SURVIVAL ON THE MARGINS
Polish Jewish Refugees in the Wartime Soviet Union
ELIYANA R. ADLER
HARVARD UNIVERSITY PRESS
Cambridge, Massachusetts & London, England
2020
Copyright 2020 by the President and Fellows of Harvard College
All rights reserved
Cover photo: (top) Polish Jews who spent the war in eastern Russia in the doorway of the train car that returned them to Poland. (JDC Archives: photo number NY_07674)
Cover design: Jill Breitbarth
978-0-674-98802-6 (hardcover)
978-0-674-25046-8 (EPUB)
978-0-674-25047-5 (MOBI)
978-0-674-98801-9 (PDF)
The Library of Congress has cataloged the printed edition as follows:
Names: Adler, Eliyana R., author.
Title: Survival on the margins : Polish Jewish refugees in the wartime Soviet Union / Eliyana R. Adler.
Description: Cambridge, Massachusetts : Harvard University Press, 2020. | Includes bibliographical references and index.
Identifiers: LCCN 2020027130
Subjects: LCSH: Jews, PolishRefugeesSoviet Union. | World War, 19391945RefugeesSoviet Union. | Holocaust, Jewish (19391945) | Return migrationPolandHistory20th century.
Classification: LCC D809.P6 A34 2020 | DDC 940.53/180869140947dc23
LC record available at https://lccn.loc.gov/2020027130
And I,
fugitive from under that black pall
am homeless still,
a wanderer,
nomad, with no guide,
a leper
scarred by adversity and pain.
ROKHL KORN
FOR THE WANDERERS
Contents
In transliterating foreign words, I use the standard Library of Congress system for Russian and the modified one (lacking diacritics) for Hebrew. The YIVO transliteration system is employed for Yiddish. Proper names of people and of places introduce some additional challenges. I have endeavored to transliterate peoples names according to the language in which they wrote. Thus, the biblical name Rachel might appear as Rokhl in a Yiddish document, Rahel in Hebrew, and Rachela in Polish. With people who published in more than one language, I have chosen the language they were most associated with or the most common spelling of their name. When appropriate, I have relied upon the YIVO Encyclopedia of Jews in Eastern Europe for the proper spelling of the names of prominent East European Jews. However, at times a less consistent form of the name has been employed because it is more widely known: thus, Peretz Markish instead of Perets Markish.
In an attempt to avoid both politics and anachronism, I spell place names according to their chronological appearance in the narrative. Thus, if someone was born in a Polish city before the war, it will be spelled as it was then (Kowel, Biaystok). However, if someone else traveled through that same city while it was under Soviet rule, a transliteration of the Russian name will be used (Kovel, Bialystok). Parenthetical notations list previous and current names in alphabetical order. The Yiddish alternative is offered only when it differs significantly from the others. The only exceptions are names given in direct quotations or when dealing with cities with an accepted English form (Warsaw, Kiev).
Although these same standards apply to cities and regions within the old borders of the USSR, I have often followed the lead of the Polish Jewish refugees in referring to Central Asian areas. The Uzbek Soviet Socialist Republic was not an independent country at the time of study. Yet, those who passed through there invariably describe having lived in Uzbekistan. For clarity, I will use the standard name of Soviet regions rather than the Russian adjectival forms (i.e., Altai and not Altaiskaia).
Translations are my own, except when cited from English-language or translated sources.
Now the number of carts that pass through the street filled with people bound for the Other Side, increases from day to day. None of the tenants can sit home anymore, business and work are at a standstill, the remaining household possessions are sold, and everyone dreams only about going to the Other Side.
PERETZ OPOCZYNSKI
N HOUSE NO. 21, Peretz Opoczynski used his building and its residents as a microcosm for Warsaw Jewish society in the early weeks and months of the Second World War. Throughout the piece, filed with the underground archive of the Warsaw Ghetto in 1941, Opoczynskis neighbors continuously discuss whether and when they should flee east: By now this has become the sole topic of conversation in the tenement: in front of the gate, in sitting rooms by day and in beds by night. In a culture in which certain topics were best left unsaid, yener zayt allowed Yiddish speakers to gesture toward unspeakable conceptssuch as death, prison, or Soviet territorywithout naming them. Although Yiddish lacks capital letters, Robert Wolfs translation renders it the Other Side, capturing the portentous connotation. Also contained within the term is the sense of the unknown. Even as they rehash rumors and pass around letters, the Jews in German-occupied Poland have very little idea what is going on across the newly established border in the Soviet zone.
Moreover, the Other Side provides a compelling metaphor to conceptualize the survival of as many as two hundred thousand Polish Jews, the bulk of the survivors of the largest Jewish community in Europe, deep in Soviet territory. Their choice to flee eastand subsequent choicesplaced them outside the reach of the Nazi genocide. Yet it also placed them in a sort of netherworld of history and memory; on the other side of the stories we tell about the Holocaust and the Second World War. This book aims to recover and reintegrate their stories.
During the fall of 1939, following the dual invasions of Poland, well over 100,000 Polish Jews chose to flee from the areas conquered by the Nazis to those newly under Soviet control. Although they did not know it at the time, this decision effectively changed the trajectory of their lives. Unlike the Polish Jews who stayed behind, and soon faced ghettoization and death at the hands of Adolf Hitlers forces, those who fled to Soviet territory came under Joseph Stalins fist. They were deported to labor installations in Kazakhstan and Siberia, amnestied to Central Asia, and later repatriated to Communist Poland. The decision to flee placed them not only beyond the reach of the Holocaust but also beyond the scope of Holocaust scholarship and memory. In a 1959 article for Yad Washem Studies, historian Meir Korzen reflected on this absence:
The Holocaust that swept the Jewish communities of Poland and other countries during the Nazi reign has almost completely diverted the attention of contemporary Jewish historiography from another dramatic and interesting episode in the history of the Jews during the Second World Warthat of the Jewish refugees in the Soviet Union.
Just over a decade after the end of the war, Korzen was already concerned about the eclipse of one Jewish war story in favor of another. His article primarily focuses on telling the story of the Polish Jewish refugees. Even in 1959, Korzen felt the need to familiarize his readers with the war experiences of Polish Jewish refugees. He ends with a plea for further research and recommends distributing questionnaires to learn more about the experiences of the forgotten survivors.