The big jours used to take place on Yom Kippur because our parents were not home – they had to be in the synagogue for the whole day. We didn’t observe taanit. Who would do taanit, anyway?
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Displaying 22201 - 22230 of 50826 results
Matilda Albuhaire
When there were Religion classes in our school, we used to go to the Jewish school for Hebrew classes.
I studied at the girls’ high school – my friends were both Jewish and Bulgarian girls. My best friend was a Bulgarian girl, her name was Elena Sabeva. We shared the same desk. There was a Jasmina, too. I had Jewish friends, too: Rashka Assa, Regina. We used to celebrate our birthdays, and celebrated with the Bulgarian girls a lot, got together, sang and played.
I was sent to Plovdiv for some time, but that was for a short while, because a Jewish school was established in Bourgas, and I went back to study there.
We had running water – a big faucet where we used to wash the dishes, but we had no bathroom. There was a small yard in front of the house.
We lived in a two-story house. The kitchen and the guest room were on the first floor, and on the second floor were the bedrooms. My grandpa, my elder brother and I used to sleep in one bedroom, and my parents and my younger brother in the other bedroom. In the mornings, when we went downstairs to go to school, grandpa had already lit the stove, the kettle was boiling and it was always warm. Otherwise there was no heating upstairs because it was not so cold in Bourgas.
My mother was born in Plovdiv and my father, in Istanbul. My father spoke Turkish and Greek and, because he needed it for his business – he was a merchant – he spoke a little French, too. My mother was illiterate.
,
Before WW2
See text in interview
In Bourgas there was both a Jewish kindergarten and a school. The rich people used to give money to the school. There were many Jews in Bourgas, but I can’t tell exactly how many. Jews were mainly engaged in trading. There were some dairymen, too, and the poor Jews were stevedores and baked seed sellers. There was a very beautiful synagogue in Bourgas – only one, a Sephardi one. There were only two Ashkenazi families. There was also a shochet and a rabbi.
My grandparents didn’t live in the Jewish quarter; there were many Greeks and Bulgarians around us. They used to live well with each other and respected their neighbors.
There was a quarter in Bourgas where only Jews lived. There was a street not far from the school where many Jews lived. I remember the Hassons, a large family. They were very rich. He was a fabric merchant and he had a big store. All Jews knew each other. There was a Jewish community. There was a secretary of the community and a school board of trustees. The chairman of the community was Nissim Kohen. The community carried out social activities and maintained a soup kitchen for the poor pupils. I remember that every family supplied food for the children on a certain day. Let’s say that today was such-and-such a lady’s turn, and she provided food for the children. There was probably some social committee that made the arrangements and maintained the order.
There was a quarter in Bourgas where only Jews lived. There was a street not far from the school where many Jews lived. I remember the Hassons, a large family. They were very rich. He was a fabric merchant and he had a big store. All Jews knew each other. There was a Jewish community. There was a secretary of the community and a school board of trustees. The chairman of the community was Nissim Kohen. The community carried out social activities and maintained a soup kitchen for the poor pupils. I remember that every family supplied food for the children on a certain day. Let’s say that today was such-and-such a lady’s turn, and she provided food for the children. There was probably some social committee that made the arrangements and maintained the order.
My grandpa spoke Ladino. We spoke Ladino at home until my younger brother was born in 1924.
He was a religious man, used to get up early in the morning and used to put on tefillin. I remember him always facing east, where Jerusalem, the temple, was. As I said, he was very respected – there was always a special chair for him in front of the tevah in the synagogue. Two persons used to sit in front of the tevah – my grandpa and a blind man from Bourgas, because they knew he was sincere and a believer-Jew, who abided by all traditions of Judaism.
Bulgaria
My grandpa spoke Ladino. We spoke Ladino at home until my younger brother was born in 1924.
,
1924
See text in interview
My grandpa spoke Ladino. We spoke Ladino at home until my younger brother was born in 1924.
,
1924
See text in interview
My grandparents used to speak Ladino, but all the others – my uncles and aunts spoke Bulgarian.
