
The Jewish Community of Varna
Varna
Варна
A city on the Black Sea coast in Bulgaria.
The city of Varna is the country’s largest port city on the Black Sea. Its history can be traced to Odessos, a 6th century BCE Greek colony. The town was then controlled by Thracians, Persians and Romans and it was eventually incorporated into the Byzantine Empire. Varna is the name given to the settlement founded by Slav tribes in the 6th century CE. An integral part of the medieval Bulgarian state after the 8th century, Varna was captured by the Ottomans in 1399 and remained under the rule of the Ottoman Empire for almost 500 years. Along with Shumen, Silistra, and Ruschuk (now Ruse), Varna was one of the four Ottoman strongholds in the northeastern region of modern Bulgaria. The first railroad in Bulgaria opened in 1866 between Varna and Ruschuk. This brought an economic development of the town and a significant increase in its population. The development of Varna continued into the 20th century when it became the third largest city of Bulgaria with more than 300,000
inhabitants. By the early 21st century, it had a thriving economy that combined international trade with an important tourist industry centered on the renowned Golden Sands.
The Jewish Community
Jewish life in Varna started at the beginning of the 19th century. When the Ottoman rule ended, in 1878, there was an organized Sephardi community and a small Ashkenazi community. The first Jews to settle in Varna were active as merchants and artisans. As industry developed, many came to work as handworkers and clerks and a few were active in export. The Ottoman rule ending had made possible a rapid increase of the Jewish population in Varna. The number of the Jewish inhabitants grew from 255 in the late 1870's to 719 in 1880, Jews comprised less than 1% of the total population of the city. Eight years later, there were about 760 Jews in a total population of more than 25,000. The number of the Jewish inhabitants continued to grow reaching 1,308 by 1903, 1,706 in 1910, and 1,615 in 1913, by then the general population numbered 37,417 inhabitants.
During the war against Serbia (1885), the Jewish community of Varna participated along with other Jewish communities in providing funds for the equipment of the Bulgarian army. Many Jews were conscripted in the Bulgarian army and some women served as nurses. During the Balkan wars (1912-1913), 135 Jews of Varna were drafted into the Bulgarian army and Jews continued to serve during WW1 and a number were killed in action. Charity funds from Bulgaria and abroad supported the families of the mobilized men.
The census of 1926 registered 1,806 Jews in Varna. The 1934 census found just 1,596 Jews living in the city, a number that ranked the Jewish community of Varna the fourth largest in Bulgaria. Before the onslaught of WW2, about 2,000 Jews resided in Varna, including Jewish refuges from several regions of Bulgaria as well as other countries.
The Jewish community in Varna had two synagogues. The Sephardi synagogue was the first to be established at the end of the 19th century. It incorporated a room used for morning and evening prayers during weekdays. A smaller synagogue served the Ashkenazi Jews. Following the Ottoman model, each synagogue served a separate community. In Varna, as well as in other Jewish communities in the eastern regions of Bulgaria, both the Bulgarian authorities and the Jewish leadership allowed the existence of two separate communities. The Sephardi community, which was the majority of the local Jews, owned a community center with a large meeting hall. The community operated a Hevrah Kadishah (burial society), a cemetery and charity organizations such as G'milut Hassadim (general help for the needy) and Malbish Arumim (clothing for the needy). The first Jewish cemetery was near the seashore. This cemetery functioned until 1935, when it was confiscated and a city garden was planted on its ground. A
new cemetery was opened the same year and is known today as the Old Cemetery. With the closing of the first cemetery, the community erected in the Old Cemetery a memorial wall on which it engraved the names of several hundred people whose gravestones were in the first cemetery. This wall still exists in Varna.
The Ezra relief agency of the B’nei Brith movement was established in Varna at the beginning of the 20th century. The local branch was affiliated with the office in Istanbul until 1933, when it came under the jurisdiction of the office in Sofia. The hall of the Varna branch of the Ezra association served as venue for social and cultural events of the local Jewish community.
After WW1, Jewish trade in Varna, as in other parts of Bulgaria was affected by the establishment of Bulgarian cooperatives. The Jews of Bulgaria reacted by creating their own cooperatives. With the aid of the Joint and the Geula Jewish bank in Sofia, the community of Varna founded Ahavat Achim, a Jewish Mutual Assistance Society, aimed at supporting local Jewish merchants and liberal professionals.
