The Heavens Are Empty: Discovering the Lost Town of Trochenbrod (21 page)

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Authors: Avrom Bendavid-Val

Tags: #Europe, #Jews, #Social Science, #Former Soviet Republics, #Jewish, #Holocaust, #General, #Holocaust; Jewish (1939-1945), #Sofiïvka (Volynsʹka Oblastʹ; Ukraine), #Antisemitism, #Discrimination & Race Relations, #History

BOOK: The Heavens Are Empty: Discovering the Lost Town of Trochenbrod
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They were dressed nicely; the men in Western-style suits. No one dressed like Hasidim.
2
My father, for example, would go to the synagogue dressed in a suit, like in the city. Whether they were religious or not, everyone went to
shul
and observed the Jewish holidays. There were a few Communists, and they would go out on Friday night with their cigarettes, and people would pass them and taunt them yelling, “fire, fire.”

We had nothing in common with Poles and Ukrainians. The opposite: they would come and do business, buy and sell … I remember that my father’s grandmother would go out to villages with her husband, and she would bring all sorts of goods to sell, eggs and so on, and later the villagers would come to our house to buy things. There was no sense of hatred, but sometimes … the Gentiles, on Sundays, would walk through Trochenbrod on the way to their church. And sometimes, I remember once in particular, they did a little pogrom on us; maybe we were at fault also. As children maybe we shouted at them or put something in their way in the street. We weren’t friends, but we got along.

We would prepare for winter. People who had root cellars would gather the potatoes, for example, and store them there. Those who didn’t have root cellars would dig a pit in the ground, and put in the potatoes, and cover it with lots and lots of straw and soil. Because as
Pesach
would approach, people needed lots of potatoes, and potatoes didn’t grow in the winter. It didn’t always work. Sometimes the cold made it so that it was impossible to use them. There was always a great effort to prepare all kinds of foods that would last throughout the winter.

It’s really sad that there’s nothing left of Trochenbrod. I left Trochenbrod in 1939. I would never have believed, until I saw it myself, that there’s nothing left. It hurts a great deal. In Trochenbrod—it’s not just that I grew up there—in Trochenbrod there grew up a wonderful youth, wonderful people. It was a generation of people … there was joy, not bitterness; I think the political youth movements created it; it gave us a sense of purpose and meaning. Among the youth there was idealism. We were a Jewish town. That was unique. That was special.

1
. Hebrew for “Holocaust.”

2
. Plural of Hasid, Hasidic Jews.

GLOSSARY OF HEBREW AND YIDDISH TERMS

H
ebrew and Yiddish words often have a guttural “kh” sound in them, as in “khutzpah.” In English transliterations, that sound is most often denoted with “ch.” Unfortunately, “ch” is also pronounced as in “cheese.” In the text I follow the most common practice and use “ch” for both sounds. If the “ch” should be pronounced as in “khutzpah” I denote that with a “(kh)” symbol in the table below: otherwise pronounce the “ch” as in cheese.

Balagola
Wagon owner.

Baruch (kh) atoh adoinoi eiloiheinu melech (kh) haoilom …
Opening phrase of many Hebrew blessings: “Blessed are you lord, our god, king of the universe …” The style of pronunciation that that Ryszard learned was the Ashkenazic, or European, style of Hebrew pronunciation.

Beitar
Right-leaning Zionist youth organization that stressed self-defense.

Challah (kh)
Egg bread, often braided, traditionally eaten by Jews on the Sabbath and holidays.

Chalutz, pl. chalutzim (kh)
Pioneer; specifically, a Jewish settler in Palestine who went with the idea of paving the way for a Jewish state there.

Chapper (kh)
Kidnapper of young Jewish teenagers for conscription into the Russian army in place of the sons of wealthy Jews.

Chazan (kh)
Cantor.

Cheder (kh)
Religious day-school for boys, usually held in the home of its only teacher.

Chulunt
Slow-cooked stew that was a Sabbath specialty because it could be placed on the stove before the Sabbath and left there over a very low fire for the entire Sabbath, during which lighting a fire is forbidden.

Dreidel
Spinning top, a toy traditionally used for Hanukah games.

Eretz Yisrael
The Land of Israel; refers to the biblical Land of Israel and the Jewish homeland.

Etzel
National Military Organization, a militant Jewish organization in Palestine that believed in creating a Jewish state there by using force against the British and Arabs.

Feltcher
Self-taught paramedic, a healer, often also the pharmacy owner.

Goy
Gentile.