,
Before WW2
See text in interview
Jozsef Faludi
I divorced Mazal in 1978, and one year later I married Krisztina. We lived in Csepel, but we bought this property in Szigetszentmiklos. At first we just came here on vacation. Then when Krisztina retired in 1993, we moved down here.
The boys weren’t raised to be religious, but they had their bris (circumcision). I think they are Jewish kids, but not religious. I didn’t want to give the kids any sort of religious education. I ended up against God because he allowed the terrible killing to happen. Mazal wasn’t religious at all. We didn’t keep any holidays, we didn’t think it was important.
I joined the Party here too, and with their help I ended up as an alcohol sales permit officer in the Financial Directorate, and then on the Town Council. From there, on my brother’s advice, I went to work in the cylinder factory as a skilled worker. In the meantime I had gone to technical school. So I became a shift manager. But that wasn’t to my taste because my pay was less than it had been as a skilled worker. I was there for more than twenty years, and then I retired with a two-year age differential benefit.
In 1948 we sold everything and came home. Our first son, Emanuel, had already been born, in Tel Aviv in 1947. Mazal was pregnant with our second son when we came home, and Elek was born here in 1948. Our third boy, Tamas, was born in 1951.
By then my uncle Misi, my mother’s brother, and his family were already here. He had also been out in Israel, but they came back before me. They had a flat on Dohany Street in Budapest, and we went there.
Here at home I also worked on consignment as a leather worker. We ended up in Zuglo, a district of Budapest. We bought a flat, we bought a sewing machine, and I worked at home. We had no money when we came home, but started life here with help from relatives.
By then my uncle Misi, my mother’s brother, and his family were already here. He had also been out in Israel, but they came back before me. They had a flat on Dohany Street in Budapest, and we went there.
Here at home I also worked on consignment as a leather worker. We ended up in Zuglo, a district of Budapest. We bought a flat, we bought a sewing machine, and I worked at home. We had no money when we came home, but started life here with help from relatives.
Later I met a man whose family were leather designers, and I joined them and learned the leather-working trade. Then I had my own leather shop, when Mazal and I were already together.
I was married in 1946. Mazal was not at all religious, but we were married by a Rabbi. Mazal’s parents weren’t present. We married completely independently of the family. We rented a flat in the basement of a house, where I also set up my workshop. We worked night and day. My wife helped me. There was no other employee. We worked on consignment making leather goods.
But I was powerfully homesick, and when I married Mazal I told her that she should only marry me if she was willing to come home with me, because I was definitely coming home.
I was married in 1946. Mazal was not at all religious, but we were married by a Rabbi. Mazal’s parents weren’t present. We married completely independently of the family. We rented a flat in the basement of a house, where I also set up my workshop. We worked night and day. My wife helped me. There was no other employee. We worked on consignment making leather goods.
But I was powerfully homesick, and when I married Mazal I told her that she should only marry me if she was willing to come home with me, because I was definitely coming home.
I was nominated for membership in the Israeli Communist Party in 1943. Then I went to party meetings, and did party work. Peace making was our assignment. We went to meetings where we would smoke the peace-pipe with the Arabs. The Communist Party also had Arab members. When I was among the Arabs doing party work, I learned to speak, but not write, their language.
I became non-religious under the influence of that leftist organization. It didn’t happen from one day to the next, but step by step. I still went to synagogue on high holidays, but stopped observing Sabbath. That’s when my being kosher stopped too, though my aunts hadn’t been so seriously kosher either.
I became non-religious under the influence of that leftist organization. It didn’t happen from one day to the next, but step by step. I still went to synagogue on high holidays, but stopped observing Sabbath. That’s when my being kosher stopped too, though my aunts hadn’t been so seriously kosher either.
,
During WW2
See text in interview
In 1942 I left my aunts and, if I can put it this way, became independent. Because when I was with them, I didn’t get a salary, just an allowance as a member of the family. By then I had learned to be a tailor. I got acquainted with a boy from Vienna, and we rented a room in Tel Aviv where I lived for a good while. The German boy and I spoke German together. I had other German friends too.
I learned English on my own there. I had learned a little here at home before I left, but I realized it wasn’t worth anything.
