Sunday, December 29, 2013

WRITTEN ON PAPER, HEWN IN STONE

Paper
I ordered something from a local business and the owner - a new immigrant from Detroit - brought it over to the house. As usual in this kind of meeting, I went into genealogy mode and asked him about his background. Where his family was from? And where before that? You know how it goes.

When I explained that I am a genealogy researcher, he told me that he had a problem that perhaps I could help with. He had a ketubah (=marriage contract) for an ancestral couple which adds the word "Halevi" to two mentions of the groom's name. The problem is that his family has no knowledge of coming from Levite stock. He acknowledged that this tradition may have been lost during a couple of generations of non-observance.

Still, he wanted to know as Leviim have certain perqs like being called second to the Torah. Symbolic, to be sure, but still.

I pointed out to him that it is not all symbolic. A Levite family is exempt from the commandment to redeem the first-born son. That is the case if the mother is the Levi, not just the father. Since this is a Torah commandment, he would do it even if in doubt, but a thinking rabbi, knowing the background, might have him do it without the blessing in order to avoid the "name in vain" business.

"Well," he said, "I am a first born and I know for a fact that I was redeemed."

So maybe that itself is enough to settle the question - unless of course he wants to do (or to commission) some more serious research. But the question in his mind remained, how could the error have occured to begin with.

So I countered with my own story. Well, not exactly my own, but the parents of my wife's late husband.
The wedding took place in 1949, under the auspices of the Tel Aviv rabbinate.
All five times the groom's name is mentioned (marked here in red), he is called "Halevi." The family has no Levite tradition.

The bride's's father is correctly called "Halevi" both times his name appears (marked in blue) and though that may be the source of the confusion, it certainly doesn't excuse it.

The groom, who was a Hebrew-speaking, synagogue-attending man, added his signature at the bottom (see the purple arrow). How did he not notice the error? I mean, it has to be wrong, no?

I did the due diligence and inquired among other people with the same  rare surname (including one who was in my high school class, who sent me to his father's cousin who was in my aunt's class), but none of them know anything one way or the other, about their own status.

Stone
The phrase "hewn in stone" implies both permanence and authority, the latter perhaps based on the Ten Commandments.

We know that gravestones deteriorate over time, but there are also occasions where they are wrong to begin with.  In one case I know personally, the widow made an error of over three months in the deceased husband's birth date.

Here is the footstone of a family member, who was born in August 1901.
The date is correct, but she was not forty-five. She was about a week past her forty-fourth birthday. I took this photograph twenty-some years after the burial, so they had had plenty of time to fix it. I am told that the stone was eventually replaced but have not seen a photograph of the new one.

Another problem with a date is this.

The date of death is the twenty-eighth of Shevat, not the twenty-eighth of First Adar. The Gregorian date is correct as is the date of birth. (Additionally, his father is Moshe Menahem, not Moshe as it appears here, and his mother is Devorah Rachel, not Rachel. But his two daughters may not have known that. And they certainly didn't ask me.)

Another oddity, this from the Pikholz Project.
It shows her name as "Olga, wife of Avraham." (It does not mention her father, Berisch.)

And here is her husband, "Matityah the son of Avraham."
Olga's stone misidentifies her husband, using her father-in-law's name by mistake. She had one living son at the time of her death.

People really have to check this kind of thing. And we genealogists need to be sure of our facts, not simply depend on what is written, whether on paper, on stone, or in any other medium.

Sunday, December 22, 2013

SNOW IN JERUSALEM - 1969

It took a couple of hours before it began to stick.
It snowed recently in Jerusalem. It started light, but there were two waves later on and they are officially calling it 40-65 cm altogether. Certainly enough to disrupt daily life, close the schools etc. Lots of issues with electricity, traffic and other asopect of daily life. Here are two photographs from our window, from the early hours.

It snows here in Jerusalem about once a year, but according to this historical chart (which tracks from 1870), about once every ten years it gets up to 30 cm.  Back in the last days of the Turks, there were some monster snows of 75 and 90 cm.

And it kept coming down for a few more hours..
The first year I was in Israel, there was a famously big 30 cm snowfall that shut down everything in Jerusalem, the first big one in a dozen years. I was not in Jerusalem at the time.

The following year, I was here in Jerusalem and a few days before Tu BeShevat, on 29 January 1969, it snowed. This was not like the foot of snow that fell the previous year, snow that truly shut everything down. This was a mere 10 cm, that shut down the city on novelty value alone. People walked down the street carrying umbrellas.

There are twenty-three photos below, some of the Old City and some from Carmon Street in Bet HaKerem, where I was living at the time.

The Old City photos include some taken from atop the walls - we walked them often, back before the government limited access - and some taken from the window of an Arab school near the Lion's Gate, overlooking the Temple Mount. I had broken my right leg a few weeks earlier and was in a cast to just below the knee.

The photos on Carmon include the street in front of the building and the view across to the university campus at Giv'at Ram. The Begin Expressway is nowhere to be seen. (We used to walk through the valley to the campus.)

