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[Page 65]
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Translated by Olivia Feldman
The Holocaust did not spare Romanian Jews. This was a period lacking logic and reason, steeped in unrestrained greed, an era in which the foundations of the world trembled and threatened to bury all of humanity, all their resources and works under the ruins.
Early signals of catastrophe emerged long before then. The “Goga-Cuzist”[1] regime that lasted a short time only left the following markings that could not be erased. The Jews had “earned” shaming, incitement, and mockery from others. Their worsening condition was expressed in all fields. In economic life, spiritual life, and social life, as well as in their treatment by government officials. An evil wind blew and implied the terrible tragedy that would befall the Jewish people.
Before the publication of the 1940 mass decree, Jewish lawyers were eliminated as staff from law firms in Bacău. At the top of the law offices stood a number of antisemitic Cuzist lawyers, among them Urziceanu and Antonio.
The 1940 decree that was published announced the immediate firing of all the Jews that were lawyers, engineers, teachers, architects, and journalists. Before this, they had removed the Jewish journalists from journalistic positions.
In the public high schools in the city there was an environment of antisemitism guided by some of the teachers. A German named Klug, possessing Nazi party ideals, taught Goethe and Schiller, but spent time during his classes on racial theory, on the superior Aryan race and the inferior Semitic race. Stoian was a geography teacher motivated “to advance” and to rise to the top of the Legionnaire's office. He managed to accomplish his dream: In the year 1940, he was appointed to be in charge of the Bacău region. Another antisemitic teacher, Popescu-Caso, who taught Romanian literature, banned his students from
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discussing the Jewish author and playwright Ronneti Roman, who wrote in the Romanian language in the 19th century, claiming that he was not worthy of being among other Romanian authors. Focşa, the music teacher, used to make deranged speeches on “national traitors that do business with kikes[2].” Few were the teachers who possessed broad and democratic horizons, like Butzatu, the nature teacher. People like that were “rare birds” on the instructional staff at the state-run secondary school in Bacău.
Therefore, it's no surprise that Bacău's youth who received an extreme nationalist and antisemitic education became passionate Legionnaires.
In the year 1939 after the assassination of the Prime Minister of Romania, Armand Calinescu, they captured “scapegoats”, many from among the Legionnaires from Bacău, and executed them in Florescu Square.
However, even after these affairs, many Legionnaires remained in the city and all of Romania. They continued to strive towards carrying out the fascist-nationalist plans of their leader, Corneliu Zelea Codreanu, (“Captain”, in Romanian) who was condemned to death and executed in the year 1939 by the order of King Carol II.[3]
Additional signs of the tragedy to come were stories of Jewish passengers being thrown off moving trains. In the city of Dorohoi, a pogrom took place. The Jewish commander, Yanko Solomon, was murdered in the town of Herţa (transferred in the year 1940 to the Soviet Union) in an attack by the Russian army. He “achieved” being the first Jewish victim of the Holocaust era in the Bacău Region. A few months before the ascension of the Antonescu Legionnaires regime in Romania the removal of Jewish soldiers from the Romanian army began. These [Jewish soldiers] were removed from the army and forced to strip off their uniforms and were dispatched wearing only underwear to their platoons. From there they were sent to labor camps. False malicious rumors were spreading that Jews in Bessarabia and northern Bukovina welcomed the Russian invaders who had seized regions according to a Diktat[4] imposed on Romania in the year 1940. According to those stories the Jews took flowers to the Russian Army, and humiliated, ridiculed, and struck the Romanian officers who were there when the [Russian] invaders entered. These rumors greatly contributed to the reinforcement of antisemitism and persecution against the Jews in Romania.
The Jewish refugees from Poland that fled to Romania after their nation was occupied by Nazi Germany told new stories. They told of the terrible faces of the Nazi occupation and of their attitudes toward the locals; they attacked the Jews to win over the hearts of the occupied and prompted them to express their hatred towards the Jews. This was a warning to the Romanian Jews and they began to fear their fate after the pro-Nazi regime rose to power.
