Abigél Szoke and Károly Hajduk in the film Those Who Remained. (photo from Menemsha Films)
The Hungarian movie Those Who Remained has been making the rounds at international film festivals, including, in recent weeks, the Victoria International Jewish Film Festival. And perhaps no other film at this year’s VIJFF, which contained six features and one short, generated as much discussion afterwards.
“In its purest form, Those Who Remained represents near-perfect film composition, entailing exceptional directing, editing, pacing, acting and cinematography. A film of this calibre only comes along every few years,” said Farley Cates, a committee and jury member of this year’s VIJFF.
“This film was selected for its ability to leave such a strong impression on the viewer, pondering its many layers and facets from a psychological and geopolitical perspective. This film is like a wondrous painting in which the longer you look at it, the more you see happening,” added Cates, who will serve as co-director of the festival in 2021.
The film takes place in Budapest during the period between the end of the Second World War and the 1956 Hungarian Revolution. While surviving Hungarian Jews did go to Israel and elsewhere, a large number stayed in their homeland. The Jewish population of Hungary today is estimated to be well over 100,000, the vast majority of whom live in Budapest.
The postwar period for Jews who remained in Hungary was difficult. An Orwellian state of affairs had commenced: people were questioned by the police in the middle of the night; colleagues reported on other colleagues. Amid this upheaval in Hungarian society, the two principal characters in the film – Aldo, a middle-aged doctor, and Klara, a teenage girl – deal with the trauma they experienced during the Holocaust.
Abigél Szoke, who plays Klara, was selected by Variety as one of the “10 Europeans to watch” in 2020. The magazine calls her a “revelation”: “She makes Klara’s energy, pain and smarts palpable, all the while being touchingly tuned to the emotional shadings of Aldo.”
The relationship between Aldo (played by Károly Hajduk) and Klara never develops into anything scandalous, though some of the peripheral characters in the film perceive it to be so. Despite Klara’s advances, Aldo does not allow the relationship to become sexual.
The film is a tale of survival, depicting two people’s attempts to get on with the normal, sometimes banal tasks of everyday life within the shadow of the unspeakable atrocities they witnessed and experienced only a very short time before.
Repressed emotions among survivors was a central theme to the VIJFF panel discussion after the film. Speakers included Budapest-born survivor Adrienne Carter, University of Victoria professor Charlotte Schallié, psychologist and member of the Victoria Shoah Project Robert Oppenheimer and music professor Dániel Péter Biró of the University of Bergen in Norway. Among other things, they discussed the common tendency of many survivors to refuse to talk about the events of the camps and the persecution afterwards, just as, in the film, Aldo refuses to say anything about the loss of his wife and children.
What is interesting, too, about this movie, the panelists noted, is that it was made in a Hungary led by Viktor Orban, a populist, nationalist and authoritarian leader who has presided over the country in an undemocratic fashion for the past 10 years. In fact, Hungary has produced a number of films set in the period around the war recently, including 1945 (2017) and Son of Saul, which was selected as the best foreign language film at the 2015 Academy Awards.
Orban has displayed a penchant for playing up the antisemitic caricature of Jews as the power brokers of the world stage. A popular target of his has been 90-year-old Hungarian-born financier George Soros, a regular figure of derision among right-wing groups in North America, as well. In 2017, Orban, who ironically received a scholarship from the Soros Foundation to study at Oxford in the late 1980s, plastered billboards across the country in an anti-migrant campaign featuring a smiling Soros that read “let’s not let Soros laugh in the end.”
Sam Margolishas written for the Globe and Mail, the National Post, UPI and MSNBC.
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Note: This article has been amended to reflect the correct name of the film festival. It is the Victoria International Jewish Film Festival.
The author in the synagogue in Sarajevo, Bosnia-Herzegovina. (photo from Miri Garaway)
When I first started planning and researching our October 2017 trip to Slovenia, Croatia and Bosnia-Herzegovina, the foremost thing on my mind was learning about the Jewish history of the region. It was uncharted travel territory for me and I was curious to uncover the areas that were once vibrant Jewish communities.
Rather than being herded around by bus on a large organized tour and staying in North American-type hotels, which are far away from the pedestrian-only “Old Town” neighbourhoods of the cities, I wanted the challenge of researching centrally located, charming and historical bed and breakfasts and/or apartments and then finding private or small group Jewish heritage tours within each place. This proved to be an interesting process, whereby I delved into several possibilities. I left no stone unturned in designing this journey and it was such a feeling of exhilaration to put it all together and enjoy it.
Once I decided on accommodations in each city, I then had the task of transportation. To save time and energy, I hired a series of private drivers. This proved to be a wise decision, as 17 days does not allow for a slow pace. An added bonus was having our driver appear at the hotel, take our luggage and drop us off at our next destination, stopping to tour along the way, if we desired.
By pure chance, I had come across a U.K.-based company called mydaytrip.com – they responded promptly, were professional and easy to deal with and I had full confidence that I made the right choice. In addition to hiring a private driver, I also discovered a private tour company (based in Vancouver) called toursbylocals.com – their in-depth walking tours were excellent and I would highly recommend them.
Another option I used was Viator, a subsidiary of Tripadvisor. They offer a variety of small group (maximum eight people) tours all over the world and they liaise with local travel agencies, which provide the service. It is a great way to have various tour options at a reasonable cost.
Our first stop was Ljubljana, Slovenia, a charming university town of friendly people, exquisite Baroque architecture, a delightful cobblestoned Old Town and a vibrant café culture. Most notable is the Kaverna Zvezda, the best pastry café in town, featuring the traditional kremna rezina, also known as cremeschnitz, cream and custard between layers of puff pastry, which I had also tried in Israel. In short – divine. The gibanica (pronounced gabanitza), a delicious cake with poppy seeds, curd cheese, walnuts and apples, is another legendary cake in Slovenia and reminded me of a cake my Eastern European grandmother made. She was from Czernowitz, Austria-Hungary.
Pumpkin seed oil is “king” here and is used with the same frequency as olive oil is in Italy. Vegetarian pumpkin soup is on every menu, much to my delight. Were there any remnants of a Jewish community here? This seemed like Jewish comfort food to me.
Documents show that Jews settled in Ljubljana from the 13th century onward and worked as merchants, bankers, artisans and some as farmers. They had a synagogue, a school and a rabbinical court. In 1515, the Roman emperor Maximillian expelled the Jews and Ljubljana’s Jewish Quarter disappeared.
As I walked down the two narrow streets in the Old Town, that once housed a small Jewish community – Zidovska ulica and Zidovska steza, Jewish Street and Jewish Lane – the only sign of a Jewish presence was a vacant stone indentation on a building where a mezuzah had once stood.
Maribor, the second largest city in Slovenia, has a synagogue, but, unfortunately, it sits empty. Jews were also expelled from here, in 1496, though, eventually, both Ljubljana and Maribor regained their Jewish communities – until the Second World War. Then the Holocaust took its toll.
On a positive note, a synagogue did open in Ljubljana in 2003, but it is now part of the Jewish Cultural Centre. Ljubljana was previously the only European capital lacking a Jewish house of worship. The city does not have a rabbi, but the chief rabbi for Slovenia, Rabbi Ariel Haddad, resides in nearby Trieste, Italy.
* * *
Split, Croatia, once had a vibrant Jewish community, so, after visiting the Dalmatian coastal town of Zadar, we headed a little further south to Split, stopping first at the World UNESCO Heritage Site of Trogir.
