I was born in 1931, and at that time, my parents lived in a rented house with three rooms, whose owner was an old Jewish woman, Schwartz neni [Hungarian for Aunt Schwartz]. The furniture was ours. I remember I had my own room, and the furniture was white, and the edges had little black wooden beads on them; I even had a mirror and a dressing table. The house had a garden with beautiful roses, but we weren’t allowed to enter it; the roses belonged to the owner. We had running water and electricity, but it was the same everywhere in Resita. We didn’t have a big library at home, but we did have some religious books, like the siddur, which my mother and father used on the high holidays. My parents never advised me what to read; there was no need to.
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Eva Gora Moldovan
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In the beginning, my parents worked very hard to support themselves. My father worked as a laborer. My mother used to raise and fatten geese, slaughtered them and sold the lard and liver. Those were rather expensive and most people preferred goose lard to unrefined oil because it tasted better. When I was little, my mother still raised a few geese and stored the lard in cans for winter, but that was just for our own use. All the time I can remember, my mother used goose lard for cooking.
He met my mother in the Jewish circles in Resita, I think. They met, fell in love and got married in 1918. It was a religious wedding, but I don’t know if they went to the synagogue or if the rabbi came to their home. It was at the end of the war and times were rather troubled. My parents didn’t have Romanian citizenship for a very long time, I think they only received it after World War II: periodically, they had to pay a fee and renew their passports.
My father, Samuel Feld, was born in Belchatow, Poland, in 1893, and his native tongue was Yiddish. I believe he graduated from high school. He came to Romania to look for a job when he was a young man, and he ended up in Resita because the town had a strong metallurgy industry. There were many factories and one could find a job as a laborer much easier. And that’s what my father did for a living in his first years here.
My mother, Rifke Feld, nee Friem, was born in Kulikowka, Poland, in 1897, and her native tongue was Yiddish. I think she went to elementary school as a child, but that’s all the schooling she had.
My grandparents were religious, but not Orthodox Jews; I can guess that from the way my mother observed tradition.
Mozes Katz
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Jews spoke Yiddish with each other and communicated with non-Jews in the local dialect, the so-called Ruthenian: a mixture of Ukrainian, Hungarian, German and Czech. [Editor’s note: Ruthenian is regarded by some as a Ukrainian dialect and by others a separate Slavic language. As a result of centuries of coexistence it has extensively borrowed from the neighboring languages the interviewee mentioned; probably less from Czech and much more from Slovak.]
There was no anti-Semitism in Subcarpathia before World War II. There was a Romanian, Magyar, Czech [Slovak], Ukrainian and Jewish population in Khust district and there were no conflicts between them. Neighbors supported each other and there was no national segregation during the Austro-Hungarian, Czechoslovak or Hungarian rule.
There was no anti-Semitism in Subcarpathia before World War II. There was a Romanian, Magyar, Czech [Slovak], Ukrainian and Jewish population in Khust district and there were no conflicts between them. Neighbors supported each other and there was no national segregation during the Austro-Hungarian, Czechoslovak or Hungarian rule.
My grandfather had a house like everybody else. They built houses from airbricks: finely cut wheat and rye straw mixed with clay from which bricks were made and dried in the sun. Most villagers in Subcarpathia built their houses from airbricks; only the wealthiest could afford bricks. My grandfather had a house made of airbricks.
The front door led to a small hallway. There were doors leading to the rooms from the hallway and a big kitchen in the center of the house. There was a Russian stove 4 in the kitchen. It served for cooking and heating of one room and the other room was heated with a small stove. We stoked the stoves with wood and brushwood.
There was a well in the yard. There were sheds, stables and a chicken house in the backyard. There was also a small orchard and a vegetable garden behind the house. My grandfather also owned a plot of land in the field where the family grew potatoes, corn, beans and other vegetables. The crops were kept in the cellar during winter. The daughters were helping Grandmother to do field and house work.
The front door led to a small hallway. There were doors leading to the rooms from the hallway and a big kitchen in the center of the house. There was a Russian stove 4 in the kitchen. It served for cooking and heating of one room and the other room was heated with a small stove. We stoked the stoves with wood and brushwood.
There was a well in the yard. There were sheds, stables and a chicken house in the backyard. There was also a small orchard and a vegetable garden behind the house. My grandfather also owned a plot of land in the field where the family grew potatoes, corn, beans and other vegetables. The crops were kept in the cellar during winter. The daughters were helping Grandmother to do field and house work.