When I left my aunt’s, I came into contact with a leftist organization where I met a Hungarian, Ferenc Bug, a tailor. I worked in his shop as an assistant. That organization linked with the Communist Party. They held seminars and lectures, and organized excursions. That’s where I met my Yemenite wife, Mazal. Mazal was born in Jerusalem, her grandparents had moved from Yemen to Palestine.
I learned English on my own there. I had learned a little here at home before I left, but I realized it wasn’t worth anything.
When I left my aunt’s, I came into contact with a leftist organization where I met a Hungarian, Ferenc Bug, a tailor. I worked in his shop as an assistant. That organization linked with the Communist Party. They held seminars and lectures, and organized excursions. That’s where I met my Yemenite wife, Mazal. Mazal was born in Jerusalem, her grandparents had moved from Yemen to Palestine.
When we went out, the English seized us in the Dardannelles and took us to Palestine. They took us to two internment camps and kept us locked up for half a year. Afterwards we got a permit to go to Palestine.
First I ended up in Rozsi’s salon, Salon Rachel. That’s where I learned to make dresses. I didn’t learn design, but I did every kind of sewing, and even ironing. I was the only boy there.
Zoli Brull and Rozsi were never religious. Their kitchen was kosher, because otherwise I wouldn’t have eaten there. They had a servant who did everything in the kitchen. Usually they did their own cleaning, especially in the shop.
First I ended up in Rozsi’s salon, Salon Rachel. That’s where I learned to make dresses. I didn’t learn design, but I did every kind of sewing, and even ironing. I was the only boy there.
Zoli Brull and Rozsi were never religious. Their kitchen was kosher, because otherwise I wouldn’t have eaten there. They had a servant who did everything in the kitchen. Usually they did their own cleaning, especially in the shop.
My mother had seven brothers and sisters. One of her sisters was Rozsi. Rozsi had learned to be a dress-maker. Later she moved out from her parents’ home and had a sewing shop. She married a man named Zoli Brull, and had a very elegant clothing salon in Csepel. In 1936 they went to Israel. They weren’t Zionists, they just wanted to live.
Rozsi had a sister, Rene, and they were practically always together. They even lived together before Rene made aliya (immigration to Israel). She left before Rozsi and her husband. She arranged the trip to Israel for Rozsi, because she had Zionist connections.
Rozsi and her husband ended up in Tel Aviv, and they opened the Salon Rachel there, where I worked in 1939. Rozsi was the salon manager, and her husband was the tailor. First they had a two-room flat. Then they rented a three-room flat, and were able to buy more machines and hire more employees. Everyone in the shop was Hungarian. They spoke Hungarian, but they learned Hebrew. Rene learned how to make artificial flowers and she would make them for Rozsi’s products. Later she founded a clothing factory. The clothing salon was a success. They exported clothing. Rene had a lot of foreign connections. She spoke French, English, and two or three other languages, so she would go and take the sample collection with herself in a suitcase, and take orders.
Rozsi had a sister, Rene, and they were practically always together. They even lived together before Rene made aliya (immigration to Israel). She left before Rozsi and her husband. She arranged the trip to Israel for Rozsi, because she had Zionist connections.
Rozsi and her husband ended up in Tel Aviv, and they opened the Salon Rachel there, where I worked in 1939. Rozsi was the salon manager, and her husband was the tailor. First they had a two-room flat. Then they rented a three-room flat, and were able to buy more machines and hire more employees. Everyone in the shop was Hungarian. They spoke Hungarian, but they learned Hebrew. Rene learned how to make artificial flowers and she would make them for Rozsi’s products. Later she founded a clothing factory. The clothing salon was a success. They exported clothing. Rene had a lot of foreign connections. She spoke French, English, and two or three other languages, so she would go and take the sample collection with herself in a suitcase, and take orders.
,
1936
See text in interview
My brother Imre was taken to forced labor. He was in Austria and he escaped from there and came home to liberated Hungary. He ended up in Kiskoros, and was in the leather trade for a while. Later he ran a gas station. In 1946 he went to Israel, “the land of his dreams” as he wrote me, but he came home sooner than I did because he was disappointed in it.