In Split, I had arranged for a private guide, Lea Altarac, to meet us and give us a Jewish history tour as well as a general city walking tour. In 3.5 hours, we covered a lot. Lea is a teacher; extremely knowledgeable and proud of her city. Her mother is Bosnian and her father is Jewish; she has a Jewish soul, albeit one that does not practise Judaism. Nevertheless, she was eager to enlighten us with some of the Jewish history of the city.
We first toured Diocletian’s Palace in the Old Town and Lea pointed out the many Magen Davids etched into the stone. Once we had finished touring the extensive palace, we walked to the edge of the Old Town. There, we came across the small synagogue of Split, no exterior decoration to distinguish it, which is maintained as a museum by Lea’s father. As we climbed the stairs to the second floor of the old stone building, I tried to visualize it teeming with congregants, sadly no more.
One of the oldest European synagogues, it was created in the 16th century. The interior dates back to 1728. That was the first restoration of several, and when the mechitzah (partition between men and women in an Orthodox shul) was added. It is interesting to note that the ark was built into the western wall of the palace.
The synagogue was plundered by fascist fanatics in 1942 and, unfortunately, many valuable ritual books, archives and silver objects were burned or stolen.
In 1996, during another restoration, a commemoration plaque of local victims of the Holocaust was given to the synagogue as a gift from the Israeli ambassador.
There is no official rabbi for the synagogue in Split, but the rabbi from Zagreb, Croatia, comes about twice a year.
The synagogue in Split, Croatia. (photo from Miri Garaway)
During archeological excavations carried out in the area of the Roman city of Salona, the capital of the Roman province of Dalmatia and the parent city of Split, traces of an established Jewish community were found. When Salona was destroyed, in the early seventh century, the surviving Jewish members took refuge within the walls of Diocletian’s Palace. This settlement was the early beginning of the city of Split.
The term Zueca is used to describe the localities where Jewish tanners and dyers lived. This was a common trade for centuries. Other Jewish occupations included weaving, tailoring, the sale of cloth, the running of a bank, as well as the food business, which was not permitted to Jews elsewhere.
Via 16th-century documents, we learned that there were Spanish and Portuguese immigrants who settled in Split, which was a port for trade between the Republic of Venice, to which Split belonged to at that time, and the Ottoman Empire. Most notably, a Spanish Jew named Daniel Rodriga, short for Rodriguez, was responsible for promoting the development of trade between Europe and the countries in the east. Caravans were also used for the exchange of goods to Turkey and Asia, which Rodriga felt was safer. He conceived the idea of building a large quarantine area, a lazaretto, in the port of Split to house men and goods from the eastern countries, before ships took them to Venice and the rest of Europe.
There was no Jewish ghetto in Split, as the members of the Jewish community enjoyed civil liberty. It was not until the late 18th century, toward the end of Venetian rule, that a ghetto was formed, due to the influence of the clergy and the decline of the Venetian economy.
Our walking tour led us up a steep hill, Marjan Hill, where we were afforded a spectacular view of Split. Overlooking the city, in a forest-like setting, is the Jewish cemetery, one of the oldest Jewish cemeteries known. It was founded in 1573 and was used until 1946.
After the collapse of fascism in 1943 and before the occupation of Split by the German army, many of the younger Jews left Split and joined the resistance movement in partisan units. Jews who did not leave were rounded up by the Nazis and sent to forced labour and concentration camps. Only one-third of the community survived and returned to Split after the liberation; others emigrated to Israel.
* * *
Sarajevo was our next stop, with a visit to Mostar on the way. Mostar, in Bosnia-Herzegovina, is a picturesque city situated on the Neretva River, only a two-hour drive from Split. I arranged a walking tour for the morning and asked the tour guide if we could visit the proposed site of a new synagogue. The small patch of land was donated by Zoran Mandlbaum, head of Mostar’s 45-member Jewish community, in the hopes that a synagogue would be built there. His vision was a building made of glass, symbolizing trust between Jews, Muslims, Orthodox Christian Serbs and Roman-Catholic Croats, and bridging ethnic gaps. For now, the only distinguishing feature of this barren piece of land is a wrought-iron Magen David carved into the gate.
Mostar originally did have a synagogue, but it was damaged during the Second World War and the communists turned it into a puppet theatre in 1952. We visited that colourful building. Today, there are only a handful of Jews living in Mostar.
Walking through the charming Old Bazaar (Kujundziluk), we reached the famous Old Bridge, a curved structure, originally built of square stones and completed by a Turkish architect in 1556. Its arch spanned nearly 29 metres and stood 20 metres above the river. Although the famous bridge was destroyed during the war in 1993, it was rebuilt in 2004. The tradition of diving contests off the bridge has been maintained.
Of notable interest is the elegant Turkish-designed Muslibegovic House and courtyard/garden, now a hotel, which we were fortunate enough to tour.
In another couple of hours, we arrived in Sarajevo, a beautiful city, surrounded by mountains. The first Jews, Sephardim, arrived in Sarajevo as early as 1541. They were mainly artisans, merchants, pharmacists and doctors. Ashkenazi Jews began arriving in the 17th century, fleeing persecution in Europe. When the Austrians occupied Sarajevo in 1697, they burned and destroyed the Jewish Quarter, including the synagogue.
When the Ottomans regained control of Sarajevo, the lot of Jews improved. Sarajevo became known as “Little Jerusalem,” having the unique feature of a synagogue, a Roman Catholic church and a mosque all within 500 metres of one another.
Jewish life changed dramatically with the rise of Nazi Germany and the Holocaust – 85% of the Jewish population perished and those who survived emigrated to Israel in the late 1940s. Before 1941, there were 12,000 Jews living in Sarajevo and 15 synagogues. In 2017, 700 Jews lived there, out of a population of 400,000. There was no official rabbi, but a rabbi, originally from Sarajevo, came in from Israel to officiate for the High Holidays.
Our Jewish heritage tour was given by a young Muslim man, the owner of Meet Bosnia travel agency. He was very proud of the fact that he was licensed to give this tour. We began at the Old Synagogue, which was originally built in 1581, but burned down and was rebuilt a couple of times. The synagogue was converted into a museum in 1965. There are historical exhibits, ritual objects, Ladino books, photographs, religious traditions and depictions of life before the Holocaust. There is a replica of the famous 14th-century Sarajevo Haggadah; the original being in the National Museum. Unfortunately, that museum was closed for renovations.
Next to the synagogue is the building called Novi Hram, or New Synagogue, now an art gallery owned by the Jewish community of Sarajevo. There was also a large, ornate Sephardi synagogue, built in 1932, but the interior was destroyed by the Nazis in 1941.
Most impressive was the grand Ashkenazi synagogue, built in Moorish style and located across the Miljacka River that runs through Sarajevo. It also serves as the Jewish community centre. We were fortunate enough to be there during Sukkot, and went to their sukkah. The synagogue also holds Friday night services.
We visited the large hillside Jewish cemetery, among the oldest in Europe. It was founded by Sephardi Jews in 1630 and contains more than 3,500 uniquely shaped tombstones; some with inscriptions in Ladino. There are two Holocaust memorials: one Sephardi, one Ashkenazi. After 1959, it became a mixed cemetery and, in 1966, it closed. The cemetery was used as an artillery position by the Bosnian Serbs during the siege of Sarajevo and many of the tombstones were toppled.
The cemetery in Sarajevo, Bosnia-Herzegovina. (photo from Miri Garaway)
One thing I noticed during our stay in Sarajevo was that everyone we met was proud of the multicultural aspect of their city. One woman, in a Judaica shop we were taken to, next to a cinema that once housed a Sephardi synagogue, proudly told us that her Muslim neighbour helped her and her family build their sukkah.