The young fellow who appears in a the middle photograph of the last triplet is Sam Weissman of Los Angeles.There are two other people who ought to be in these pictures, but aren't.  Maybe because we saw them later in the day, when it was too dark for good pictures...


































































Sunday, December 15, 2013

GENEALOGY AS A QUILTING BEE


MAINTAINING THE INTEGRITY OF THE DATABASE
A Response to Adam R. Brown and E. Randol Schoenberg

I have shamelessly borrowed the title of this essay from my cousin Adam Brown's "Big Bang" presentation in Boston. Though we have significant differences of opinion on these matters under discussion, I sincerely believe they can be discussed calmly and civilly, as befits our one big Jewish family.

In my previous encounter with Randy Schoenberg on the subject of Geni some months ago, I off-handedly told him that aside from anything else, the structure of the large Geni tree makes my ADD kick in and that I only look at Geni when a client is paying me to do so. I suppose that was a bit extreme, so in the interest of civility, I hope we both can set that aside.
The above is the opening of the first draft of an article which was just published in the Fall issue of Avotaynu, under the title   
Concerns about Geni and Other “Collaborative Genealogy” Websites.

Adam and Randy's articles were the lead in AVOTAYNU's Summer issue, which was published in September.

Rabbi Jeff Marx suggests:
that we use "Amalgamative Genealogy" for Geni and other sites that exist simply to compile names into one big unity, and reserve "Collaborative Genealogy" for the real process of give and take interaction with others using genealogical standards of proof.
 An excellent idea, though I think I prefer the term "Patchwork" to the cumbersome "Almagamative." Kind of like a quilting bee.

Following is my article as it appears in AVOTAYNU. (Click on the images to enlarge.)



Again, I want to thank Varda Meyers Epstein for assisting me with this. There was a bit of a mixup and I saw proofs of the pieces by Adam and randy only one day before AVOTAYNU wanted my first draft response. Varda reviewed my work several times during that day, otherwise there is no way I would have made that deadline. She also reviewed the subsequent  revisions.

Oh, and Sallyann Sack Pikus, the editor I worked with, wrote:
You made a substantial contribution to what I really hope will be a "serious" (good word!) discussion of the merits and drawbacks of the Geni approach.

There are a few other examples which were not included in the final draft of the article.

In one of my family branches, there is a woman who had a child from a husband whom she divorced soon after. That child was raised by the second husband, together with the subsequent children, and took his surname. The mother said she did not want the first husband mentioned on the family tree. The fact that I have a database that is separate from the website allows me to follow the mother's wishes on the website - even the password-protected page, where living people are named - while maintaining the correct information in my Brother's Keeper database, which only I see.

In another case, a third cousin on the Pikholz side was horrified that her name and the names of her brother and sister not appear anywhere. I found that a bit peculiar, especially since the sister's son was perfectly happy to appear openly on the password-protected page. That page now includes he three of them as follows
(1)  Sister of PRIVATE-PERSON-WHO-PREFERS-HER-NAME-NOT-APPEAR-IN-PUBLIC b. Denver CO 1950 m. Anthony Gronich b. Los Angeles 1949.

(2)  Brother of PRIVATE-PERSON-WHO-PREFERS-HER-NAME-NOT-APPEAR-IN-PUBLIC b. Abt 1954, m. Sandy xxxxx, b.1930's.
 

(3)  PRIVATE-PERSON-WHO-PREFERS-HER-NAME-NOT-APPEAR-IN-PUBLIC b. Abt 1957 m. MAN.

The names of the children of the sister appear in full.

Both of those examples refer to the importance of maintaining a database, distinct from what appears on a public website. I am not sure that the AVOTAYNU article was sufficiently emphatic on that point.

Adam wrote in his article about the technological advances in image identification. I agree that this is important for many people, especially the younger researchers who are Adam's target audience. I told the following story, which was edited out:


On some of these technology issues, I have to trust the experts. But there is a picture on my office wall of my son Renanel and my daughter Hadas, in profile, working in my mother's kitchen maybe a dozen years ago, when they were both teenagers. Hadas was here a couple of weeks ago and pointed out that this is not Renanel at all, but one of my nephews. The only reason she recognized him was that she remembers the occasion. But if you tell me that your facial recognition technology can get it right, then good for you.

I mentioned in my original opening that I have ADD issues with Geni and other tree-type programs. Part of that is because I have trouble telling where I am and where I am going. But there is also an issue of horizontal scrolling. This was in the first draft:


Nonetheless, my genealogy mentor Carol Skydell taught me that people build websites to scroll vertically, not horizontally, for good reason. Horizontal scrolling is much more difficult and people cannot do it as well. It's like a book – for thousands of years we have been reading from side to side within a defined area and then proceed down the page. I'd bet that no one ever wrote a Torah-type scroll with long scrolling horizontals.Perhaps that is just "old peoples' talk" but I see it in my own web behavior, even on my 24" screen.