The girls and my mother were sent to work in Germany. My cousins Judit and Edit, who had also lived in Kiskoros, were with them. On the way it was the custom that the guards would shoot anybody who couldn’t go any further. The sole of Edit’s shoe came off, and she sat down, and her sister naturally stayed with her. They shot them in front of everybody. That’s when my mother and sisters decided to escape, and they did escape. There has been no news of them since.
In 1944 my parents and siblings were collected in Kiskoros and sent to Auschwitz. A relative who was with them said that as soon as they got to Auschwitz, my father and grandfather were immediately put into the oven (editor’s note: interviewee no doubt means gas chamber, followed by the crematorium).
In 1938 I left the yeshiva. I had other things to do. Partly to help my parents, to get into business life. In 1939 I went to Palestine. My parents sold some property so they could pay the Agudat Israel, a Jewish group that organized immigration to Palestine. That’s how I went. My mother was sure that if I went there, with the family life and love that was in our family (as several other relatives were in Palestine by then) my life would be secure. I even was entrusted with taking care of getting the rest of the family out. That didn’t happen, unfortunately.
I went to yeshiva after middle school. Mainly my father wanted it, but my mother agreed with him. I had already taken part in the Talmud Torahs (advanced religious Jewish primary school), where there was yeshiva preparation. Soltvadkert was next to us, and the yeshiva where I studied for the first year was there. There was a Rabbi in Soltvadkert who dealt with the bochers. There were 20-25 of us. We learned about two big books of the Talmud, one was the Beytza (Egg). The second book was, interestingly enough, the Nida (Menstruation). We took about one zman (semester) to learn one of those books. I learned them by heart. I had a very good intellect.
I didn’t have to rent a room in Soltvadkert, because my uncle lived there, my father’s brother, and I lived with my cousins. It was fairly far from the yeshiva. Antisemitism was already there, there were fights; they’d wait for us after lessons and throw rocks at us, and things like that. The bochers didn’t wear kaftans (robes), but were dressed normally. I was 14-15 when I went there. I wore a shimish cap, and my payot were usually put up behind my ears so they wouldn’t be obvious.
But I didn’t eat every day at the cousins’ house, just on certain days. Friday and Saturday were their days. We took care of our own dinners. We had money, our parents gave it to us. We would go to the grocery and buy margarine or something there was no doubt about from the kosher point of view. We didn’t shop in kosher shops, but in the grocery. Every sort of thing that we could prepare was there.
I did two zmanim in Soltvadkert and afterwards two zmanim in Paks. My brother was there with me. It was his first year in the yeshiva. We lived together in a rented room in Paks. There were people there who rented rooms to bochers. Imre had only two zman in the yeshiva, in Paks. Afterwards he went to a Jewish gardener in Kiskoros and learned gardening.
After Paks I spent two zmanim in Mako. We had a little storm-lamp, and we would divide up the days. Each one of us had a day when we had to go through the town in the morning, at dawn, summer and winter, and wake everyone up. We’d go wherever there were bochers. We would sing a special song two or three times. The bochers would get up and go to the mikva and dip into the cold water, and the lessons would start in the beys medresh (study house). We had breakfast after an hour and a half, or two, and then continue studies until noon. Then we’d go “eat days,” and then study more, and that’s how it went until evening.
The yeshiva had a Shas, all the 36 volumes of the Talmud, which we could study. There were also summaries everybody could use. Everybody had to tackle the same topic. We could study alone or in groups.
There were chazer bochers who were more educated and had been studying in yeshiva for longer. Naturally they handled the youngest. Later everyone became independent and took care of his own business. In Mako there were also Rosh yeshivas, head students who controlled the others, helped them if they had a problem and also acted as judges in internal disputes among students. After the second zman I was made a Rosh yeshiva. We made sure that everything happened as it should, if it turned out that they had to hold a court session. We had no diplomas that we were Rosh yeshivas, but the others would go to us if they had problems or disputes, for us to solve.
I like to recall the Mako yeshiva the best. Somehow because of its religious content, it taught its students at a far higher level than the rest. Paks wasn’t at such a high religious level as Mako. Mako was a lot more religious. There were two communities there, and a Neolog (Conservative) community too. My relatives were among the more religious, though one was a baker, and the other an onion-dealer. The Mako relatives were from my mother’s side.