In 1880, the JCA (Jewish Colonization Association) established an elementary school in Varna as well as two vocational training centers. Eventually, Alliance Israelite Universelle established additional schools and vocational training centers for boys and girls. Alliance Israelite Universelle opposed the use of its locals by the Zionist circles in Varna fearing a possible negative reaction of the Ottoman authorities against its chain of educational institutions in the Ottoman Empire. Later, a Jewish education system owned by the community was developed. During the 1920's, it included a kindergarten, an elementary school, and a junior high school. In 1920, the Jewish educational institutions in Varna were attended by 184 students, almost 90 percent of the Jewish schoolchildren. By 1924, the attendance of Jewish schools in Varna had dropped to 154 students and 167 students in 1925. Attendance then declined to 125 students in 1927 and to smaller numbers during the 1930's. The declining
enrollment of Jewish children to Jewish schools reflected a tendency common with other Jewish communities in Bulgaria, especially among wealthy families, who inclined to enlist their children to non-Jewish schools.
Zionist activity started in Varna in the early years of the 20th century. A branch of the Maccabi movement with 20 members was founded in 1902. Soon after, it became one of the most active and well established in Bulgaria numbering within a year and a half 120 members. Maccabi Varna was instrumental in preparing instructors for other branches of the movement. In the summer of 1910, the 7th Zionist convention was held in the city and at the same time, a conference of the Maccabi representatives was attended by delegates from Bulgaria and Turkey.
Zionist activity slowed during WW1, but increased in the following years. The local Zionist association held lectures on Jewish history and literature and published books on national issues. At the end of 1914, Jews from Varna participated in the national conference of similar Zionist associations in Bulgaria. In 1919, representatives from Varna took part in the national Maccabi conference that dealt with the renewal of the movement's activity that discontinued during WWI. Teachers from Eretz Israel arrived in Varna in 1925. They were influential in the establishment of a branch of the Zofim (Scouts) movement, which later on became a branch of the Shomer Hatzair youth movement. At the same time, other Zionist associations were established: the Revisionist party, WIZO, Poalei Zion and the Ha’oved movement for handworkers and artisans who prepared themselves for immigration to Eretz Israel. Young Jews were also active in the underground Communist party in Varna. During 1922- 1927, Il
Judio ("The Jew"), a Ladino language newspaper was published in Varna.
The relations of the Jewish community of Varna with other Jewish communities in Bulgaria had periods of tension. Those of Varna, in 1926, opposed the policy of the Consistory of the Jewish Communities in Bulgaria concerning the subsidizing of training courses for Hebrew language teachers. The community of Varna appealed to other communities and complained about what they thought to be interference in the way the community managed its education budget. After six months of unsuccessful negotiations, the Consistory decided to expel the Jewish community of Varna from the organization. The decision was followed immediately by most Jewish communities in Bulgaria, including the larger communities of Sofia and Plovdiv. After a short time, the Jews of Varna acquiesced and accepted the policy of the Consistory.
During the 1920’s, elections for the boards of synagogues and schools were held throughout all Jewish communities of Bulgaria every three years. In Varna, the Zionists won the majority of votes until the end of the decade. In the elections of 1929 and 1932, the non-Zionist opposition received a majority of the votes.
The majority of Jews of Varna, like other in other communities in Bulgaria, were of Sephardi origin. However, Varna was also one of the few cities in Bulgaria that had a separate Ashkenazi community. Ashkenazi Jews, called Tudescos ("Germans") in Ladino, settled in Varna before 1880. Their community, as a result, was also known as the Deutsche Israelitische Kultus Gemeinde, Varna ("The German Jewish Religious Community of Varna"), although the great majority of its members were recent immigrants from Russia and other countries in Eastern Europe. The Ashkenazi community continued its separate existence well into the 20th century. In 1920, the newly elected Consistory of the Jewish Communities of Bulgaria strived to bring about a union of the Ashkenazi and Sephardi communities in Varna, due to the small number of Ashkenazim and their scarce resources. The process of unification, however, took 20 years. The Bulgarian Ministry of Home Affairs, in 1926, decreed that Ashkenazi Jews in
Varna (along with Sofia and Ruse) were free to have their own synagogue. Ashkenazi Jews, however, participated and worked together with Sephardi Jews in local Jewish organizations, like WIZO, the Jewish Mutual Assistance Society Ahavat Achim, and Maccabi. Twenty three Ashkenazi Jews from Varna signed a petition, in 1939, asking the Consistory to be allowed to join the Sephardi community. There were, at the time, 141 members of the community, of which 36 were immigrants to Bulgaria, of them 25 were Jews of Russian origin. Most Ashkenazi Jews were craftspeople such as hairdressers, barbers, bakers, painters, tinsmiths, etc. there were also seven merchants, and a handful with liberal professions. In early 1940, the Ashkenazi community of Varna ceased to exist as a separate entity, its members and property they owned united with the local Sephardi community.