Of course you cannot record tens of thousands of names in a vertical tree-type chart. (Real trees, are, of course, vertical.) But it doesn't mean I have to choose to work that way when I have my own options. Those invariably involve presenting one family at a time with links, rather than linking them all via dynamic screens.
I understand that Randy asked for an advance copy of this article and intends to have a rebuttal in the Winter AVOTAYNU. I told Gary Mokotoff (publisher of AVOTAYNU) that this may go on for a few iterations and he thought that would be fine. I believe that I am not alone on my side of the debate and I hope someone else would get involved in the response to Randy's next piece - if in fact it is accepted for publication. Preferably someone with more hands-on experience with Geni that I have. (I saw some of Randy's comments on his own site, and was disappointed to find my own positions presented in a distorted way.)

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BLOG #100
Believe it or not, this is my one hundredth blog post. I began nearly two years ago with a single item and chose the blog style to enable discussion among a group of people. Nothing ever came of that, but it quickly became a weekly thing that I do partly to maintain self-discipline.

Blogger tells me that there are four or five hundred unique visits each week, though the comments certainly do not reflect that. My thanks to all the readers - those who comment on the blog, those who comment on Facebook and elsewhere and those who do not respond at all.

Now it's on to the second hundred - or at least  number 101, which I can tell you now, will be about the Jerusalem snow of 1969..

Sunday, December 8, 2013

LEWINTER = KWOCZKA ?

Kwoczka
My father's second cousin, whom I'll refer to as Baruch, is the great-great-grandson, in an all male line, of Jossel Kwoczka (~1794-1849) and his wife Jutte Lea. Baruch's surname should be Kwoczka, but his father changed it.

Jossel and Jutte Leah were called Kwoczka on their death records, but we do not know how far back the name goes. All the Kwoczkas lived in Zalosce and it appears that they are all descended from this couple or perhaps a couple who lived a generation or two earlier. I discussed this family about a year ago.

Baruch's grandfather Rachmiel Kwoczka had an older sister named Jutte Leah, my great-grandmother. Rachmiel and Jutte Leah had a brother Pinchas, who was also married to a Jutte Leah. Her father was a Zwiebel and her mother a Lewinter, but I have always had a strong feeling that the two Jutte Leahs could be traced back to a single namesake.


The question of the two Jutte Leahs is very much a back burner issue, mostly because there is so little documentation available for Zalosce.

There are additional children in all these families
So about eighteen months ago, I asked Baruch to do some DNA testing. I wanted an autosomal test to nail down the fact that my Jutte Leah is in fact the sister of his Rachmiel, which is now clear. And I asked him to do a Y-DNA because of his male line. I was not specific enough and he only did the very basic twelve-marker test, which does not lead us very far. It is sufficiently vague that he has 313 perfect matches, but of course that number would shrink drastically if he had tested for 25 or 37 or 67 or 111 markers. (The standard is 37 and I myself did 67.)

Lewinter
Nonetheless, every once in awhile, I'll have a look at Baruch's matches to see if anyone interesting shows up. A month ago, one did – a man named LeWinter in the US. I saw from his information on the match page that he had done a Y test with 111 markers, but had not done an autosomal test. There was an email address. I wrote.

He listed his most distant male-line ancestor as a Lewinter from Tarnopol, the provincial capital not from Zalosce.

I started putting together the scenario in my head. If Baruch and this LeWinter are in fact a good Y match, it means they have a common male-line ancestor. Without an autosomal test for LeWinter or at least a higher level Y test for Baruch, we could not tell how far back the common ancestor might be, but Tarnopol and Zalosce are so close that it would be reasonable to think that two hundred years ago is quite possible. That is about when the Jews of Galicia adopted surnames and we could have two brothers, one became Kwoczka and one Lewinter. Or maybe one took a surname from his wife. This looked like it might lead to a huge breakthrough.

I wrote and got a response, from the mother. He himself isn't very interested and this is all her doing. She sent me the grandfather's SS-5 form, where he applied in his own hand for a Social Security number. His parents, writes the grandfather Louis Lewinter, are Berel Lewinter and Yetty Lewinter. Yetty. There is Jutte again. Maybe even Jutte Leah. This could be really close family. Born 23 July 1895 in Tarnopol.

Nothing from my side was familiar to her. I was hoping she would know of our Zwiebel-Lewinter couple, whose descendants lived in Pittsburgh. But no. But also not necessarily important.

I went to JRI-Poland and looked up births of Lewinters anywhere near 1895, anyplace in Tarnopol province. After all, Louis may not have meant Tarnopol the city, just the general area.

There was one good match. Nachman Leib – Leib becomes Louis easily enough. Born 29 July 1895 – off by six days. Born in Tarnopol itself. So far so good. The mother is Jutte Dyne, the father is Berl.  It's certainly the right man. 
One problem. Jutte Dyne is the daughter of Nachman and Menie LEWINTER and Berl's surname is MANDEL. Louis – Nachman Leib – got his Lewinter surname from his mother. That happened often in east Galicia as the Jews did not always record their marriages with the civil authorities. That means my cousin Baruch's Kwoczka male line is a match with a family named Mandel. He may be related to the Lewinters, but not in that male line.

Too bad. Maybe the next DNA match will pan out.