It was hard to leave this fascinating, exotic city that had weathered so much, but we drove on to Dubrovnik, via the country roads. In the Serbian parts of that countryside, we saw signs in Cyrillic and I felt like I was in Russia.
What a contrast to arrive in Dubrovnik, a city inundated with tourists, even in October. Our Jewish heritage tour, which also included a walking tour of the city, was led by a Catholic woman studying for her master’s degree in archeology. In the late 1400s, early 1500s, there was a Sephardi community in Dubrovnik, with about 300 members. In the 1800s, Ashkenazi Jews arrived. Before the Second World War, Jewish property was confiscated and Jews had to wear the yellow armband. Some community members were involved in the anti-fascist movement. After the war, Jews were still registered in Dubrovnik, but most of them had immigrated to New York City.
We visited the Sephardi synagogue, located in the Old Town in a three-storey stone Baroque building; it is one of the oldest in Europe. The synagogue and museum received a direct hit from a missile during the war in the 1990s, but the Museum Foundation, the Croatian Ministry of Cultural Heritage and UNESCO, as well as private donations, helped restore it. There are fascinating displays of ritual objects in the museum and a Judaica shop next door. Sadly, there are only about 50 Jews left in Dubrovnik, all residing outside the Old City walls.
Simon Fraser University’s Prof. Lauren Faulkner Rossi, left, interviews child survivor Marie Doduck in a Zoom presentation Nov. 5. (screenshot)
For some survivors of the Holocaust, the COVID pandemic has brought back the traumas of the past. Marie Doduck spoke recently at a virtual event, recounting her survival story and her life in Canada, including her response to the initial lockdown in the spring. It is a response, she said, that is paralleled by many others in Vancouver’s group of child survivors of the Shoah.
Born in Brussels, the youngest of 11 children, Doduck spent most of her childhood hiding in orphanages, convents and strangers’ homes. In 2020, she found herself opening her front and back doors, reminding herself that she was free to go for a walk, yet haunted by the long-ago memory of hiding.
“It brought back a terrible time for us at the beginning of COVID,” she said during an interview that was webcast as part of Witnesses to History, a series presented by the Simon Fraser University department of history in partnership with the Vancouver Holocaust Education Centre. “I know the other survivors feel the same way. I would say that was the hardest of all.”
When the war began, Doduck (then Mariette Rozen) was 4 years old. Her father died when she was a toddler and some of her older siblings were already married and had their own families. After the occupation of Belgium, those who remained at home set out on foot headed for Paris, where a sister lived, unaware that Paris, too, was under occupation. She remembers riding on the shoulders of her brother Henri and seeing what she thought was a magnificent sight.
“I saw this beautiful silver bird in the sky and I thought that was so beautiful,” Doduck recalled. It was surrounded by stars. “The next thing I know, I was flying into the ditch on the side of the road. Of course, the bird and those stars were planes diving and, even now, I can hear the whistle of the diving and the shooting. They were killing people on the road. That was my first contact with death and blood. It was all over the place.”
Soon, the family dispersed and Mariette began a years-long succession of shuttling between hiding places in various countries of northwestern Europe. A facility for languages began then and Doduck is now working on learning Mandarin, her 10th tongue.
In some homes where she was hidden, she would sit under the table while the family’s children did their homework. Then, after others had gone to bed, she scoured the homework to educate herself.
She also has something of a photographic memory and she realizes now that she served as a messenger, repeating what she had been told when asked by siblings who had joined the resistance and who could make occasional contact while she was in hiding.
As is the case with many survivors, Doduck has stories of almost-miraculous near-misses.
As is the case with many survivors, Doduck has stories of almost-miraculous near-misses.
While being hidden in a convent, she was exposed. The mother superior of the convent knew that Mariette was Jewish, but presumably most of the nuns did not. When one sister discovered her secret, she denounced the child to the Gestapo.
“Being a good nun, she went to the mother superior and told the mother superior what she had done,” Doduck recounted. “The mother superior had woken me up and taken me to the centre of the convent to the sewers and dumped me in the sewer. They came to the convent to search for me and they didn’t find me.”
In the sewer, filled with fetid water and rats, Mariette held her breath as she heard the boots of the Gestapo officers above her.
“I killed some rats to make a mountain so I didn’t have to stand in the cold water,” she said. “The mother superior saved me and that night I left and went to another place.”
Even more frighteningly, Mariette was rescued from a train almost certainly headed to catastrophe in the east.
“I was caught and I was put on a train,” she said. “I was the last one put on a cattle car and I was lucky because the cattle car had slats so I was able to breathe because they pushed us like sardines.… I remember the gate shouting and the clang, clang, clang, I can hear it now, and the lock.… Then the train stopped. I have no knowledge of places.”
The gate opened and Mariette saw a Gestapo officer.
“Black uniform, black hat, swastikas on his lapel, black boots, a leather strap with a revolver, a leather strap attached to a baton,” she recalled. “And, in German, he said, ‘What is my sister doing on this train?’ I looked left and I looked right. There was no other child but me.… This Gestapo that had probably killed hundreds of people, children as well probably, took me off the train, put me on his motorcycle and took me [away]. Years later, I found out that this Gestapo went to school with my brother Jean and used to come to my house on Friday to have dinner with us and he recognized me, that I was Jean’s sister.”
In the course of research for her memoir, Doduck recently discovered that her mother and one brother, Albert, were arrested and sent first to a transit camp and then on to Auschwitz. Her brother Jean, who was in the French resistance, was arrested elsewhere but was on the same train. Another brother, Simon, survived the war but died at Auschwitz in the weeks after liberation. Like thousands of others, he succumbed after well-intentioned Allied officials provided food to the starving inmates, whose stomachs could not assimilate it.
Including Doduck, eight siblings survived and somehow found one another after the war. One brother, Jule, chose to remain in Brussels with his family. Charles, who was also married before the war, moved to Brazil. Sister Sara went to the United States. Brother Bernard went to Palestine with Hashomer Hatzair, the socialist-Zionist youth movement.
Doduck, aged 12 at the time, and the three other siblings – Esther, Henri and Jack – were four of 1,123 Jewish child survivors of the Holocaust sponsored to come to Canada under the auspices of Canadian Jewish Congress in 1947.
Her recollections of arrival in her new homeland are not warm.
As the children disembarked the ship in Halifax, they found themselves in a compound surrounded by barbed wire, as though they would try to escape. From there, they were moved to a room with bars on the windows.
“I wasn’t called by my name,” she said. Each refugee had a number pinned to their chest. Hers was 73, she thinks, or possibly 74.
“Nobody talked to us,” she said. “Nobody really welcomed [us]. We were just a bunch of probably wild children. I can only describe that I had an adult’s mind in a child’s body. We survivors saw too much dirt, too much killing, too much that a child should ever see.
“We were treated like we were nothing at all,” she recalled.
She wanted to go to Vancouver. She had seen a map and knew that there were beaches there.
“I remember as a child we used to go to la plage, the beach, with the family,” she said. “That was happy times.
“And just like Brussels, it rains a lot too,” she added, laughing.
The four siblings were fostered by four different families in Vancouver. While not all the 1,123 children who were sponsored found loving homes, Doduck believes that she and her brother Jack were among the luckiest.
Doduck was taken in by a couple, Joseph and Minnie Satanov, who had no children and, weeks after Mariette arrived, celebrated their 30th wedding anniversary. The couple would become surrogate grandparents to Doduck’s three daughters and Doduck would care for them in their old age.
