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Soutien FMS
May 3rd, 2012
By: Susan de la Fuente
from the JewishPess.com
May 17th, 2012
Rivkah Bloch grew up in Telz (Telsiai), a historic township and renowned Torah center in north-west Lithuania. In 1939 the Jews of Telz numbered about 2,800, some 28 percent of the population. Rivkah’s paternal grandfather Reb Yosef Leib Bloch, (1849-1930) zt”l, also known as Maharil Bloch, was a distinguished personality and a prominent scholar and educator. Besides his position as town rabbi, he headed the great Yeshivah of Telz that his father-in-law Rav Eliezer Gordon, zt”l had founded. Its student body numbered around 400 students in 1900.
One of eight children, Rivkah Bloch attended the high school that her grandfather had founded. At Yavne, which belonged to the high-level educational network of Agudath Israel, limudei kodesh or sacred subjects were taught in Hebrew alongside a broad curriculum. Since the girls were actively encouraged to talk Hebrew during school breaks, Rivkah acquired a sound knowledge of Hebrew and also learned Lithuanian, German and Russian.
When Lithuania lost its independence in 1940, the Russians disbanded the yeshiva and the religious high schools. The disastrous German invasion followed on June 22, 1941, reaching Telz on June 26, where they wreaked slaughter and destruction. Armed Lithuanians under Nazi command brutally rounded up the Jews, stole their valuables and ejected them from their homes. On July 15, Rivkah’s father, brothers and male relatives were shot to death or buried alive with the other Jewish men in mass graves at Rainiai, four kilometers away. In bidding farewell to three of his daughters, Chasya Hy”d, Naomi and Rivkah, Rav Zalman-Shmuel Bloch urged them to remain true to their heritage as religious women.
Most of the Jewish women and children were liquidated at the Geruliai concentration camp on August 30. Children were buried alive, while babies’ heads were smashed with stones. (Many of the atrocities are documented at http://kehilalinks.jewishgen.org/telz According to this source a few Lithuanian farmers extended help to the suffering Jewish women on forced labor details, while others abused them severely and murdered them in some cases.)
In the final months of 1941 the Lithuanians and the Gestapo continued their cruel abusive behavior. Fifteen-year-old Rivkah was transported to the Jewish ghetto in nearby Shavli (Siauliai) late in 1941. Aware that death was imminent if she stayed there, Rivkah escaped together with her cousin Miriam Kleiner. The girls sought refuge in a wooded area where they wandered among farming villages and forests.
During the final years of the war, Rivkah was often left to face adversity totally alone. Sometimes non-Jews in isolated areas would pity her and shelter her for a few days, but mostly she had to hide in barns, cowsheds and pits and forage for food in garbage heaps. Since Nazi sympathizers were swift to alert the police to her presence, the Gestapo almost caught her many times. Once she burrowed deep into a pile of hay to hide, concealing herself just a fraction deeper than the jabbing and poking of her pursuers who finally abandoned their search. Another time she huddled, trembling behind a bed, while the police searched the house of her host. Their daughter covered for her by sitting on the bed, where she busied herself with some sewing or knitting. On another occasion, when the police came to the front door of a house where Rivkah sheltered, she was unceremoniously pushed out the back door into a snow-covered potato field. Famished, she ate some raw potatoes to still her hunger and spent the night without shelter. Even more traumatic than the torments of hunger and cold was her isolation, the heaviest burden she had to bear. Believing that she was probably the last Jew to survive, she pleaded with the Almighty not to leave her all alone in the world.
Although Rivkah’s two surviving siblings in the USA urged her to join them, she was resolved to resume her life in Israel. Her sister, Naomi Bloch Stein, who married Rabbi Pesach Stein zt”l in 1948, and her cousin Chaya Bloch Ausband were the only two Jewish women to survive the war in Ghetto Shavli. Another sister, Shoshana, was brought to America before the war by her chosson, Rav Mordechai Gifter zt”l. However, because Rivkah simply did not wish to live among non-Jews any longer, she joined up with other illegal immigrants who went to Israel via Italy. They landed in the middle of the night on a rickety Maapilim boat in 1946 near Atlit, and luckily the British authorities did not notice their landing.
