerusalemite, surrounded by piles of commentators' books. The Rabbi was also an author of religious works.

Others included Motti (Mordechai) Miller, the son of the industrialist Leib Miller, one of the wealthiest people in town and a Zionist activist, A. Ch. Shweiger, son of Zerach Shweiger, an educated, wise man, respected as one of the town's leading scholars. Among the younger participants was Nissan Shatawski, an educated and serious young man. Although he occasionally studied for his high school equivalency exam, he dedicated most of his time to the socialist theories of the time. Despite his interest in these ideologies, he remained committed to the national idea that was deeply rooted in his heart. He was one of the key members of a small group known as “The youth of Zion”.

Also involved were Rabbi Yitzhak Meir Tisenbaum, and Moshe Aidelman, a passionate Zionist who died in the prime of life. He wrote: “We as progressive Zionists, with the national revolutionary spirit beating in our hearts, appeal to this assembly with an emergency request. We call on the wealthy community leaders to cooperate with us and to provide material support to acquire weapons. We set no conditions. We declare our readiness to defend all Jews and to give our lives for the sanctification of G-d's name. However, in order to minimize casualties, we explicitly insist that the defense squad be properly armed. Firearms will serve as a deterrent against hooligan violence. Weapons require funding. That is why our first demand is for the wealthy people to share this burden with us and to contribute appropriately.” The proposition was accepted unanimously.

The teacher, Sh. Shreier was part of the delegation elected to negotiate with the city leaders. He was a skilled former soldier and he volunteered to instruct and teach “the children of Judah the bow.”[16] Since possession of firearms and military training were considered to be very serious offenses, the community approached the authorities with a cover story, which was the formation of a firemen's association directed by Mister Shreier. Mr. Shreier was already known to the authorities as conductor of the Talmud Torah orchestra which often performed at birthday celebrations and holidays.

These were not empty promises. We were amazed, when, on a clear day, we were invited to Shalom Shreir's house and saw before us, a table laden with fifty-five shiny, new handguns. It felt like magic. We, the young ones, had never handled a weapon before or even knew how to hold it properly. We dedicated ourselves to seriously learn how to handle the weapons, and we were taught by Sh. Shreier and I. Shneiderzon. The guns were distributed to only the most trusted comrades. Our work was conspiratorial, and kept very secret. We split into small groups of four to five people. Shalom Shreier came to the school one evening and demonstrated how to shoot. We were impressed by the shot he fired at a wall.

The license to establish a firemen's association proved to be an invaluable step. We bought a lot of equipment that could serve us well if needed, such as axes, iron spikes, wooden clubs, uniforms and copper helmets. Overseeing all of this was the committee led by Sh. Shreier and Yoel Shneiderzon, with the generous support of Misha Shor.

Meanwhile, unrest and tension in the Jewish streets intensified. On Sundays and Mondays, the town's market days, members of the defense group remained vigilant and prepared. They listened closely to acquaintances and gathered information in the market. Every tavern in town was carefully inspected. Posts were set at key locations, and for a long time we were ready. Thanks to the courage and measures taken by the group, and the support of the community, we managed to deter the gang leaders and prevent organized violence.

[Page 37]

Jews of Khotyn fled for their lives, gripped by the same fear and terror shared by all the Jews throughout the Diaspora. The success in defending the town was not solely due to the work of the defense group. It is important to remember three activists who stood firmly alongside them, working behind the scene. They wielded tremendous influence not only on the Jews during those crucial days of unrest, but also among the Russian liberal intelligentsia. They had connections with powerful landowning families like the Kropenskis and Kazimirs, who were considered to be the real rulers of Bessarabia in those days.

Among those figures was Chane Reiss, chairman of the Jewish community. He was a tireless activist, a man of the people, who was respected in the parlors of Bessarabia's elite. Then there was Micha Shor, an agronomist and landowner, son of the former politician Israel Shor. And finally, the agronomist Botkowski, who, despite being Jewish, held a high ranking position and managed all the agricultural institutions of the region. These men made sure to influence the authorities to prevent violence from occurring.