Still, the early months were difficult. The Satanovs spoke Yiddish, but it was a “highbrow” variation, Doduck said. Hers was “street Yiddish” and the initial communication was largely pointing and miming.
While her foster family was wonderful, Doduck, like some other survivor refugees, said their treatment by the broader Jewish community was inhospitable. Asked if the community welcomed her and her peers, she replied: “I hate to say it, they didn’t.”
As a child, she didn’t understand it. As an adult, especially now, as she plumbs her experiences in the process of writing her history, she thinks she understands and empathizes.
“The community did not accept us,” she said. “They were fearful. I understand this now. They were fearful of what we knew, of what we saw. As a child, I didn’t understand that. As an adult, I understand it today.”
Her process of assimilation is akin to a split personality, she explained. She encompasses both the child Mariette and the adult Marie.
“Survivors – this is a secret but I’ll tell the world today – survivors are two people. Mariette is the child who is still in me and is trying to come out, and Marie [is] the person I created to become a Canadian and to fit into our society here in Vancouver.”
“Mariette is a child from Europe. Marie is the name I took in Canada to hide who Mariette was,” said Doduck. “Survivors – this is a secret but I’ll tell the world today – survivors are two people. Mariette is the child who is still in me and is trying to come out, and Marie [is] the person I created to become a Canadian and to fit into our society here in Vancouver.”
That internal dichotomy is most evident when she speaks with school groups and others about her war-era experiences.
“When I do outreach speaking, I speak as Mariette,” she said. “When I leave the school, Mariette is put on a shelf and Marie takes over and becomes a Canadian. Marie cannot survive with the memories if I don’t put Mariette on the shelf…. I can’t live the memories. It takes a lot out of me to relive.”
The stories she has to share can be harrowing and there are still details that she is only now learning as she works on writing her memoirs. Lauren Faulkner Rossi, an assistant professor at SFU’s department of history interviewed her for the Nov. 5 event and is collaborating on the memoir.
While the pandemic may have jogged loose deep-seated memories, Doduck sees other alarming parallels in the world today that hearken to the dark past.
“We are again being persecuted, we are again being hated, we are again being hit, we are again being abused constantly,” she said of rising authoritarianism and antisemitism in parts of the world. “I see what I saw as a 4-year-old, 5-year-old. I’m seeing it around the world and nobody seems to see it, that the hate is coming again.”
Prof. Chris Friedrichs speaks at the annual Kristallnacht Community Commemoration, on Nov. 9. (screenshot)
Under the Nazi regime, almost all personal property and wealth owned by German Jews was either explicitly confiscated or, in the case of bank accounts, effectively frozen. Yet, while Jewish property was stolen without compunction, the Reich had scrupulous records and systems in place to ensure that no Aryan German who was owed money by those Jews was deprived of their due.
Chris Friedrichs, professor emeritus of history at the University of British Columbia and himself the son of a couple who fled Germany ahead of the Holocaust, delivered the lecture at the 2020 annual Kristallnacht Community Commemoration, Nov. 9. The event was recorded and presented virtually due to the pandemic. His lecture, How to Steal from Jews: A Story from Nazi Germany and What it Teaches Us, explored the history of the family of Friedrichs’ late wife, Rhoda (Lange) Friedrichs, as a microcosm of the sprawling bureaucracy the Reich put in place to manage the stolen property.
Rhoda Friedrichs’ grandparents, Carl and Thekla Rosenberg, lived comfortably in Berlin. Their two daughters grew up and migrated to the United States. By the time the Nazis came to power and the Rosenbergs might have been able to escape, Carl was already experiencing dementia.
Because there was no room in the Jewish nursing home in Berlin, he was moved to a facility in Koblenz, hundreds of kilometres away. Thekla was forced from their home and ordered into a sort of dormitory for older Jews, where she shared a single room with five or more other Jewish women. From there, she was assigned to forced labour in a factory.
Eventually, consistent with the plan for the “Final Solution,” almost all the Jews remaining in Germany were transported to Nazi-occupied Poland.
“Every time a Jew was put on a list to be deported to the east, he or she first had to fill out what was called a property declaration, a complete list of all his or her property, which would now become the property of the German Reich,” said Friedrichs.
In the spring of 1942, Carl Rosenberg and the other residents of the Koblenz care home were deported to a death camp in Poland.
In November 1942, Thekla and 997 other Berlin Jews were transferred to a train station and deported directly to Auschwitz.
“Who suffered most on these trains to Poland?” Friedrichs wondered. “Was it Carl Rosenberg, his mind clouded by confusion and dementia, suddenly removed from the caring place where he had lived for two years and put on a train for reasons no one could explain to him? Or was it his wife, her mind clear to the last, not knowing the exact destination but almost certainly able to guess what lay ahead for her? This, like much else, we will never know. But we do know that both of their lives ended in unspeakable misery in 1942.”
Their lives ended, Friedrichs noted, “but their victimization did not.”
The German Reich claimed to own whatever property the Rosenbergs still had at the time of their deportation. Like that of the other German Jews who were deported, the assets came under the authority of German finance offices in cities and towns across the country.
“One might think that this was an uncomplicated matter,” said Friedrichs. “Well, no. There was a problem. If a Jew owned a house or a piece of land, there might be a mortgage on it. The mortgage-holder might be a German, who expected his regular interest payments. If a Jew had any debts or obligations, they might be owed to some German, who expected those debts to be honoured and paid. If a Jew still owed some rent or had not yet paid the last gas bill or electric bill before being taken to the station, the landlord or utility company waited impatiently for that payment. You could steal every penny from a Jew, but you still had to be careful not to deprive even a single penny from a German who was entitled to it. So, all the local offices of the ministry of finance had to handle all these matters with scrupulous bureaucratic precision. Otherwise, they might be accused of cheating Germans of what was due to them.”
In files Friedrichs has copies of, the respective finance offices in Berlin and Koblenz had extensive back-and-forths about which office was responsible for settling outstanding obligations from the Rosenbergs’ estates.
The documentation of the officials was meticulous, something Friedrichs credits more to the nature of bureaucrats than to the Nazis specifically.
“Most of the thousands of people who worked for the German ministry of finance or the local finance offices were not hard-core Nazis,” he said. “The majority of them had been working in those offices for many years, usually starting long before the Nazis came to power.… As long as it was clear which ordinances or decrees were pertinent to the work at hand, they carried on as usual.”
Historians have found several instances of officials defying orders and returning stolen property to their Jewish owners, but this was exceedingly rare, said Friedrichs. “Did they ever wonder if they were in fact facilitating or cooperating with a process of mass murder?” he asked.
As the Nazis’ defeat approached, high-ranking officials circulated an order to the local finance offices in Germany, demanding that all records pertaining to the disposition of Jewish property be destroyed rather than fall into the hands of the invading Allied armies.
Again, behaving more like bureaucrats than Nazis, few offices complied. “The work of the finance offices would be carried on right to the bitter end,” said Friedrichs. “This is how bureaucrats reacted when they were taught what to do but not to think about why they were doing it.”
The care the German officials took with Jewish property juxtaposes bleakly with the fate of the Jewish people themselves.
“It teaches us something not just about the fate of two of the victims, but also about those who participated in the victimization,” said Friedrichs. “The Holocaust, in its fullest sense, was not only the murder of Jews. It was also a relentless project to take whatever the Jews had and make it the property of the German Reich or in some cases of their accomplices in other parts of Europe. After all, the Nazis valued everything the Jews owned, everything, that is, except their lives, which the Nazis regarded as worthless.”
