A Town that exists no more

[Page 18]

The Bessarabia town Căpreşti, in the Soroca County, was founded in 1851. 1n 1812, the region was conquered from the Turks by the Russian Czar Alexander I. In those years, Bessarabia was used as a “land of exile” – and political and other prisoners were deported there. For example, the well–known poet Pushkin was exiled to Bessarabia.

The Bessarabia soil was fertile, but was neglected and not cultivated. The population was sparse; therefore the central authorities as well as the local rich land–owners encouraged settlement of new people in the area. In 1830, a decree was issued by the Czar's brother Nicolai I, in which he promised that those who were willing to establish settlements in Bessarabia will receive certain concessions: Jewish merchants will be exempt from poll–tax (“head–tax”) and from license–tax when opening a new business; Jews will be allowed to settle on lands belonging to the Estate–owner for a small annual sum; those Jews who were allowed to settle in the villages will be licensed to sell liquor and tobacco.

The exemption of the Bessarabia Jews from army service – which could last up to 25 years – was a particular temptation for the Jews to choose settling there. The origin of those Jews was Podolia, Belarus, Wolhyn and Lithuania. The writer Mendele Moicher Sforim, in his book “The discovery of Wolhyn” describes a Lithuanian Jew, who settled in Bessarabia at a time when Russia was afflicted by hunger: “He enjoyed a good life, practically a land of milk and honey. He was a teacher of young children (melamed), ate plenty of “mămăligă” seasoned with salt and onions, drank wine with all the other Jews and never knew bad times.”

Avraham–Ber Gottloiber, in his memoirs from the 19–th century, states that “Bessarabia is a very fertile land. Jews would eat the fat parts of the lambs and drink wine, and live a worry–free life.”

As mentioned, the Jews were exempt from the 25 years army service, but in the years 1852–1856 a decree was issued that revoked this privilege. Fortunately the Rabbi of Sadigora, Rav Friedman, asked Sir Moses Montefiori to help and the latter persuaded Czar Nicolai II to withdraw the decree.

The early settlers of Căpreşti used to tell the following story: about three years after the Jewish community was founded, one of the “kidnappers”^[1] came into town, leading one of the “members of the family” – a young man that he had kidnapped. Shmuel Kotlyar, a tall and strong Jew threatened the kidnappers with an iron bar and freed the young Jew. In honor of this event, the Jews of Căpreşti celebrated for two full days, and wine flowed like water. The news about Shmuel Kotlyar's bravery spread quickly through the surrounding villages and became a legend as every person added details to his feats from the fruit of his or her imagination.

According to the agronomist Akiva Ettinger, an average of 40 families (about 200 souls) settled in the Soroca County. The area of Căpreşti measures 470 disyatins^[2] – some of the land was bought and some was leased from the local estate–owner Pioter Daami.

[Page 19]

In 1857, the Czar Alexander II issued a decree allowing Jews to buy land without limitations; it turned out, however, that the Jews of Căpreşti were not interested to make use of this privilege. The elders of the community – the tailor Zelig son of Munish Ockstein, Yeshayahu–Yair the cooper and Avraham–Itzik the harness–maker – would tell that the Căpreşti Jews opposed buying land because they wanted to avoid large debts. They argued that their fathers and fathers' fathers were not farmers and in spite of that they made a living quite well. It was better to be part of the “kingdom of craftsmanship” rather than being farmers…

Translator's footnotes:

1. Following the law of forced conscription of Jews to the Russian army, Russian “kidnappers” would arrive to the towns of the Pale of Settlement, catch young boys in the streets and take them to the army for a term of 25 years. Many of them were never heard of again, many were persuaded or forced to convert to Christianity, some managed to escape. Hebrew and Yiddish literature deals with this topic. return
2. A disyatin equals 1 hectare (about two and a half acres). return

The shtetl Căpreşti in Bessarabia, Soroca County, was founded in 1851. In 1812 Bessarabia was conquered from the Turks by the Russian Czar Alexander I, and it served as a deportation place for political or other convicts. Pushkin, for example, was deported to Kishinev.