The final warning that had been broadcast to the Romanian Jews was a Viennese Diktat from the year 1940. The Gigorto Administration was ordered to accept this Diktat that was imposed upon it, forcing it to abandon Northern Transylvania to Hungary. Bacău's youth who were sent to a hard labor camp in Ciceu that borders the province Bacău-Miercurea-Ciuc returned from the place they were deported to and told of the persecutions against the Roma and the Jews. They told of the “Hawk Protectors” and of the “Arrow Cross” of Szálasi.[5]
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This conveyed their diabolical cruelty. Their hatred towards Jews and Romanians was boundless. They could not bear the existence of one Jew! A mob of invaders raided the occupied villages and committed cold-blooded murder. Their hatred knew no bounds. It reached its peak a few months later, in a pogrom conducted in the town of Sărmaş. All of the local Jews were rounded up on Erev Yom Kippur[6] and they were forced to dig a huge pit –-- a mass grave – before they were shot.
The Hungarian murderers from Transylvania “displayed their might”, four years later (in the year 1944), in their establishment of ghettos in the cities of Transylvania and after that they sent the Jews to the concentration camps Auschwitz and Birkenau.
Translator's footnotes
Translated by Olivia Feldman
The regime of the Antonescu Legionnaires began with omens of catastrophe. The atmosphere was ominous. Most establishments, restaurants, and stores were marked with diagonal lines and swastikas. The clothing was mainly green shirts (the Legionnaire's symbol). Swastikas were marked everywhere. The people behaved in a peculiar way. It was possible everywhere to meet with familiar faces that became alien, with an indifferent and foreign expression. The look in their eyes was hostile. Until then it seemed that they were friends, but it wasn't so. Neighbors and friends acted alienated. When you politely asked acquaintances in the street or on the bus how are you, they responded with hostility.
New faces appeared in the city. They dressed in peasant clothes and underneath you could see their green shirts. These were vile people pursuing greed who were interested in looting, enemies of Israel. This attracted them to Bacău.
When you dared to take the risk to enter a state-run facility, you would find there: new people together with old-timers wearing new clothes. You breathed a sigh of relief when exiting from the building because their behavior was not in your favor.
In churches, they held prayers day and night. Christians held Easter style torches - on resurrection night they maintained different rituals, worship, and memorials to remember the victims of the Spanish war or victims from the era of the tyrant Carol II's reign[1]. The plaza of the main church, Saint Nicolai, in Bacău was full like never before. From there, convoys left to “the Green House” (residence of the Legionnaires, operatives of the “Iron Guard”) to the Romanianization center that had been established recently as well as the Jewish neighborhoods to loot and violate them.
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New decrees emerged every day and there were different rulings against the Jews. Work licenses were revoked for Jews who worked in liberal professions[2]; Jewish students and teachers were ousted from schools; Jewish property was confiscated. These decrees had sad echoes in the Jewish street. The Jews felt a lack of security for their lives or their property, for their workshops, large factories, and stores. “Romanianization panels” were being prepared. Jews began to pass their assets into the hands of their Romanian buddies. The decrees on eviction dates imposed on the Jews were virtually impossible to meet on time. The marauding bandits were full of greed and passion, they were not willing to wait. For a long period of time, they waited for their luck to play out, a rich dream. “Strada Mare” (the main street) and the magnificent Jewish stores there were their heart's biggest desire. Even small stores on other streets satisfied their lust. Their thought was that if the wealth does not flow, at least it will drip. They attacked on “Bacău-Piatra”, “Podul da Fier” (the Iron Bridge), and even on Leca street.
Within a number of months after the rules were passed, great changes were made. Who dared to go against it? Even without revealing their resistance, they were dragged to the “Green House” and beaten vigorously. Also, on the streets Jews were beaten everywhere.
In the year 1941 horrible news arrived from the capital, Bucharest. The Legionnaire's rebellion broke out. Many people were brutally murdered. The mass murder was carried out in urban slaughterhouses and the Jilava forest. People were removed from their beds in the night, placed in vans, and brutally murdered. An unknown caller announced that amongst the victims was Aurel User, a Jew from Bacău, who was an athlete, and one of the well-known cyclists in Romania. He was removed from “Universal”, the hotel he was staying in, was taken by force from his room, and brought to the slaughterhouse. Terrible rumors were arriving from other cities. A radio broadcast reported on street battles between the army and the Legionnaires and on the fall of the Legionnaires at the hand of the military forces loyal to Marshall Ion Antonescu, who held the power in his hands.
