II-Europe-The Pale of Settlement

IIa-Podolia

Region, SW Ukraine, separated in the south from Moldova by the Dniester and in the west from W Galicia by the Southern Buh. It borders on Volhynia in the north. Kamyanets-Podilskyy (its historic capital), Mohyliv-Podilskyy , Vinnytsya , and Khmelnytskyy are the chief cities. The population is predominantly Ukrainian; the large Jewish minority that settled in Podolia in the Middle Ages was virtually exterminated by German occupation forces in World War II. A fertile hilly plain drained by the Dniester and the Southern Buh, Podolia is one of the richest and most densely populated agricultural regions of Ukraine. The principal crops are sugar beets, wheat, tobacco, and sunflowers. Dairy farming and beekeeping are also important, and phosphate is mined. Food processing, especially sugar milling, is the major industry. One of Ukraine's oldest regions, Podolia was part of Kievan Rus from the 10th cent. and later belonged to the Halych and Volhynia principalities. In the 14th cent. Polish colonists began to convert the region of Podolia from steppe into arable farmland. W Podolia was annexed to Poland in 1430; the eastern section was part of Lithuania until the latter's union with Poland in 1569. Occupied by Turkey in 1672, Podolia was returned to Poland by the Treaty of Karlowitz in 1699. E Podolia passed to Russia in 1793. The western portion was transferred to Austria in 1772, belonged to Poland from 1918 to 1939, and was then annexed by the USSR in 1945.

Kamyanets-Podilskyy Rus. Kamenets-Podolski,

KAMYANETS-PODILSKIY

[KAMENETS-PODOLSKIY, KAMYANETS, KAMENETS, KAMENZcity (1989 pop. 102,000), Khmelnytskyy region, Ukraine. It is a rail terminus and has industries that produce foodstuffs, tobacco, machinery, machine tools, and automobile parts. Kamyanets-Podilskyy was part of the duchy of Halych-Volhynia from the 12th to the 14th cent., when it passed to Poland. It came under Russian control in 1793. A popular tourist site, it features historic landmarks such as the fortress (15th-16th cent.), which is now a museum, and some cathedrals and monasteries dating from the 14th cent.

Continues

	It is nor a fake Walt Disney movie setting made of cardboard and plastic foam. It is real. Somebody wrote that Kamyanets-Podilskiy should be declared the eighth wonder of the world. If Walt Disney ever finds out about it, they'll buy it and start charging $50 per person to get in. Ukraine has to be the last country in the world where you can still roam freely about such a marvel.

Kamyanets-Podilskiy is an ancient (at least 940 years old) town located 90 km north-east of Chernivtsi. A major settlement of the Kievan Rus Galicia-Volynia Principality on the trade route from Kyiv to the Balkans in 11-14 c.c., Kamyanets fell under the Lithuanian rule in mid-14th c., but in 1430 was taken over by Poland. As it was a strategic point on the southern boarder, Kamyanets was repeatedly subjected to attacks by Tartars, Moldavians and Ottoman Turks. In 1672 it fell to a Turkish seige, but in 1699 was returned to Poland. It then fell to the Russian in 1793 and 1797 became the administrative center of the Podolia Province (gubernia) of the Russian Empire and was a major center of trade, culture and education. The city was the capital of the Ukrainian National Republic (UNR) for almost eight months in 1919. In the Soviet times it also was an administrative center of the province for some time. Having lost this status, Kamyanets-Podilskiy lost some of its importance, but it still remains the de facto eighth wonder of the world.

Ironically, during World War II the "Walt-Disney-ish" Old Town of Kamyanets-Podilskiy was turned by the Nazi into ghetto. Already in August 1941 the town set the gruesome record of the first five-figure massacre of Jews - 23,600 people. All in all during the war an estimated 85,000 people were murdered.

---

Kamyanets-Podilskiy and Khotyn are usually visited en route Chernivtsi - Vinnytsya (Ternopil, Khmelnytskiy, Lviv, Ivano-Frankivsk) or on a day trip from Chernivtsi (100 km one way).

---

Places of Interest

World War II intensive fighting and air raids destroyed almost three quarters of the priceless architectural monuments of the pre-war Kamyanets-Podilski, but even the remainder - with over 100 architectural monuments and other sites of 11th-18th c.c., including the huge fortress, numerous churches and cathedrals, public buildings - is very impressive.

Since 1977 the whole town is the National Historical and Architectural Preserve.