As part of the Nov. 9 Kristallnacht commemoration, candles of remembrance were lit by Holocaust survivors in their homes. (screenshot)
Friedrichs’ lecture dovetailed with the theme of the exhibition currently ongoing at the Vancouver Holocaust Education Centre. Treasured Belongings: The Hahn Family & the Search for a Stolen Legacy tells the history of Max and Getrud Hahn, whose collection of Judaica and other artwork was stolen by the Nazis, and the efforts by their descendants, including their grandson Michael Hayden, a UBC professor, to locate and restitute some of the artifacts.
Friedrichs’ talk paid tribute not only to his wife’s grandparents, Thekla and Carl Rosenberg, but also to his wife Rhoda, who, he said, had hoped to pursue the research on this aspect of history and share it with the public herself, but who passed away due to cancer in 2014.
The lecture was presented by the VHEC and Congregation Beth Israel. It was made possible with support from the Robert and Marilyn Krell Endowment Fund at the VHEC and contributions to the Jewish Federation of Greater Vancouver annual campaign.
Beth Israel’s Rabbi Jonathan Infeld thanked Friedrichs and reflected on his words and their meaning. Nina Krieger, executive director of the VHEC, read a proclamation from the City of Vancouver on behalf of Mayor Kennedy Stewart.
Corrine Zimmerman, president of the board of directors of the VHEC, introduced the event, which took place on the 82nd anniversary of Kristallnacht, Nov. 9-10, 1938. That date is seen by many as the beginning in earnest of the Holocaust. The well-orchestrated pogrom, planned to appear like a spontaneous anti-Jewish uprising, saw violence across Germany and Austria that night. Rioters destroyed 267 synagogues, damaged or destroyed 7,000 Jewish businesses and 30,000 Jewish men were arrested and incarcerated.
Candles of remembrance were lit by Holocaust survivors in their homes and incorporated via video into the commemorative program. Cantor Yaacov Orzech chanted El Moleh Rachamim.
Writer and illustrator Nora Krug spoke with the Globe and Mail’s Marsha Lederman at a virtual event Oct. 27. (photo by DW Deutsche Welle)
The first time Nora Krug heard the word “Jew” was in elementary school during religion class, which was taught by the local priest. He told students that Jews killed Jesus.
Born in the German city of Karlsruhe, Krug is now associate professor of illustration at the Parsons School of Design in New York City, and author of the book Belonging: A German Reckons with History and Home. She spoke with Marsha Lederman at a virtual event Oct. 27 presented by the German Consulate General in Vancouver, the Vancouver Holocaust Education Centre, the University of British Columbia and the University of Victoria. Lederman is the Western arts correspondent for the Globe and Mail and her own book, Kiss the Red Stairs: Intergenerational Trauma, the Holocaust, and Me, is to be published in 2022.
“I came home from school that day and confronted my mother about it,” Krug recalled. “I said, ‘Are Jews evil?’ She got really angry because [it was] so obvious to her that this was something that nobody in Germany should ever think or say.”
A few years later, in her early teens, when she began learning about the Holocaust, she made a yellow star and intended to wear it as an act of solidarity with the Jewish people. Her mother, again, set her on a more appropriate path.
Krug explores her own struggles with her family’s past, as well as that of her country, in the book, a visual memoir that incorporates prose, graphics and photography. (See jewishindependent.ca/creative-engaging-memoir.)
The book was challenging on many fronts, Krug said, including her intention to tell one family’s story about the war era without downplaying German atrocities or doing anything that would appear to paint Germans as victims. While Germans did suffer during the war, it was ultimately a result of their own government’s actions.
“I’m not saying that Germans did not suffer during the war. I think they did,” she said. “But it was a self-imposed suffering.”
Like many aspects of researching a family’s or a country’s past, some things are unknowable and, at times, evidence can raise more questions than it answers. For instance, Krug had been told that her grandfather was a lifelong social democrat. But, when she dug through archives and found the military questionnaire that Germans in the American sector of occupied Germany were required to fill out to explain their war-era activities, he had acknowledged being a Nazi party member. Holding the document in her hands – not a facsimile, but the very document on which her grandfather had responded to more than 300 questions – was chilling, she said. The knowledge of her grandfather’s relationship with the Nazi party could only lead to speculation when she pieced two other facts together.
Krug had always known the location where her grandfather’s office had been in Karlsruhe. But only when she was researching the book did she discover that the Jewish centre and a synagogue were right across the street. Where was her grandfather when the synagogue was attacked on Kristallnacht and Jews were beaten in the streets? In the book, she posits four possibilities, from watching out his office window to laying home in bed sick to the most alarming possibility: that maybe he was among the mobs perpetrating the attacks.
Having lived for the past two decades in the United States – and being married to a Jewish man and having a 5-year-old daughter who is beginning to ask questions about history – all impacted her decision to write the book.
“I don’t think I would have done that had I not left Germany because I think, when I lived in Germany, I felt like I learned everything there is to learn about the war, what else is there to investigate?” she said. “That was my thinking. But, since I’ve been living in New York, I’m an individual and I am a German representing my country.”
Being away from her homeland also made her consider history more from an individual perspective.
“I think when you live as a German among Germans you accept the collective understanding of how we grew up learning about the war,” she said, crediting Germany with doing a good job addressing the topic as a nation. “But I think where we have to really still catch up is to do it on an individual basis, to really go back into our families, into the archives, into the cities where we grew up, what happened in our streets, in our houses, and investigate more deeply on an individual level.”
These are complex challenges and Krug sees a problem with the way Germans struggle with their national identity because of the terrible history of the 20th century.
“I think Germans really need to learn to love their culture,” she said. “I have a problem with it, too. I’m not saying I know how to do that. But I do think it’s a dangerous thing to only highlight our guilt. I think we need to learn, as Germans, to replace the word guilt or shame with the term responsibility.”
By struggling to express national pride, she said, Germans tend to abandon that to a fringe element.
“The problem is a lot of Germans who are willing and open to looking back at the past from a critical angle cannot express this love for their culture,” she said. “I think Germans should try to learn to do that because, otherwise, we leave it to the extreme right to do it for us and that’s a big problem.”
After Krug’s conversation with Lederman, a high school teacher submitted a question noting that some Canadian students are expressing fatigue at learning about Canada’s history of residential schools and asked whether German kids are getting tired of learning about the Holocaust. Krug acknowledged this might be the case and suggested ways of teaching that make the lessons more directly relevant for the present.
“If we had learned in Germany, for instance, more about the German resistance movement, we could have applied that knowledge to the present as well and asked ourselves, how can I help minorities that are harassed today or how can I make sure that we defend our democracy?” she said. “I think the more important question to ask is not what would I have done back then but what am I doing today on a daily basis to reflect on the issues that we have in our countries, no matter what country that is.”
An item from the Nov. 10, 1938, newspaper in Helen Waldstein Wilkes’ mother’s hometown, Cham, Bavaria. It reads: “In Brief. Jews Taken into Protective Custody. As was the case everywhere in Germany, news of the death of the German Councilor von Rath in Paris unleashed a storm of bitterness and fury against the cowardly Jewboys who are now threatening the lives of Germans abroad because they can no longer unleash their terror and hatred within the Reich. Since, by the Grace of God, we no longer have any Jewish shops in Cham, anti-Jewish action did not take place as it did in so many other German cities. However, for their own safety, those Jews still living here had to be taken into custody yesterday morning.” (Translation by Waldstein Wilkes.)