Twenty-year-old Rivkah recovered her happy disposition and sense of humor in Israel, putting behind her the years when, in her son’s words, “She lived like a hunted animal.”
Une exposition qui se construit
May 17th, 2012
Afin de commencer à mettre en place l’exposition des 500 jeunes filles, Michel Grosman est parti à Rome rencontrer Massimo
Berretta, photographe et graphiste.
Ils ont travaillé une semaine en mai pour chercher la voie la plus sûre qui permette de raconter la vie des élèves du lycée Yavné. Il y a toujours une dimension magique qui opère lorsqu’on restitue du néant de jeunes et beaux visages. Les regards marquent l’esprit, l’émotion affleure. Deux exemples de beauté tirés des archives de Vilnius….sans commentaire.
Bat Kama At in Lithuania
May 3rd, 2012
OUR ONE WEEK VISIT TO LITHUANIA, IN VILNIUS AND IN TELSIAI
April 23- April 30
1) Meeting again with Kamile Rupeikaite, Deputy Director at Vilna Gaon Jewish State Museum, we discussed common perspectives on the project. The period of end of spring/beginning of summer 2013 has been envisioned for the exhibition of the works the students of Telšių Vincento Borisevičiaus gimnazija, in dialogue with our own work in process representing the life and education of 500 Jewish girls from the Yavne gymnasium in Telsiai – beginning with around 100 to 125 portraits.
2) Meeting with Jonathan Berger, Public Affairs Officer, and Inga Sydrys, Grant Manager and Outreach Coordinator at the Embassy of the United States of America.
a) We discussed the possibilities of supporting Bat Kama At for the research of new larger grants to develop the project and the exhibitions.
b) They expressed a great interest in screening our film [nemt].
c) After having supported our acquisition of the copies of documents (File 1382-1) at the Lithuanian Central State Archives, further support for the project has been considered on a higher level.
3) Meeting with Audelin Chappuis, Attaché culturel and Directeur adjoint of the Centre culturel français. Demo of the website. Interest in the project and in screening of our film [nemt].
4) In Telšių Vincento Borisevičiaus gimnazija, 4 full cessions of work with the teachers team and large groups of students (2 days) – in the form of conferences and workshops encouraging strong a involvement from the students. Classes of 12th, 11th and 8th grades reprensented and involved. Director Robertas Ezerkis, Janina Bucevičiūtė, professor of History, and Lina Garbaliauskaitė, professor of English were present and involved.
a) We have made a historical presentation of the context of the Jewish society in Telsiai, focusing on social and educational life of young people. Answer to many questions risen by the students.
b) In the workshops, motivated students have proposed many very good projects, among them 2 written scenarii during the cessions:
- One fiction short film (26’ – );
- One short documentary film about the work of the students on Bat Kama At (10’) ;
- One fiction photo novel with some historical reconstitution in costumes (black and white) ;
- One photo reportage team to explore the visual traces in what is left of Jewish places in Telsiai ;
- Different individual drawing and painting projects – some have already been realized at the occasion of the Conference on Holocaust Day under the guidance of the art teacher, Marija Krajinskiene, soon to be presented on this page ;
- Individual writing projects (audio support).
5) We had the priviledge to meet the well known Gemaite artist Romualdas Inčirauskas in the presence of his wife Zita, and son Kazimieras, and presented them the project Bat Kama At and the website.
a) We presented to Romualdas our project of a 24h installation of the 500 portraits (see website) in Telsiai on the Market place and in the streets.
b) We evoqued with him the possibility of his own involvement in the project, individually as an artist, and as professor in the Telsiai Art School.
c) Romualdas Inčirauskas has had a main exhibition in the Gaon Vilna Jewish State Museum, and has many major works of sculpture in the historical Telsiai, related to all aspects of the history of Gemaite, including the door of the Cathedrale. He and his family are profoundly concerned by the future of Jewish memory in Lithuania. They have walked us to the new monument erected to honor the memory of the 500 girls and women of Telz murdered on December 1941.
