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Some Turobiner who live in Argentina First row from right: Khaim Kleiner and his wife; Mikhoel Gutman and his wife; Nakhman Topel and his wife Second row from right: Nekhemia Apel and his wife; Mendel Topel and his wife; Moishe Eichenblat and his wife; Moishe Eichenblat

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The Beginning of Aliyah from Turobin

The Belfour Declaration came as an official policy notice published by the British foreign minister on February 11, 1917 and in which it was declared that “His Majesty's Government views with favor the establishment in Palestine of a national home for the Jewish people and will use their best endeavors to facilitate the achievement of this object.” The Jews interpreted “the establishment of a national home” as the clear goal to establish a Jewish state. The Declaration was the first to recognize Zionism as a political player. That, in turn, intensified the belief in the possibility of being like all other nations: independent in their ancient homeland. A wave of enthusiasm swept the Jewish ghettos and many saw, in the declaration, the footsteps of the messiah. However, a majority of Jewish youth did not make do with the happiness and the celebrating masses in the streets and instead began a constructive effort which demanded ascent and sacrifices. The Declaration gave a new push to the renewal of aliyah, culminating in the 3^rd Aliyah in which many young folks stood out among members of the Hahalutz^[1] movement. The Olim^[2] brought with them tremendous strength and human spirit, in accordance with the verse, “The eternal Israel does not lie.”

The influence of the 3^rd aliyah was well sensed in Turobin, too, and folks began training. The song of redemption and aliyah began to sound openly in Jewish homes. The youth of Turobin did not take part in the 3^rd Aliyah. Due to the stagnation of Zionist education in Turobin, aliyah began with the 4^th Aliyah. The 3^rd aliyah took place between 1919 – 1923. It was optimistic, as much of the world felt about the future in those days. The line “gay and joyful, shoulder to shoulder, come aid the nation,” from the Bialik poem “Tehezkna” which we often sang, summed up the spirit of the olim on the 3^rd aliyah. In Turobin, too, there was unlimited love for the Land of the Forefathers and a strong desire to be a free nation. Those two motives were what caused many Jews in every town and city to leave their comfortable homes and a life of wealth and which brought them to Israel. The 3^rd Aliyah was incorporated into cultural and social life. That time of building was awe–inspiring from all aspects. The olim were called to perform large acts befitting the needs of the time, actions which were larger and more encompassing than the first two aliyot. The wave of aliyah which began in 1924 received a new number, the 4^th aliyah. The “Grabski Aliyah” (the Polish treasury minister who implemented a taxation system which expelled the Jewish class from their positions) left its mark on the 4^th Aliyah and brought a new style to life in Eretz Israel. The first halutz from Turobin to make aliyah was Shlomo Kopf who, in 1924, opened the door to aliyah from Turobin.

The aliyah from Turobin was slow. The emigration of each person involved a major effort. The 4^th aliyah took place between 1924–1932. In 1930, Aharon Bofmfeld and Yerachmiel Friberg made aliyah. The 5^th aliyah (1932 – 1940) was divided into two periods. The wave of aliyah in the first portion

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(1932 – 1935) brought about an economic flourishing in Israel, during which Aliyah HaNoar was founded. During that time, the arrivals from Turobin included Avraham and Gila Aurbs [?], Berish Gevirtz, Yehoshua Ben–Ari, Moshe Gutbertz, Yakov Friedler, Mordechai Hopen, Avraham, Riva, and David Bomfeld and their parents (1934). Leon Goldfarb, his wife Tamar, and their son Uriel arrived in 1933. In 1935, Itamar Hopen arrived, as did Bluma Silberklang, Yaffa Shnovski [?] Hadassah Kisolowitz [?] Miriam Levin, Zvi Kopf and family, and Yechiel Friedler.

The second period (1936 – 1940) was a time of riots in Eretz Israel and an economic downturn. British Mandate authorities placed limitations on aliyah for economic and political reasons, yet aliyah did not decrease. In 1935, the Corndrexler and Milkhman families arrived, as did Sarah Yanover. In 1939, on the eve of the War, Yehoshua Hopen, Yisrael Amir (Auborois), Yona Amir (Yanover), Nechama Reider, and Yechiel Liberbom made aliyah. The 6^th aliyah (1941 –1947) was a constant struggle against limitations on aliyah and based in large part on illegal emigration. Following the start of WWII, the aliyah from Turobin ceased. The remnants of the Jewish community after the destruction of Polish Jewry in the Holocaust began arriving, including the Jews of Turobin.

First Olim and Halutzim in Eretz Israel 1) Scheindel Yaffe, Rivka Bomfeld, Itamar Hopen, Miriam Levin 2) Yehoshua Ben–Ari, Yakov Friedler, Hadassah Yaffe, Moshe Gutbertz, Bluma Silberklang

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Turobin Fortress in Israel

At the beginning of the 5^th aliyah, the World Zionist Organization conducted large settlement efforts across Israel. The Turobin folks desired a pleasant corner in Kfar Yona^[4] in the Sharon plain, founded in 1932 by the Mata'ai HaSharon company, named for Yona (John) Fisher, a famous Zionist leader from Belgium. The point had strategic importance, as it was situated on the main road from Tulkarm to the Sharon. It served as an important base during the War of Independence when it was necessary to block the westward advancement of the Arabs. Kfar Yona is situated on a tall hill in the Sharon. The mountains of Sumeria can be seen to the east. The John Fisher fund granted special loans to settlers in the village, mostly workers from the towns of Judea.

Kfar Yona then had a territory of 6500 dönüm^[5] with orchards. Kfar Yona also was frowned upon by the Arabs who disdained its development and the development of the whole area from Tulkarm to Netanya. During the 1936 Riots, Arabs uprooted many trees in the area and victims fell among the Jewish guards.

Kfar Yona housed Jewish workers who planted orchards in the area such as at Nahlat Shubim, so called because it was founded by a union of shochetim^[6] from the United States. Kfar Yona began to serve as a sort of settlement center for Jews and a guarding fortress against enemies hostile to the expansion of the Yishuv. Settlements in moshavim^[7] and kibbutzim near and far were planned in Kfar Yona. During the riots, the settlers of Kfar Yona grew tired as they worked during the day and guarded at night. Settlers claimed the situation could not continue in that way and threatened the national institutions they would leave if not assisted with work and guarding. The Borochov settlement organization

The Borochov organization erected the first tents in Kfar Yona

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which included a significant number of members from Turobin [and?] received a directive from the security institutions to come to the aid of the residents of Kfar Yona. The organization would set up camp in the village until they would relocate to the designated territory – the land of Wadi Cubani [?] as the institutions promised at that time. Meanwhile, they participated in the conquering [?] of Hebrew labor in the moshav, participated in securing the area, and resided

The members during plowing for the Mata'ei Hasharon company in Kfar Yona

The members laying down pipes for orchards for Mata'ei Hasharon in Kfar Yona

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in the moshav for a few years. The 4 members participating in Kfar Yona on behalf of Borochov were Moshe Gutvertz, Yakov Friedler and his wife Zipporah, and Itamar Hopen. They trained at the estates of Mataei HaSharon. Friedler set down roots in the village and today serves as vice–head of council.