Kamyanets-Podilskiy is usually visited together with the town of Khotyn to see the most outstanding sample of Ukrainian medieval fortification. Khotyn fortress (12th-16th centuries) was the biggest fortress in Europe. The area near the fortress was the site of many battles in the course of the lasting wars with Turkey. The biggest took place in September 1621, the total number of men on both sides was nearly 300,000. Due to the victory of Slavs in the battle, the 150,000 strong Turkish army retreated and refrained from the attempts to conquer Western Europe.

IIb-Moldova and Bessarabia-Jewish History

MOLDOVA (formerly Moldavia) is an independent democratic republic which previously was part of the USSR, as the Soviet Socialist Republic of Moldavia. Upon the collapse of the Soviet Union, it proclaimed its independence in May 1990. The Moldavian SSR included most of Bessarabia, except for the Northern part, (district of Khotin) and the whole costal plain from the Danube to the Dniester which were incorporated into the Ukranian SSR. Moldavia included also territory outside Bessarabia, a strip of territory East of the Dniester. In 1979 it had 80,100 Jews and in 1989–65,800 (of whom 35,700 lived in Kishinev). The estimated Jewish population at the end of 1991 was 28,500. In 1988 the Jewish birth rate was 9.3 per 1,000 and mortality rate—17.1 per 1,000.

Bessarabia

This region of eastern Europe is bounded by on the West by the river Prut which separates it from Bukovina and from Moldavia proper. On the North and East, by the river Dniester which separates it from the Ukraine. In the South East by the Black Sea and on the South, by Kiliya (Chilia) arm of the Danube delta, which separates it from Northern Dobruja. Before 1812 was a part of Moldavia, with several districts under direct Ottoman rule; within Russia 1812-1918; part of Rumania 1918-40; returned to Russia USSR) in 1940. Under the USSR was part of the SSR of Moldavia and after the collapse of the Soviet Union, continued as a part of the Republic of Moldova.. top

Up to 1812

From the 15th century onward, Jewish Sephardi merchants from Constantinople frequented Bessarabia while using the trade route which crossed the length of the territory, connecting the countries of the East and the Black Sea shores with Poland. Later, Jewish merchants from Poland also began coming to Bessarabia. Some of them settled there, thus laying the foundation of the first Jewish communities in northern and central Bessarabia; in southern Bessarabia Jewish communities were found already in the 16th century. By the early 18th century, permanent Jewish settlements had been established in several commercial centers. Toward the end of the century relatively large numbers of Jews were living in most of the urban settlements and in many villages. Their number was estimated at 20,000 in 1812. The legal status of the Jews in the part of Bessarabia under Moldavian rule was similar to that of the rest of Moldavian Jewry. They were organized in autonomous communities subject to the authority of the hakham bashi in Jassy. In the parts under Ottoman rule they were subject to the same laws as the other communities under this regime. In the 18th and 19th centuries the Jews in Bessarabia mainly engaged in local commerce and liquor distilling; some traded on a considerable scale with neighboring countries. In the villages main occupations were leasing activities and innkeeping. In the cultural sphere, Bessarabian Jewry in this period was not advanced. The most prominent rabbis of the early 19th century were Hayyim b. Solomon of Czernowitz, rabbi of Kishinev, and David Solomon Eibenschutz, rabbi of Soroki. Jacob Frank exerted an influence from Podolia, and Khotin became a center for Frank and his adherents. Toward the end of the 18th century Hasidism penetrated Bessarabia. top