Reyzel Berkman : Un carnet écrit avec son sang
April 21st, 2012
Reyzel Berkman : Un carnet écrit avec son sang
Reyzele Berkman, aujourd hui Shoshana Privalski, avait fait état au téléphone de ses craintes par rapport à Internet, ce nouveau media inconnu. Elle ignorait que ses documents scolaires et ceux de sa sœur Bat Sheva figuraient déjà sur ce site :
Lors de notre rencontre, le 17 avril, elle reçut donc la copie de ces trois documents qu’elle examina avec une certaine émotion et aussi quelques commentaires teintés d’humour sur les notes obtenues à mi parcours figurant sur le diplôme de la 4e année délivré par le lycée Yavne. « A sheyne meydele bin ikh geven », finit-elle par conclure – j’étais une jolie petite fille.
Un simple bulletin d’école primaire concerne sa sœur Bat Sheva, dite aussi Bebele, reconnue par plusieurs témoins sur des photographies de classe, et dont le nom m’était familier depuis le début de cette enquête. La fille de Reyzele, Dvoyre, se joint rapidement à nous ainsi que sa petite fille Bat-Sheva, nommée d’après sa sœur. Sa fille me confie qu’elle veut se rendre depuis longtemps à Telsiai, sur les traces de sa famille, et s’enthousiasme pour le travail accompli par ce projet.
Officiellement Reyzl est née en 1924, mais elle s’était rajeunie de 2 ans pour pouvoir entrer au lycée. Son père était shoykhet, abatteur rituel.
Si elle peut reconnaître de nombreux visages, en revanche peu de noms lui reviennent. C’est du reste compréhensible car je lui présente des photographies de classes dont les jeunes filles sont plus âgées qu’elle.
Elle me montre le livre qu’elle a publié en Israël. D’abord nous le feuilletons et elle commente quelques-unes des photographies. La qualité de la reproduction étant très médiocre, on voit mal les visages des jeunes filles qu’elle me montre et je ne mesure pas le caractère réel de ce livre, l’origine de ces mémoires.
Sur une de mes photos, elle rectifie l’identification d’une des jeunes filles, il s’agit d’une des filles Merkin et non de Myriam Bloch. Elle est formelle. Sur une autre de mes photographies, elle reconnaît (en bas 5e au milieu) Rasia Taitz (Tayts). Sur la même photo (en haut 1ère à droite), elle identifie également la 3e des filles Merkin.
Au milieu de la photo se tient un professeur de latin. Elle affirme que l’un deux aurait assassiné des filles juives pendant les tueries, et que celles-ci auraient crié : « Professeur …., pourquoi tirez-vous sur nous ? ». Elle n’est pas sûre du nom de cet homme.
Outre cet épisode déchirant, le caractère crucial du livre de Shoshana se dévoile peu à peu. Elle décrit l’épuisement de sa sœur au moment où elles se décident à fuir le ghetto. Elles ont été prévenues de la liquidation des jeunes filles sous peu. Au moment de gravir la barrière qui approche les deux mètres de hauteur, le sentiment d’abandon gagne tantôt l’une, tantôt l’autre. Elles s’exhortent mutuellement et chacune est tentée de s’effondrer dans la neige et de se laisser mourir plutôt que de fuir en plein décembre.
Durant leur fuite, Shoshana, plus brune, plus juive d’apparence, prend la décision de se séparer de Bat-Sheva, de complexion plus claire, qui peut passer plus aisément pour non-juive. Comment elles on pu s’en tirer pendant toute la durée de la guerre, elle ne le comprend toujours pas. Elle me parle d’une famille Rabinovitch dont tous les membres ont été massacrés dans leur maison.
Enfin Shoshana fait sortir à sa fille Dvoyre d’une grande boîte en carton argentée un manuscrit de grand format 21 par 24, relié dans le sens de la largeur. Il me faut encore un temps pour comprendre. Enfin Shoshana fait amener à sa fille un petit sac à main. Celui-ci contient une petite pochette qui ne la quitte jamais, comme celle où Rosa Portnoi conservait ses trois photos de classe, au fond de son sac.