Hanukah, or Chanukah (kh)
Festival of Lights, an eight-day festival commemorating the reopening of the Hebrew Temple in Jerusalem in the second century B.C.E., following the military victory of Judah Maccabee. The holiday occurs in the same season as Christmas.

Hanukah gelt
Coins given to children during the Hanukah holiday.

Kapoteh
Long black or white kaftan, prayer garb.

Kichel
Sweet cracker.

Kiddush
Prayer sanctifying the Sabbath.

Latkes
Potato pancakes, a traditional Hanukah dish.

Matzah, pl. matzot or matzos
Unleavened flatbread eaten during Passover. In the plural, “matzot” represents the Sephardic, or Mediterranean style of Hebrew pronunciation that is used for modern Hebrew, and “matzos” represents the Ashkenazic, or European style of Hebrew pronunciation that was used in Europe for prayer, religious study, and other religious purposes.

Melamed
Learned teacher.

Mitzvah
A good deed in God’s eyes.

Pesach (kh)
Passover.

Purim
The Festival of Lots, a happy holiday in the Jewish calendar that falls about a month before Passover.

Seder
Passover ritual meal.

Shabbat, Shabbos
Sabbath. “Shabbat” represents the sephardic, or Mediterranean style of Hebrew pronunciation that is used for modern Hebrew, and “Shabbos” represents the Ashkenazic, or European style of Hebrew pronunciation that was used in Europe for prayer, religious study, and other religious purposes.

Shabbos goy
“Sabbath Gentile” who performed functions for Jews like stoking fires or milking cows on the Sabbath because Jews are prohibited by religious law from performing acts of “work” on that day.

Shalom aleichem (kh)
“Peace upon you,” a traditional Jewish greeting.

Shoah
Hebrew for “Holocaust.”

Shtetl
Community of Jews that was part of an Eastern European town. The Jews would live in a section that was exclusively Jewish and reflected Jewish religious traditions and values: in effect a Jewish village within a Gentile town. People referred to Trochenbrod also as a shtetl because the Yiddish word literally means “townlet.”

Shul
Synagogue. Derived from “school.”

Sukkah
Temporary field hut erected for the Feast of Tabernacles.

Sukkot, Sukkos
Jewish fall harvest holiday, the Feast of Tabernacles, during which meals are taken in temporary huts where stars can be seen through fronds on the roof. “Sukkot” represents the Sephardic, or Mediterranean style of Hebrew pronunciation that is used for modern Hebrew, and “Sukkos” represents the Ashkenazic, or European style of Hebrew pronunciation that was used in Europe for prayer, religious study, and other religious purposes.

Talmud Torah
Jewish day school for boys that has a number of teachers and teaches the classic Jewish religious texts.

Tzimmes
Baked dish of mixed ingredients like chopped carrots, dried fruit, and meat.

Tzitzis
Tassels on the corners of prayer shawls.

Yom Kippur
Day of Atonement; the most important day on the Jewish calendar.

Zmires
As used here, Sabbath songs.