I didn’t have to rent a room in Soltvadkert, because my uncle lived there, my father’s brother, and I lived with my cousins. It was fairly far from the yeshiva. Antisemitism was already there, there were fights; they’d wait for us after lessons and throw rocks at us, and things like that. The bochers didn’t wear kaftans (robes), but were dressed normally. I was 14-15 when I went there. I wore a shimish cap, and my payot were usually put up behind my ears so they wouldn’t be obvious.
But I didn’t eat every day at the cousins’ house, just on certain days. Friday and Saturday were their days. We took care of our own dinners. We had money, our parents gave it to us. We would go to the grocery and buy margarine or something there was no doubt about from the kosher point of view. We didn’t shop in kosher shops, but in the grocery. Every sort of thing that we could prepare was there.
I did two zmanim in Soltvadkert and afterwards two zmanim in Paks. My brother was there with me. It was his first year in the yeshiva. We lived together in a rented room in Paks. There were people there who rented rooms to bochers. Imre had only two zman in the yeshiva, in Paks. Afterwards he went to a Jewish gardener in Kiskoros and learned gardening.
After Paks I spent two zmanim in Mako. We had a little storm-lamp, and we would divide up the days. Each one of us had a day when we had to go through the town in the morning, at dawn, summer and winter, and wake everyone up. We’d go wherever there were bochers. We would sing a special song two or three times. The bochers would get up and go to the mikva and dip into the cold water, and the lessons would start in the beys medresh (study house). We had breakfast after an hour and a half, or two, and then continue studies until noon. Then we’d go “eat days,” and then study more, and that’s how it went until evening.
The yeshiva had a Shas, all the 36 volumes of the Talmud, which we could study. There were also summaries everybody could use. Everybody had to tackle the same topic. We could study alone or in groups.
There were chazer bochers who were more educated and had been studying in yeshiva for longer. Naturally they handled the youngest. Later everyone became independent and took care of his own business. In Mako there were also Rosh yeshivas, head students who controlled the others, helped them if they had a problem and also acted as judges in internal disputes among students. After the second zman I was made a Rosh yeshiva. We made sure that everything happened as it should, if it turned out that they had to hold a court session. We had no diplomas that we were Rosh yeshivas, but the others would go to us if they had problems or disputes, for us to solve.
I like to recall the Mako yeshiva the best. Somehow because of its religious content, it taught its students at a far higher level than the rest. Paks wasn’t at such a high religious level as Mako. Mako was a lot more religious. There were two communities there, and a Neolog (Conservative) community too. My relatives were among the more religious, though one was a baker, and the other an onion-dealer. The Mako relatives were from my mother’s side.
I ended up in a group whose members were wrestlers. I practiced with them in secret. And when we had finished our training, there was an exam where we competed. My parents were shocked when they found out. They were against it, a Jewish boy shouldn’t go wrestle with the rest. Because we wrestled with Christians. There was another Jewish boy who I went to wrestling with.
After the fifth grade of elementary school I got into the second grade of middle school with a special exam. It was only after fifth grade because I wasn’t sure that I could go because middle school cost money. My little brother went to middle school after fourth grade.
There were very few Jewish boys in each class because most parents didn’t want their kids to go to middle school. But my parents wanted me to have a certain type of education. My siblings also went to school, my cousins too, everybody went. I’m telling you, we were among the enlightened even though we were religious. On Saturday the Jewish boys didn’t have to go to school. They got permission.
We didn’t use the kipa in school. I think it was a requirement to have your head uncovered. Our parents also took their hats off in offices.
There were very few Jewish boys in each class because most parents didn’t want their kids to go to middle school. But my parents wanted me to have a certain type of education. My siblings also went to school, my cousins too, everybody went. I’m telling you, we were among the enlightened even though we were religious. On Saturday the Jewish boys didn’t have to go to school. They got permission.
We didn’t use the kipa in school. I think it was a requirement to have your head uncovered. Our parents also took their hats off in offices.