The local Legionnaires in Bacău all but disappeared. Their uniforms with diagonal lines, their green shirts, and the arrogant look on their faces almost disappeared from sight. However, the Jews, who from experience had come to their senses, learned they had nothing to be happy about, and that from “revolutions” no benefit would come for them. Replacing a ruler is just a “madman's joy”. After some weeks many disappeared from positions they had held in different government institutions and their places were taken by others. These were amongst supporters of Marshall Ion Antonescu.
Translator's footnotes
Translated by Jacob Coffler
A number of young teachers from “The Jewish High School”, aided by the students from older-age classes, discovered the spirit of volunteering and initiated and began finding children without (familial) structure and without parents. Teams of volunteers visited the homes. Sometimes, they found locked doors and only through the window could they see the children, sitting on the floor. Oil lamps smoked, serving to illuminate and to heat. Their goal was to remove these children from these homes, to take care of them, and to keep them safe. The synagogue, which was found to be most appropriate for this purpose, was located close to the Jewish High School.
Olga Marcus, an eager girl, a student in grade 12, skillfully managed the children's house post-World War II. She shared: “Collecting the children spanned a number of days. Every day we found children in a hard situation. The synagogue became a children's home and soon it was very crowded. We transferred the children's home to another synagogue, a synagogue named after Weissman, next to the market.
To begin we brought a barber and shaved their heads. The kids were checked by Dr. Shmuel Shabat z”l, a man we affectionately call “The Father of the Children,” helped by two PhD students - students of the college of medicine who were expelled from their studies following the race laws - Mişu Schulmson and Alexander Iliescu. The next task was gathering clothes. There was no furniture in the children's home. There was no furniture besides two beams laid upon two tree stumps. It happened that a child's finger got caught between the beam and the stump. I was calming the child and gave him candy and a piece of pretzel. Even my finger got caught one day between the beam and the stump; Lorica Cioara, my friend, offered me candy so I wouldn't cry either… Organization of the home was difficult and conditions were strenuous and even illegal. No special preparations were made
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and the decision to start and manage [the home] was almost made at the same time. Over time, it became the “Poor Jewish Children's Home”
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next to the Jewish High School as opposed to the “Affluent Jewish Daycare” operated by the community. There was no budget, the neighboring high school operated [the school] and its income came solely from the students' tuition.
It took devotion, determination, and enthusiastic youth in order to save these children from death. We received lunch from the kitchen of the food bank where the poorest Jews ate. We organized breakfast and dinner on our own: when missing bread, we cooked cornmeal. In the evening, we would blanch the cornmeal and mix it up with beet sugar to sweeten it.
Over time, the quality of the food improved. We invested in fundraising efforts. We succeeded in getting established Jews [in the community] to reach out to help. On a kid's birthday or a holiday we asked Jews to donate meals to children. Teachers Zachariah and Waldy acted from the bottom of their hearts - they managed to recruit volunteers, women who routinely cared for the children, or worked to collect donations of clothes and food.
The center grew. It still needed furniture. In its first year, the center prepared parties with entrance fees in the “Jewish High School”. The money collected [was used] to purchase furniture for the center: tin covered tables and benches.
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The children that stayed at the center would never forget their “friend” Dan (Danotz) Schulmson, who played accordion to entertain them; or Armandel, who prepared decorations for the parties.
One day, in the afternoon, they sat down on blankets on the floor and they listened to a story told by the kindergarten teacher, who was a young girl. She used a wooden box at Story Time, standing upon it sometimes to emphasize and make it easier for the children to learn. She made hand movements and her feet kicked the box every now and then. The children laughed, they were amused and the story fascinated them. Suddenly, a number of people entered and took the box [away]. Who could believe that the box which was a source of entertainment for the little ones would be used as a coffin, to take a body to the cemetery?
After all, they lived in wartime and there was a shortage of everything! Even used sugar-boxes could house the dead!
Some time after that, the center moved to the Meriescu Synagogue. There, the upper floor was arranged for use as a bedroom. Children came to the center from beyond the Gherăiești neighborhood, past the Șerbănești Bridge [on the] Bistrița [River]. Due to lack of space, those with no room to stay were forced to go several kilometers and return home.
