​I recently came across the story of the Ochberg orphans, nearly 200 Jewish children rescued in 1921 from the ravages of the Russian Civil War, pogroms and the subsequent typhus epidemic and famine. The rescuer was Isaac Ochberg, a Ukrainian Jew who had emigrated, penniless, to South Africa in 1895 and went on to become a successful entrepreneur. By 1920 he was one of South Africa’s richest men and leader of the Cape Town Jewish community.

Horrified by the news of the pogroms, which together with war, disease and hunger left an estimated 300,000 Jewish children orphaned, Ochberg turned to the South African Jewish community for help in financing a rescue mission to bring Jewish children to South Africa for adoption.

Ochberg left for eastern Europe in March 1921, travelling by road and rail through Ukraine, Lithuania and Poland in search of the neediest children, visiting synagogues where orphans had gathered and orphanages funded by Jewish foreign aid.

This was no easy journey. Civil war was still raging in some areas, pitting against one another numerous marauding bands of soldiers – from Ukrainian Nationalists to Communists and Anti-Communists, Germans and Poles to Anarchists and local warlords – all of them anti-Semitic to a degree.

The area was filled with people on the move – refugees, the hungry, the sick and the weak. As well as war and pogroms, typhus and famine had ravaged the population.

By August 1921 he had assembled a group of 233 children in Warsaw, ready for the train journey to Danzig (Gdansk) and onward journey to London then Cape Town. Some of the group fell ill and were forced to stay behind. Others ran away, scared off by stories of Africa and its wild animals.

The task of selecting the children must have been heart-breaking, given the number he had to leave behind. The South African government, under Prime Minister Jan Smuts, had matched the funding Ochberg managed to raise, but laid down certain conditions. Two hundred orphans could come, but no sick children, nor any with mental or physical disabilities. No child could be selected if there was a living parent, nor any child over the age of 16. Under no circumstances could families be broken up; if one member of a family did not qualify, the siblings had to remain behind.

But Ochberg had no qualms about ignoring these rules. Siblings aged 16 or over became accompanying ‘nurses’, and several whose parents were still living, but had chosen to give up their children in the hope of offering them a better life, were included in the group. Some 165 children and 25 accompanying adults made the journey to South Africa, where they were divided equally between Jewish orphanages in Cape Town and Johannesburg and offered for adoption.

A 2008 film made by South African film maker Jon Blair entitled Ochberg’s Orphans tells the children’s story, interspersed with harrowing images of the pogroms, and interviews with some of the last remaining orphans still alive at that time. “When we arrived we thought we were in Fairyland,” one recalled. And of Ochberg, the same old lady said, “We called him Daddy, because for most of us children he was the only daddy we ever knew”.

The film includes footage shot by UK camera crews while the group spent two weeks at an orphanage in London before heading to Southampton to board the ship for Cape Town. The children briefly became minor celebrities, having captured the imagination of the British media.

The story of the Ochberg orphans also features in a new film by US filmmaker LeeAnn Dance, My Dear Children. I have not managed to see the film yet, but it has been broadcast on TV across the US and at film showings at Jewish centres. I have been in touch with the filmmaker and look forward to seeing it at the first opportunity.

The film centres on Judy Favish’s 2013 pilgrimage to trace her grandparents Feiga and Kalman Shamis’s route from their shtetl in Ukraine to Warsaw with their 12 children.

Two of Feiga’s children, Mannie and Rose, joined the group that travelled from Warsaw to Cape Town with Isaac Ochberg. Feiga’s other children were dispersed – two were sent to New York, while five survived the pogroms only to die later in Nazi concentration camps, and one ended up in Palestine.

Mannie was adopted from one of the Jewish orphanages in South Africa, but Rose refused to let herself be taken by another family, never giving up hope that her mother would come for her. But she never did.

Feiga did maintain contact with her children, however. Years later she settled on a kibbutz and Mannie was able to visit her there while serving as a soldier in North Africa during World War II. She gave him two copies of a 40-page letter, handwritten in Yiddish, which contained the story of her life.

Neither Mannie nor Rose could read or speak Yiddish, and although Mannie eventually had the letter translated, he couldn’t bear to read it. It wasn’t until after he died that one of his children had it properly translated and edited, and made into a small book, a copy of which she gave to each family member.

Although both Mannie and Rose felt that their mother had abandoned them, for Feiga it was a case of doing what she could to ensure her children would survive. Little could she know that for those who escaped from Europe, her decision also spared them the horrors of the Holocaust twenty years later.