During that time of flourishing, the Yishuv was dealt a tremendous blow. In 1936, bloody Arab riots erupted. The Arab rioters attacked Jewish settlements, set fire to their fields, and wanted to disrupt the transportation routes between agricultural settlements. After the 1936 riots calmed, British authorities took some steps that were intended to aid the Jews. Among other steps, the Yishuv institutions were permitted to enlist 2,700 Jews as “Notrim” (locals assisting police) and the number of Jewish police officers, which prior to the riots reached only 200, was [more than] doubled. The Turobin emigrants participated in the main activities, including as Notrim (or as they were nicknamed,“ghaffirs^[8]”) in Kfar Yona.

At the time of the 1936 riots, young men were summoned by the national institutions to serve as Notrim and in the police [force.] Our friend Yehoshua Ben–Ari enlisted that year in the Palestine Mandatory Police and a year later was summoned to serve. Ben–Ari has served in the police for the following thirty years. He slowly, honestly, and alertly ascended through tasks and roles. Thanks to his honesty and loyalty, he reached the role of judicial consultant for the Israeli Police and the Police Ministry.

The activities of Turobin emigrants are reflected in the photos before us. We see the Borochov organization forming the first tents in Kfar Yona, among them three members from Turobin; here they are participating in

The Members participate in the Ghaffirs Security Forces in the Kfar Yona area

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plowing for Mata'ei HaSharon Co. in Kfar Yona; a fourth photo shows the members as ghaffirs in the Kfar Yona area, and a fifth photo shows the Turobin folks as ghaffirs in Kfar Yona at the time before the days of Wall and Border. Today, it is difficult to describe those days because the most accurate portrayal will seem like a legend or miraculous. Like their friends, the Turobin folks enjoyed their new life in Israel, a life of building and creating, and they were fearless.

Unfortunately, Mandatory authorities were intimidated by the Arab rioters and wanted to console them by shutting the gates of the country to Jewish immigration and banning land purchase by Jews. However, the decrees and the riots did not deter the Yishuv, which in those days was strong enough to defend itself. Decrees and riots were countered by fortifying existing positions and creating new ones. To bar the Arabs and Mandatory authorities from disrupting the activities of settling, new settlements were founded secretly and hastily. Planks for huts, wooden frames for brick walls, and parts to assemble a guard towner were formed in existing settlements near the designated area. In early morning, a large convoy of freight trucks packed with workers, materials, and tools for construction headed to the site. Everything was built with such speed that the position was ready by the evening. A spotlight was lit at the top of the guard tower, which [was used to] scout the area to discover approaching Arab rioters. Guard tower light notified all nearby settlements of the creation of the new position. That method of settlements was known as “Wall and Tower.” Most new settlements in 1937–39 were formed using that method. Many such settlements were founded near borders or the most remote and dangerous areas. Hanita on the Lebanese border

A security building constructed by the Jewish Agency in 193–37

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was one of them. Turobin emigrants participated in the establishment of Hanita.

The Borochov Organization which, as mentioned, included emigrants from Turobin, joined the ascent to Hanita on the Lebanese border in the Western Upper Galilee. Hanita was formed on March 31, 1938 on Keren Kayemet grounds (4200 dönüm) aided by funds from Keren Hayesod^[9]. It was formed as a “Wall and Tower” settlement, the first Jewish position in that mountainous and dangerous territory. The first ascent to Hanita was comprised of young folks whose role was to conquer the spot and fortify it, and it included a unit of workers tasked with paving roads. The members initially resided in crowded shacks surrounded by a protective fence. They erected a fence and built brick homes and a water tower. Hanita is mentioned in the Talmud as a town which served as a spot for lodging on the road from Western Galilee to the ocean and included an Upper Hanita and a Lower Hanita.

The founding of Hanita was a very brave act which left an impression in Israel and abroad. At the height of the bloody riots, a group of young people ascended to a spot remote from any Jewish settlement with no road leading to it. The area was wild and danger lurked behind every rock and bush. For a long while it was a spot of clashes between terrorist squads and military units. Syrian gangs stormed nearby through the northern border of the country. The first to reach Hanita lived in an old house built by Arabs. Tents were raised and surrounded by a security wall – two wooden columns filled with gravel. A watchtower was erected in the yard by the side of the house. On the first night, the people of Hanita were attacked and very bravely beat back their attackers. Their victory cost them the lives of two young people. In its first year, 10 people fell, mostly from explosions of landmines in the area or surprise attacks on the road. The establishment of Hanita in those days was a fair testimony of the power in the ranks of the workers in the country. Hanita was a clear, strong, and brave response to all those attempting to thwart the activity of Jews in Israel.

Only some time later, on November 4, 1939, the protectors of Hanita were replaced by a group of young folks. The Shimron group included many residents of Israel and some from abroad who relocated to Hanita for permanent settlement. In the first days of the Borovhov Organization in Hanita, there was a battle with Arab rioters and Yechezkel Munchik, an emigrant from Bedzin, was killed. Moshe Givertz of Turobin spent ten months in Hanita in harsh conditions until he was replaced; then he returned to Kfar Yona. He guarded “the Fisher Farm” in Kfar Yona and the area until 1940. He was tasked with signaling and telephone duties. An orchard was planted in Hanita in memory of the casualties during the first year of its existence.

An extension of Turobin folks took a place in the Alonim group. Yisrael Auberois [Oberweiss?] was there from 1939, followed by Yechezkel Bomstein, the Weiss family and others. The Alonim Group also went through twists and turns. At its start, they parked among the oak trees in Bet She'arim. On June 20, 1939, they relocated to designated Keren Kayemet grounds (2000 dönüm) funded by Keren Hayesod, designated for 70 families, a subsidiary of Hakibutz HaMe'uchad. The location suffered much during the riots. On Adar 22, 5699, three of its young members were killed in a mine explosion. A tower was erected for security and another 600 meters from its grounds. Various species of oak grow in the area. Five emigrants from Turobin reside in Kibbutz Alonim.

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For dozens of years, the Turobin community in Israel has been blessed by brotherly unity and devoted friendship. The community enjoys the full loyalty of ordinary working people, sufferers and silent types. Members requested no reward except one: to be worthy of the holy mission of supporting the Young–Ancient state in its journey. They had no satisfaction except for being founding members of Israel and a bolt in the strong arm of the forming Yishuv. These words are devoted to telling a small part of the story of spirit and the bravery of work and persistence in various points in Israel. In memory of friends, young and old, who devoted their lives to sanctify the name of the revival and redemption movement to see the fruition of their soul's desire – the rising of the State of Israel.

Endnotes:

1. Hahalutz – a Jewish youth movement that trained young people for agricultural settlement in Israel. It became an umbrella organization for the pioneering Zionist youth movements. Return
2. Olim – refers generally to immigrants but is linked specifically to the Hebrew concept of Aliyah, a term used to refer to the immigration of Jewish people to Israel: those who make aliyah are referred to as olim. Return
3. Yishuv – the group of Jewish residents in the land of Israel prior to the establishment of the State of Israel. Return
4. Kfar Yona – a city in the Sharon subdistrict in the Central District of Israel. Return
5. Dönüm – a unit of land area enclosing 1000 square metres. Land area in Israel, the West Bank and Gaza Strip has been measured in dunams since the era of the British Mandate of Palestine. Return
6. Shochetim – men who have been specially trained and licensed to slaughter animals and birds in accordance with the laws of shechita. Return
7. Moshavim – (plural of moshav) a type of Israeli town or settlement, in particular a type of cooperative agricultural community of individual farms pioneered by the Labour Zionists during the second wave of aliyah. Return
8. Ghaffirs – Jewish settlement police. Return
9. Keren Hayesod – United Jewish Appeal. Return

As the goes saying. “All beginnings are hard.” The organizing of Turobin emigrants in Israel was difficult in the beginning, too. There were Turobin emigrants in Israel before the Holocaust who did a lot to liberate the county through conquering the land and agricultural settlement. However, they did not think to self–organize in the face of global events which Judaism encountered. After the War of Destruction, the remnants [remaining people] from the town began arriving in Israel and the members of the community were tasked with reaching a hand out to their brothers and sisters in order to bring the distant closer and encourage them to reconstruct and resurrect.