De la pochette, elle tire un tout petit manuscrit, relié il y a bien longtemps lui aussi dans le sens de la largeur. C’est l’original de la copie en grand format et du livre.
L’écriture est régulière et serrée, soignée, hâtive et parfois délavée et reprise. Le papier manquant, les lettres et les mots se resserrent de plus en plus.
Le journal, me dit-elle, a été rédigé chez la femme lituanienne qui l’a protégée pendant toute la guerre, cachée, nourrie, habillée et traitée comme sa propre fille, au risque de sa vie. Afin de contribuer à son entretien, Reyzl/Shoshana travaillait au métier à tisser.
Lorsqu’elle n’avait plus d’encre pour écrire son journal, elle utilisait parfois la teinture qui servait à colorer les étoffes (du lin probablement. Parfois, à cours d’encre ou de teinture, elle se piquait les doigts et écrivait avec son sang. Elle me montre ainsi des passages écrits au sang qui se sont estompés. Son journal rapporte, au jour le jour, les quatre années de persécution et de peur vécues sous la protection de cette femme chrétienne.
Après la guerre, lorsque Shoshana lui envoyait des colis d’Israël, la femme l’implorait de ne pas priver ses propres enfants pour elle.
Mon grand-père Trotski
April 11th, 2012
MON GRAND-PÈRE TROTSKI
11 avril 2012, Tel Aviv, Bat Kama At s’apprête à rencontrer Sonia (Sarah) Toor.
L’une de mes jeunes filles née en 1920, et que je dois interviewer Dimanche, Sonia (Sarah) Toor, me rappelle très troublée.
Après s’être assurée que le père de ma mère se nommait bien Borekh Portnoi et que la famille vivait en face du cimetière de Telz, elle me dit : « Je me souviens parfaitement de cette famille. C’était une maisonnée très pauvre et pleine de petites filles (il y avait à la veille de la guerre 7 filles et un garçon). Ton grand-père, sais-tu comment on l’appelait à Telz ? ».
Je reste interdite, hésitant entre plusieurs souvenirs et autant d’émotions. Rosa Portnoi, qui était intarrissable sur son lycée Yavne de Telz, ne s’épanchait pas sur sa famille, et savait peu de chose sur l’histoire de son père, qui était un orphelin, originaire de Pinsk, et avait deux frères dont l’un avait émigré aux Etats-Unis au début du siècle et l’autre vivait à Ber-Sheva.
« Ton grand-père – dayn zeyde – poursuit-elle, était connu sous le nom de Trotski parce qu’il était éloquent, élégant et professait avec conviction des opinions de gauche. »
Baruch Portnoi avait travaillé aux chemins de fer (Pinsk faisait partie de l’Empire tsariste), et semblait avec sa vareuse et son képi portant un insigne sortir d’un film d’Eisenstein.
La guerre dite soviéto-polonaise et son cortège de pogromes, qui avait fait rage jusqu’en Biélorussie en 1919 et 1920 avait-elle dévoré sa famille ? Rosa parlait d’un oncle, un jeune étudiant de yeshiva, qui avait été fusillé par les soviétiques sous l’accusation d’espionnage. Les Juifs – qui n’avaient pas un goût inné pour la guerre, même révolutionnaire, et lui préférait l’étude – avaient souvent fait les frais de telles violences.
Rien n’indique quand Barukh a quitté Pinsk. En 1921, Rosa, la première-née de huit enfants, voit le jour à Telsiai (Telz)
La santé de Barukh n’était guère brillante et c’est, paraît-il, pour cela qu’il abandonna les chemins de fer pour devenir un bal-hagole, un conducteur de charette, qui ne transportait pas de marchandises mais conduisait les clients à la gare ou sur de courtes distances.
Sonia ne pouvait oublier la pauvreté dans laquelle elle avait trouvé cette famille, dans la maison située en face du cimetière de Telz et à une faible distance du premier emplacement de l’école Yavne. Une image est restée gravée dans sa mémoire et c’est cette image surtout qui l’avait poussée à me rappeler et qu’elle ne pouvait garder pour elle jusqu’à dimanche. Un jour d’hiver, par un froid mordant, elle se rend dans la maison avec Rosa Portnoi et voit qu’une vitre brisée n’a pas pu être remplacée et qu’elle est colmatée par un coussin qu’on a fixé là pour atténuer le froid.