As we have sat waiting to hear who will be president of the land that was once the beacon of hope for so many, we have asked ourselves, “What can I do? Are there meaningful avenues for action?”
Election day Nov. 3, Kristallnacht Nov. 9 and Remembrance Day Nov. 11 form a cluster. For Jews who became refugees or who lost family in the Holocaust and for all their descendants, Nov. 9 has particular resonance. Peter Gay was there. Here’s how he describes it:
“Synagogues were severely damaged or totally burnt out, sacred scrolls desecrated with the peculiar elation and ingenuity that the plunderers brought to their work. Businesses were destroyed, private houses and apartments were reduced to piles of rubble, with furniture, pictures, clothing and kitchen equipment thrown around so that they were barely recognizable. There was some looting…. But for the majority, the thrill lay in destruction for its own sake.
“The world watched, disapproved, and did almost nothing. In the United States, the public’s attention was still focusing on the midterm congressional elections of November 8, and the press was busy assessing the results.” (From Gay’s My German Question: Growing Up in Nazi Berlin, Yale University Press, 1998.)
For me, the parallels to today send shivers down my spine. The world must not be allowed to forget the depths to which humans can sink.
Awareness of the Holocaust is shrinking. In the United States, a 2018 survey showed that 66% of millennials could not identify what Auschwitz was. A recent survey revealed that about a third of 7,000 European respondents across seven countries knew “just a little or nothing at all” about the Holocaust.
Knowing about the Holocaust can provide a necessary understanding of how an entire population was bullied and manipulated by demagogues before succumbing to hate and fear-mongering. It can also serve as a blueprint for recognizing the dangers of demonization and incitement and help guard human rights and strengthen core democratic values.
Instead of endlessly fretting about social isolation and the threat of COVID-19, I’ve been seeking ways to make the gift of my days here on earth matter. I, a woman who calls herself “accidentally alive,” a woman who left her first home by horse and buggy, now count technology as among the miracles of my life. Recently, from out of the blue, the wife of a second cousin in New York, whom I’d met only once many years ago, decided to gather the extended family (all that’s left, thanks to Hitler and his efficient helpers) via Zoom. Welcoming me to this gathering of the mishpocha was a man in Israel claiming that his great-great-grandparent and mine had been siblings, and that he had read my book Letters from the Lost in connection with his volunteer work at a museum there. The museum used to be a kibbutz, founded by survivors from Theresienstadt, the concentration camp where both of my grandmothers perished and where most of my family suffered before being sent to their final destination, Auschwitz. Perhaps to distance itself from the German and to place upon it the stamp of renewal that Israel became for these lost souls, the kibbutz was named Beit Terezin.
Using artwork and graphics contributed by those early survivors in Beit Terezin, alongside the words of my beloved Uncle Arnold, who spent 17 months in Theresienstadt before enduring the hellfires of Auschwitz, we hope to create a book that will find a home in every Holocaust museum in the world. If finances permit, we will use technology to bring the contents to life in new ways so that those who cannot visit a Holocaust museum in person nonetheless can receive our reminder that it must not happen again. Never Again.
I urge you to visit our website. And if you’d like to do an additional mitzvah, please forward the link to contacts near and far whose family members may once have lived through the hell of Theresienstadt – or worse.
Born in a country that no longer exists at a time hopefully never to be repeated, Helen Waldstein Wilkes describes herself as “accidentally alive” because she, too, was marked for eradication. Now an energized octogenarian with a richly rewarding life, she is author of two award-winning books, The Aging of Aquarius, an uplifting book that encourages people to live their passion by striving to effect change for the better, and Letters from the Lost (also available in German and Spanish translation), a moving memoir of how a box of letters from prewar and postwar Europe changed everything.
Dr. Chris Friedrichs will deliver the lecture “How to Steal from Jews: A Story from Nazi Germany and What It Teaches Us,” which will be available from Nov. 9, 7 p.m., from the Vancouver Holocaust Education Centre. The Victoria Shoah Project is also holding a commemoration, called “The Persistence of Creativity Emerging from the Shards of Tragedy.” (photo from VHEC)
On the evening of Nov. 9, both the Vancouver and Victoria Jewish communities will be holding virtual Kristallnacht commemorations. This year’s commemoration marks the 82nd anniversary of the state-sponsored Kristallnacht (Night of Broken Glass), which took place throughout Germany and Austria on the night of Nov. 9-10, 1938. In the course of just a few hours, hundreds of synagogues were burned, thousands of Jewish-owned places of business were destroyed, almost 100 Jews were killed, and 30,000 Jews were arrested and sent to concentration camps. The shards of broken window glass seen in front of Jewish-owned stores all over Germany the next morning gave the memorial event its name.
The Vancouver Holocaust Education Centre, in partnership with Congregation Beth Israel and with support from the Robert and Marilyn Krell Endowment Fund of the VHEC and funds from the Jewish Federation of Greater Vancouver annual campaign, is presenting the lecture “How to Steal from Jews: A Story from Nazi Germany and What It Teaches Us,” by keynote speaker Dr. Chris Friedrichs.
The Nazi regime not only murdered millions of Jews, it also relentlessly confiscated Jewish property from owners later sent to their deaths. The illustrated lecture by Friedrichs will describe the step-by-step process by which two elderly Jews from wartime Berlin were stripped of all their assets before they were deported to the death camps – and shows how Nazi officials then fought with one another about what to do with the stolen property.
Friedrichs is professor emeritus of history at the University of British Columbia, where he taught for 45 years before his retirement in 2018. He is a specialist in German history and has been active for many years in Holocaust awareness education.
The Vancouver event is pre-recorded and will be available for viewing any time after 7 p.m. on Nov. 9: visit vhec.org/events-gallery/#videos.
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In Victoria, live-streaming via Zoom, the Victoria Shoah Project will present a program titled “The Persistence of Creativity Emerging from the Shards of Tragedy.” It is a remembrance of those who suffered on Kristallnacht and in the Shoah, as well as a reminder of how and why we, as a collective society, commemorate such tragic events. Remembrance is essential; however, we also must act in tangible ways to protect all peoples in our diverse community.
In recent years, there has been the unfortunate growth of attacks on minority groups and those who are “ the other.” This highlights the need for us to stand together to protect and safeguard all peoples, regardless of religion, race, sexual orientation or other factors, which may make them targets of a hateful few. And, in this context, the Victoria Shoah Project is inviting political and law enforcement leaders, as well as representatives from the diverse faith communities, to join together at the commemoration to lead the reading of a pledge of mutual respect and support.
It is also inviting the entire community to join the event – to remember the past and commit to take action for a better future, where we will respect and protect our neighbours, not remain silent in the face of any injustice against any person or group and work towards building bridges leading to unity and shalom (peace) in our community and beyond.
George Heyman, ninth from the right, with family members in Poland last year. (photo from George Heyman)
Like scores of other British Columbians, George Heyman owes his life to Chiune Sugihara.
Heyman, who was reelected Saturday as MLA for Vancouver-Fairview, was born after the Second World War. But his parents escaped Poland via Japan thanks to the assistance of Sugihara, who was the vice-consul for the Japanese Empire in Kaunas, Lithuania. At risk to his career and probably his life, Sugihara betrayed orders of the Imperial Japanese government and issued transit visas that are credited with saving the lives of at least 6,000 European Jews.
Heyman, who was minister of environment and climate change strategy in the last government, was sketchy on some of this family history. So, at the urging of a distant cousin who is “a ferocious researcher,” Heyman, his sister and other family members from around the world convened in Poland last year.