1812–1918

After the Russian annexation in 1812, Bessarabia was included in the Pale of Settlement, and many Jews settled there from other parts of the Pale. The Jewish population, mainly concentrated in Kishinev and district and in the northern part of the region, grew from 43,062 in 1836 to 94,045 in 1867 (excluding New Bessarabia, see below), and to 228,620 (11.8% of the total) in 1897. Of these 109,703 (48%) lived in the towns (of them 50,237, or 22%, in Kishinev), 60,701 (26.5%) in small towns, and 58,216 (25.5%) in the villages. They formed 37.4% of the town population, 55.7% of the population of the small towns, and 3.8% of the village population. Regulations governing the legal status of the Jews of Bessarabia after the annexation were issued in 1818. In conformance with the Russian pattern Jews were required to join one of the three classes: merchants, townsmen, or peasants. All their former rights were confirmed, while the existent Russian legislation concerning the Jews did not apply, since Bessarabia had autonomous status. The regulations even expressly authorized Bessarabian Jews to reside in the villages and engage in leasing activities and innkeeping, in contradiction to the "Jewish Statute" of 1804 (see Russia). Because of this regional autonomy, the Jews of Bessarabia were spared several of the most severe anti-Jewish decrees issued in the first half of the 19th century. By 1835, when liquidation of Bessarabian autonomy began, the "Jewish legislation" then promulgated in Russia was equally applied to Bessarabian Jewry, although the prohibition on Jewish residence in border regions was not enforced in Bessarabia until 1839, and compulsory military service until 1852. In the second half of the 19th century the restriction on Jewish residence in the border area assumed special importance for the Jews of Bessarabia. By the Treaty of Paris (1856) a territory in the southern part of the region was allocated to Rumania, and many localities, including Kishinev, now fell in the border area. The restrictions were not strictly enforced and thousands of Jews settled in this region, although decrees of expulsion were issued in 1869, 1879, 1886, and 1891. Of these the most severe and extensive was that of 1869. Expulsions of individual Jews also became frequent. The Jews in New Bessarabia—the area incorporated within Rumania by the Treaty of Paris—shared the fate of the other Jews in the country. The anti-Jewish riots which broke out in the towns of this region—Izmail, Kagul, and Vilkovo—in 1872 aroused both Jewish and non-Jewish public opinion in Europe, and diplomatic intervention was enlisted to alleviate their position. When New Bessarabia reverted to Russia in 1878, the Jews who were then recorded on the Rumanian tax registers were permitted to remain there. The "May Laws" of 1882 severely affected Jews in Bessarabia as a considerable proportion lived in the villages, and frequent expulsions ensued. In 1903 a frightful pogrom broke out in Kishinev. The wave of pogroms of 1905 swept Bessarabia. Three towns and 68 other localities were struck and 108 Jews were murdered. The damage was estimated at 3,500,000 rubles. The 1917 Revolution in Russia brought civic equality for the Jews of Bessarabia.

During the 19th century the economic structure of Bessarabian Jewry remained basically unchanged. In their old occupations Jews played an important role within the agrarian economy of the region. An increasing number of Jews entered agriculture, and between 1836 and 1853, 17 Jewish agricultural settlements were established in Bessarabia, mostly in the northern districts, on lands purchased or leased from Christian or Jewish landowners. There were 10,859 persons living on these settlements in 1858; 12.5% of Bessarabian Jewry were farmers, and the region became among the largest and most important centers of Jewish agriculture in Russia. There were 106,031 dessiatines (276,283 acres) in Jewish ownership in 1880 (2.5% of the arable land of Bessarabia) and an additional 206,538 dessiatines (557,652 acres) held by Jews on lease. In time, especially after the application of the "May Laws," most of the settlements were liquidated. According to a survey carried out by the Jewish Colonization Association (ICA) in 1899, there were 1,492 families (7,782 persons), of whom 53% were landowners, on the six settlements still in existence. Of these families only 31.5% were engaged in agricultural work. The land in Jewish ownership also diminished. In 1897, 7.12% of the Jews in Bessarabia were engaged in agriculture; 26.81% in crafts and industry; 3.65% in transport; 2.34% in commercial brokerage; 39.53% in commerce (of these 58% engaged in the trade of agricultural produce); 8.9% as clerks or employees in private enterprises, domestics, daily workers, or unskilled laborers; 4.9% in public or government services or the liberal professions; and 6.75% in miscellaneous occupations. The 22,130 Jews engaged in commerce constituted 81.2% of the total number of merchants in the region, and 95.8% of the grain dealers. The proportion of Jewish artisans, mainly tailors, was lower (39%). From the early 1880s the economic situation of Bessarabian Jewry deteriorated as a result of the frequent expulsions from the villages and border areas, and the agrarian crisis in Russia during this period. Many impoverished Jews emigrated overseas. The principal factor in Jewish spiritual life was Hasidism. Many of the village Jews of no marked learning adopted much of the way of life and customs of the Moldavian peasantry. A major influence was wielded by the zaddikim of the Friedman (see Ruzhin) and Twersky families. During the 1830s and 1840s Haskalah began to penetrate into Bessarabia. From the end of the 1840s Jewish government schools were opened in Bessarabia. In 1855 there were six such schools, in Beltsy, Khotin, Brichany, and Izmail, and two in Kishinev, with 188 pupils. Private secular Jewish schools also began to appear, and from the 1860s Jews in Bessarabia, especially wealthier ones, began to send their children to the general schools. During the 1870s, 30% to 40% of the pupils in some of the secondary schools of the region were Jewish. In 1894, however, 60.9% of Jewish children of school age still attended heder. The population census of 1897 revealed that only 27.8% of Bessarabian Jews above the age of ten could read Russian. After the pogroms of the 1880s, Hovevei Zion societies were founded in Bessarabia as elsewhere, the most important in Kishinev, led by Abraham Grunberg and Meir Dizengoff. Toward the end of the 1880s and early 1890s there was some movement toward pioneer settlement in Erez Israel (aliyah). Seven delegates from Bessarabia, of whom six were from Kishinev, took part at the founding meeting of the Hovevei Zion Odessa Committee (April 1890). The Zionists of Bessarabia were represented at the First Zionist Congress in 1897 by Jacob Bernstein-Kogan of Kishinev. Toward the close of the 19th century and the beginning of the 20th, a line of poets and authors emerged on the cultural scene in Bessarabia, many of whom were to play an important role in Yiddish and Hebrew literature, including Eliezer Steinbarg, Judah Steinberg, S. Ben-Zion, Jacob Fichman, Samuel Leib Blank, and Hayyim Greenberg. The chief rabbi of Bessarabia, Judah Loeb Zirelson, wrote halakhic works.