My father and his brothers studied in cheder. There were three cheders in Korolevo. The girls didn’t go to cheder. Wealthier parents hired a teacher for their daughters and they studied at home. Daughters in poor families didn’t get any education. They studied prayers by heart and learned to be a good housewife, wife and mother.
After sons had their bar mitzvah at the age of 13 they began their professional training. They became apprentices or their fathers taught them their profession. My grandfather Itzyk taught his sons his profession of a wagon driver. My father and his brothers became wagon drivers. They owned wagons and horses.
Grandfather Laizer had a binding shop that occupied a room in his house. He worked alone. When he had no orders he went out to other villages looking for work. Grandmother Etia was a housewife. Grandfather Laizer owned more land than my father’s parents and my mother’s family was wealthier than my father’s. My mother’s parents were religious. They celebrated Saturday and Jewish holidays and observed all Jewish traditions. They spoke only Yiddish at home.
My parents knew each other since childhood. They lived in the same street. When they grew up they decided to get married. They had a traditional Jewish wedding with a rabbi and a chuppah. I think they got married in 1924 or at the beginning of 1925. At that time this was the only possible way of getting married. I don’t know if they had a civilian marriage too. At that time many Jewish families in Subcarpathia had a traditional wedding and a marriage registry note in the synagogue register.
,
1924
See text in interview
My parents knew each other since childhood. They lived in the same street. When they grew up they decided to get married. They had a traditional Jewish wedding with a rabbi and a chuppah. I think they got married in 1924 or at the beginning of 1925. At that time this was the only possible way of getting married. I don’t know if they had a civilian marriage too. At that time many Jewish families in Subcarpathia had a traditional wedding and a marriage registry note in the synagogue register.
Rivka was the only survivor in World War II, the rest of them perished. The Germans took the younger sister and her family to Ivano-Frankovsk in 1941 and exterminated them there, while my mother and Nachman and his family perished in concentration camps.
My mother wore a wig after she got married. My father didn’t have a beard or payes. He only had a moustache. Jewish men were not allowed to shave with a steel razor and my father had special depilatory cream. He applied this cream on his face and then scraped it off with a wooden spatula.
My father worked at the power saw bench as a wagon driver. My father made three trips per week to Khust. One day he loaded wood onto his wagon in Nizhniy Bystryy and unloaded it in Khust on the following day. He spent the payment for the first trip to buy oats for his horses. They worked for the family and my father watched it strictly that they got enough food. My father spent the payment for the second trip to buy hay for the horses and the third payment was for the family needs.
My parents were religious and were raising their children religiously. We followed the kashrut never mixing meat and dairy products. We only bought meat from the shochet. My mother made bread for a week. I can still remember the taste of this corn bread of my childhood. When we ran out of corns we bought more and had them ground at a water mill owned by Jews. We also made mamaliga [corn squash, Romanian national food].
On Friday morning my mother made dough for challah. She baked challot in the stove and then put pots with chulent for Saturday into the oven. The door of the oven was sealed with clay and the food was left in it overnight. It wasn’t allowed to cook or heat food on Saturday. On Friday evening my mother lit candles and prayed over them. My father blessed the food and we sat down to dinner.
My mother tried to make more delicious food for Saturday. When we returned from the synagogue on Saturday my mother took the pots with food out of the stove. My father recited a prayer and we sat down to a meal.
My mother didn’t light a kerosene lamp or stoke a stove on Saturday. Our Ukrainian neighbor came to do this work. My parents gave her a piece of challah or some change for this work. We weren’t even allowed to fetch water from the well on Saturday. We took the horses to grandfather Itzyk’s well in the yard. They drank water from the well.
My mother tried to make more delicious food for Saturday. When we returned from the synagogue on Saturday my mother took the pots with food out of the stove. My father recited a prayer and we sat down to a meal.
My mother didn’t light a kerosene lamp or stoke a stove on Saturday. Our Ukrainian neighbor came to do this work. My parents gave her a piece of challah or some change for this work. We weren’t even allowed to fetch water from the well on Saturday. We took the horses to grandfather Itzyk’s well in the yard. They drank water from the well.