The opening words of the piyyut^[1] “Ele Ezkera” [I shall remember them] stood out for those who departed Turobin for Israel. Is it possible to not memorialize the martyrs of their town on occasion, as had been done by residents of other towns? It is unknown who were the initiators of the first memorial gathering for Turobin. In 1950, the first such ceremony took place in Bet Hahalutzot hall in Tel Aviv. There are no details about the number of participants, eulogizers, and speakers. Probably a person was yet to be found to record the details of the gathering for protocol. Gatherings in the years to come were yet to planned. One cannot begin with the second or third memorial and skip over the first “anonymous” gathering. Therefore, we found it appropriate to mention some details from the first gathering but due to lack of information about it are proceeding on to the next gatherings according to the protocols.

Leon Goldfarb, Avraham Aurbs [?], Yosef Kopf, and Zalman Frumer initiated and invited all Turobin emigrants to a memorial for the martyrs of Turobin on August 12, 1952. She'erit Hapleta^[2] heeded the call and about 80 emigrants from Turobin and the area gathered in Bet Hahlutzot in Tel Aviv. The gathering commenced at 8:00 p.m. by Mr. L. Goldfarb who briefly described the Holocaust and the immense tragedy in which the dear souls perished. Goldfarb called on those gathered to volunteer and build a monument to the Turobin martyrs within the Keren Kayemet^[3] project, “Forest of the Martyrs.” The project was in the development stage and planned to serve as an enormous monument in memory of all six million martyrs who perished. The forest would be formed with the help of She'erit Hapleta in Israel and abroad.

He was followed by Mr. Yisrael Aubrois (Amir) of Kibbutz Alonim. He eulogized the late Aryeh Rosenfeld who perished in the tragic disaster in Kfar Truman in Elul, 5712 in a coincidental collision with

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a mine. Aryeh passed away at a young age after he survived the Nazi hell and reached safety. Mr. Amir eulogized him with kind words.

After they spoke, the cantor, Mr. Peled, recited El Malei Rachamim^[4] and Psalms. The lights were then shut off, the hall grew silent and the sound of crying and mourning was heard throughout the ceremony.

After the memorial prayer, a report was given on the actions of the committee and the financial state. The attendees were invited to elect a new council which would more actively and energetically turn the monument in the Forest of the Martyrs into a reality. After the report, the members elected and announced Leon Goldfarb as chairman and Avraham Aubrois, Moshe Gutvertz, Yosef Kopf, Eliezer Milkhman, Dov Suntag, Yisrael Tzimerman, Moshe Rosner, and Itamar Hopen as committee members. Yehoshua Ben–Ari was elected as an honorary member. The elected committee immediately sprang into action and 258,615 Israeli pounds were raised.

All attendees gave their addresses which were recorded in a ledger and it was decided to continue to gather the remaining addresses of Turobin emigrants in Israel.

The gathering was attended by Dr. Zvi Heller, chairman of the Israelis of Polish Origin Organization who encouraged the attendees to organize immediately. He explained the need for and the historical value which should be attributed to the Forest of the Martyrs and explained the details of the plan. He promised the help of the Israelis of Polish Origin Organization to the organization which would form and the practical value of such an organization.

The committee members called on the attendees to not make do with the annual ceremony but create options for social and cultural gatherings during the rest of the year to prove that despite everything, “Am Yisrael Chai” (the national of Israel lives) and the spirit of the Turobin martyrs still exists and will continue to exist.

The meeting ended in high spirits and a familial feeling at around midnight. Every member discussed with a counterpart the personal experience from his holy community and the area. The new committee decided to convene in the following days to plan the activities of the organization.

The founding meeting was the cornerstone to the organizational activity and gatherings, meetings, and conferences, and every native of Turobin would know who he can approach with proposals and advice and that there is a public [?] body tasked with improving the relationship between members and scheduling meetings and visits for various reasons. Various matters were discussed and decisions were made at the committee meeting. We will record here only the most important:

1. It was decided to plant a territory of 1000 trees on behalf of the Turobin martyrs, and in accordance with the fundraising for Keren Kayemet.
2. It was unanimously decided to register the organization with the authorities as “Organization of Turobin and the Area Emigrants” whose purposes will be social, cultural, and devoting its activities to uniting all those originating in Turobin so it can serve as an eternal memorial for the martyrs of Turobin and the area. To lend help and advice to those in need and those who will arrive, to create funds to erecting a monument in the “Forest of Martyrs” and other fitting purposes, and eventually to found a charity which will serve persistent social needs.

3. It was decided to hasten the registration with the authorities and to contact the organized and unorganized Turobin emigrants abroad and inform them of the founding of the organization and its purposes to bring them closer to the idea of The Forest of Martyrs which will undoubtedly appeal to them and their participation in this effort will be enabled.
4. It was decided to immediately open a bank account upon registration of the organization for the ongoing expenses of the organization and withdrawal of funds will be permitted only with the signature of two designated members.
5. It was decided to form a designated ledger to list all those originating in Turobin and the area with their names and addresses to serve as an everlasting memorial and serve the organization.
6. It was decided to immediately begin recording income and expenses in an organized manner. Of course, the committee is not allowed to guarantee any loan.
7. To gather details on the Turobin martyrs and the living; eventually it will be necessary to gather details and historical materials on the life in the town and its dilemmas until the day of its destruction.
8. To order a stamp “Organization of Turobin and the area Olim^[5] in Israel” [from?] the organization committee in Tel Aviv.

Regarding the decisions to gather materials which will serve as the basis for a Yizkor book – activity to fulfill this was weak and thus it barely began. As a result, it was decided to restart gathering photos from all Turobin emigrants as a foundation for an archive and a general album which would represent the town's past. It was also decided to gather materials on people, figures, and families for the Yizkor book.

At the committee meeting on July 11, 1953, letters from Turobin emigrants in America, Argentina and Uruguay were recited after some replied to the calls from the organization. It was decided to send replies to all in the hopes they would maintain contact with Israel and assist with upcoming actions. The Turobin people in America requested a list of all Turobin natives in Israel and the committee affirmed [providing this]. A large amount [of money] was received from Uruguay as participation in the planting of the Forest of the Martyrs.