“[The cousin] found others as well and he started communicating with us and sending us snapshots of things that he’d found in archives and going back a couple of hundred years,” Heyman said of the cousin, who is a retired professor in Denmark. “He found information about the village that our ancestors had once lived before they migrated to Warsaw.”
The diverse group of family members spent about 10 days together in the summer of 2019.
“We met in Warsaw, we had an initial family dinner of 20 people, three generations,” he recalled. “Everybody said a little bit about what it meant to them to be back, as well as where their lives had taken them.”
The cousin had prepared a family tree and presented each guest with a scroll outlining their genealogy. They then traveled as a group to Praszka, the village where the family had originated but left for Warsaw, probably in the late 1700s or early 1800s.
Both of his parents, Stefan Heyman and Marta Eliasberg Heyman, were born in Warsaw and they were family friends with the noted pedagogue and child advocate Dr. Janusz Korczak.
“My grandmother had been a volunteer working with him and my grandfather, who was a doctor, had also worked with him,” said Heyman. “We visited the site of the orphanage, which is now a commemorative museum. We went to the Jewish cemetery in Warsaw.… I was so pleased to see that so much had been done to rehabilitate much of the cemetery. People had been working on it since the end of the Second World War, but work continues. We wandered, we found gravestones of relatives and people we thought might be relatives. We talked to people we met there.”
They also visited the remnants of the Warsaw Ghetto, where Heyman’s maternal grandmother had been confined but from which she was rescued before the ghetto was liquidated, in 1943.
His maternal grandfather had died before the war and his grandmother, Stella Bernstein Eliasberg, had remained behind when Heyman’s parents fled. She was incarcerated in the ghetto, but was rescued in a scenario of which Heyman knows only the barest details. The ghetto wall abutted the side of a church and someone – friends of his grandparents, he thinks – brought clothing as a disguise and smuggled her out through the church and into hiding for the rest of the war. Heyman does not know whether there was any communication during this time between his mother and his grandmother. But, shortly after the war, Heyman’s parents were able to bring his grandmother to Vancouver, where she lived with them and played an important role in his life, until she passed away just before Heyman’s bar mitzvah.
Nothing is known of the fate of Heyman’s paternal grandparents.
“I often wonder what it must have been like for my father,” he said. “It’s hard enough when we remember a loved one who has died and we know the circumstances of their death. It’s horrific, as it has been for so many, many, many people … they are left only to imagine what their loved ones went through in their final days and hours. That was my father.”
The trip refashioned Heyman’s conception of his family.
“I always thought of my family as being very small,” he said. “In fairness, I didn’t know that some of these people even existed…. It gives me a sense of continuity and history.”
The trip also helped emphasize for him the lessons of the past for the politics of the present.
“We see right-wing violence, we see the beginnings of fascism appearing in many countries,” he said. “We don’t have to look far to see what happens if we take things for granted.”
He brings that experience back into his current work.
“That’s one of the reasons that our government, after 16 years of its elimination, reinstated the B.C. Human Rights Commission,” he said, “because it’s not enough to just deal with racist behaviour, hate behaviour, after it happens, we need a commission that will be responsible for educating people and recommending programs to raise people in an atmosphere of tolerance and love, not suspicion and hate. So that is also a very significant and often unnoticed achievement of our government, and we did it very early.”
He reflected: “The trip was meeting a family that I never knew I had and having more of a sense of being grounded in my family history, as well as the terrible recent history of what happened to our and so many other families, just dispersed, another diaspora all over the world.”
Judy Weissenberg Cohen, at the age of 92, recently published her memoir, Cry in Unison. (photo from Riddle Films)
On erev Yom Kippur, in a Nazi concentration camp, a group of Hungarian Jewish women and girls prevailed upon two comparatively sympathetic kapos to obtain a lone candle and a single siddur.
Judy Weissenberg Cohen, a Toronto woman who, at the age of 92, recently published her memoir, was one of those girls.
“In this place, where we felt that instead of asking for forgiveness from God, God should be asking for forgiveness from us, we all wanted to gather around the woman with the lit candle and siddur,” she said during a virtual book launch Sept. 14. “She began to recite the Kol Nidre very slowly so we could repeat the words if we wanted to, but we didn’t. Instead, all the women burst out in a cry in unison. Our prayer was the sound of this incredible cry of hundreds of women. I have never heard, before or since then, such a heart-rending sound. Something was happening to us. It was as if our hearts were bursting. Even though no one really believed the prayer would change our situation, that God would suddenly intervene – we weren’t that naïve – the opportunity to cry out and remember together reminded us of our former lives, alleviating utter misery even for the shortest while. In some inexplicable way, it seemed to give us comfort. Even today, many decades later, every time I go to Kol Nidre services, I can’t shake the memory of that sound. This is the Kol Nidre I always remember.”
Cohen’s book, Cry in Unison, was published by the Azrieli Foundation’s Holocaust Survivor Memoirs Program. Cohen’s is the 113th memoir published by the program. The books are offered to schools and universities across Canada at no cost, providing educators with an accessible entryway to teaching about the Holocaust by approaching history one story at a time.
Cohen was born in 1928, the youngest of seven children in the Weissenberg family.
In 1938, when she was 10 years old, her parents and other Hungarian Jews became increasingly alarmed by news from adjacent countries, including the Anschluss of Austria, followed a few months later by Kristallnacht.
When the mass transport of Jews from Hungary began, in 1944, Cohen spent days in a boxcar with 78 others, with two buckets – one for drinking water, the other for a toilet. On arrival in Auschwitz-Birkenau, as they disembarked from the cattle cars, a worker approached women with children and “very quietly in an urgent tone” told the young mothers to hand their children over to the grandmothers.
“At the time, we didn’t know what it meant,” Cohen recalled. “The fact was [the worker] asked the young mothers to give children over to the grandmothers because he knew that, within hours of our arrival, the grandmothers who looked 45 years or older and Jewish children 14 and younger immediately will be murdered in the gas chambers of Birkenau. He wanted to save the young mothers. If you didn’t carry a child, then you lived. If you carried a child, even if the child wasn’t yours, you went to the gas chamber with the child.”
Cohen and her sisters were showered, shaved and given dirty hand-me-down garments. Sent outside without towels to dry themselves, Cohen could not locate her sisters.
“Only when they started to talk … and all of a sudden we started to laugh in our painful way,” she recalled. “How drastically we changed within a few hours.”
Cohen was subsequently transported to Bergen-Belsen concentration camp and then to a forced labour facility that was a sub-camp of Buchenwald.
In the spring of 1945, on a death march through the German countryside, she was finally liberated. The realization came in a German man’s choice of language.
With other girls and women, Cohen was sleeping in a barn during the march. “In the morning, there was a loud knock on the barn door,” she said. “We woke up all of a sudden from our shallow sleep and there stood a guy in the doorway. I still remember, it was a beautiful sunny day, the sun was behind him and he stood there like a dark silhouette. And, in a nice, strong voice in German, he said, ‘Fräuleins!’”
The women were startled as much by the word as by the awakening.
“Did he really say Fräuleins? A German addressed us as Fräuleins?” they asked one another, “The war must be over. A German hasn’t addressed us in a civil tongue for ages.”
He immediately continued: “Fräuleins, you are free.”
The terms liberation and freedom may be equivocal given what Holocaust survivors experienced. In Cohen’s case, she returned to her hometown in Hungary, certain that if she, the youngest, had survived, then surely her elders, who were more capable of caring for themselves, would likewise be coming home.
“I don’t know why I dared to be logical about the Nazi genocide,” she said.
Instead, she was reunited with one brother, one sister and two cousins.