We celebrated all Jewish holidays at home like any other Jewish family in Korolevo. Women made matzah for Pesach. Preparation for this holiday began when Jews rented a mill and washed and cleaned it to remove any chametz. Then a rabbi came to inspect the mill and give his permission for baking matzah. Then Jews bought high quality wheat and ground it.
There were two or three bigger houses where they had two stoves in the kitchen. People got together there to make matzah. Women made dough and rolled it and men placed it into the ovens. It usually lasted a few days: there was to be a sufficient quantity of matzah to last throughout the eight days of the holiday. Matzah at that time was different. It was baked from the flour of coarse grinding. There were round-shaped pieces of matzah. They were dark.
Each family had special crockery for Pesach. When there were more utensils needed they made a fire in the vegetable field, placed a big bowl where they put everyday utensils cleaned and washed in advance. They also placed hot stones for better boiling inside the bowls. Even in the poorest families they tried to have gefilte fish, chicken broth and goose meat and fat on this holiday.
We kept geese and chickens. We had geese slaughtered in fall. My mother sold goose liver in Khust: it was a delicacy and cost a lot. At times there was some liver left and mother cooked it for the children. My mother kept salted meat in a barrel in the hallway. Every Friday my mother took some meat to make chulent for Saturday.
On Pesach my mother also made chulent with goose. My mother kept goose fat in special utensils to keep it kosher. My mother fried keyzls, potato pancakes fried in goose fat, chicken broth with matzah dumplings, boiled chicken, gefilte fish and carrot tsimes. My mother didn’t make any pastries for Pesach: it wasn’t allowed to bake with ordinary flour and we couldn’t make matzah flour since our matzah was too rough.
In the morning of the first day of Pesach all Jews went to the synagogue. In the evening the first seder began. The table was set and the front door was kept open for Elijah the Prophet. My father sat at the head of the table wearing his white clothes. Men wear such clothing on Pesach and Yom Kippur.
I asked my father the four questions: why we eat reclining on this night, why we only eat matzah, but no bread, why we eat bitter greeneries on this night and why we drink four glasses of wine on this night. I posed my questions in Hebrew and my father answered them in Hebrew. Then my father read the Torah and we listened attentively.
We all, even the youngest children, stayed until the end of seder. Children had small glasses and they sipped from their glasses and had them refilled after a sip. The last glass was to be drunken bottom up. There was a big glass for Elijah in the center of the table. We sang songs between prayers.
There were two or three bigger houses where they had two stoves in the kitchen. People got together there to make matzah. Women made dough and rolled it and men placed it into the ovens. It usually lasted a few days: there was to be a sufficient quantity of matzah to last throughout the eight days of the holiday. Matzah at that time was different. It was baked from the flour of coarse grinding. There were round-shaped pieces of matzah. They were dark.
Each family had special crockery for Pesach. When there were more utensils needed they made a fire in the vegetable field, placed a big bowl where they put everyday utensils cleaned and washed in advance. They also placed hot stones for better boiling inside the bowls. Even in the poorest families they tried to have gefilte fish, chicken broth and goose meat and fat on this holiday.
We kept geese and chickens. We had geese slaughtered in fall. My mother sold goose liver in Khust: it was a delicacy and cost a lot. At times there was some liver left and mother cooked it for the children. My mother kept salted meat in a barrel in the hallway. Every Friday my mother took some meat to make chulent for Saturday.
On Pesach my mother also made chulent with goose. My mother kept goose fat in special utensils to keep it kosher. My mother fried keyzls, potato pancakes fried in goose fat, chicken broth with matzah dumplings, boiled chicken, gefilte fish and carrot tsimes. My mother didn’t make any pastries for Pesach: it wasn’t allowed to bake with ordinary flour and we couldn’t make matzah flour since our matzah was too rough.
In the morning of the first day of Pesach all Jews went to the synagogue. In the evening the first seder began. The table was set and the front door was kept open for Elijah the Prophet. My father sat at the head of the table wearing his white clothes. Men wear such clothing on Pesach and Yom Kippur.
I asked my father the four questions: why we eat reclining on this night, why we only eat matzah, but no bread, why we eat bitter greeneries on this night and why we drink four glasses of wine on this night. I posed my questions in Hebrew and my father answered them in Hebrew. Then my father read the Torah and we listened attentively.