The youngest Jutte Leah
Sometimes things work out right without being planned. I am writing this on Wednesday evening, the last night of Hanukkah. The second of Teveth. That is the fifth birthday of the youngest Jutte Leah. Her family calls her Lakie. She is the great-great-great-granddaughter of Jutte Leah Zwiebel and Pinchas Kwoczka, which makes her my third cousin twice removed.

Her mother made the decision to choose that ancestral name while sitting in my office about a month before Lakie was born. And it just happened to work out that I am sitting in my office writing this on her birthday.

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Housekeeping notes
1. The Fall AVOTAYNU is out. Next week I plan to write about my response to the two articles from the Summer issue on collaborative online genealogy, including a few outtakes from my earlier drafts.

2. The call for papers for the Salt Lake City conference came out this week.

While the program committee will consider all submissions, we have
identified some focus areas in which we are especially interested.
These include Genealogy and Jewish History related to World War I,
Jews of the Western United States, Technology in support of
genealogical research, Immigration and migration over the ages and
Ethical considerations in genealogy.

The conference will kick off one day shy of the 100th anniversary of
the start of World War I (Austria-Hungary declared war on Serbia on
July 28, 1914, one month after the assassination in Sarajevo of
Archduke Franz Ferdinand of Austria). Many of us have ancestors who
served in the armies of the various nations engaged in this conflict.
The War and subsequent fighting for control of Eastern Europe
devastated much of Europe including the Jewish heartland in the Pale.
It stimulated a wave of Jewish migration and resulted in the Balfour
declaration, calling for "the establishment in Palestine of a national
home for the Jewish people". If you would like to submit a speaking
proposal related to the "War to End all Wars" please do so.

I'm not sure I have anything to say on those topics, but I have until 15 January to come up with something. 

Sunday, December 1, 2013

ALL A MATTER OF TIMING



In late June, I received an inquiry from a woman named Louise, living somewhere in Israel. She was looking for information on her father's line and had been referred to me by Stanley Diamond of JRI-Poland.

Recently I have found the Gnivish family in Canada. They say we are related. There was a 17 th century Rabbi that took the name of his town Gnivishow. All the Gnivisch's stem from him. He is on the geneological tree of the Baal Shem Tov. His granddaughter married a grandson of the Rabbi Noam Elimelech.
So how do I find out if this is my family?
I need to find out about my great grandfather Samuel Gnivish from Poland.

How do I do that - cant find anything in Jewish geneology as records for Krosno are from 1900 or so - too late.
What do you think?
I have documents if there is anything you think might give a clue.

A couple of days later, she added that the 17th century rabbi's name was R' Pinchas.

A few days later, I replied:

I did a bit of looking around without turning on the meter and I am not
encouraged.

I see that your great-grandfather and his wife Debora Hollander has stillborn twins in Krosno in 1893, the record being for the town of Korcyna.

You are correct that there do not seem to be earlier vital records from
Krosno, but do you know how long that had been their home? Perhaps thirty years earlier they lived someplace else.

The Central Archives for the History of the Jewish People is being integrated into the National Library here in Jerusalem and there are a few earlier microfilmed records for Krosno, but these are not vital records. These would be community records rather than individual records. Even if an ancestor might be on a list of melamdim, there would likely be nothing attaching him to either previous or subsequent generations. Even so, most of these records are later - the earlier ones are from about 1877.

I did not mention that I do not have any particular expertise in rabbinic genealogy.

Louise replied that she wanted to meet, but would be going abroad for six weeks. As I was planning to go to the US in August, I suggested that we start from scratch after the holidays. I figured that by then we would need to start from scratch as I would not remember any of this correspondence by then. But I opened a file with her name on it and made a note on my calendar to drop her a note after the holidays.

For some reason, it was 24 October – four weeks after the end of the holidays – that I sent her a note and we made an appointment to meet in my office on 7 November. At this point I had no recollection of what she wanted, but we were going to start from scratch so it didn't matter. I did note the subject ine that accompanied all our emails "Gnivish family tree."

The following Monday, 28 October, I attended a seminar at the National Library – the staff there is trying to get involved in genealogy and invites genealogists to lectures from time to time. They want to make their resources aavailable to genealogy researchers on one hand and to learn how to best serve the genealogy community on the other.

Several of the speakers emphasized errors in rabbinic genealogies, often as a result of misunderstandings or ambiguities that get copied from one person to another. This is a matter in which I have some interest, as my regular readers know.

One of the speakers was Rav Yehiel Goldhaber, who works at the National Library. I did not realize at the time that he is American-born, as his accent is what we call yishivish. Goldhaber spoke about the family of Rav Meir ben Yitzhak Eisenshtat (1670-1744), who is known by the name of his major work Panim Meirot.

As Goldhaber ran through the names of R' Meir's children – not all of whom appear in the published genealogies – he mentioned that one of his daughters had married R' Pinchas Gnivish. Well, that was a name I had seen just a few days earlier, in the subject line of my correspondence with Louise. So I took his personal email address and  dropped him a note the next day. He said he would be pleased to hear from her.

To be sure, had I not been in correspondence with Louise a few days earlier, there is no way the name Gnivish would have triggered any recollections from four months previous. And if I had heard the name before renewing my correspondence with Louise, I would not likely have remembered the name from the lecture. (As I say, rabbinic genealogy is not where my expertise lies.)