CHRONOLOGY

1791  
Czarina Catherine the Great establishes Russia’s Jewish Pale of Settlement, an area that eventually extends from the Baltic Sea to the Black Sea.
1795  
The last of three partitions of Poland leaves Poland’s eastern lands, including Volyn province in which Trochenbrod will arise, in the hands of Russia’s Catherine the Great and the czars who follow her.
1804  
A decree of Czar Alexander I permits Jews to live only in larger towns and cities of the Pale of Settlement. The decree also exempts from harsh taxes and other discriminatory laws Jews who engage in agriculture on unused land. In the years following this decree the first individual Jewish families settle in the marshy Trochim Ford clearing.
1813  
The first baby is born in Trochenbrod.
1820  
An organized group of Jewish families from cities in the surrounding area joins the earlier Trochenbrod settlers.
1827  
Czar Nicholas I issues a decree that conscripts Jewish boys into the Russian army until age forty-five. Again, families of Jewish farmers on unused land are exempted. In response, there is a new surge of Jewish settlement at Trochenbrod and outright purchase of the land by the settlers. The United States is just over fifty years old.
1828  
Approximately at this time a group of twenty-one families of Mennonites establishes the villages of Yosefin and Sofiyovka near Trochenbrod. They begin to abandon these settlements several years later.
1835  
Another decree from Czar Nicholas I requires rural Jews to be in agricultural “colonies” and have passports and permits to travel. Trochenbrod is formally recognized as a Jewish agricultural colony and given the name of the former Mennonite village, Sofiyovka.
1837  
Ignatovka, also known as Lozisht, is established near Trochenbrod as a sister Jewish agricultural colony.
1850  
A new decree outlaws Hasidic dress. From this point on Trochenbrod is gradually de-Hasidized, though it remains strongly religious.
1865  
Another Czarist decree allows Jews to change their status from farm villager to town dweller without giving up their land. The Jews of Sofiyovka petition for and are granted town status; Ignatovka remains a colony.
America’s Civil War ends.
Tolstoy begins publishing
War and Peace
in serial form.
1880  
Trochenbrod begins a process of steady economic diversification, modernization, and growth, increasingly transforming itself into a real town and regional commercial center. This process continues until the First World War.
The first Trochenbrod immigrant goes to the United States.
1882  
Czar Alexander III enacts the “May Laws,” highly oppressive anti-Jewish regulations that restrict where Jews can live, how many can receive higher education, and the professions they are allowed to practice. These regulations remain in effect until the 1917 revolution, and are one factor encouraging massive Jewish emigration from Russia during that period.
1885  
Heavy emigration from Sofiyovka begins and continues to 1940, except during the First World War. Trochenbroders immigrate to North and South America, and after the First World War also to Palestine.
1897  
Trochenbrod and Lozisht have a population of close to sixteen hundred Jews. Trochenbrod begins to have light industry, begins to modernize, and begins to diversify into a larger array of economic activities. The economy of the entire Pale of Settlement becomes more dependent on industrial production.
1901  
Theodore Roosevelt becomes president of the United States.
1904  
The Russo-Japanese war spurs illicit emigration of many Trochenbrod men to avoid conscription.
1914  
The First World War places Trochenbrod on the front between Austro-Hungarian and Russian troops, where it suffers pillage, rape, murder, famine, forced labor, and disease.
1917  
The October Revolution establishes Soviet rule in Russian lands.
1918  
The First World War ends; the newly constituted Soviet Union immediately embarks on a territorial struggle with Poland. Trochenbrod is further ravaged in the conflict.
1921  
Trochenbrod is now located in eastern Poland. Its population is again roughly sixteen hundred Jews.
1925  
Prince Radziwill begins building a Catholic church at the edge of Trochenbrod to serve Polish people living in villages in the area.
Trochenbrod begins to recover and reassert itself with vigor as a regional commercial center.
1929  
Sofiyovka is described in the
Illustrated Directory of Volhyn
and the
Polish Address Business Directory
in a way that suggests it has begun to reclaim its role as a robust regional commercial center.
1933  
In this year and the next, many Trochenbroders who had settled in the United States return to visit their relatives in Trochenbrod.
1934  
Hitler, as both chancellor and
Führer
in Germany, emerges as a major political figure in Europe. A Polish-German nonaggression pact allows for unrestricted Nazi propaganda in Poland. From 1934 on, Poland’s pogroms and repression of Jews are lesser echoes of those in Germany.
1938  
The first military training course for
Etzel
officers is conducted in Trochenbrod.
November 10: Kristallnacht.
1939  
Spring: A ribbon-cutting ceremony is conducted for the first paved segment of Trochenbrod’s street. Trochenbrod has some electricity, telegraph and telephone, newspapers from Warsaw, bicycles, movies, and even an occasional visit by a motorized vehicle; the town is rapidly expanding and modernizing.
August: Germany and the U.S.S.R. sign the Molotov-Ribbentrop Nonaggression Pact.
September: Germany and the U.S.S.R. invade and divide Poland between them. The Second World War begins. Trochenbrod comes under Soviet rule.
1941  
The population of Trochenbrod and Lozisht has swelled to over six thousand people as a result of economic growth in the interwar years and an influx of refugees from western Poland in the wake of the German invasion.
June 22: Germany invades and the Soviets withdraw from eastern Poland, leaving Trochenbrod in Nazi hands. Trochenbrod is terrorized and brutalized by the Germans and their Ukrainian auxiliary police. December: Pearl Harbor is attacked; America enters the Second World War.
1942  
August 11: The first
Aktion
. Most of the Jews of Trochenbrod and Lozisht are taken to pits prepared near Yaromel and slaughtered.
September 21: The second
Aktion
. On
Yom Kippur
, everyone remaining in Trochenbrod’s ghetto, including many that had fled from the first
Aktion
and then returned to pray with their brothers on
Yom Kippur
, is taken to the Yaromel pits and murdered.
December: The third
Aktion
. The last of Trochenbrod’s people, about twenty leather workers, are shot.
1950  
A Trochenbrod survivor living in the nearby city of Lutsk reports having visited the site of the town and finding no remaining physical evidence of it.

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