The house of Shalom Shreier was a gathering point for many young people. There, they prepared 150 hardwood sticks. More than once, a blow from one of these sticks drove away wild and rioting peasants. We met morning and evening in Shalom's rented room, and almost always, the teacher from the nearby town Shtawa was there too. A handgun and a long knife hidden under his jacket were always the companions of Shalom Shreier.

 

Diplomacy and self-defense

Chane Reiss' important contacts, including the chairman of the institution that preceded the community committee, along with non-Jewish leaders and public figures, played a crucial role in diplomatic efforts behind Khotyn's self-defense. Among them was Tomashevski, who deserves lasting recognition as one of the righteous among the nations as he took a public stand against the hooligans and the authorities. Tomashevski told Chane Reiss that the hooligans were planning to come to Khotyn from Kishinev. “I have been instructed to turn a blind eye, but you must organize your own self-defense.” Reiss was an energetic man who acted quickly. He immediately organized three watch stations with members of the self-defense group to monitor ongoing developments.

One day they learned that the hooligans would be arriving by train. While on the train, Tomashevski told them that the Jews had formed a self-defense group. After hearing this they turned around and left. It was a victory without a fight. “Like Charbona, Tomashevski is remembered in a positive light.”[17]

 

Self-defense in 1917

There wasn't a stable government in 1917. A government came and disappeared, and the strongest one prevailed. Armed gangs tried to loot Jewish shops. Members of the self-defense force returning from the front patrolled the streets with swords at their sides to guard the shops. The October revolution left people feeling numb. This event brought both belief and hope for a better future and disappointment and delusion at the same time. One day there were passionate speeches, and another day groups exhibited their enthusiasm by looting Jewish shops.

“Servants rule over us, no one can save us ” as written by the prophet, Jeremiah. But then two young men brought order to our town. Yankel Gorenshtein, a handsome young man just back from the war, and Avraham Leib Nerman, known as “Feldsher” (the paramedic), defended both sides of the town. Yankel gave the order to shoot even though he had a wounded leg. Both of them, together, chased away the attackers and were heroes who saved us.

[Page 38]

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The Krozhok Synagogue

 

Translator's footnotes:

  1. The Pale of Settlement was a western region of the Russian Empire with varying borders that existed from 1791 to 1917 in which permanent residency by Jews was allowed and beyond which Jewish residency, permanent or temporary, was mostly forbidden. Return
  2. Shentchni Sabor: village in Moldavia Return
  3. Blago-teburitalnoi-obtchestevo: Chevra Kadisha in Russian see [5] Return
  4. Mitbadlim: stand aloof Return
  5. Chevra Kadisha: It is an organization of Jewish men and women who see that the bodies of deceased Jews are prepared for burial according to Jewish tradition (Jewish burial society). Wikipedia Return
  6. OSE: Œuvre de secours aux enfants - Children's Aid Society, abbreviated OSE, is a French Jewish humanitarian organization which was founded in Russia in 1912 to help Russian Jewish children. Later it moved to France. Return
  7. Maot Chitin: It is a Jewish custom to give charity before Passover to help needy families buy matza and other necessities for the festival (literally: money for wheat). Return
  8. Linat Tzedek: popular name of hostel for the poor. Return
  9. Bikur Cholim: visiting the sick refers to the mitzvah, the Jewish religious commandment to visit and extend aid to the sick. Used here, it is the name of an institution caring for poor, sick persons. Return
  10. Chazakah: presumption of possession or status. Return
  11. Genizah: a repository for timeworn sacred manuscripts and ritual objects. Return
  12. Wattemacher: textile industrialist. Return
  13. Hachnasat kallah literally means “bringing in the bride,” and it refers to the mitzvah of providing bride and groom with that which they need to marry. Return
  14. Today it is part of the Soviet Union and was in 1961. Nowadays Khotyn is part of Moldavia Return
  15. Admorim: are the spiritual leaders in the Hasidic movement, and the personalities of its dynasties. Return
  16. “Teach the children of Judah the bow” verse of Samuel I,18, means teach Israel war techniques. Return
  17. “Charbona is also reminded for the better” verse of the book of Esther, Charbona was a non-Jew eunuch servant of Esther who was loyal to Esther and Mordechai. Return

 

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