1918–1941

After the incorporation of Bessarabia into Rumania in 1918, the Jews there automatically received Rumanian citizenship, in accordance with the commitments of Rumania under the Treaty of Paris. However, as a result of the Nationality Law of 1924, many Bessarabian Jews who could not fulfill its requirements were deprived of Rumanian nationality, and defined as aliens. According to a count taken in 1920 there were 267,000 Jews in Bessarabia. As in the other parts of Rumania, they encountered popular hostility, anti-Jewish measures and suspicion on the part of the government, and petty administrative harrassment. In 1938, 21,844 Jewish heads of families in Bessarabia were deprived of Rumanian nationality (according to official statistics). The economic situation of Bessarabian Jewry also deteriorated. The separation of the region from its former Russian markets, the drought which struck Bessarabia three times during this period, the world economic crisis, and the government's policy of exploitation, resulted in a severe crisis in the agricultural economy. Assistance from abroad was provided principally by the American Joint Distribution Committee and ICA. The savings and credit cooperatives set up before the war supported by ICA also played an important role in this period. In 1930 there were 41 savings and loan banks operating in 39 localities with a membership of 30,202, i.e., two-thirds of Jewish breadwinners in Bessarabia. Of these 12% were farmers, reflecting the development of Jewish agriculture in this period. At the time of the agrarian reform in Bessarabia (1920–23) between 4,000 and 5,000 Jews received seven to ten acres of land each—altogether approximately 120,000 acres were cultivated. In Bessarabia agriculture as a Jewish occupation ranked second after Erez Israel. In 1935, about 3,000 families cultivating a total of approximately 20,000 hectares were supported by ICA. Two new agricultural settlements were established with assistance from ICA. Under Rumanian rule, Jewish communal life flourished and leadership revived. A number of political parties, prominent among them the Zionist movements, were active, as well as other organizations. The first conference of Bessarabian Zionists was convened in 1920 in Kishinev, and a central office for the Zionist Organization of Bessarabia was set up in Kishinev. On the basis of the minority treaties signed by Rumania, a ramified network of Jewish elementary and secondary schools with instruction in Yiddish or Hebrew was established in Bessarabia at the beginning of Rumanian rule. In 1922 there were 140 Jewish schools with 19,746 pupils (105 giving instruction in Hebrew with 16,456 pupils). A teachers' seminary was established in Kishinev. However, by the end of 1922 government policy changed. Many of the schools were deprived of their Jewish character and converted into Rumanian schools. By 1929–30, there remained 64 Jewish educational institutions in 30 localities (15 kindergartens, 37 elementary schools, 11 secondary schools, and one vocational school) with 6,381 pupils and 312 teachers. Social welfare institutions in Bessarabia during this period included 13 hospitals, a sanatorium for tubercular patients, societies for assistance to the sick in 25 localities, 13 old-age homes, and four relief institutions for children. From 1923, the OSE society was also active in Bessarabia where it maintained stations in eight localities. After the entry of the Red Army into Bessarabia on June 28, 1940, life for Jews in Bessarabia was gradually brought in line with the general pattern of Jewish existence under the Soviet regime. On June 13, 1941, a comprehensive "purge" was carried out throughout the region. Thousands of Jews—communal leaders, active members of the Zionist movement, businessmen, and persons suspected of disloyalty to the regime—were arrested and deported to internment camps or exiled to Siberia.