On December 12, 1953, the third annual memorial ceremony took place at Beit Hahalutzot in Tel Aviv and about 90% of Turobin natives in Israel arrived from kibbutzim, moshavim, Jerusalem, Haifa, and Tel Aviv and the area. It was evident the number of participants was rising each time. The gathering was divided into two parts: the first was designated

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as a ceremony with eulogies and mourning, Psalms, and El Male Rahmaim. A portion was designated in memory of the young men who fell in the War of Independence, Ephraim Kopf, and Ariel Goldfarb. After reading of a passage from the works of I. L. Peretz, the first part ended. After that, the rest of the event was devoted to practical matters of the Turobin community in Israel. According to the treasurer, all funds were paid to Keren Kayemet for the planting of the 1000 trees in the Forest of Martyrs. Remaining activity was to focus on the next act of establishing a charitable fund, and afterward perhaps a Yizkor book could be approached. Most of the debaters [speakers] mentioned the difficulty of jumping the gun and, in their opinion, only one activity at once should take place. Yisrael Aubrois feared that the publication of the book would be difficult to a lack in intellectual power and proposed an album instead of a book. Dov Suntag said that the members in America are interested in a book and will fund its publication. Ben–Ari held that both are possible; only good will and an honest serious approach are necessary. Based on that, members were called upon again to submit photos and a concentration of details necessary for publication. The decision by participants was given to the newly elected committee.

On the evening of the memorial on October 20, 1957 at the ZOA^[6] House in Tel Aviv, recent emigrants from Turobin on the recent aliyot arrived. With much sorrow, they honored

Memorial Day at the Forest of the Martyrs, 1965

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Goldfarb invited the participants to write down the names of their families and acquaintances from the town to archive the lists at Yad Vashem and at the sacred tent [?] which would be erected at the area for Turobin martyrs in the Forest of the Martyrs.

Following that evening, another committee meeting took place where the following matters were brought to order: a) whether fundraising among the members should continue among those participating in the memorial ceremonies, b) if the ceremonies should continue in their present format or be changed, and c) what should be done to advance the publication of the Yizkor book. After debates, it was decided to: temporarily stop fundraising; combine a modest friendly gathering with the ceremony and exchange memories; and distribute duties in collecting material and writing for the book, including designating topics and their writers. Yaakov Avituv (Gutwiling) accepted writing about Hasidic figures, Tarbut^[7], “Hathiya” and descriptive considerations. Dov Suntag accepted writing about figures and characters, Zionist parties, Mizrachi^[8], banks, disputes, and atmosphere. Yosef Kopf agreed to write about Beitar^[9], trade, and figures. L. Goldfarb agreed to write about history and partisans. Iyta Pas accepted writing about the Holocaust in Turobin between 1939 –1942. Peretz Fink accepted writing about the Bund^[10]. Itamar Hopen and Yisrael Aubrois agreed to write about Hahalutz^[11] and figures [in town]. Mordechai Yoskovitz–Hopen agreed to write about the Bet Midrash^[12], figures, and characters.

At the memorial gathering on October 13,1958 at Beit Hahalutzot in Tel Aviv, eulogies and a ceremony was held for the martyrs and Turobin emigrants who passed away in Israel. Iyta Tzveken [?] then recounted the day of horror of the last liquidation of the Jews of Turobin before the exile to Izbica^[13], then on September 16,1942 [when they were led] to Belzec like lambs to the slaughter and parted with their sanctified souls in an awful massacre. May their souls be bound in the bond of life. Yosef Kopf reminisced on unique figures in the town and noted the importance of memorializing them in writing and invited those who have something to detail to come to him or Goldfarb and they would record them in writing. Goldfarb was upset that the Forest of Martyrs was not being visited on Yom HaShoah. He described the beauty of the site and the beautiful view and he invited the attendees to come and participate next year. He also proposed placing a stone in Martef HaShoah^[14] in Jerusalem, the site visited from people from all corners of the world. The attendees agree unanimously on that effort.

At the memorial gathering on November 1, 1959 at ZOA House in Tel Aviv, Mr. Zvi Kopf excitedly objected to the reduction in the number of participants and asked, “How could forgetfulness take over such a holy endeavor?” He brought many of the attendees to tears with his passionate words. He concluded with a request to try to expand participation and include the children as well. Iyta Pas demanded that, like other unions have done, a stone should be placed in Mt. Zion in Jerusalem and to conduct the upcoming ceremonies there. Various decisions were made then: a) to hold the upcoming ceremonies in Tel Aviv as it is more convenient for the Turobin folks; b) to invite all immigrants from Turobin to the unveiling of the monument in Jerusalem; and c) to combine the memorial day and the unveiling in one day in Jerusalem. The final decision was changed in a way that the ceremony took place as usual in Tel Aviv and the unveiling served as another chance to gather in Jerusalem.

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Yizkor Ceremony by Turobin Natives at Martef Hashoa, Mt. Zion, Jerusalem

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At the annual memorial ceremony conducted on October 16, 1960 at ZOA House in Tel Aviv, the chairman greeted the guests from abroad: Mr. Berel Papir [?] the grandson of a Turobin emigrant residing in New York, U.S.A. and Mr. Fogel, a relative of a Turobin native residing in Brazil who arrived by chance in the area and met the natives of Turobin, the birth town of their families. After Zvi Kopf recited Kaddish for the martyrs, Yakov Avituv read a piece he had written about Turobin for the Yizkor book; he proposed the book should be written in Hebrew and Yiddish. Mordechai Hopen offered his help with writing essays about life in town. Yakov Friedler proposed planting a public garden in Kfar Yona on behalf of Turobin emigrants. The Kfar Yona council devoted a partially forested 5–dunom plot for that purpose. His relative from the United States agreed to fundraise several thousand dollars from Turobin emigrants in New York. Some also wanted to purchase land in Kfar Yona to found a house named for emigrants of Turobin. Mr. Papir [?] from NY declared that what he does on behalf of immigrants of Krasnik in Israel, he would also do the same for Turobin and he repeated the words of Yakov Frielder. Yerachmiel Freiberg objected to founding a garden in Kfar Yona to commemorate Turobin and was in favor of purchasing land and forming a house anywhere in Israel. Goldfarb proposed founding a cultural house in a town that needs it, other than in the three large cities. The respectable Barak Papir from Bronx, USA and Baruch Fogel from Brazil voted as honorary members.

A week later, the committee council members convened at the Goldfarb home. On the agenda was the proposal of the guest from the United States, Mr. Berel Papir who, at the last memorial evening, proposed establishing a memorial project for the Turobin martyrs at Kfar Yona, establishing a link with Turobin folks abroad. After deliberations, various decisions were made, including to a) purchase a plot in Kfar Yona to establish cultural center to memorialize the Turobin martyrs and b) establish ties with Turobin natives abroad and attract them to join activities to establish various public efforts to commemorate the Turobin martyrs.

At the annual memorial ceremony at ZOA House on October 9, 1961, Turobin–ites from all over the country convened and the hall was full. The Chairman, Y. Ben–Ari, marked the tragedy that befell the organization as three dear souls had passed away: Tamar Goldfarb, Motel Baumfeld, and Chava Bazshess [?]. He discussed the Eichmann trial and the lessons to be learned from it. After electing a new committee, various decisions were made including: a) approaching the survivors of the Holocaust in Turobin and elsewhere in writing or produce other material for the Yizkor book; b) to establish a monument at Mount Zion in Jerusalem; c) to hold an organized visit to the Forest of Martyrs on memorial day; and d) to convene again at a festive celebration in Tel Aviv. According to the chairman's announcement, the plaque was placed through the Organization of Israelis of Polish Origin. Regarding composing a book, it was decided to choose an editorial board whose role would be to form a timetable, gather materials, and promote the effort of publication. It was also decided the chairman would approach the town council of Turobin in Poland and request material about the town and Jewish settlement within it. In the meantime, the material would be held by Itamar Hopen. It was also decided to host a ball on Purim and invite the members.