The Bessarabia soil was very rich and fruitful, but the population was sparse and agriculture was neglected. The government, as well as the few big estate owners were interested in attracting as many people as possible to populate Bessarabia. In the 1830s, Nicolai I, brother of Alexander I, issued a decree in which he granted several privileges, for example: exemption of Jewish merchants from poll-tax and from tax for various patents, permission to open new shops etc., as well as permission to settle on the lands of the estate owners, for a small yearly fee. Those who obtained permission to settle in the villages were allowed to sell alcoholic beverages, tobacco and other products.

A particular way to attract Jews to settle in Bessarabia was the decree that freed the Jews from being recruited to the 25 years army service. Jews who settled in Căpreşti came mainly from Podolia Belarus, Wohlyn and Lithuania. Mendele Mocher Sforim, in his story “The discovery of Wohlyn” describes a Jew from Lithuania who settled in Bessarabia. “During the great hunger in Russia, he served in Bessarabia, and enjoyed the land that flowed with milk and honey. He ate mamaliga with onions and salt, drank wine with the other Jews and never knew worry or trouble.”

Avraham-Ber Gottloiber stated, in his memoirs from the 19^th century, that “Bessarabia is a very fat land. Jews eat meat, drink wine, have a good time and never know any worry.” As mentioned

[Page 20]

before, Jews were exempted from the 25–year military service; however, in the years 1852-1856 a new decree was issued, by which this privilege was cancelled. Only after the Tzadik from Sadigora, Rabbi Friedman, asked Sir Moses Montefiore to intervene, did Czar Alexander II restore the privilege.

The first settlers in Căpreşti used to tell that in 1854, 3 years after the founding of the town, one of the “snatchers” to the army passed through Căpreşti with a young Jew kidnapped for conscription. Shmuel Kotliar, a tall and strong Jew, threatened the snatcher with a bar of iron and freed the young man from Russian hands. In honor of this feat, the Căpreşti Jews celebrated with wine during two full days. The name of the hero Shmuel Kotliar became famous in the neighboring towns and every one added a little to the story, from his own imagination…

According to Akiva Ettinger's research, some 40 families – about 200 persons – settled in the Soroca region. The area of Căpreşti was 470 desyatins [a desyatin is the equivalent of about 2.7 acres (Collins English dictionary)]. Pieces of land were bought or rented from the nobleman Piotr Demy. When in 1857 Czar Alexander II made public the law that allowed Jews to buy as much land as they wished, the Căpreşti Jews showed no interest to do so. Zelik Manish Eckstein the tailor, Yeshayahu-Yair Sheyur the cooper, Avraham Itzik the harness-maker and others, would say that the Căpreşti Jews were against buying land, to avoid heavy debts. They argued that their parents were not farmers and yet they were able to make a living. It was better to engage in some real work rather than to be peasants.

Leib and Reizl Greenspun's house

[Page 21]

The town Căpreşti was situated in the Russian steppe, on a low area, at the foot of a mountain in the East. Its soil was black and soft, and during the rainy season it turned into a deep mud, so that when a person stepped on it his feet would sink like in pitch and it was difficult to pull them out.

This little town was in the Soroca District, in the North of former Bessarabia – now USSR. It was situated in the Southern part of the county, on the road leading from Soroca to Orheyov and Kishinev, at a distance of approximately 1.5 km. from the right bank of the “Răut” river, an affluent of the Dniester. The distance between the town and Soroca, on one side, and Orheyov on the other side was about fifty kilometers; the distance to Kishinev, the capital city of Bessarabia ad of the Moldavian Republic of today was 90 km.

The Căpreşti Railway Station was about 7 km. out of town, in Rogozhni. To travel to the East, one went by train to Rezina, on the bank of the Dniester, passing the stations Kobilnia and Soldansht. At the time of the Romanian rule the railroad ended at Rezina. To the West, one would travel from Rogozhni to Băl?i, through the stations: Floreşti, Mărculeşti, Alexandran. The Băl?i station was a railroad junction, the rails going to Czernowitz, Yassy and Kishinev.

Căpreşti was under the Czarist rule from the middle of the 19^th century, under Romanian rule from 1918 and under USSR rule from 1940.