The grave of the Panim Meirot
(photo credit: CC-BY-SA, Vischroni, Wikipedia)
So the next week, I met Louise in my office.  She was aware of the connection of R' Pinchas Gnivish to the Panim Meirot and in fact had a copy of the book itself. She was delighted to hear that I had made a contact with someone who had been doing serious research on the family and she called R' Goldhaber right then. They set to meet at his home later that afternoon. (She lives more that hour from Jerusalem and wanted to get as much done on this trip as possible.)

While she was here, the subject of Louise's Kushelewitz line came up so we had a look at the JewishGenFamily Finder, my resource of first resort. There we saw that this the husband of a friend of mine is doing that family, so I called the friend on the spot and I let the two women discuss that.

I understand that the meeting between Louise and R' Goldhaber was very productive, for both of them. She wrote the following:

Was wonderful - like a dream - to meet Rav Yehiel Goldhaber - so thankful you went to his lecture
Will meet him again on his return and will put him in contact with the lovely Canadian Gnivishes .

Then added:

It turns out my copy of Panim Meirot is very rare and of great interest to Rav Yechiel as it has much added handwritten text.

You never know exactly when you should be paying attention, but sometimes it's all in the timing.

Sunday, November 24, 2013

DIMINISHED BY TWO



It was not my intention to write a full blog every time a relative dies, but we lost two this week, two who are intertwined in my childhood and my young adulthood. One on my father's side and one on my mother's side, they both lived in Silver Spring Maryland.

Our family is diminished by their deaths.

Marjorie Pickholtz Spector
Margie, July 2008
My father's first cousin. Double cousin, actually. Their fathers are brothers and their mothers are sisters. Margie was an only child, born in the twentieth year of Aunt Helen and Uncle Joe's marriage. She was born eighty-one years ago (a week short in the Gregorian calendar, but a couple of weeks after in the Jewish calendar) in Pittsburgh and was named Masha Zviyya for her two grandfathers, Moritz Rosenzweig and Hersch Pickholtz. She married Harry Spector in June 1954 (I remember the occasion, even though I was not in attendance) and raised a daughter and two sons in Silver Spring Maryland. Cousin Margie and Cousin Harry moved to Portland a few years ago, which is where the two sons live. Cousin Harry died three years ago. I last saw them almost exactly twenty years ago at my grandmother's ninetieth birthday party.


Ethel Beatrice Rosenbloom Klavan
Between Stanley and Maurice's wife Ruth, Oxon Hill MD
The last of my mother's first cousins and the one she was closest with, the last of the three children of my grandmother's brother Hymen Rosenbloom and his wife, Becky. She was born eighty-six years ago, a week and change before Pesach, seven months after my mother. She carried the name of my great-grandmother Etta Bryna, as did several other family members, including my mother's sister. The three Rosenblooms grew up in Washington DC, where Uncle Hymen had a grocery store and eventually each of them moved to Silver Spring. My mother spent a few teen-age summers with them. Cousin Ethel married Stanley Klavan in June 1954 and they raised one son. I last saw them two years ago at the unveiling for her brother Maurice, who had died the previous Hanukkah..

One of the things I thought to say at my mother's funeral, but didn't, was this.
Let me warn you that when you get where you are going, you will find two family members and a friend you won't expect, because we didn't tell you everything these past few months. The family members are Cousins Harry Spector and Maurice Rosenbloom.

So now we have Cousin Margie and Cousin Ethel the same week.

As a child
Note: I am writing from my childhood recollections. The facts may be imprecise. I wasn't taking notes.
My first childhood memories of visiting my mother's Washington relatives were of multiple night-time drives down Georgia Avenue into the District, noting the alphabetized cross streets. At some point we would cut across to MacArthur Boulevard, where my mother's eldest cousin Anna and her husband had a grocery store. They lived in the same building as the store. Cousin Anna was twenty-two years older than Mother.

That was headquarters  for any visits we paid to the rest of mother's family - Aunt Rose at 13th and Missouri, Uncle Hymen and Aunt Mollie in their grocery store (they lived upstairs) near Griffith Stadium and others.

With their kids, A Helen & Sarajoy
Then things changed. Cousin Margie and Cousin Harry moved into the area. My father's cousin.(1)  So that's where we started our visits, at 1612 Cody Drive in Silver Spring.

My first real memory was when they were visiting in Pittsburgh one summer and my parents announced that they were taking my younger brother and me back with them to Silver Spring for a visit. It was about a week and a half and we had no notice. We drove with them and baby Sharon and they would be sending us home on a train by ourselves. I was eleven.

Somewhere on that trip, it must have been at a rest stop on the way from Pittsburgh, I had my first taste of beer. (Didn't like it then and didn't like it the second time either.) My parents trusted them.

Cousin Margie was different from all my other relatives in one particular thing. She always spoke to me like an adult. Maybe It's a silly example, but it's one I try to follow - where as all other adults would say "your grandmother," she would say "Aunt Margaret," speaking from her own perspective and trusting me to get it right. As they say in Hebrew, she spoke to me at eye level.