At the beginning of the 20th century, anti-Semitism broke out in Bulgaria. In Varna, the anti-Semitic campaign was stated publicly by the newspaper Strandja. In 1904, riots against Jews took place in Varna as well as several other cities. They were, to some extent prevented, by the authorities. The anti- Semitic atmosphere worsened, both in 1932 and again in 1934, with attacks on synagogues and Jewish property
The Holocaust
With the outbreak of WW2, the Bulgarian government decided, on September 16, 1939, to expel all Jews with foreign citizenship living in Bulgaria. This decision affected about 4,000 individuals, mainly from Czechoslovakia, Greece, Turkey, Hungary, and Germany. They were expelled to Greece and Turkey, but those countries accepted only their nationals. Holders of other passports were eventually transferred to Varna, with the aim of putting them on board of one of the ships who still carried illegal immigrants to Eretz Israel. These Jewish refugees were received by the Jewish community of Varna who sheltered them in public buildings for one year. There were about 500 Jews without Bulgarian citizenship in Varna in October 1940.
Under German influence, in October 1940 the Bulgarian government adopted the “Law for the Protection of the Nation” that limited the civic rights of the Jews. According to this law, implemented as of February 1941, Jews were forced to wear a yellow star, their homes and businesses were marked, and they were expelled from institutions of higher education.
During 1939-1941, thousands of Jewish refugees from various countries in Eastern Europe passed through Varna on their way to Eretz Israel. On December 4, 1940, Salvador, a ship with 326 illegal immigrants from Bulgaria left for Palestine. After a stay of about one week in Istanbul, the ship continued to Eretz Israel, but on December 14, it sank close to the Turkish town of Silivri with the loss of life of 213 passengers, including 66 children.
In February 1941, Dorian 2, a Romanian ship with 160 Jewish refugees from Romania and Poland arrived in Varna. Another 170 Jews from Bulgaria joined them on February 28, 1941. When Dorian 2 had to depart at the orders of the local commander of the Bulgarian army, they were forced to leave a group of 150 refugees, mainly from Yugoslavia, who was scheduled to join the journey. The next day, on March 1, 1941, the German army entered Bulgaria, and prevented the continuation of emigration. The Jews of Bulgaria were trapped inside the country without any possibility of leaving.
On April 25, 1941, about 100 Yugoslav Jews were sent to Varna. Along with other Jewish refugees in Varna, they were deported to the village of Ignatiavo near Varna. The group numbered around 300 persons. They were returned to their houses only after a few months, thanks to the efforts of the Jewish community and its president Jacques (Jacob) Toledo.
The Jews of Varna, as in other cities of Bulgaria, were expelled from the city. On 17 June 1943 they were deported to small villages in the countryside, having been given just three days notice and forbidden to take with them more than a few possessions. The Jews would return to the city only after the liberation of Bulgaria in September 1944.
After the Second World War
According to the figures of the Consistory, there were 1,223 Jews in Varna in the autumn of 1945. After the war, Zionist activity in Varna was renewed. The fourth conference of the Haluz movement was held in the city. By 1945, several ships that were part of the underground Jewish immigration to Eretz Israel (Aliyah Beth) left from the port of Varna. The Jews of Varna celebrated the establishment of the State of Israel with demonstrations and large meetings. In 1948, there were around 2,200 Jews in Varna out of a total population of some 80,000. Most left for Israel as part of the mass immigration of the Jews of Bulgaria from 1948-1950. During the years of the Communist regime, Jewish life practically disappeared. The Consistory was turned into a cultural and educational organization: The Public Cultural and Educational Organization of the Jews in Bulgaria (PCEOJ). It was replaced in 1990 by Shalom, the Organization of the Jews in Bulgaria.