During the years 1940 – 1944 Căpreşti was, together with the other parts of Bessarabia, under the occupation of the Germans and the Romanians, and from then on again in the hands of the USSR.

When exactly was the town founded? What is the origin of the name Căpreşti? When and from where came the first Jews who settled in town? There are no precise answers to these questions, and the facts are lost in a thick historic fog.

The origin of the name Căpreşti is not known. It is said, that when the first settlers came to the place, they were impressed by the herds of goats that belonged to the estate owner Piotr Demi. The local language was Moldavian, of which the settlers, who had come from Podolia, did not understand a word. From the goat shepherds they learned that ‘goat’ is ‘capra’ in Moldavian, and it is probable that they decided to adopt that name for their new colony.

What was there before Căpreşti was founded? It is assumed that the legions of Traianus and Decebal, and other various tribes passed through that steppe. Later, the area was under the rule of the estate–owners [the “Paritzim”] in the framework of the Vallachi Princedoms or the Moldovans, or that they fell under the hands of the Turks (indeed, in Căpreşti there are underground cellars from the time of the Turks). After that period the place was under the rule of the Russian Czars.

[Page 22]

As late as the 18^th century, the town Soroca stood like a lone island in the sea of the steppe, which extended over an area of hundreds of square kilometers. In order to revive the desolated steppe, the Czar Nicolai I, in his 1835 codex of law, granted many privileges to Jews who were willing to settle on agricultural farms. According to that law, the Jews were permitted to settle on state–owned property designated by the authorities for that purpose, or on private property which was bought or leased by them – in the entire area of the “Pale of Settlement,” as Kherson, Podolia and Bessarabia. In addition, the Jews were exempt from taxes for long periods of time. But the special privilege granted to the Jews who settled on the land was exemption from military service (during the rule of Nicolai I military service was set to twenty–five years).

No wonder, then, that many groups of Jews were glad to hear the decree of the government and expressed their wish to move with their families to the distant Bessarabia steppe.

By granting these privileges, the Czarist government encouraged the settlement of the vast non–populated areas of Bessarabia. By the way, the political aim of the government was not only to settle Jews on these areas, but other ethnic groups as well – Germans, Bulgarians, Ukrainians, Greeks and Armenians – as counter–balance to the Moldavian population in the region.

The Jews came to Bessarabia from the districts of Ekaterinoslav, Podolia, Latvia and other places. When they arrived they were given land, sold or leased, as they had been promised. They built for themselves houses, cow–sheds and barns and dealt with all types of agricultural business. During 17 years, from 1836 to 1853, 9 Jewish agricultural settlements were established in Northern Bessarabia, called “colonies” – among them the agricultural colony Căpreşti.

In 1898, the agronomist Akiva Ettinger conducted a survey on the economic situation of the Russian Jews (published in Volume II of the J.C.A. Collection); in the introduction to his article, he writes about the agricultural colonies in Bessarabia: between 1836 and 1853 nine such colonies were founded, as follows:

In 1836 were founded:

1. Dombrovan – on 1179 Disiatins (1 Disiatin = approximately 11 Dunams).
2. Valya–Lui–Vlad – on 346 Dis.

In 1837 were founded:

3. Bricheva – on 289 Dis.
4. Mărculeşti – on 564 Dis.
5. Akexandran – on 900 Dis.
6. Vartuzhan – on 390 Dis.
7. Lublin – on 390 Dis.

In 1853 was founded:

8. Zagoritza – on 400 Dis.

In 1851was founded:

9. Căpreşti – as an agricultural colony – on an area of 470 Dis. – on land leased from the estate–owner Piotr Demi, about 39 years after Bessarabia was annexed to Russia.

[Page 23]

According to Akiva Ettinger's research, some 40 families – about 200 persons – settled in the Soroca region. The area of Căpreşti was 470 desyatins [a desyatin is the equivalent of about 2.7 acres (Collins English dictionary)]. Pieces of land were bought or rented from the nobleman Piotr Demy. When in 1857 Czar Alexander II made public the law that allowed Jews to buy as much land as they wished, the Căpreşti Jews showed no interest to do so. Zelik Manish Eckstein the tailor, Yeshayahu-Yair Sheyur the cooper, Avraham Itzik the harness-maker and others, would say that the Căpreşti Jews were against buying land, to avoid heavy debts. They argued that their parents were not farmers and yet they were able to make a living. It was better to engage in some real work rather than to be peasants.