We all, even the youngest children, stayed until the end of seder. Children had small glasses and they sipped from their glasses and had them refilled after a sip. The last glass was to be drunken bottom up. There was a big glass for Elijah in the center of the table. We sang songs between prayers.
At Rosh Hashanah we all went to the synagogue. There were apples and honey on the table on this day. We dipped apples in honey and ate them.
At Yom Kippur all adults fasted. Young children didn’t fast, When they turned eight they began to fast for half a day and beginning from the age of twelve they fasted a whole day like adults.
At Yom Kippur all adults fasted. Young children didn’t fast, When they turned eight they began to fast for half a day and beginning from the age of twelve they fasted a whole day like adults.
Every year a sukkah was built. Some made a sukkah in their yard. My father made a folding roof in the hallway. We unfolded it at Sukkot and placed canes on the grid. We, children, made decorations for the sukkah and decorated it with ribbons and flowers. My mother placed a table in the sukkah and we prayed and had meals there.
At Chanukkah my mother lit a candle on each day of the holiday. We were poor and didn’t have a chanukkiyah. We made candles from a potato. We removed the inside, poured oil into it, placed a wick in it and lit it. Our relatives visited us and gave children Chanukkah gelt. It wasn’t much since all people were poor.
At Purim all Jews went to the synagogue in the morning. After that all were engaged in sending shelakhmones to their dear ones. Children ran around with trays of treats. My mother always made pastries at Purim: the family was big and there had to be enough treats for everyone. I believe this was the only day in the year when we had enough sweets. Then children went to Jewish houses to give Purimshpil performances getting sweets or small change for their performances.
There was another celebration when all residents of Korolevo got together: a Jewish wedding. I remember such occasions. If a bridegroom came from another village all boys and young men went to meet him on the outskirts of the village. They grabbed the bridegroom and wouldn’t let him go until the bride’s family paid ransom, which was usually a three-liter bottle of vodka. Then the bridegroom and other men went to one of the bride’s relatives where they had a party eating, drinking and singing.
The bride stayed at home. In the morning she went to the mikveh where other women washed her. They cut her hair and then the bride and her friends went to her home to dress her in her wedding gown and adorn her with flowers. Then the bride’s mother and the bridegroom’s mother appeared to take the bride to the chuppah.
A chuppah was usually installed in the yard. A chuppah consists of four posts and a cover spread on top of them. In Korolyovo the chuppah was made in the following way: there was a tallit spread on four posts and a carpet on the ground. The bride came to the chuppah and the bride’s father and the bridegroom’s father brought the bridegroom. A rabbi or chazzan conducted the wedding ceremony. Then he gave the bridegroom and bride to sip from a glass of wine and then they stepped on this glass and broke it. This was the end of the ceremony.
Weddings were usually arranged on Fridays. There was a chuppah on Friday, and a wedding party and dancing on Saturday. There was only kosher food at weddings. Actually, the majority of Jewish families in Korolyovo always had kosher food and not only on holidays or at weddings. The eating lasted until the first star, the end of Sabbath and then there was dancing.
The first dance with the bride was with her husband, the next – with the rabbi and then – most honored guests. However, nobody but her husband, not even the rabbi, was allowed to hold the bride by her hand. They danced holding the ends of a handkerchief. Guests also danced: girls with girls and boys with boys. There were drinks served, but the guests knew their limit and didn’t drink too much.
The bride stayed at home. In the morning she went to the mikveh where other women washed her. They cut her hair and then the bride and her friends went to her home to dress her in her wedding gown and adorn her with flowers. Then the bride’s mother and the bridegroom’s mother appeared to take the bride to the chuppah.
A chuppah was usually installed in the yard. A chuppah consists of four posts and a cover spread on top of them. In Korolyovo the chuppah was made in the following way: there was a tallit spread on four posts and a carpet on the ground. The bride came to the chuppah and the bride’s father and the bridegroom’s father brought the bridegroom. A rabbi or chazzan conducted the wedding ceremony. Then he gave the bridegroom and bride to sip from a glass of wine and then they stepped on this glass and broke it. This was the end of the ceremony.
Weddings were usually arranged on Fridays. There was a chuppah on Friday, and a wedding party and dancing on Saturday. There was only kosher food at weddings. Actually, the majority of Jewish families in Korolyovo always had kosher food and not only on holidays or at weddings. The eating lasted until the first star, the end of Sabbath and then there was dancing.