C’est vers cette époque peut-être qu’a été prise cette photo de famille. Pour quelle occasion, je ne sais, mais on y voit la mère de Rosa portant son cinquième enfant, et les petites filles au regard un peu perdu dans leurs robes parfois trop grandes, et Nekhemie, le petit dernier assis sagement. Les yeux de Barukh fixent sereinement l’appareil.
Dans son costume trois-pièces bien coupé, il pense peut-être à l’avenir de ses filles. C’est lui qui encouragea sa première et celles qui suivirent à acquérir une solide éducation. Rosa, quant à elle, désirait fréquenter le Gymnasium Yavne après l’école élémentaire, et suivre les cours réputés de son directeur, le Dr. Rafael Holsberg-Etsyon, mais l’année même où elle intégra le lycée, à la rentrée scolaire de 1933, celui-ci se mit en route pour la Palestine. Barukh avait l’habitude d’aider sa fille dans les matières scientifiques et de la gratifier d’une pièce de monnaie pour chaque bonne note.
Rosa parlait de son père comme d’un homme pieux, mais sans doute a-t-elle effacé de sa mémoire les tensions qu’elle a dû ressentir entre sa très religieuse éducation au lycée Yavne de Telz et ce père aux idées de gauche très arrêtées et hautement revendiquées. La Lituanie indépendante qui glissait lentement vers un régime autoritaire sous la présidence de Smetana laissait encore une petite place et la vie sauve à ce supposé émule de Trotski.
Each face in its utter singularity
Michael Gottsegen, Ph.D.
Department of Religious Studies,
Brown University
Each face in its utter singularity, eyes meeting mine, imploring, asking, putting me into question. My comfortable world is punctured, my ease, my present, my future, are called into question by the past which becomes strangely present in each of these faces. Indeed my time is displaced by the time of the other, and though that other’s time, as measured by clocks and calendars, expired long ago, beholding, and being held fast by, the singular face which looks at me straight on, my own easy relation to time is undone, as I am undone.
students of Gymnasium Yavne, Telz Lithuania, around 1936
How does one look at these faces which look back, which look ahead untroubled by a future which would doom them all and come to trouble us profoundly? If one takes in these photos as ensembles, as period portraits, as generalized symbols of what was lost, then one might become nostalgic, respectful, elegiacal — without being especially troubled by the individual faces which in their utmost singularity implore and demand a singular answer from each of us who permits the other’s claim to register as such. Even if only regarded as a collective portrait, these pictures are still poignant historical artifacts which have much to tell us about a vanished world whose loss we feel compelled to mourn. But if we permit ourselves to be interrogated by these faces in their individual particularity, something deeper still comes into focus: a moment in which we are elected and compelled to respond with all that we are and with all that we have to the charge conveyed by the last glimpse of a life that is irreducibly unique and at the same time is shadowed by a disaster which is about to cut it short.
Levinas, in writing of the face, acknowledges that the height and uniqueness of the other, which is especially signified in the other’s face, is not only signified there. Thus he speaks of the face being sensed in the line of the other’s shoulder or neck or torso. In viewing the documents gathered together on Bat Kama At? I was reminded of this broader conception of the face when I came upon the signatures of the students of Yavne Schools of Telz which struck me as even more singular and as even more poignant than the faces in the photographs. In a different way, perhaps, each signature is even more expressive than the faces in the group photos of the intangible uniqueness of each of the girls. Each signature is different – one more firm, one less so; one more rounded, one more angular; one more graceful, one more emphatic. But just as the ethical point of the face to face relation is missed if the relation to the other becomes an exercise in prosography, so too is it missed if the relation to the other’s handwriting becomes an exercise in graphology. Rather the ethical point with respect to the other’s face and signature is not what they are as objects, which we might characterize and which in their objectification affirm us as subjects, but what they signify individually as expressions of the other’s irreducible uniqueness which demands something from each one of us as they call into question our own unreflective self-absorption and summon us as singularities ourselves to respond deeply, ethically, individually to the question posed by the singular face that challenges us. There is a shock or surprise in such an encounter which recalls Jacob’s utterance to the effect that “God was in this place but I did not know.” But having met the face of God in the faces of the others whose gaze meets our own when we look upon these photographs, or upon these signatures, we emerge changed, different from who we were before, and charged to act differently, to act better in the world of the present, to pay it forward, as it were, because we cannot give back, at least not in a direct way, to the girls of Telz whose lives are forever captured in these photos. And for having brought these photos to light, and for having brought these young women to our attention, we are greatly indebted to Isabelle Rozenbaumas, daughter of the daughters of Telz, who has retrieved these still glowing embers from the ashes.