Klavans Aug 1968 (2)
So for about ten days we lived in their house and shared experiences with them, went to shul with them Shabbes, etc etc. Cousin Margie put on a large yarmulke when she lit candles, which we thought was pretty funny. I got a bee sting near my eye, in their back yard, which required some kind of medical attention - not funny at all.

And they made sure we saw my mother's relatives. We spent at least one day with Cousin Ethel Klavan and her son Ross at a fancy swimming pool. Ross was about four and wanted us to be very impressed that they had recently bought a Renault Dauphine.

We spent an overnight with Cousin Tootsie Brenner, Aunt Rose's middle daughter. 

And Cousin Margie took us to visit Uncle Hymen and Aunt Mollie who had recently retired and moved to Carmody Drive. It took ages to find the street, but it was a house I learned to enjoy visiting over the years. Uncle Hymen was in a battle with Social Security, who claimed he was only sixty-four.

The last night of our visit we went to an ice cream place called Gifford's. Cousin Margie and Cousin Harry had a ritual of going there once a month, diets or no.

Then we went home. On the train. By ourselves. It was an important week - more in the fact than the details.

As an adult
Before my aliya, I made a few trips to Silver Spring, one in 1967 for some reason I cannot recall. I stayed with the Spectors, who had moved to Coleridge Drive. 

With U Hymen, Chicago 1971
And I was there for the weekend after my grandfather died - the funeral was on a short winter Friday. My parents were already in Israel, so I was their representative. We stayed with the Spectors. (3) But I also went with Cousin Ethel to visit Uncle Hymen, who brought out some old pictures that I had never seen.

During the period before my aliyah, I carried on extensive correspondence with Cousin Ethel about our family history. My grandmother had died without telling anyone much of anything, so Uncle Hymen is all we had. He didn't know much. His mother died when he was two years old and he left Russia when he was twenty. But he told us what he could - like the fact that they had lived in Borisov - and it was Cousin Ethel who kept after him.

In the ensuing years, there were a few visits. In 1982 and again in 1986 and 1989, and these two cousins became my "go to" people on these visits. Some of the time we stayed with the Spectors and some of the time with the Klavans, who would have other cousins over to see us - from both sides of my mother's family.. (Uncle Hymen was by this time in a nursing home and Cousin Ethel took me to see him there.) The Klavans were the first people I ever knew to have a five digit street address.

With A. Mary and Cousin Clara in Miami. 1970s?
The Spectors visited here a few times.And Cousin Ethel and I had a few very long phone conversations, at her initiative.

We are diminished by the loss of each person from the older generation. Doubly so this week. May their souls be bound in life.

I am saying kaddish for Cousin Ethel. She is buried at Oxon Hill, near her parents, brother, Maurice, my grandparents and my grandfather's brother and sister and their spouses.

Condolences to both famiies and best wishes for good health to Cousin Stanley.
המק-ם ינחם אתכם בתוך אבלי ציון וירושלים.

Notes
(1) Confession: I was certain about Cody Drive and knew it was the third right off August. I was less sure about the number. I knew that the first and third digits were 1, that the second and fourth were even and that the second was larger than the fourth, but I had to look it up to get it exactly right - 1612.

(2) The Klavans were in Jerusalem for Ross' bar mitzvah. The picture was taken in the King David Hotel.

(3) That Saturday night, I went to my grandfather's second cousin Sig Fritz - whom I had met at the funeral and whose mother is buried next to my grandmother. Sig was the one "who knew everything" about the Gordon family (my mother's father's side) and we spent the evening on the floor with a long roll of paper which eventually was the basis of my subsequent work. Today, his daughter lives ten-fifteen minutes walk from us.

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Housekeeping notes
I have mentioned before that I wrote a response to two articles in AVOTAYNU on online collaborative genealogy. They think it's the greatest thing since sliced bread and I beg to differ. The Fall issue, with my article, has gone to the printer and should be out soon. Meantime the buzz has been sufficient that  the author of one of the original articles is preparing a rebuttal for the Winter issue. I am hoping that someone will step up so that I am not on my own with a response to that.
I plan to make my article available here, together with some bits that were edited out and some additional thoughts, after publication.

Sunday, November 17, 2013

GETTING IT WRONG

(as appears in the most recent issue of AVOTAYNU - Summer 2013)

The Fall 2013 issue of AVOTAYNU has gone to the printer,
which includes my article
Concerns about Geni and Other “Collaborative Genealogy” Websites
That article will be posted here after publication,
together with some bits that were edited out
or which I only thought of afterwards.
Click on the images to enlarge
 

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Housekeeping notes

Family Tree Dna, the company we have been using for DNA testing, is having a "holiday sale." 
Here are some of the more common tests. The full list is here. Prices for upgrades are available through your own kit site.  
 