Later, we moved to Rabbi Israel Synagogue, which was larger and more expansive in its area. We installed a small sandbox in the yard. Patients with rickets sunbathed. An act that brought outrage to some Haredi Jews (mostly elders) who opposed the children - even [ones] sick with rickets - sitting naked, without clothes, in the yard of the synagogue.”
Translated by Megan Sarkissian
We should now discuss the core of spiritual life in Bacău during the days of the Holocaust: the Jewish high school. A school that was like an “oasis” in the hot and stormy desert.
On September 7th, 1940, the Romanian authorities announced their decision to enforce “Numerus Nullus” in education regarding the Jews. It was not just university studies, but all grades of education. Jewish students and teachers were expelled from all national schools, at all levels. There was a need to establish a different educational framework, especially for Jewish teenagers. Expelled from the national schools, the Jewish youth needed a framework that would provide refuge and help them overcome the difficult feelings of discrimination.
At the initiative of a number of Jewish teachers and intellectuals, and with financial support from the Jewish community, a Jewish high school was established in Bacău where both boys and girls studied. This high school operated in the boys' Jewish school, an old building reinforced with wooden pillars since the “earthquake” that happened in 1940. The Jewish high school opened its gates after a few weeks of trials, doubts, plans, and revisions. A few hundred students occupied the spaces on the ancient school benches. The physical condition of the space was irrelevant. What was important was the joy of returning to their studies. The teachers were qualified, former teachers of the national high schools, as well as young educated people full of enthusiasm, ready to make their contribution to the education of the new generation. The school speedily became crowded and crammed. Sometime after its beginning, the school received additional buildings that were owned by the community: an old matzah bakery, a poultry slaughterhouse, small rooms and abandoned buildings that were scattered over a wide area the heart of which was centered around the community building on Vasile Alecsandri and Alexandru cel Bun street.
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In the chronicles of Jewish Romania, the Jewish high school from Bacău was recorded as a symbol of courage of the members of the Jewish community who established a strong spiritual pillar in a hostile environment. The teens of
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the city and the teens of the rural towns came here, and they took part in Jewish spiritual life and wisdom. A Jewish high school whose students found in it their identity and continued on their path. This was one of the most prominent forms of the Jewish spiritual revival and the only means of coping with the discriminatory situation of the Holocaust era.
From its establishment, the Jewish high school became a cultural center. In addition to all subjects in the state curriculum that were studied, the history of Israel and the Hebrew language were also studied. Every week general education lectures were held, the lecturers were students. After the lecture, discussions were held. But these children, who had reached adolescence and even passed it, were in need of more than what was given to them in the normal educational system. There was a need to encourage and teach them to develop their common sense, their imagination. There was a strong need to encourage their inner strength and their mood, to encourage their hopes for the future so that their spirit wouldn't be broken, and to teach them to cope with hard circumstances.
The activities of the school became limited over time due to the rapid depletion of the Jewish population. New strength was required from youth full of enthusiasm ready to try to improve the situation. So, the idea to establish an orphanage was born – for orphans or for children whose parents were deported for political reasons, for children of Jews who were sent to labor camps.
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The high school students took on the sponsorship of the orphanage. Another social activity of the Jewish high school students was within the community framework: in the registration of the Jewish population required by the authorities, in collecting clothes, and in delivering them to the designated district office. The Jewish youth also organized a list of the Jews who had to go out for various public jobs, such as clearing snow.
Many times, there were high school students that were assigned to work in these work groups. In every class when they took attendance, strange echoes arose with connections to the word “absent.” You could never know if the “absent” was detained and sent to hard labor, or in prison in the basement of the police building because of Zionist or Communist activity.