The committee conference on July 11, 1962 was attended by a guest from America, Leah Waldman who conveyed

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regards from Turobin immigrants in the United States. Leah said in America a sum was raised by Turobin emigrants for the organization in Israel. However, $3,500 was in a bank under the names of four former town residents who disbanded the Turobin landsmanshaft^[15] and did not want to release the funds in their possession. After a debate, Mr. I. Hopen's proposal was accepted to personally address the four members in the U.S. [and ask them] to transfer the funds in their possession and go through all other means before approaching a lawyer with the demands. It was decided to send a photo of the monument to the U.S. and ensure its distribution. It was also decided to hold the annual memorial ceremony at the Chamber of the Holocaust in Jerusalem and set the pick–up time from Tel Aviv for 1:00 pm.

Meanwhile, another change occurred in the location of the memorial. The memorial was held in the small hall of ZOA House in Tel Aviv with 70 people attending. Two decisions were made: (1) the committee was unilaterally reelected for another year and (2) those gathered encouraged the committee to do anything in its power to publish the Yizkor book for the Turobin martyrs.

From the various items on the agenda, some of which remained on paper and some of which were [eventually] achieved, the need for a book to commemorate [for the community] the Jewish town of Turobin and its colorful life became more apparent to the members, Members had a feeling that there were still no writer, journalists or other literary types. Still, there were some who felt they possessed the necessary expressive ability to describe what took place in their town. Thus, the Yizkor book took center stage at the meetings and all debates surrounded it.

Here are deliberations from the committee meeting at the Hopen home on November 10, 1964. Aaron Bomfeld proposed to approach twenty members to write at least 3 pages each and compose a list of members from whom a writer will write what was dictated. According to Y. Ben–Ari, there is a need to form a central committee which will gather the material. The main issue is gathering the material and photos, and a need to employ a professional who can understand the existing material and add new material. According to A. Goldfarb, the content of the book should be divided by topics: the Zionist movements in the town, Hasidism, and the Beit Midrash. It was decided to choose an editorial committee of three members: Goldfarb, Ben–Ari, and I. Hopen. The board meeting took place on a more regular basis based on pressure from members to focus more on book composition. Indeed, the board members contributed their time and energy, and decisions made were more in line with practical matters.

Here are the decisions of the board from May 11, 1964. Approach Turobin emigrants abroad for donations and photographs. The committee must convene in November to organize the material already gathered. After those actions, the board will convene two months later at the beginning of January. Yosef Kopf proposed to hold a Hanukah ball to mark the 15–year anniversary of the organization. His proposal was not accepted and instead it was proposed to ascend to the Forest of Martyrs on a designated date.

The meeting of the administrative committee on December 23, 1964 at the home of Yehoshua Ben–Ari was devoted to the guest Hinde (Hellen) Wolfson regarding the publication of the book memorializing the Turobin martyrs and entering a dedication in the book in memory of her sister, Zissel.

At the committee meeting at the home of Yaakov Friedler in Kfar Yona on April 20, 1965. Participation included a guest

[Page 380]

from Argentina, Nehemya Tapel [?] and his wife. Bomfeld announced that in regard to the publication, there were two fixed matters: funds and written material for the book. Tapel promised that after he returned home to Argentina, he would begin gathering material for the book and will also participate in fundraising for publication. Nehemya also discussed the life of Turobin emigrants in Argentina and revealed some of the mystery of the town memories [among those] living far away. The meeting was adjourned with an expression of trust in Mr. Tapel in the hopes he would do his best to promote matters of concern. Itamar Hopen made a status report on gathering material for the book and emphasized that the missing material was (a) the period of the Holocaust and (b) the time of Turobin emigrants in Israel.

At the board meeting on March 10, 1965, Golda Kenigsman (Cornderxler) and her husband Max participated as guests. Y. Ben Ari reported on the brotherhood of the surviving Turobin community in Israel and the efforts and understanding they expressed about publishing the book. Ben–Ari encouraged Mr. Kenigsman to alert Turobin–ites everywhere about producing material and funds for publication.

Seventy members participated in the memorial gathering on October 24, 1965. Significant progress in publishing a Yizkor book was observed. The treasurer reported several thousand Israeli pounds had been raised for publication, not enough to cover all expenses. However, if the committee would receive a bank loan for several thousand pounds more, it could confidently be said the book could be sent for print within weeks. Some recordings [audio recordings] of members' writings prepared for the memorial book were played. The meeting was adjourned with satisfaction that the “dry bones” had begun taking form and that publishing had become practical and only a matter of time. Itamar Hopen was tasked with preparing the book for editing and publishing; Ben–Ari, Goldfarb, Bomfeld and Itamar agreed to contact an editor who would accept the project and hold a meeting with him as soon as possible.

The gravity of deliberations regarding publication was also noticed at the following meeting. At the meeting on May 5, 1966, Itamar Hopen gave a comprehensive report on the issues concerning editing and printing the book, e.g. numbers of sheets (a reference was made to 20 sheets which are 320 pages); the type of paper (wood–free); the cover; and the editing budget. The number of plates, photographs, and prices were eventually discussed. It was decided to hold the annual ceremony on October 10, 1966 at ZOA House.

The 1966 ceremony was held on the agreed upon date and all progressed smoothly as it was already tradition. Many attended and there was a cantor and service of El Malei Rachamim. The Turobin immigrants in Israel commemorated the martyrs of their town every year and made various efforts of commemoration until they reached the immense goal of publishing a Yizkor book, which became a central point in the life of the Turobin–ites in Israel and caught the attention of Turobin–ites abroad.

Since that memorial ceremony, there were significant changes in the operation of the Organization of Turobin Emigrants. Before, the meetings were monotonous and the issue of the book was a matter of the future.

[Page 381]

The meetings were orderly and fixed, and exceedingly boring. But now, matters took a dramatic turn. The activity of publishing consumed the meetings and took center stage. Finally, after exhausting negotiations, a contract was signed with a publisher according to agreed–upon terms with an experienced editor. The editor discovered that the community had existed for centuries and its history and the events experienced in it were worthy of recording. The editor discovered names of notable rabbis and leaders who filled important roles in the life of Polish Jewry. After a while, all material was prepared and divided into different sections, and the activity of organizing and printing began. Ongoing organizing of material and sections spanned months. Organization included proof reading – a 1^st, 2^nd, 3^rd, and sometimes 4^th time. At the end of the month of Av, there were already 9 printing sheets which were printed and awaited binding along with the sheets to come. The editor–maintained objectivity in the book, without bias in favor of a movement or party. A designated section was added for Yiddish, for the sake of readers abroad, in addition to the added Yiddish essays in the Holocaust and Destruction section. There are over 50 printing plates in the book. Members recognized they were guiding a glorious effort to commemorate the martyrs of their town, and the Yizkor book that would appear might awaken the leaders of the neighboring town.

The rumor of a Yizkor book already on the printing press reached Turobin members who awaited its conclusion. In the meantime, technical difficulties regarding the print were progressively dismissed. The book began to shine, and the members of the board began to feel they directed a difficult task toward progress and that they would soon be able to see the final product. They were almost sure they could come to the upcoming memorial gathering (after Shabbat Teshuva) and being selling the book which would serve as a collective memory worthy of emigrants of Turobin in Israel and abroad.