Sunday, November 10, 2013

ADVENTURES IN NEW YORK CEMETERIES



(Based on an article that appeared in The Galitzianer, May 2008)

I arrived at Newark Liberty International Airport for the New York Conference, late Wednesday afternoon, intending to spend a few days with my son, Eliezer, who is studying in the US and to visit several cemeteries in the area, to add to my collection of family graves.  Our first stop was to be at Mt Lebanon Cemetery in Iselin, where we would be meeting Robert, a third cousin of
One of the Alexander graves in Iselin
my wife, who was going to take us to the Alexander family graves there and at Beth Israel in nearby
Woodbridge.  But Eliezer and I wasted an hour trying to find each other at the airport and another hour so so getting lost in New Jersey, eventually meeting Robert at Mt Lebanon, at close to eight thirty in the evening.

We had a night tour of the cemetery and then – still in the cemetery - spent some time looking at family photos by the light of Robert’s trunk light.  We decided to skip Beth Israel.  Eventually – after getting lost again – we reached the home of my newfound cousin Bruce, where we would be staying until Sunday morning.  Bruce is a second cousin of my father’s, a grandson of my great-grandmother’s brother Rachmiel Kwoczka, of Zalosce, in East Galicia, the same town where my Pickholtz grandfather was born.

Our plan for Thursday was to visit a small cemetery on the Newark-Elizabeth border, two cemeteries on Staten Island, then Beth David out towards Long Island, before coming back towards town to go to Mt Lebanon, Mt Hebron and Mt Zion in Queens.  Then we would end the day with an evening visit to Steve Pickholtz in Tabernacle NJ, towards Philadelphia.  The first stops took longer than we expected, so we decided to put off Beth David until Friday, when we planned to drive out to the far end of Long Island to visit a live Pickholz.

The Mt Hebron stop was all Kwoczka – eight graves in all.  We had addresses for six.  For Lillian we had only a 1925 date and for her husband Berisch (Bruce’;s father’s brother) we had only the SSDI record that he died about February 1965.  Bruce wasn’t old enough to have a clear recollection, himself.

So we stopped at the office, where they told us that they had no grave for either Berisch or Lillian, but when we gave them Lillian’s date, they found her with her name badly misspelled.  I was surprised to find that of all the Zalosce Kwoczkas, only Lillian, who was not from Zalosce herself, was buried in the Zalosce section.  I figured Berisch should be there as well, and after combing the area and coming up empty, I called out “Berisch ben Yerachmiel!”  (Eliezer was horrified.)  Berisch didn’t answer.  I tried this a few more times, but still nothing from Berisch.

We moved on to the other Kwoczka graves in several other sections, and here too I looked for Berisch and continued calling “Berisch ben Yerachmiel!” to no avail.  Berisch didn’t answer, didn’t signal us, didn’t give us a clue.  “He isn’t here,” I told Eliezer.  “If he were, he would have helped us find him.”

It must have been after eleven by the time we arrived back at Bruce’s house, where I duly reported that Berisch isn’t at Mt Hebron.  He asked how I could be so sure and I told him the story.  Bruce - who wears a black kippa – nodded his assent, but was clearly unconvinced.

The next morning, we set off early for Long Island, figuring we could spend an hour or so, visiting a list of graves at Beth David.  We have nearly fifty graves at Beth David, all Galizianers and mostly Pikholz descendants, but most of them had already been photographed, so we took the time to check out the dozen we needed, plus those I needed to fulfill some barter obligations.  On our way out, we stopped at the office to wash our hands, as is customary.

But for some reason, Eliezer drove a bit past the office, so we got out and used the bottle of water in his trunk.  As I washed, I saw a large wall opposite, with the name BRUMER and a number of small stones with individual names.  And there was Kopel Brumer – Yaakov Kopel ben Yehiel Michel Halevi – and his wife Dora Brumer – Devorah Gittel bat Chaim Halevi.  Nearby were Isidor Brumer “Beloved Brother” and Florence Atlas “Beloved Aunt,” both the children of Yaakov Kopel Halevi.  Eliezer,” I said, “this is our family.”

We have a Devorah bat Chaim Halevi Pikholz from Skalat, who married Kopel Brumer.  They had an unmarried son and a married daughter with no children.  They went to America a hundred years ago and no one knew anything further about them.  This is a perfect fit.

And we realized that we shouldn’t have found them.  Not only had we stopped to wash at the wrong place, but had we come the day before as planned, we wouldn’t have stopped to wash at all, for when I do several cemeteries in succession, I wash only after the last one, and Beth David was on the schedule before the three in Queens.

“These people wanted us to find them,” I explained.  “Now do you understand that Berisch is definitely not in Mt Hebron?”

Bruce understood.  Eliezer took my word for it.

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Housekeeping notes

You might want to have a look at this. Debbie is a friend of mine, who has DNA matches with a significant number of Pikholz testers.

Sunday, November 3, 2013

MALACHI'S BURDEN



(A representation of what I said during services last Friday night.)

My father's yahrzeit is coming up this Friday, 5 Kislev. My father was not much for speaking in shul. In fact, I can only remember one occasion from my childhood when he did so and then I only remember the way he opened. But it must have been this week.

"I want to speak in defense of Esau," he began. I don't recall any of the specifics, but I know that opening was just a rhetorical device, for after he went through the "poor victim, he loved his father" bit, it became clear that my father knew perfectly well that Yaakov Avinu was the good guy in the story.