A Jewish colony in the Soroca District, Bessarabia, founded in 1851 on leased land. According to the 1897 census, the number of inhabitants was 1002, among them 866 Jews. By the data from 1899 – 36 families (211 souls) leased 118 Disiatins. In total – 135 families, 2 synagogues. From: Amer. Joint Reconstruction Foundation, Report of Activities, 1924–26.

W.

In the Jewish–Russian newspaper “The Voskhod Weekly Chronicle” from 1890, pages 981–982, the following report from Căpreşti appeared, Hebrew translation by Ozer Bronstein:

“Voskhod” – Weekly Chronicle Soroca, Bessarabia 14 September 1890

The Chief of Police, Marmuraki, who was known for his common sense, his understanding his job and his strictly adherence to the letter of the law, served in our locality until last year. In his place, the authorities appointed G. Lutchinski. In order to demonstrate his negative attitude toward the Jews, I shall relate the following:

It has been ten years that the Paritz Piotr Demi, the owner of the Căpreşti colony, Soroca District, conducted a lawsuit against the Jews of the colony, concerning the rent they had to pay for the land on which they had built their houses. Mr. Demi entirely ignored the suggestion of the Jews to sign a new agreement and thus end the long lawsuit. He set conditions which they could never fulfil. The matter passed from one judicial instance to another – whether following the appeal of Demi or the appeal of the Jews.

The estate–owner, realizing that the matter could continue indefinitely, began to harass the Jews in many ways. With the help of the Inspector Lutchinski, who was temporarily replacing the chief of police in area C, he closed the only synagogue in the colony, which had been built 40 years before, with the permission and authorization of the district authorities.

Before the holidays, the Jews addressed the Regional Inspector requesting permission to open the synagogue for prayer, until the court of justice will decide to whom it belongs: to he estate owner or to the Jews? The Inspector accepted this request and on Rosh Hashana the prayers were conducted in the synagogue.

When the news reached the Paritz, Piotr Demi, he went to the Inspector Lutchinski, who didn't think twice: he went to Căpreşti, straight to the synagogue, and without divulging his intention and without saying a word to anyone he took all Torah Scrolls that were in the Holy Ark and sent them, in a wagon used to carry garbage, to the regional government house in Kotozhni Mari. He transferred the synagogue to the exclusive possession of the Paritz, giving him the authority to use it as he sees fit.

Encouraged by this, Piotr Demi placed pigs in the synagogue. As this piece of news reached the Jews, they begged the Inspector, with tears in their eyes, to stop abusing the Jews and their holy objects and to return, at least, the Torah Scrolls, but the Inspector rudely refused.

The next day, the Jews sent a delegation to the District Governor and filed a complaint concerning the evil and offensive actions of the Police Inspector. The governor read the complaint carefully and issued an order to evacuate the synagogue and clean it thoroughly, as well as to return the Torah Scrolls to their rightful owners; and the inspector was summoned to an investigation, to clarify the matter. This was the end of the matter.

[Page 24]

[Page 25]

The settlers of the first agricultural colonies, including Căpreşti, came from Podolia, Kherson, Mohilev and Yampol. Part of them came to Bessarabia in order to escape from being “kidnapped” (to be conscripted for 25 years to the Russian army). Soon Jews from the neighboring villages, who were forced by a decree of the Czar to leave their villages, joined the settlers and erected for themselves tents.

It is difficult to know the exact number of the first settlers. According to Ettinger, it is assumed that at the beginning there were on the average 40 families in each of the settlements – or 200 souls, considering 5 persons per family. These are no more than assumptions.

In 1898, when the survey was made by the agronomist Ettinger, only 6 Jewish agricultural colonies existed: Dombrovan, Lublin, Vartozhan, Valea lui Vlad, Briceva and Mărculeşti. The other colonies were abandoned in the course of the second half of the 19^th century; some disappeared altogether, and some changed and became Jewish stetlech, when their residents registered at the authorities as “town residents” and began dealing in commerce and craftsmanship. The status of “colony” was annulled in 1875 for Zagoritzs and in 1887 for Căpreşti. Instead of “colony” Căpreşti was called from then on “town” (myestechka”).