SOROKI, MOLDAVA

Soroki(in Romanian Soroca) is a city in Northern Moldova, in the region of Bessarabia. It has always been a fortress at the passage over the Nistru River. While it's a strategic point, many of rulers have consolidated the walls of Soroca fortress: Stefan cel Mare, Petru Rares, etc. In the present shape, the fortress was made by craftsmen from Transylvania in 1543-1546.

The first mention of Jewish settlement in Soroki was in 1657. However, information concerning an organized community there only dates from the beginning of the 18th century. In 1817 there were 157 Jewish families. In the early 19th century, R. David Solomon Eibenschutz served as rabbi and encouraged the study of Torah in the city. The community grew in the 19th century with the Jewish immigration to Bessarabia and the frequent expulsions of Jews from the neighboring border area and from the villages at the end of the century. In 1864, 4,135 Jews were registered in Soroki (among them the Guelers) and in 1897 there were 8,783 Jews (57.2% of the total population)(by that time the Guelers were out). In 1863 the first government Jewish school was opened. At the end of the century among the teachers in Soroki were the writers Noah Rosenblum and Kadish-Isaac Abramowich-Ginzburg, who laid the foundations of a new system of Jewish education and culture among the Jews of the town on a secular and national basis.

M any of the Jews of Soroki engaged in agriculture, primarily in the growing of tobacco, grapes, and other fruit. In 1900 the Jewish Colonization Association established a training farm near Soroki. From the 1880s the economic situation of the Jews deteriorated and a wave of immigration to the United States began. In 1930 there were 5,462 Jews left in Soroki (36.3% of the entire population). Before World War II several educational and social institutions existed in Soroki, including Hebrew elementary and secondary schools, a hospital (founded in 1885), and an old-age home. The community was destroyed with the entry of the Germans and Rumanians into Bessarabia in July 1941. The Jewish life of Soroki is described by Shelomo Hillels in the novel Har ha-Keramim (1930). In the late 1960s the Jewish population was estimated at about 1,000. The only synagogue was closed down by the authorities in 1961. In April 1966 the mazzah bakery was closed down by authorities, the bakers were arrested, and the baking of mazzah was discontinued. Use of the cemetery and ritual poultry slaughtering was still permitted in 1970.

The Soroki fortress is shown above. She is perfectly round, with five bastions situated at the equal distance from each other. In the citadel were only the soldiers, but during the siege the natives could find the protection there too. There is an old legend about the white stork and the Soroca fortress. It says, that during a long siege, the starving native defenders could survive just thanks to their courage and the white stork, which brought them the bunches of grapes. Today, the stork with bunches in the beak is one of the symbols of Moldova.

IIc-Volhynia Gubernia - Other Names: Volinskaya, Wolin, Wolyn, Wolina, Wolinsk, Volinski, Wolinski, Volenskii, Wolenskj, Wolenskja, Volin, Volyn Welcome to the JewishGen Volhynia Gubernia pages. These Web pages are dedicated to the study of Jewish family history in the former Russian Gubernia of Volhynia, although genealogists with non-Jewish ancestors from Volhynia will also find useful information on the site.

Please note that links to external sites may at times be down and that we have no control over those sites.

Brief History - Volhynia was ruled by Poland until the late 18th century, when Poland was partitioned by the Prussian, Austrian, and Russian empires. After the partition of Poland, Volhynia was a gubernia, or province, of the Russian Empire until 1919, when the western part of Volhynia once again became part of Poland. In 1945 the entire area of the Volhynia Gubernia was absorbed into the Soviet Union, but the gubernia system was no longer used and the Volhynia name was used to identify a smaller region, called an oblast, in the western part of the old gubernia. Most of what was the Volhynia Gubernia is now in Ukraine, with a small part of northern Volhynia in Belarus. Major cities and towns in and around Volhynia include Zhitomir (the former capital), Rovno, Lutsk, Kovel, Berdichev, and Novograd-Volinsk.