The first dance with the bride was with her husband, the next – with the rabbi and then – most honored guests. However, nobody but her husband, not even the rabbi, was allowed to hold the bride by her hand. They danced holding the ends of a handkerchief. Guests also danced: girls with girls and boys with boys. There were drinks served, but the guests knew their limit and didn’t drink too much.
I went to cheder like all other boys in Korolevo. We went to cheder at the age of six and also went to an elementary school at this age. I went to a Ukrainian school. Classes at school began at nine o’clock in the morning. Cheder started at 6am. At 8am our melamed let us go home for breakfast and then we ran to school. We came back from school to have lunch at home at 2pm and then we went to cheder again. We came home when it got dark.
We studied the Torah and Hebrew at cheder. We read the Torah in Hebrew and translated it into Yiddish. Our teachers knew how busy we were at cheder and tried to give us no homework. My sisters and younger brother also went to this school. There were Jewish, Magyar, Czech and Ukrainian children in school. I never noticed any anti-Semitism. There was no anti-Semitism during the Czech rule.
I studied at school and in cheder until the age of 13.
We studied the Torah and Hebrew at cheder. We read the Torah in Hebrew and translated it into Yiddish. Our teachers knew how busy we were at cheder and tried to give us no homework. My sisters and younger brother also went to this school. There were Jewish, Magyar, Czech and Ukrainian children in school. I never noticed any anti-Semitism. There was no anti-Semitism during the Czech rule.
I studied at school and in cheder until the age of 13.
At 13 I had my bar mitzvah. When I turned 13, on the first Saturday I was called to the Torah in the synagogue. I had the first suit in my life made for this occasion. The melamed prepared a section of the Torah with me. I read this article and recited a prayer. This was all. There was no meal or celebration of any kind.
In March 1939 the Hungarians came to power. [Editor’s note: Hungarian troops entered Subcarpathia in March 1939.] Adults remembered that life was good during the Austro-Hungarian period, but this time Hungary was a German ally and the Germans dictated to Hungarians. Soon people began to face anti-Semitism. Gendarmes could come to any house demanding money or even beating its owners. It didn’t happen often, but there were such demonstrations.
Life became more difficult. Hungarian authorities issued food coupons for all residents. However, there were no religious persecutions and there was not a single synagogue closed before the Soviet power was established in 1945. Even the Germans didn’t destroy a single synagogue.
Later Jews were forbidden to keep shops or stores in their ownership. They were to be either transferred to new owners or to the state. We were poor and it had no impact on us. However, my father had to give one horse for the needs of the front, but they returned it a few months later.
Life became more difficult. Hungarian authorities issued food coupons for all residents. However, there were no religious persecutions and there was not a single synagogue closed before the Soviet power was established in 1945. Even the Germans didn’t destroy a single synagogue.
Later Jews were forbidden to keep shops or stores in their ownership. They were to be either transferred to new owners or to the state. We were poor and it had no impact on us. However, my father had to give one horse for the needs of the front, but they returned it a few months later.
In summer 1939 my grandfather Itzyk, my father’s father, died. He was buried in the Jewish cemetery in Korolevo according to the Jewish traditions. All Jews and a rabbi from the synagogue that my grandfather attended came to his funeral. My father recited the Kaddish. My grandmother Etia sat shivah. Other women couldn’t join her since the rules required to not work for a whole week and they had to do their work.
In late fall 1940 grandmother Bruche-Etia, my mother’s mother, died. She also had a Jewish funeral. My grandfather and grandmother’s gravestones have been preserved. Only some letters on them have crumbled, but the gravestones are still there.
In late fall 1940 grandmother Bruche-Etia, my mother’s mother, died. She also had a Jewish funeral. My grandfather and grandmother’s gravestones have been preserved. Only some letters on them have crumbled, but the gravestones are still there.
In 1939 the war in Poland began 5. Polish refugees came to Khust and its outskirts. There were no Jews among them. They were Polish Christians. We didn’t know that Germans exterminated Jews in Poland: there were no newspapers or radio in villages. However, there was some information.
In 1940 many Subcarpathian residents, including Jews, escaped to the USSR hoping for a happier life, but it happened otherwise. Frontier men captured them on the border and sent them to the north, to the Gulag 6 where inmates were dying of hunger, cold and diseases and hard work in unbearable conditions. There were hardly any survivors.