By Fall of 1944, the unstable existence of the Jewish high school of Bacău was over. Its alumni took their university matriculation exams. Students were released from labor camps and took their remaining exams. Many students returned to the public Romanian high school…
They left the Jewish high school with mixed feelings: the joy of victory over fascism, but also the feeling that they could never see true friends in their Christian classmates. They had the feeling of alienation and disconnection. They went through deep emotional turmoil because of the hatred, the persecutions, and the humiliations that they had suffered. The public high school was in a fancy building with spacious classrooms, amphitheaters, libraries, study rooms, etc., but they felt foreign and had a strange feeling when they walked on the bright and cold tiles…
The Jewish high school raised a generation of serious intellectuals. Today, many of the former students of this school from Bacău are in the liberal professions: they are scientists, renowned doctors, engineers, and university professors. Among them is the mathematician Solomon Marcus; the physics professor Marcu Eybeschitz (a world-renowned expert in magnetic physics); the professor Yosef Kraus; the professor Izo Eybeschitz; the physicist Rita Eybeschitz-Solomon; the architects Rica and Uța Gonen; the journalist Tehila Ofer; the doctors Lucci Eybeschitz-Zilberman, Jacques Grad, Ruțu Goldstein, Freddy Froimovici, Sergiu Kalmanovic-Klimsko, Coca Ambrose, Dudash Kerzer, Emil Scharf; the lawyers Yoji Goldberg, G. Mozeri; the renowned educator Olga Marcus.
Many died prematurely and thus a brilliant career was halted: Silviu Solomon, Jiko Leventer, S. Grinberg, Puiu Brovar, Vera Novak, Sergiu Laufer, Mirel Segal, Puiu Stofler, Dora Vigdar, Poyka Grad, and maybe in the rooms of the next world they met with their teachers who loved them so much, that “in their lives and their deaths they were not separated.” Teachers who stand out as worthy of notice: Drimer, Guttman, Aronovici, Vaksman, Hilda Simon, Albert Braunstein, Wagner, Mititelu, Copler, Hirschensohn. May their memory be a blessing. They, and many more, set the tone in that welcoming school, the Jewish high school in Bacău.
Translated by Megan Sarkissian
Everything in those days seemed like “haloimes,” a Yiddish word encompassing dreams, illusions, and hopes all at once. Illusion and hope that we would survive after the genocide of the Holocaust. Hope that we would return to be free humans without racism and persecution, without the yellow patch, without hard labor, without exile. A dream that we would survive to leave this place that did not welcome us. Despite everything, a new strength was found within us. Strength to not only continue to preserve our human character in our gray existence, but also strength to revive imagination through song and art, under the stage lights.
The Jewish high school was the center of extraordinary artistic activity. The local population was engaged with this activity. The high school students and the music teachers, Jean Kofler and several other young teachers, were influenced by “Baraşeum”[1] in Bucharest and took it as a model to emulate, even though they were not given the same great talents. They organized an orchestra, a small one that showcased stage-plays, concerts for light music and classical music, and parties for Purim and Hanukkah. Among our “singers” were decent tenors, talented directors and actors. Singers worthy of notice are Blanch Edelstein and Paula Goldberg. We had dancers from the “Bolshoi Academy”: Margit Wolf, and Silvia Marcovici, “prominent” violinists: Bibika Braunstein and Jean Comisionero, notable actors: Jackie Grad, Silviu Solomon, Jinel Solomon, Maritchika Grinberg, and Sonia Haifler who “signed” on to plan and prepare the scenery and wardrobe. The “technician of all trades” was Jory Lachter.
We had a big problem with the censorship. The actors and directors were incredibly agitated every time before the approval for a show. We were also anxiously waiting for approval. The enthusiasm was immense. The first round of applause was heard long before the start of the show. We waited for the approval
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of the show accompanied by applause. The excitement was tremendous and accompanied by laughter and emotional tears. They had so few joys in those days, as if they already forgot what laughter is. We knew that the actors were not “great geniuses”, but their genius came from knowing how to keep the mood uplifted and their audience in strong spirits. The audience members never knew what would happen to them when they came home. They had a fear that they would be met by the police at their doorstep with a call to hard labor, or with a deportation order, or a notice to evacuate their apartment or store – their livelihood – which could have been nationalized overnight (“Romanization”).
The first concert comes to mind, as if it were all happening right here, right now. I don't remember if the concert was for classical music or light music. Perhaps both. In this endeavor there was a sense of purpose. You had a strong urge to play melodies for the crowd that penetrated the heart like “Ness Ziona”, “Mayn Shtetele Yas”[2] (“Yas Town”), nostalgic tunes expressing the pain of the Jewish people and the yearning for Zion! The listeners were content. Their radios were confiscated, admission to cinemas, theaters, and concert halls was prohibited, and here was the only way they could enjoy themselves.