Location - Volhynia was located in what is now northwest Ukraine, on the border with Poland and Belarus. The shaded area of this map shows the approximate borders of Volhynia compared to today's international borders. VOLYNIA

This historical region is located in W Ukraine, around the headstreams of the Pripyat and Western Bug rivers in an area of forests, lakes, and marshlands. One of the oldest Slavic settlements in Europe, it derived its name from the extinct city of Volyn or Velyn, said to have stood on the Western Bug. Volhynia's early history from c.981 coincides with that of the duchies of Volodymyr and Halych. After the disintegration (c.1340) of the grand duchy of Halych-Volodymyr, Volhynia was divided (c.1388) between Poland (western part) and Lithuania (eastern part). With the Polish-Lithuanian union of 1569, Volhynia became a quasi-autonomous province of Poland. During the second and third partitions of Poland (1793, 1795), Volhynia passed to Russia and was made (1797) a province. In 1921 the Treaty of Riga returned W Volhynia to Poland, but the rest passed to Ukraine. Poland ceded its section of Volhynia to the USSR in 1939, and the Soviet-Polish border agreement of 1945 confirmed it as a Soviet possession. This section constitutes the Volyn region, a rich agricultural lowland and coal-mining area.

The flag might remotely relate to the Teutonic Knights, considering that Volynia lyes in the historical area of the so called Greater Lithuania. The same cross appears in the flag of Novovolynsk
In describing the new flag of the Volyinia Oblast, mention is made of a possible connection to the Teutonic Knights. However, there is a stronger connection to the Kozaks. The Ukrainian Kozaks adopted the flag of the Crusaders, basically the red-white flag of Switzerland. They sometimes used the Greek Cross used on the Swiss flag, called also the "Cross of Korsun" after St Vladimir's trip there to be baptised, the white Cross of Malta and, at other times, the Templar Cross (used by both the Templars and the Teutonic Knights), which is also used in the flag of Volyinia, both modern and historical. The white Cross on Red flag is also in the "Great Arms" of the Ukrainian Republic. Also, the Teutonic Knights were not well liked in areas like Volyinia due to their attacks against Rus' at the time of St Alexander Nevsky. The Teutonic Knights were Roman Catholic and the people of Volyinia were and are staunchly Orthodox. They would not have consciously approved of any symbol connected to the Knights.

Jewish Turijsk

Alternate names: Torysk (Yiddish), Turisk (German), Trusk (Hungarian),

Turijsk (Russian), Trisk (Ukraine) and Turzysk, Triesk

Predmiescie, Turz (others.) Turiysk is located in Volynskaya at 51º6 24º32,

133 km from Rovno. The cemetery is located at

Torgovaya St. Present town population is 5,001-25,000 with no Jews

Town officials: Village Executive Council - Borysuk Viktor Ivanovich

[Phone: (03363) 21691]. Dept. of Communal

Housing Services of Sportivnaya St.1 [Phone: (03363) 21680].

Regional: Dept. of Monument Protection of Volinska Oblast Executive

[Phone: (03363) 42293].

Others: Lavrishyk M.L.

The earliest known Jewish community was 11th century. 1939 Jewish

population (census) was 1081. Effecting the Jewish Community was 1942 Holocaust.

The Jewish cemetery was established in 12-13 century with last known Hasidic burial 19_. v. Lukiv (15 km away) used this unlandmarked cemetery. The isolated suburban flat land has no sign or marker. Reached by turning directly off a private road (Torgovaya St.), access is open to all. Hedges or trees with no gate surround the cemetery. 1 to 20 common tombstones, none in original location with more than 75% toppled or broken, date from before 1500 to 16th century. Location of any removed stones is unknown. The cemetery contains no known mass graves. Local Jewish community and the municipality own property now used for Jewish cemetery and agricultural use (crops or animal grazing.) Adjacent properties are residential. The cemetery boundaries have not changed since 1939. The cemetery is visited rarely by organized Jewishgroup tours or pilgrimage groups. The cemetery was vandalized during World War II and occasionally in the last ten years. There is no maintenance. Within the limits of the cemetery is a pre-burial house. Vegetation overgrowth is a seasonal problem,preventing access. Very serious threat: uncontrolled access. Serious threat: pollution, vegetation and vandalism.

Kirjner Moisey Davidovich of Lutsk, Prezidenta Grushevskogo St. 18,

Apt.38 [Phone: (03322) 34775] visited site and

completed survey on 9/21/94. Interviewed on 9/21/94 were Boricuk V.I. and

Golub A.F.