In 1991, around 300 Jews lived in the city, many of whom had intermarried. The two synagogues, the Ashkenazi and Sephardi, were nationalized. The Sephardi synagogue, around which the Jewish community was established, was used as a boxing ring for many years. By late 1990's it was a ruin with only the exterior walls still standing. The Ashkenazi synagogue was used until, the beginning of the 1990's, as Judo club. During late 1990, both synagogues were deserted and badly in need of restoration. Only one gravestone, dated 1878, remained from the first Jewish cemetery and it is now kept in the municipal museum. Since 1973, the burial in the Old Cemetery was stopped and a separated lot for Jews was allocated in the general cemetery. At the initiative of Shalom, the Organization of Jews in Bulgaria and with the support of the American Joint Jewish Distribution Committee, a Sunday school was opened in Varna. As of the early 2000's, about 100 Jews were living in the city.
Members of Maccabi Varna, Bulgaria 1940
(Photos)Sitting from right: Lika Moreno, Nissim Baruch, Ziza,
David Cohen, Belina Ashkenazi. Standing: Osana Sdovska,
Mati Varon, Dora Graziani, Mati Graziani, Marika Duenas,
Dora Yulsari.
(The Oster Visual Documentation Center, Beit Hatfutsot,
courtesy of Nissim Baruch, Israel)
The Baruch family with friends, Varna, Bulgaria 1937
(Photos)Varna, Bulgaria 1937.
Studio photograph.
(The Oster Visual Documentation Center, Beit Hatfutsot,
courtesy of Nissim Baruch, Israel)
(The Oster Visual Documentation Center, Beit Hatfutsot,
courtesy of Nissim Baruch, Israel)
Sergeant Nissim Baruch, soldier in the Bulgarian Army, Varna, 1935
(Photos)Jewish soldier in the Communication Company
of the 8th Brigade of the Bulgarian Army, Varna, 1935
(The Oster Visual Documentation Center, Beit Hatfutsot,
courtesy of Nissim Baruch, Israel)
Leon Levi
(Personality)Leon Vitali Levi (1928-2021), philosopher and professor of psychology, born in Sofia, Bulgaria. Having obtained a degree in philosophy from Sofia University, Levi began his academic career as an assistant at the same university in 1962. Over the years, he worked his way up the academic ladder and became an associate professor in 1976 and a professor in 1989. As one of the pioneers of psychology in Bulgaria, Levi played a significant role in the establishment of the psychology study in Bulgaria. Apart from teaching at Sofia University, he also taught at the University of Shumen, the Free University of Varna, and the Southwest University in Blagoevgrad. Levi's research covered various aspects of psychology, including general and pedagogical psychology, and forensic psychology. His works, in Bulgarian, include The Lie (1975), Introduction to Psychology (2002), and Cognitive Psychology (2005).
Ioan Leviev
(Personality)Ioan Isakov Leviev (1934-1994), painter, born in Plovdiv, Bulgaria. He graduated from the Art Academy in Sofia in 1958, specializing in monumental-decorative painting. He worked on various projects in the field of wall arts, including sgraffito and mosaic, easel painting, and illustration. Leviev participated in many exhibitions in Bulgaria and abroad, including Paris, Szczecin, Warsaw, Prague, and Los Angeles. He was a member of the Plovdiv school of the 1960s, also known as the April generation. Leviev displayed in many solo exhibitions in Plovdiv, Sofia, and Varna. Apart from opera and ballet productions and monumental mosaics in public buildings, including Ivan Vazov public library in Plovdiv, Ministry of Foreign Affairs in Sofia, and Bulgarian embassy in Bonn, his works are part of the collections of the National Art Gallery in Plovdiv and Sofia City Art Gallery. He is the brother of the Jazz musician Milkho Leviev (1937-2019).
Dora Gabe
(Personality)Dora Gabe (born Isidora Peysakh) (1886-1983), poet, writer and translator, born in Harmanluk (now Dabovik), a village in the Dobrich district, Bulgaria, the daughter of Petar Gabe, a Jewish immigrant from the Russian Empire. She graduated from high school in Varna and studied natural sciences at Sofia University in 1904. She continued her studies in French philology in Geneva, Switzerland, and Grenoble, France, from 1905 to 1906 and then she worked as a French teacher in Dobrich in 1907.