The repertoire was getting richer every day. Ițicovici as well as Iosif, Hebrew teachers, collected and arranged Hasidic songs, Hebrew songs and songs in Yiddish, and pioneering songs. At concerts, classical compositions by the greats of music were played: Beethoven, Liszt, and Berlioz.
When the school hall became too crowded to contain the Jews, they moved the performances to the synagogues. I still remember a show held in the “Rabbi Israel” synagogue. The name of the show was “Dream Journey,” the end almost became…a nightmare journey; during the performance when the general enthusiasm was at its peak, the stands began to crack. People started to cry out in fear, but…the show went on and the audience members sitting in the stands were evacuated.
The audience was unique: nothing would make them give up a show for which they already paid an entrance ticket. Their enthusiasm was boundless and displayed through their applause!
Purim parties were very successful. Many “Hamans” and “Esthers” volunteered to perform. The month before the holiday, preparations were made, costumes, masks, backdrops, and ceremonies. Women in the city used to prepare “Haman ears” (“Hamantaschen”) and special sweet pancakes for Mishloach-Manot[3] (“Shalach Mones”).
Over time, the artistic activity developed more and more. Halls of the community institutions began to show plays and entertainment programs, either taken in whole or in part from the Jewish theater in Bucharest, “Baraşeum.” The successful performances won thunderous applause, the actors and musicians were in ecstasy and forgot they were playing in a gilded cage, with improvised props and masquerade decorations.
The play “Haloimes Melody” expressed our situation as Jews in the truest and most authentic way. (The name was originally in Yiddish: “The Melody of Dreams”). Our wretched reality, that lacked logic, was in our eyes like “haloimes” [surreal]. Only the lifeforce and our strong will to survive helped us bear with life, to hope and to be happy in such a difficult time.
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Certain streets were prohibited for Jews to pass through in the evening hours. So “the actors” would routinely evade the eyes of the police to pass through fences that were in “Strada Mare”, to sneak from house to house, friend to friend, for the sake of organizing rehearsals for the “grand premiere” or the “concert of the century.”
The texts for the plays were taken from plays written by authors from Bucharest or local authors, like Dr. Waldstein or Olga Marcus. The orchestra included members of the Iancovici family (the father; the son Aurel; the daughter Ella), Didi Steinbach, Solo Blumenfeld, Izzy Lazarovici, Eugen Feldhar, Izzy Her?covici, Bibi Braunstein, and M. Hass. The concerts were managed by Blanch Edelstein and Hans Kofler.
The performances were directed by the “director” Ernst Simon. The actors that stand out in my memory: Jacko, Isu Davidovici, Floretta Abramovici, Ada Simon, Jinel Solomon, Silviu Solomon, Mina Schechter, and Paula Russo-Goldberg.
Great acting talents were discovered in some of these young people. They continued their careers in theater. Some contributed to the foundation of the state theater in Bacău later on. It is important to mention Lori Isaac-Cambos, who became a well known actress. A serious illness put an end to the stage career that was as well-suited for her as she was for it. Rozina Cambos, her daughter, was and still is a talented actress, continuing the family tradition. Blanch Edelstein, who was an opera singer. Fritz Braun, an actor in the Constanța state theater (Romania). They, and others in their artistic activity were the body and soul of the small artistic revolution of Bacău in those days, days of rage and terror. The “actors” worked without pay, all profit was dedicated to the orphanage and to the nursing home sponsored by the high school.
Even though the actors' pockets were empty, their souls were rich and full. The performance hall was full of people, and our hearts beat powerfully as if in rhythm to Hasidic song and dance. Occasionally we found among the crowd a former classmate, who was Christian, or another familiar face who was not Jewish. These evoked warm feelings in us and we would hide a tear. We lived in a cruel world full of murder and bullying and wickedness, and one warm soul would warm our hearts.
Today, after fifty years, the nightmares and the “haloimes” have slowly, slowly disappeared…today, we live in a dream come true. In these years we saw an imagined Land, a land beyond another curtain.
Translator's footnotes
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