In that giddy spirt, the next board meeting took place on July 8,1967, after no meetings were held since the last memorial ceremony. The first order of business was greeting a guest, Mr. Yitzchak Lichter from the United States. Ben–Ari requested the guest to carry the news to Turobin–ites residing in America that they were on the verge of concluding the effort of printing the book. Bomfeld expressed his regret of the need to discuss financial needs when greeting guests from abroad and the misfortune when guests come and go without activity. Hopen proposed to Mr. Lichter to accept a position as representative of the board and sell the book. He proposed giving the guest power of attorney [?] to sell the book and the board would ship him a few dozen copies. Yitzchak Lichter expressed his happiness in meeting members of his town of Turobin and expressed his satisfaction of Israel which he was visiting for the first time. He accepted the responsibility of gathering funds and distributing the books to members of the town.

General Notes and Footnotes :

These notes and footnotes have been added by this Yizkor Book's translation co–coordinator, not by the original author. They are intended to help clarify certain words, names and phrases.

1. Piyyut – a Jewish liturgical poem, usually designated to be sung, chanted, or recited during religious services. Return
2. Sh'erit ha–Pletah – a biblical term used by Jewish refugees who survived the Holocaust to refer to themselves and the communities they formed in postwar Europe following the liberation in the spring of 1945. Return
3. Keren Kayemet – Jewish National Fund. Return
4. El Malei Rachamim – a Jewish prayer for the soul of a person who has died, usually recited at the graveside during the burial service and at memorial services during the year. Return
5. Olim – refers generally to immigrants but is linked specifically to the Hebrew concept of Aliyah, a term used to refer to the immigration of Jewish people to Israel. Those who make aliyah are referred to as olim. Return
6. ZOA – Zionist Organization of America. Return
7. Tarbut – The movement was a network of secular, Hebrew–language schools in parts of the former Jewish Pale of Settlement, specifically in Poland, Romania and Lithuania. Return
8. Mizrachi – Mizrahi Jews, Mizrahim, also referred to as Edot HaMizrach or Oriental Jews, are descendants of local Jewish communities in the Middle East from biblical times into the modern era. Return
9. Beitar – a Revisionist Zionist youth movement founded in 1923 in Riga, Latvia, by Vladimir Jabotinsky. Return
10. Bund – The General Jewish Labour Bund in Lithuania, Poland and Russia, generally called The Bund or the Jewish Labour Bund, was a secular Jewish socialist party in the Russian Empire, active between 1897 and 1920. Return
11. Hahalutz – a Jewish youth movement that trained young people for agricultural settlement in the Land of Israel. It became an umbrella organization of the pioneering Zionist youth movements. Return
12. Bet Midrash – a place used for communal Jewish prayer. Return
13. Izbica – a village in the Krasnystaw County of the Lublin Voivodeship in eastern Poland. Return
14. Martef HaShoah – the Chamber of the Holocaust located on Mt. Zion, Jerusalem. Return
15. Landsmanshaft – a mutual aid society, benefit society, or hometown society of Jewish immigrants from the same European town or region. Return

[Page 382]

Beloved men of spade and labor Who planted and plowed on the roads Their hidden memory is sanctified here From this hour forever and ever. May it be treasured at every place and time In homeland furrows and deep in the hearts of brothers.

– S. Shalom

The nation of Israel shall remember its sons and daughters, soldiers of the Israel Defense Forces, who bravely and loyally sacrificed themselves in the war for the resurrection of Israel. Israel shall remember and be blessed by its descendants and mourn the light of youth, the chosen bravery, and the sanctity of will and the devotion by those lost in the heavy battle. May the heroes of the War of Victory and Independence be treasured in the hearts of Israel for generations to come.

Uriel Goldfarb, Born 13/5/30 Died 21/12/48

[Page 383]

He was the son of Eliezer and Tamar. He was born in Turobin and arrived in Israel at age three with his parents. He was raised in a Pioneering–Zionist environment. After he completed elementary school, he was trained in the Montefiore Technical School in Tel Aviv in the field of electricity. He was known as kindhearted and willing to help. While still in school, he worked and helped his parents at home with his salary, although he was very busy and intensely studied books for additional knowledge.

At 15, he joined the Youth Brigades [Gadna], thrilled with a sense of faith and mission in the lines of the Haganah which he joined. Immediately following the United Nations resolution in November 1947, he joined Hish [?] where he trained as a sniper and participated in many actions. He projected confidence to his surroundings. He was destined for officer training courses but it was difficult for him to leave military action. He responded to his family's urging to stay safe with fitting answers about the burden of duty and honor, and he pointed to his father who was also in Mishamr Haganah^[1]. He participated in battles in Yazur, Salama, and the Triangle. He excelled as a daring gunman.

On a patrol mission near Beit Guvrin, while covering successfully for his unit as they retreated to a safer position, he rescued those retreating but fell [died] himself.

Ephraim Kopf Born 22 Tamuz, 5688 (10/7/28) Died 24 Kislev, 5708 (7/12/47)

After the War of Independence began, he left work and enlisted in fulltime service. As he stood guard at his position on the borders of Tel Aviv, he fell after being struck by an enemy bullet. He was buried in the military cemetery in Nahlat Yitzchak.

General Notes and Footnotes :

These notes and footnotes have been added by this Yizkor Book's translation co–coordinator, not by the original author. They are intended to help clarify certain words, names and phrases.

1. The battle of Mishmar HaEmek was a ten–day battle fought from in April 1948 between the Arab Liberation Army and the Haganah. Return
2. Irgun – a Zionist paramilitary organization that operated in Mandate Palestine between 1931 and 1948. Return

[Page 384]

The Trisk shtibel^[1] was in his grandfather's home. Of course, Leibel felt at home in the prayer house. All the Hasidim knew Leibel and he became beloved by all. Many Hasidim would tease Leibel by pinching his ear or by saying a certain sentence which he was ashamed of because it had something to do with his mischief at home. But I have never seen Leibel angry (I prayed at the Trisk synagogue for some time). Quite the opposite: the more he was teased, the more his smile grew. Many times, those who met Leibel thought he could not see well, but as it turned out they were mistaken as Leibel was very perceptive. His knowledge and worldview, as can be assumed, came to him from a single strong source – the Beit Midrash, where Leibel first absorbed Torah, where he, as a man, was formed, processed, and eventually, out in the big world, was perfected.

When WWII erupted, Leibel was already a strong man and was well–versed in the political environment typical in those days. Leibel was one of many who knew their destination. As the Red Army retreated from the Wisla to the Bug River, Leibel did not hesitate much and joined those who relocated to the territory occupied by the Red Army.

[Page 385]

During WWII, Leibel met much hardship – wandering, hunger, and cold. The reality of war showed its cruelty to Leibel in a sudden way to which he was unaccustomed. Despite everything Leibel had been through, Leibel knew to preserve in his heart the only spark of hope, the yearning for redemption.

After the World War ended, after the Holocaust, as survivors gathered in camps, Leibel joined Hashmoer Hatzair^[2]. After he arrived on aliyah, he settled in Kibbutz Sha'ar HaGolan. There he lived, worked, felt well, and was a member of Palmach^[3]. In the time of the Founding War, Leibel served in the Harel unit^[4].