–
Michael Gottsegen, Ph.D.
Department of Religious Studies,
Brown University
Signature of pupils of the Yavne elementary schools during a visit at the Samogitian Museum “Alka”. October 27, 1933. This museum of Samogitian region and culture has been created in the early thirties with the strong support of the Telsiai Jewish community. (Source of document and information : Museum Alka, documentalist of the museum, Ms. Vida Rimkuvienė)
TENTATIVE LIST OF THE CHILDREN WHO VISITED THE MUSEUM ON OCTOBRE 27TH 1933 with references to other sources mentioning their names:
M. Pšedmeski
Signature of the teacher and director of Elementary school Pshadmetski
S. T. Šorisaitè
Sore-Toybe Shores
2011-09-08-Rosa Portnoi-names-yavne-Museum Alka. A taylor’s daughter remembered by Rosa Portnoi, mother of the author
Ch. Klocaitè
Klotz
M. Jankelevičutè
M(ina) Yankelevitz
USHMM list (Lithuanian Name Project)
M. Šlomovičiutè
Shlomovitch: According 2011-09-08-Rosa Portnoi-names-yavne-Museum Alka Rosa Portnoi, a girl with red hair
Ch. Litvinaitè
2011-09-08-Rosa Portnoi-names-yavne-Museum Alka, mother of the author recalls her childhood friend, the shoemaker’s daughter.
N. Zotaitè (Nochè)
Zott 2011-09-08-Rosa Portnoi-names-yavne-Museum Alka
see document F1382-436 (to come) – diploma August 22, 1940 – Gymnasium Yavne
Zott Nakha: USHMM list (Lithuanian Name Project)
R. Portnoiaitè – Rosa Portnoi
2011-09-08-Rosa Portnoi-names-yavne-Museum Alka, mother of the author comments the names on the list and recalls her school friends and their families in this short audio document.
D. Drapkinaitè
Drapkin
F. Abelsonaitè (Feige)
Abelsonaite Feige see document F1382-58 – diploma May 18, 1933 – Gymnasium Yavne
Abelson Feige: USHMM list (Lithuanian Name Project)
H. Blochaitè
According to Khaye (Bloch) Ausband: Hennia Bloch (Blokh), Reb Elimelekh’s daughter
Hennia Bloch
Blochaitè Henny: diploma in document F1382-351 (to come)
see also USHMM list (Lithuanian Name Project)
Ch. Vesleraitè
Vesleraitè Chasja – diploma June 15, 1940 – Gymnasium Yavne in document F1382-291 (to come)
Vessler Khassia: USHMM list (Lithuanian Name Project)
R. Rostovskytè
Rostovski Rakhel: USHMM list (Lithuanian Name Project)
N. Blochaitè
Noimi Bloch, from the rabbinical family Bloch
Noimi Bloch
interview June 2011 (to come)
Blochaitè Noimi grade report 1933 ; diploma – August 7, 1940 – in document F1382-448
Naomi Bloch: USHMM list (Lithuanian Name Project)
M. Pelcaitè – M. Peltz.
The USHMM list (Lithuanian Name Project) has a number of members under this family name familiar to the author through her own family narrative. Girls from this family have graduated in Gymnasium Yavne. Their diplomas are in the file 1382 of the Lithuanian Central Archives (to come).