More information about My Dear Children is available here: www.mydearchildrendoc.com/

​The film of Ochberg's Orphans is available to view here:

This month marks the centenary of one of the worst pogroms in history, an attempt at genocide against the Jews of the town of Proskurov in present-day Ukraine. In February 1919, local Cossack leader Ataman Semosenko assumed command of the nationalist forces in the region and called for the elimination of the Jews in order to “save Ukraine”.

As the town’s Jews, who numbered around 25,000, prepared to celebrate the Sabbath, hoards of Cossacks descended on the town and began attacking Jews in the streets and in their homes with knives, swords, bayonets and even hand grenades.

The following are accounts from survivors:

“They [the Cossacks] were divided into groups of five to 15 men and swarmed into the streets which were inhabited by Jews. Entering the homes, they drew their swords and began to cut the inhabitants without regard to sex or age… Jews were dragged out of cellars and lofts and murdered.”

Entire families were slain. One survivor, a nurse by the name of Chaya Greenberg, later testified:
“The young girls – repeatedly stabbed. The two-month old baby – hands lacerated. The five-year old – pierced by spears. The elderly man – thrown out of a window by his beard. The 13-year old – deaf because of his wounds. His brother – 11 wounds in his stomach, left for dead next to his slain mother. The paralysed son of a rabbi – murdered in his bed. The two young children – cast alive into a fire….I will never forget the reddened snow from sleds filled with the hacked bodies going to a common pit in the cemetery.”

Some of the victims were forced to dig their own graves. Around 1,600 Jews are estimated to have been killed, although some put the death toll higher. Many more sustained terrible injuries and were crippled for life having had limbs severed.

The Jewish hospital and makeshift medical stations were filled with the wounded as relatives and local peasants brought in the victims. Most were buried in mass graves.

Some gentiles risked their lives to protect their fellow townsfolk, in a community that generally experienced good relations between those of different faiths. A doctor named Polozov helped many wounded Jewish children he found in the street. He hid more than 20 Jews in his own home. Priests were murdered as they attempted to halt the pogrom.

The Proskurov pogrom was just one of hundreds that took place in Ukraine in 1919 during Russia’s chaotic and bloody civil war that followed the Bolshevik Revolution. The pogroms followed the withdrawal of German troops after World War I, when Communists, Ukrainian nationalists, the anti-Bolshevik White Army and numerous smaller factions vied for control, all of them engaging in anti-Semitic violence to a greater or lesser degree.

The words of historian Orest Subtelny in his mammoth Ukraine: A History are worth repeating, “In 1919, total chaos engulfed Ukraine. Indeed, in the modern history of Europe no country experienced such complete anarchy, bitter civil strife, and total collapse of authority as did Ukraine at this time”.

My own ancestral village of Pavoloch, where like Proskurov relations between Jews and the rest of the community were generally amicable, suffered wave after wave of attack by different groups of fighters, who my grandmother referred to collectively as ‘banda’. The most vicious was the White Army under General Anton Denikin.

The following is an extract from A Forgotten Land describing just one of many, many horrors that my family suffered in Pavoloch in 1919:

“The Whites weren’t like the anarchists who burst in and began smashing the furniture to pieces. They had brains and intuition that they used to figure out just where their victims might be hiding money or jewellery or hoarding food. The soldiers sniffed around like dogs, tapping at walls and floor boards, listening for a hollow echo that might indicate a hiding place.

“‘Money! Give us your money, old man!’ the first giant demanded in Russian, prodding Zayde [Grandpa] with his bayonet.

“Zayde’s carefully learnt Russian seemed to desert him and he mumbled something incomprehensible, his eyes fixed on the scuffed leather boots of his interrogator.

“While his companions continued to search the house, kicking down the door to the warehouse, the leader of the group dealt my grandfather a swift blow with his rifle butt and watched poor Zayde crumple to the floor like a rag doll. Then he kicked him in the stomach with his huge leather boots until Zayde curled into a ball on the hard kitchen floor as pitiful as a tiny child. Again and again he beat him with his gun and kicked him.

“By that time the other four soldiers had returned. Zayde wasn’t a big man so it didn’t take them long to hustle him onto the table, pull his scuffed leather belt from around his waist and force his head into the noose they made with it. Then they hanged him from the hook on the kitchen ceiling that we used for drying meat.”
​
My great-great grandfather survived the ordeal, but only because the belt that was used to hang him snapped in two, dropping him to the floor with a great thump. But he was never the same again.