Leibel joined the Beit Nabla settlement group. The group established a workers' village, Beit Nehemya. The village is located on the side of the Ben Shemen– Migdal Zedek road. Leibel married in Beit Nehemya, where he started a farm and had a daughter. When he met friends, he told them. “I established a home and a family, and I am happy.”

In 1953 – 54, as the Fedayeen^[5] gangs wreaked havoc, in addition to his work in developing his farm, he also served in the army reserves and participated in securing the village. In those days, the gangs would damage the water supply. In response, the settlers placed landmines near locations where the supply ran.

After a day of reserves service and an exhausting day of farm work, Leibel went out on a dark night to examine the waterline and the landmine he had planted. He was so tired that he forgot where he had planted the landmine and he fell victim. Leibel fell at the front of the War of Independence.

He came to us from afar after many trials and tribulations along the road. He came to us to sacrifice his blood on the altar of liberating the homeland. Many of the town residents did not see him and those who did barely recognized him.

Aryeh Rosenfield became a Hebrew man and soldier, with a good pioneering soul. He went to a remote village. All those who knew him appreciated him very much.

Like a cedar tree, he remained a lone survivor after a storm. His memory shall never leave us. He will forever remain in our hearts, Amen!

General Notes and Footnotes :

These notes and footnotes have been added by this Yizkor Book's translation co–coordinator, not by the original author. They are intended to help clarify certain words, names and phrases.

1. Shtibel – a place used for communal Jewish prayer. In contrast to a formal synagogue, a shtiebel is far smaller and approached more casually. Return
2. Hashmoer Hatzair – a Socialist–Zionist, secular Jewish youth movement founded in 1913 in Galicia, Austria–Hungary, and was also the name of the group's political party in the Yishuv in the pre–1948 British Mandate of Palestine. Return
3. Palmach – the elite fighting force of the Haganah, the underground army of the Yishuv during the period of the British Mandate for Palestine. Return
4. Harel Brigade is a reserve brigade of the Israel Defense Forces, today part of the Northern Command. It played a critical role in the 1948 Palestine war. Return
5. Fedayeen – a term used to refer to various military groups willing to sacrifice themselves. Return

Turobin is a small town in the Lublin circle, lying between Szczebrzeszyn, Krasnistow, and the Jewish settlement in Turobin, and counted 2,500 Jewish souls before World War Two. Only about 100 of these souls survived, of which the majority can be found in Israel. The rest are spread across the entire world – in North and South America, Canada, Australia.

In the year 1951, with the arrival in Israel of the first survivors of the war, some Turobin friends gathered in the home of comrade Yosef Kopp. Among these

[Page 386]

Leon Goldberg, Zalman Frumer, Yakov Friedler, and so on. And a committee was chosen with the goal to legalize [form] a union in Israel and to create a connection with all the Turobiner who were found outside of the country. The committee also set out for itself the following objectives that the Irgun stands for:

1. To designate one day a year to commemorate the Turobiner martyrs;
2. To collect the necessary funds in order to:
1. Establish a non-profit fund in order to assist with loans the survivors who came over, and also those, who, we hope, will want to come;
2. To create monuments that will perpetuate the holy memory of the martyrs, and that should at the same time serve as a reminder not to forget the martyrs, and in contrast, the murderers.

At the end of 1951, the Irgun's first mourning gathering was held in the hall of the Beit Hakhalutzot [Pioneer House] in Tel Aviv. After the memorial speeches and reports of daily issues a committee of the following friends was elected: Leon Goldfarb – chairman; Yehoshua ben Ari – secretary; Yosef Kopp – treasurer; as well as friends: Avrohom Urbas and Moishe Gutwerc – of Tel Aviv; Milkhman and Montag – from Haifa; and A. Baumfeld – from Petach Tikva.

The Irgun now has over 85 families that are spread across the entire country. At the head of the Irgun is Mr. Leon Goldfarb, a dentist, who himself is a Lubliner, but he practiced in Turobin, married there and established a family, was active in Zionist activities, particularly among the youth. In the year 1933, he made Aliyah to Israel where he lost his oldest son in the War of Independence. Mr. L. Goldfarb is active as the head of the Turobiner Landsmannschaft, with which he is closely tied.

Near him, Yehoshua ben Ari (Zilberklang) works and is active, who devotes – in spite of his high position as consulting judge of the security – free time for the Irgun to help realize the goals that we had set. Also very active, is Yosef Kopp as treasurer and Avrohom Urbas as the good organizer.

Sixty percent of the members of the Irgun work as laborers in all kinds of vocations. Ten percent are officials, another ten percent are merchants. The rest are on the kibbutzim, and in agriculture in general.

The memorial day of the martyrs is set for after Shabbath Bereishis [first Shabbath after the holiday of Sukkot] – this is a tragic date, when the final evacuation of Turobin was carried out. In the memorial gatherings that have taken place in the last years in the hall of the Beit Zioni Amerika (in Tel Aviv), about 80% of the Turobiner in Israel participate, as well as from the Turobiner surroundings. After the commemoration ceremony at the gathering, a report is given about the activities

[Page 387]

of the committee over the last year, and a new committee is elected for the coming year.

The activities of the Irgun in the early years consisted of raising monies for and providing loans to the needy friends. Until 1956, with the financial help of the Turobiner living outside the country, the plan of planting a thousand trees in the name of the martyrs in the Yaar Hakedoshim [Forest of the Martyrs] on the mountains of Jerusalem was achieved.

At the last memorial gathering, all those present expressed their wish for compiling a book that should act as the eternal light for the destroyed community. The book “Turobin” will simultaneously reflect Jewish life in the town with all its nuances of life until the devastation, as well as the brutal, tragic events themselves, going until the moment when the town was totally erased and destroyed by the Nazi murderers – as those from our town who were miraculously saved, who witnessed, or who survived – had seen themselves. In this same book there will be described the incidents of heroic resistance and heroic deaths which were not lacking in our town.

With the initiative of our American guest Berl Papjer and with the support of the Brazil guest Mr. Vogel, it was also decided at the last meeting to build a culture house for the youth in a new border settlement, with the name of Turobin, or as our dear friend Y. Ben-Ari translated, Turo-Bin – Torah Bina [Torah and Understanding]. In order to enact this plan, it was decided to establish a specific fund in which all landsleit [compatriots] in Israel would take part, and at the same time appeal to all landsleit everywhere else, so that with collective energies the funds of this vital undertaking would be covered.

Also, the Irgun plans to set up in Martef Hashoah [Chamber of the Holocaust] on Har Tzion a marble tombstone in the name of the Jewish community of Turobin.