F.(?) Palivnikaitè
Polivnik, Freida: USHMM list (Lithuanian Name Project)
A young Polivnikaitè Sara-Mirjam graduated on Mai 9, 1938 (document F1382-203 to come)
B. R. Varejesaitè
Varejesaitè Bliüma-Rochel (Vareyes): document F 1382-284 – August 21, 1933 (to come)
On the USHMM list (Lithuanian Name Project), many names from the family Varyas, Vareyes.
P. L. Klocaitè
Klotz, one of the young girls of this family Klotz – Pessia, Pessia Breine ou Pessia Luba was the friend of the authors mother
This family name is familiar to the author through her own family narrative. Girls from this family have graduated in Gymnasium Yavne. Their diplomas are in the file 1382 of the Lithuanian Central Archives (to come).
Klotsaitè Pesè-Libè: see document F1382-165 – June 12, 1940
Klotz Pessia Luba :USHMM list (Lithuanian Name Project)
The USHMM list (Lithuanian Name Project) has a number of members of this family
Ch. Blochaitè
Khaye Bloch, from the rabbinical family Bloch
Rebbetsin Chaje Ausband: interview 2011
Blochaitè Chaja: grade report of 1934 and diploma August 21, 1940
Blochaitè Chaja: document F1382-341 (to come)
H. Šavėlaitel
Members of the family Shavel have written testimonies in the Sefer Telz
Several members on the USHMM list (Lithuanian Name Project)
Document F1382-266 for Šavėlyte Šheinė Reichė (to come)
From there,2011-09-08-Rosa Portnoi-names-yavne-Museum Alka, as the daughter of the author has noticed it in this audio document, begins the signature of the young boys visiting with the girls. Among them:
J. Kačas
Katz, on the USHMM list (Lithuanian Name Project), many names from the family Katz:
Yaakov, Yehoshua, Yerukham
M. Y. Blechmanas
Moshe Yitzhak Blekhman: the USHMM list (Lithuanian Name Project), among many names from the family.
Probably a brother of Malke Blekhman who graduated from Yavne Gymnasium in 1928 and taught humash in the Elementary school and the Gymnasium.
On the right side of the list
T. Balsemas
Tuvie Balshem, one of the redactors of the Sefer Telz and one of the main informant of the author, who gave access to some photographs of his collection. When this little audio 2011-09-08-Rosa Portnoi-names-yavne-Museum Alka was recorded, in September 2011, the author didn’t know yet that he had passed away in June 2011. His children take care of his important photo collection in Israel.
But also:
Y. Vareyes, according Rosa Portnoi and Moishe Rozenbaumas, maybe Itsik Vareyes.
Ch. B. Shapiro, according Rosa Portnoi, a boy from her family from Telz, from a rabbinical family.
Si vous aimez Batkamaat, partagez le sur vos réseaux sociaux
March 20th, 2012
Si vous aimez Batkamaat, partagez le sur vos réseaux sociaux
Bat Kama At is also a humanistic project to help people cross boundaries in contexts of conflicting memories.
There are things that have to be done at the political level, and other things that have to be done at a cultural,
social, artistic, human level. The place of Bat Kama at is precisely there. It is not politically innocent, but it plays on other aspects of consciousness.
What it needs is a dynamic of people, experts, institutions ready to support the goals of a project striving at the level of people’s awareness, acting
on the profound thoughts and the imaginary of young people, not through fantasy but through knowledge. The author’ endeavor is to shape a methodology based on historical truth and knowledge and on a humanistic philosophy to work in contexts of conflicting memories, and these contexts are everywhere all over the word.
http://batkamaat.org/
Feed backs are very welcome to help the dynamics of the project !
Ce projet est au départ l’oeuvre d’une personne et a maintenant besoin de votre soutien. Visitez le site et réagissez !
Si vous le trouvez à votre goût, mettez un lien sur vos sites, et partagez le sur vos réseaux sociaux.
Begin the first visit of this website with Why Bat kama at ? Commencer la première visite de ce site par Pourquoi Bat Kama At
Begin the visit of this site with “Why Bat kama at”?