The Jews came to Căpreşti to be farmers. However, as they saw that there was a wide area of activity in business and craftsmanship, they seized these occupations, which seemed to offer the opportunity for a better sustenance. Căpreşti became the center of trade of the agricultural produce from the 20 neighboring villages; the local merchants had good commercial relationships with Kishinev and Odessa, providing: wheat, corn, sunflowers, wine, tobacco, leather, fruits, honey, wool etc.

Căpreşti was a Jewish shtetl. According to the official census, in 1897 it numbered 1002 souls, 866 of them Jews, while in 1930 the number of Jews in town was 1815 out of a population of 1998 souls – the Jews being 90.8% of the population. The increase of the Jewish population in town happened during the period between the two World Wars: Jews from the vicinity of Căpreşti and refugees from Ukraine came to settle in town. I the years before the Holocaust the number of Jews in Căpreşt was over 3,000. Older people would mention the following “important families” in Căpreşti: Ivatcher, Itzkowitz, Darenboim, Heissiner, Verezov, Yanowitz, Fidelman, Kleinman.

Anti–Semitism, which hit the Jewish population in Bessarabia under the rule of Czar Nicolai I and his brother, did not spare Căpreşti. True, the storm of pogroms that passed through Bessarabia in the eighties of the 19^th century and in 1903–1905 did not reach Căpreşti, but during the market days (on Sundays and Thursdays) the shouts “Kill the Jews and save Russia!” or “Jews to Palestina!” were heard often, and riots of Jewish shops were almost a matter of routine.

The deterioration of the economic situation of the local Jews was strengthened also by the decree to expel the Jews from the neighboring villages, as well as the emigration from the shtetl to North and South America, especially Argentina, Brazil, Peru and Venezuela.

At the end on the 19^th and the beginning of the 20^th centuries a severe drought hit the area. JCA, the association for the aid of Jewish settlement is remembered with thanks in the history of Căpreşti for its help.

[Page 26]

Căpreşti suffered also from the change of the rulers: from the Czarist rule to the rule of Kranski, then autonomy and then Romanian rule. During the first years of the annexation of Bessarabia to Romania in 1918 until the beginning of the thirties, the Jews felt that they were in a better situation and managed to improve their economic status; but as time passed their situation changed. It began with several harsh decrees and ended with the Cuza riots and pogroms. The Romanian newspaper “Adevărul” (The Truth) wrote that the Cuzist students were conducting pogroms in the presence of the authorities.

A group of Cuzists, who came from Beltz by car, arrived in Căpreşti. With their encouragement, the peasants from the neighboring villages attacked the Jews and robbed houses and shops. These were the last years before the Germans invaded the area, and the situation became worse daily. Distress was felt everywhere and again a wave of emigration occurred, to the wide world in general and to Eretz Israel in particular.

As the Hitler troops invaded Bessarabia, Căpreşti was razed from the face of the earth. Part of the Jewish population perished in town and in the camps, while trying to escape and while wandering in the steppes of Ukraine, Russia, Central Asia and Siberia. Those who managed to escape and survived are partly dispersed in the world and partly in the State of Israel.

We miss all those who have given life to this shtetl; those who gave us life. We shall not forget the Jews of our shtetl – simple people, good–hearted and full of love for the Jewish People, true faith and Jewish tradition.

The Răut River, its waters and its rocks

About one kilometer from Căpreşti, a beautiful panorama opens up. The scenery becomes engraved in the memory of any onlooker – very difficult to forget. Among the rocks, some rounded, some pointed, one can observe the long narrow paths, winding, circling, stretching further and further until they disappear somewhere behind the horizon.

Many stories and legends were created through the years by the imagination of the men and women who enjoyed these natural scenes. Some said that the rocks are from the time of the biblical deluge, and Noah's Ark rested there. Others argued that the giant rocks appeared after a terrible earthquake – and the rocks keep growing, from year to year. These arguments went on and on, without end.