Surname	Given name	Place	Remarks	Page
ABITUV	Yakov	Nahariya, Israel	(GOTTWILLING)	387
ORBAS	Avraham	Tel Aviv, Israel		387
IDELSTEIN	Channah	Kfar Saba, Israel		387
AMIR	Yisrael	Kibbutz Alonim, Israel	and Yona	387
AF	Meir	Petach Tikva, Israel		387
AF	Efrat Moshe	Petach Tikva, Israel		387
AKKERMAN	Tzipora	Pardes Katz, Israel		387
BOMFELD	Avraham	Petach Tikva, Israel	living at Aharon's	387
BOMFELD	Aharon	Petach Tikva, Israel		388
BOMFELD	David	Ramat Gan, Israel		388
BOMFELD	Rivka	Petach Tikva, Israel	(PROSZHEN)	388
BOMSTEIN	Yechezkel	Kibbutz Alonim, Israel		388
BILERMAN	Moshe	Ramat Gan, Israel		388
BLUTMAN	Chanoch	Ramat Yitzchak, Ramat Gan, Israel		388
BAR-ARI	Yehoshua	Tel Aviv, Israel		388
BEN YISRAEL	Nechama	Kibbutz Ayin Charod Ichud, Israel		388
BERGER	Bronya	Bat Yam, Israel		388
GOLDFARB	Aryeh (Leon)	Givataim, Israel		388
GUTBERTZ	Moshe	Tel Aviv, Israel		388
GORLIK	Miriam	Petach Tikva, Israel	(KORNDRECHSLER)	388
GIVERTZ	Berish	Tel Aviv, Israel		388
GIAR	Aharon	Netanya, Israel		388
GRINBERG		Haifa, Israel	(ZILBERKLANG)	388
DAGANI	Shlomo	Givataim, Israel		388
DIMANT	Yosef	Kfar Ganot, Doar Beit Dagon, Israel	(LICHTER)	388
HOFEN	Mordechai	Netanya, Israel	(YOSKOVITCH)	388
HOFEN	Yehoshua	Petach Tikva, Israel		388
HOFEN	Itamar	Givataim, Israel		388
HARARI	Emanuel	Moshav Balfuria, Israel	(ZUBERMAN-FERSHTENDIK)	388
VEISTUCH	Reuven	Haifa, Israel		388
VEISS	Sarah	Kibbutz Alonim, Israel		388
VEISS	Meir	Kibbutz Alonim, Israel		388
VISHNIVSKI	Gitel	Hadar Yosef, Israel		388
VALDMAN	Leah	Holon, Israel		388
VAKS	Natan	Ramat Yitzchak, Ramat Gan, Israel		388
ZONTEK	Dov	Haifa, Israel		388
ZISMILCH	Shlomo	Givataim, Israel		388
ZEIDEL	Avraham	Kfar Ata, Israel		388
ZEIDEL	Yisrael	Haifa, Israel		388
TOPLER	Gila	Haifa, Israel		388
TAYER	Moshe	Tel Aviv, Israel		388
TENNENTZWEIG	Miriam	Petach Tikva, Israel	(TZITRENBAUM)	388
TREGER	Moshe	Ramat Gan, Israel		388
KAHANA	Chava	Haifa, Israel	(MILCHMAN)	388
KANARTI	Aryeh	Moshav Neveh-Yerek, Israel		388
LEVIN	Miriam	Tel Aviv, Israel		388
LIBERBOM	Yechiel	Kibbutz Ein Hacarmel, D.N. Haifa, Israel		389
LICHTER	Sarah	Givataim, Israel	(YANOVER)	389
LANDER	Yehuda	Kvutzat Kineret, Doar Kineret, Israel		389
LANDER	Avraham	Holon, Israel		389
LANDER	Yitzchak (It'che)	Bnei Brak, Israel		389
MILCHMAN	Eliezer	Haifa, Israel		389
MITZNER	Yakov	Atlit the Moshava, Israel		389
SKORKA	Channah	Haifa, Israel	(VEIS)	389
FABRIKANT	Yisrael	Tel Aviv, Israel		389
FEDER	Aryeh	Ramat Gan, Israel		389
FOGEL	Yerachmiel	Hadera, Israel		389
POLLAK	Eli	Haifa, Israel		389
FUKS	Avraham	Haifa, Israel		389
FINK	Peretz	Kfar Saba, Israel		389
PAS	Ita	Jerusalem, Israel	(TZWEKEN)	389
FROMER	Zalman	Tel Aviv, Israel		389
FREIBERG	Yekutiel	Tel Aviv, Israel		389
FREIBERG	Yerachmiel	Tel Aviv, Israel		389
FREIBERG	Avraham	Moshav Gan Sorek Doar Rishon Letzion, Israel		389
FRIEDLER	Yakov	Kfar Yona, Israel		389
FRIEDLER	Yechiel	Kfar Sirkin next to Petach Tikva, Israel		389
FRIEDLER	Yosef	Givataim, Israel		389
FRIEDLER	Moshe	Pardes Katz, Israel		389
FOGEL	Yakov	Ramat Yitzchak, Ramat Gan, Israel	and Chava	389
PLISHER	Yosef	Kibbutz Givat Hashlosha, Israel		389
TZUKERMAN	Esther	Kibbutz Kineret, Israel	(LANDER)	389
TZIMERMAN	Yisrael	Haifa, Israel		389
TZIMERMAN	Moshe	Ramat Yitzchak, Ramat Gan, Israel		389
TZIMERMAN	Eliezer	Ramle, Israel		389
KORN	Yechezkel	Yaffo, Israel		389
KOPF	Tzvi	Tel Aviv, Israel		389
KOPF	Yosef	Givataim, Israel		389
KOPF	Yitzchak	Yad Eliahu, Tel Aviv, Israel		389
KISLOVITCH	Hadassah (Yaffa)	Givataim, Israel		389
KORNDREKSLER	Frida	Ramat Yitzchak, Ramat Gan, Israel	and Miriam	389
ROZNER	Nechemya	Haifa, Israel		389
ROZNER	Moshe	Haifa, Israel		389
SHENOVSKY	Yaffa (Scheindel)	Holon, Israel		389

[Page 390]

Surname	Given name	Place	Remarks	Page
GOODMAN	Harry	Brooklyn, NY, USA		390
GLATMAN	M.	Bronx, NY, USA		390
HYFLER	Hyman	Bronx, NY, USA		390
LIBERBAUM	Morris	Brooklyn, NY, USA		390
LICHTMAN	Hyman	New York City, NY, USA		390
WAKSZUL	Rachela	Brooklyn, NY, USA		390
PANKOWSKI	Sara	Gary, Indiana, USA		390
SHAFER	J.	Brooklyn, NY, USA		390
LACHTER	I.	Bayside, NY, USA		390
GUTWILIK	M.	Winnipeg, Manitoba, Canada		390
ZIMERMAN	I.	Toronto, Ontario, Canada		390
FUKS	Yak	New York, USA		390
WAKS	Moris	Canada		390
LEDER	Hylel	Canada		390
GUTMACHER	Miguel	Buenos Aires, Argentina		390
GOLDBARD	N.	Buenos Aires, Argentina		390
LEVIT	R. G.	Buenos Aires, Argentina		390
KLIENER	Yaime	Buenos Aires, Argentina		390
KÖNIGSMAN	Mauricio	Buenos Aires, Argentina		390
SHNAIDERBERG	Simon	Buenos Aires, Argentina		390
CUKIERMAN	Maurisco	Montevideo, Uruguay	Melbourne	390
CUKIERMAN	Seia	Montevideo, Uruguay		391
KOPF	Samuel	Montevideo, Uruguay		391
TAFEL	Nachman	Argentina		391
TAFEL	Nachemia	Argentina		391
TAFEL	Mendel	Argentina		391
AICHENBLAT	Maurisco	Argentina		391
FALENDER	Maria	Warsaw, Poland		391
DELAGE		Paris, France	Mr. and Mrs.	391
KLOCHENDLER	L.	Paris, France		391
HUARD	G.	Berloz, Belgium	(AKERMAN) Australia	391
BLUTMAN	A.	Melbourne, Victoria, Australia		391
GROPMAN	Yosel	Melbourne, Victoria, Australia		391

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