A state of total chaos reigned in Ukraine a century ago. The Canadian-Ukrainian academic Orest Subtelny described it thus:

“In the modern history of Europe, no country experienced such complete anarchy, bitter civil strife, and total collapse of authority as did Ukraine at this time. Six different armies-– those of the Ukrainians, the Bolsheviks, the Whites, the Entente [French], the Poles and the anarchists – operated on its territory. Kiev changed hands five times in less than a year. Cities and regions were cut off from each other by the numerous fronts. Communications with the outside world broke down almost completely. The starving cities emptied as people moved into the countryside in their search for food.”

The prime targets for much of the violence that engulfed the region were Jews. Historians estimate that between 35,000 and 50,000 Jews were killed in Ukraine’s pogroms in 1919-1920 – the greatest modern mass murder of Jews before the Holocaust.

But unlike the Holocaust, these earlier attempts at ethnic cleansing are largely forgotten, even in their centenary year. However some fascinating footage of the pogroms has emerged on the Russian website net-film, an organisation that is digitising film archives in cooperation with Russia’s state cinema archive, Gosfilmofond.

The first of the two short films covers just a small number of the hundreds of pogroms that took place in Ukraine in 1919-20. It shows still shots of shops and apartments pillaged by peasant insurgents or povstantzy in Bohuslaff (Boguslav) and by the Ukrainian army in Shitomir (Zhitomir); Jews murdered by Ataman Grigorieff in Kamenskoje (Kamianske) and by Ataman Strook in Tshernobil (Chernobyl); and rows of victims lined up in common graves. The second film shows moving images of a hospital in Ukraine treating victims of the pogroms, from the very young to the very old; several of the scenes make you wince and look away.

Most interesting for me was the inclusion of victims of a pogrom in Khodorkoff (Khodorkov). Members of my family lived in the town and escaped a vicious pogrom there. Here is how I describe it in my book A Forgotten Land:

“The Cossacks rounded up all the Jews and accompanied them to the sugar beet factory that stood beside the lake. Then they herded them past the plant to the water’s edge. To terrified screams and cries for mercy, the soldiers forced the Jews to continue walking into the lake until the icy water entered their bones and froze them to death or pulled them down into its depths. Bloated bodies could be seen bobbing on the lake’s surface or washed up on the shore for days.

“At last a letter arrived from Kiev to tell us that our relatives had survived. Leah, Babtsy, her husband Moishe and the children had hidden in the cellar beneath Moishe’s watch shop. Babtsy had stuffed her young children’s mouths with rags to stop them from uttering a sound when they heard the Cossacks destroying the shop upstairs. Moishe winced at the noise of his precious display cabinets being beaten to splinters, panes of glass being smashed into tiny shards and his valuable clocks hitting the wooden floor above their heads.

“At last the heavy thump of hob-nailed boots above them receded and they dared to breathe again. But they weren’t yet ready to risk emerging from their shelter. They listened carefully and heard the sounds of distant screams. They sensed the sweetness of the lilac that drenched the town in springtime being overpowered by the smell of fear and the stench of burning houses. They remained in the cellar all night and the next day rose to witness the devastation. Their town lay in ruins. Houses were smouldering all around them and the lakeside was littered with pale corpses. Barely stopping for a moment to grab a handful of belongings, Moishe and Babtsy fled to the railway station, a young child in each of their arms and a third running by their side, while Leah, over seventy years old now and much less vigorous than she used to be, stumbled along behind them holding onto the belt of Babtsy’s coat. They took the first train to Kiev and remained there with Moishe’s parents and sisters, who harboured them through the years that followed.”

My dad and I visited Khodorkov in 2005, where we met a 95-year old woman who had lived there all her life. Her daughter, no youngster herself, shooed out the chickens and invited us into her modest home to talk with this impossibly old lady. She spoke in Ukrainian and I couldn’t understand everything, but I got the gist.

“What do you remember from before the Revolution,” I asked her (in Russian).
“Pogrom,” she said. “They took them to the lake.”
“Who did they take?”
“The Jews.”
“Who took them?”
“Banda.”

This word banda was the same one that my grandmother had used to describe the warring parties that had passed through her village during Russia’s civil war, spoken with identical intonation. Grandma passed away back in 1988, but my father had recorded her many years earlier telling stories, in Yiddish, of her early life in Russia. It sent shivers down my spine hearing this old lady talking of the same events that Grandma had described, and even using the same word, despite the fact that she spoke a completely different language.

You can view the films here:​
https://www.net-film.ru/en/film-68426/?fbclid=IwAR2T3VdVI42vm2sY1gHUu-UWgEbb3Ba94jMRkCGgh3bDex924otQMP_lOg0