Old and young would tread the winding paths, rubbing out the soles of the shoes (it was impossible to walk barefoot on the hard stones). The rocks around the Răut were bare, only here and there small trees and green shrubs grew.

When standing on top of the mountain and looking down, the Răut materialized before one's eyes as from nowhere, majestic and comfortable as if flowing in its own courtyard. Not asking for advice or permission from anyone, the river would go about his business: throwing its waves to the right and to the left; driving his stormy waters forward in a big hurry and on its way spinning the great waterwheels of the Ştefăneşti mills.

To this day I remember the pleasant feeling when dipping in the crystal–clear waters of the Răut. Very often I feel a longing for the impressions from those past times. How many hearts have been bound in love on the banks of the Răut, how many secrets has the Răut absorbed like a sponge, never to reveal them… The secrets were of many kinds: intimate love secrets, political secrets, underground secrets, criminal secrets, secrets of thirsty hearts longing for the Jewish people and the Jewish home – all of them kept from the knowledge of God and man. All this was well hidden among the rocky hills of the Răut.

“So, where shall we meet?” – of course: “at the big rock, to the left, in the corner, at the appointed time!” This was the usual style of the “dates” among the young people.

And how can one forget the echo? You are standing, somewhere among the rocks, and you cry out into the distance – then suddenly you hear tens of sounds answering you from far away, from the other side of the Răut.

[Page 28]

In the late afternoon, toward evening, a shepherd is leading his sheep downhill, to quench their thirst in the bright waters of the river. Suddenly the shepherd feels an urge to be cheerful – he lifts his whip and beats the air forcefully… the loud crack of the whip is spreading in the air and the echo is rolling and rolling, until frightened little girls cry out: “oh, mother!”

Swimming in the Răut was a special pleasure. In the summer, young and old would walk to the Răut, although the walk was not easy and involved climbing among rocks. Folks were going to bathe and swim. There were quite a few good swimmers in town. Here is a man standing near the bank of the river and soon he appeared on the other bank, whistling as if saying “how do you like my act of bravery?” The Răut would listen quietly to these boastings, and silently plan its revenge: Suddenly, without warning, the river would swallow one of these braggers and would spit him out next morning without a sign of life. Sometimes, the water would overflow the banks of the Răut on the other side of the town – and then we would know: tomatoes, cucumbers, cabbage, peppers, carrots, radish, onions etc. would grow abundantly in the summer. In the depth of the water all kinds of fish would swim back and forth – and later brighten the Sabbath meals in the Jewish homes in town.

The Răut drew his waters from many cold, crystal clear springs. For generations upon generations, summer and winter, water carriers would fill their barrels by these springs and by the wells along the river and supply fresh water to the homes.

During the winter, the Răut changed its appearance. The entire region was covered with clear white snow, and the frozen water looked like a shining mirror. This supplied, indeed, a new series of entertainment: The first thing to do was to carve out a sledding route from the top of the mountain down to the river. Little toboggans, a delight for children and grownups alike, would slide down the mountain with lightning speed; falling off and hurt some part of the body would mean nothing – one would climb back right away and fly on. Even when we climbed up the mountain dragging the sleds behind us while our bodies would fill with sweat, we didn't care much; the main thing was the loud and joyful laughter that rolled over the rocky hills and reached Heaven. On top of the mirror of ice that stretched the length and breadth of the Răut one could see tens of boys and girls skating from bank to bank, back and forth. Sometimes they fell down, but they got up quickly and their joy turned into laughter, its sound engulfing the entire region.

[Page 29]

Older people, who were not able to skate or to slide on the toboggans, soon found other means of entertainment at the Răut: they would cut holes in the ice, tempt the fish with little worms attached to hooks and pull them out from under the ice. Young daring men, who wanted to exhibit their courage, would sometimes slip through these hoes into the icy water – and suffer the consequences. During the big frosts, when the ice on the river became very thick, the farmers would carve out blocks of ice and take them to town, store them and cover them with straw, ready to be used in the summer for several purposes: treating a wound or a blow, cooling beer on a hot day or other uses.

Rocks over the Răut.

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