“So it was very traumatic,” she said. The trauma was accentuated by the fact that some of the returning villagers had been on work battalions and had not experienced the death camps, and in fact had no knowledge of them.
“I had to be the messenger to tell them that their wives and their little girls were murdered in the gas chambers in Birkenau,” she said. “They didn’t believe me. They actually [considered] me insane.”
She went to a displaced persons camp – constructed on the grounds of the razed Bergen-Belsen concentration camp – and lived there for two years, learning a trade. But, when the opportunity came to emigrate, it wasn’t as a dental technician that she was chosen.
The Canadian government was seeking 2,500 garment workers. Though she had no experience, Cohen faked it and came to Montreal ostensibly as seamstress. (She moved with her family to Toronto in 1961.)
“But, with all other difficulties that we overcame through the time, I finally learned, with kind helping people, how to put together a dress and made some kind of a living,” she said. “The contract was only for one year, but I stayed for three years.… During those three years, I also prepared myself to change skills, change profession. I learned French, I learned English, I took a course to become a bookkeeper with typing ability and switch to office work.”
There was no psychological support and the term post-traumatic stress disorder did not yet exist.
“I don’t think we realized that we were traumatized,” she said. “You went through difficult times but it didn’t have a name. It so happened that my sister and I, and my brother, we had self-help among ourselves…. The emotional baggage, as far as I’m concerned, and I can only speak for myself, that had to be put on the back burner. It no longer was a priority to talk about it. Furthermore, nobody wanted to listen to us…. We just went on living as new Canadians and establishing new lives basically on the ashes of the old, and even became happy Canadians, got married, had children. We became like all other Canadians, overcoming all emotional difficulties by not giving them eminence in our lives.”
Cohen became a public speaker, sharing her Holocaust experiences with schools and other audiences after she had a run-in with neo-Nazis in downtown Toronto. She also has become a researcher and author on the topic of the unique experiences of women in the Holocaust.
Above all, Cohen said, she wrote her memoir in the 10th decade of her life as a warning.
“Mainly, I would like you to understand that this generation and subsequent generations must learn from us while we are still alive that this kind of depravity, one human to another, was possible and did happen and, unfortunately, it could happen again,” she said. “We are writing it to you all as a warning, as a very serious warning of what can happen even in cultured, educated, civil societies.”
Israel’s Lavi furniture factory recreated Carlebach Synagogue’s original ark from three prewar black-and-white photos. (photo from IMP)
Viewing the restored Carlebach Synagogue in Lubeck, Germany, brings to mind the biblical prophecies of consolation, where the Jewish people are reassured that the day will come when not only will they be restored to their land, but their houses of worship will likewise be restored. Sadly, neither the shul’s rabbi nor any other of the original community members are alive today to revel in the synagogue’s reinstated glory; however, in an interesting twist, several of the rabbi’s grandchildren are the children of founding members of Kibbutz Lavi, whose furniture factory designed and built the synagogue’s ark and other holy articles.
Rabbi David Alexander Winter, rabbi of the Carlebach Synagogue, fled Lubeck in 1938, together with most of his community. Several months later, on Kristallnacht, when many of Germany’s synagogues were torched and burned to the ground, the Lubeck shul was damaged and looted, but not destroyed – the building had been sold to the municipality and the contract, signed by the rabbi, was inside the synagogue, in plain view.
For Winter’s grandchildren, seeing the restoration of their grandfather’s synagogue is especially moving. “It’s a feeling of coming full circle,” said Yehudit Menachem, who visited Lubeck last year, seeking to learn more about her family history. Dr. Ariel Romem, a pediatrician and one of the grandsons, remarked that the restoration is symbolic of the re-blossoming of the Winter family and of the Jewish people as a whole. “They may have ruined the shul, but they never succeeded in breaking us,” he said.
In the seven decades since the Holocaust, the once-stately synagogue, established in 1880, has suffered looting, a firebombing, squatters and general neglect. German architect Thomas Schröder-Berkentien began working on its restoration in 2010, but the project was stuck due to a lack of funding. In 2016, the federal government dedicated a sizable sum, with other funding arriving from the Schleswig-Holstein state, the Lubeck-based Possehl Foundation and UNESCO, which had declared the Old City of Lubeck a World Heritage Site. The total cost of the project amounted to almost $10 million.
Schröder-Berkentien was intent on finding the best craftspeople for the synagogue furniture, and also felt that it was only right that the furniture should come from Israel. He found the Lavi furniture factory online and, after several inquiries and a visit to the carpentry workshop along with his team, was assured that they had the necessary experience and expertise to perform the research and produce items of quality and beauty. Indeed, in its 60 years of operation, Lavi has designed and produced interiors for synagogues in more than 6,000 Jewish communities around the world, including for new and restored synagogues in Germany.
Motti Namdar, the factory’s chief planner, described the challenge, and ultimate satisfaction, of creating replicas of the original items. “We only had three prewar black-and-white photos to go by,” he explained. “The photos showed only one angle and even that was not very clear. It was difficult to make out a lot of the detailing or which metals were used, especially for the ark, which you can see from the photos is very unusual.”
Ultimately, much of Namdar’s work had to be done by deduction and a knowledge of the history of the period. “I traveled to Lubeck to see the synagogue and examine the parts that had not been damaged. Part of the ladies’ gallery was intact. The architect had hired restoration experts who carefully removed the layers of paint from the walls, exposing the original murals. The synagogue as a whole had been built in the Moorish style, and I proceeded in that direction.”
In one of the photos, it’s possible to make out the pointed roof-like structure at the top of the ark, which Namdar designed to include 1,500 “scales,” all coated in pure gold. Under Namdar’s direction, the Lavi factory completed all the articles by the deadline. “The hardest part wasn’t the tight schedule, but, rather, building everything such that it could be taken apart, packed and shipped, and then reassembled so that everything fit perfectly.”
Since its restoration, Carlebach Synagogue in Lubeck, Germany, has been serving as a spiritual hub for Lubeck’s 700-strong Jewish community. (photo from IMP)
But while it was clear to the craftspeople at Lavi that they wanted to produce replicas that were as authentic as possible, the project’s architect, Schröder-Berkentien, was intent that the structure itself, which was restored to be a national monument, should serve as a testament and, in his words, “like a wound,” as a painful reminder of the events of 1938. This was the reasoning behind his decision not to redo the synagogue’s original ornate façade, which, together with the cupola and other elements, had been destroyed on Kristallnacht. “The plain red brick tells the story of what happened,” he said. “A rebuilt façade would ignore that part of history, failing to show the suffering of the era. This is what makes it such a unique monument among other German synagogues.”
When news of the coronavirus pandemic first broke in January, the factory began working overtime so that everything would be ready for the gala re-inauguration, which was to have been attended by high-ranking German officials, including Chancellor Angela Merkel, members of the restoration committee and local community figures, as well as Winter’s grandchildren from Kibbutz Lavi. However, when it was finally time for the assembly and installation of the furniture, the world was already in COVID-19 lockdown. As soon as it was possible, Lavi sent their own experts from England to complete the work. Now, the synagogue stands in all its resplendent glory, but the ceremony has been postponed indefinitely.
The important thing is that the synagogue is open and operating, serving as a spiritual hub for Lubeck’s 700-strong Jewish community. “This synagogue is not only a place of prayer, but a symbol of the revival of Jewish life in Lubeck, throughout Germany and around the world,” said the current spiritual leader of Lubeck, Rabbi Nathan Grinberg.
– Courtesy International Marketing and Promotion (IMP)