In the course of the past thirty-three years, I have had more than my share of maftir this week, bringing with it the reading of the haftarah – the final prophet Malachi, from the beginning through the first seven verses of chapter two.  (To be clear, I know that because of Rosh Hodesh we do not actually read this haftara this year…)

The general assumption seems to be that the portion and the haftarah is contained in the opening verses:

The burden of the word of the L-rd to Israel by Malachi.
I have loved you, says the L-rd. Yet you say: 'In what way have You loved us?' Was not Esau Yaakov's brother? says the L-rd; yet I loved Yaakov;
But Esau I hated, and made his mountains  desolate, and gave his heritage to the jackals of the wilderness.
ForEdom says: 'We are devastated, but we shall return and rebuild the desolate places';[But] thus saith the L-rd of hosts: They shall build, but I will throw down; and they shall be called "the border of wickedness, and the people whom the L-rd finds offensive, forever."

OK. But there are simpler, more colorful ways to make the same point, as we will do in two weeks. Ovadiah verse 18 writes:

And it will be that the House of Yaakov is fire, and the House of Yosef is flame, and the house of Esau is straw, and they shall kindle them and devour them and there will be no remnant of the House of Esau, as the L-rd has spoken.

That is memorable. And trust me, it's even better in Hebrew.

So last year, I had maftir and read Malachi and I said to Rabbi David Shapiro, a relative newcomer to our shul who recently made aliyah from Boston, that after all these years, this particular haftarah really doesn't speak to me and that I should probably learn it more thoroughly. A couple of days later, he brought me two pages of notes from things that his rebbe – Rabbi Yitzhak Asher Twersky, the Tolner Rebbe – said twenty-four, twenty-one and eighteen years ago and those notes are the basis for what I want to say now. An approach that takes a more comprehensive view of Esau.

Despite the "to Israel" of the opening verse, malachi's words are directed specifically to the kohanim, the priests in the Temple. The Establishment.

Verse 6 (and I shall be using the Koren translation from here on, though not always their punctuation):
A son honors his father and a servant his master; if then, I am a father, where is my honor? And if I am a master, where is my fear? says the L-rd of hosts, O priests who despise my name.

And he gets specific in verses 7-8:
You offer disgusting bread upon my altar; and you say "In what have we polluted thee?" In THAT you say "The table of the L-rd in contemptible." And if you offer the blind for sacrifice, is it not evil? Offer it now to thy governor – will he be pleased with thee or will he show you favor?

What is technically valid should should always be acceptable. Like the piece of meat that fell into the chamber pot – it may be kosher, but it stinks.

And it's even worse when presented in comparison, verses 11-12.
From the rising of the sun until it goes down, my name is great among the nations; and in every place incense is burnt and sacrifices are offered to my name, , and a pure offering. For my name is great among the nations, says the L-rd of hosts. But you profane it.
The nations understand but our own, who should know better, do not.

Followed by verse 13, which the Talmud uses to illustrate a mitzvah that is facilitated by a sin:
And you have brought [as a sacrifice] that which was [stolen] and the lame and the sick…should I accept this at your hand?

And in verse 14, he begins "Cursed be the deceiver," referring to claims to do the best he can but in truth is doing the bare minimum. And he completes that verse and the chapter by once again stating that G-d's name is feared among the nations, with the implication that not so among the kohanim in His own Temple.

R' Shapiro explains, as he quotes the Tolner:
The theme here is chilul Hashem. This always means "profaning the name – the reputation, the image – of the Ribbono shel Olam [Master of the Universe] as subjectively perceived by human beings. We cannot affect His objective essence." This chilul Hashem is a function of our disingenuous relationship to Him. We have here a full-blown characterization of [Esau].

The second chapter speaks of the consequences that await these tainted kohanim, including (verse 3):
Behold I will rebuke your seed, and spread dung upon your faces, even the dung of your [holidays].

The Tolner then brings several quotes from the Rambam (Maimonides).
Not everything that is not invalid may be brought intentionally. How is that? A person who is required to bring an offering should not bring a lean or disformed sheep and say "It has no blemish." For to him it is said "Cursed be the deceiver." [verse 14 above] But anything he brings for a sacrifice should be from the very best.
Things not fit for the altar, Ch. 7

Two quotes from the Rambam refer to the bit about spreading dung and "dung of your holidays." One refers to how a respectable person should conduct himself and one refers to a person whose holiday feasts are not shared with the poor.

Rabbi Shapiro concludes:
The upshot of these three passages in the Rambam is: A [sacrifice] can be defective, indeed despicable, although there is nothing formally wrong with it; the person's insensitivity can render his [sacrifice] revolting to the [Master of the Universe]. Similarly, one's observance of [holidays] can be defective, although on the surface he is complying fully with all halachic requirements. By extension, all out activities have to be pursued with sensitivity and thoughtfulness, and with a determination to avoid insincerity, cynicism and callousness.

This is the hallmark of Yaakov and stands in contrast to [our sages'] typology of [Esau]. This is the deeper connection between today's haftarah and parshah.

Oh, how my father hated hypocrites!