In 1911, she married Professor Boyan Penev and lived with him abroad in Poland, Germany, Switzerland, Austria, Czech Republic, France, and Great Britain until 1932. During this time, she published short stories on the problems of Bulgarian literature.
Dora Gabe was a co-founder of the Bulgarian-Polish Committee in 1922 and the Bulgarian PEN-club in 1927. She was also the long-time chairperson of the PEN-club. She was appointed attachée on cultural affairs at the Bulgarian Embassy in Warsaw from 1947 to 1950 and represented Bulgaria in international congresses of PEN-clubs In 1968, she was awarded the title "Honorary Citizen of Tolbukhin." Dora Gabe edited the "Library for the youngest" in collaboration with Simeon Andreev in 1925 and later became the editor of the children's magazine Prozorche from 1939 to 1941. Her works include the novels The Little Dobrudzhan (1927), Silent Heroes (1931), We Little Ones (1946), and Mother Parashkeva (1971) as well as poetry for adults and children, travelogues, short stories, essays, and reviews of theatrical articles on issues of foreign and Bulgarian literature published in numerous Bulgarian periodicals. Gabe was a prolific translator, particularly of Polish poetry, while her works have been translated in over ten languages.
Provadia
(Place)Provadia
Провадия
A town in northeast Bulgaria, approximately 50 km west of Varna.
Provadia dates apparently from the 5th century. The town was established on the ruins of Ovetch ("sheep", in ancient Bulgarian), a fortified city from the days of a Bulgarian kingdom. The name Provadia is derived from translation of the name to Greek. In the Ottoman period, the town was known for its bazaars and for its wagon industry. The town also had textile, cooking-salt and oil industries, as well as flour mills.
Jewish Community
It is difficult to determine the date of arrival of the first Jewish residents in Provadia. Jewish tombstones were found in the cemetery with engravings from the 17th century and it may be assumed that in the same period, a small Jewish community existed. No remains of these tombstones exist today.
In 1900 Provadia was included in the 34 Jewish communities registered in Bulgaria.
During the Balkan Wars (1912–1913), the ewish community of Provadia numbered 440 persons, out of a total population of approximately 5,700 in the town, and 48 Jewish men were recruited in the Bulgarian army. Charitable organizations in Bulgaria and in other countries supported the soldiers' families.
Provadia had an organization for promotion of national culture and the Hebrew language, similar to other organizations that activated in Bulgaria from 1914.
In 1920 the Jewish educational system included 53 Jewish pupils, constituting 98 percent of all Jewish children in Provadia. According to data from 1926, Provadia had a Jewish elementary school with four classes and a total of 21 pupils.
Holocaust
In March 1941 Bulgaria joined the Axis countries and the German army entered Bulgaria. Jewish men were mobilized in work units, engaged in hard labor and retained in concentration camps for forced labor. However, the German plan for deportation of Bulgaria's Jews to death camps was not implemented, thanks to the strong position of many Bulgarian entities.
In May 1943 Sofia's Jewish population was expelled to surrounding towns in preparation for deportation of Bulgaria's Jews eastward. A demonstration ensued, most of whose participants were Jews. The demonstration was dispersed within minutes and many were arrested, including rabbis, Zionist leaders and leaders in Consistory (central organization of Bulgarian Jewry). Bulgarian public figures, church authorities, Jewish figures, including Sofia's rabbi, Daniel Zion, were involved in feverish efforts to cancel the action. The detainees were deported to a concentration camp near Somovit.
Deportation of Sofia's 25,743 Jews commenced on May 26, 1943, and continued for two weeks. The Jews were dispersed in surrounding towns, and some reached Provadia. The authorities demanded that the deportees be housed in Jewish homes only. Food was minimal, movement of Jews in public places was restricted and their radios and motor vehicles were foreclosed.
Bulgaria was freed from Nazi occupation on September 9, 1944.
Dr. S. Marcus, who visited Provadia in September 1947, stated that in the said year, Provadia's Jewish population numbered approximately 130 persons. The synagogue still stood in that year.
Most of Provadia's Jews immigrated to Israel in the framework of the mass immigration of Bulgaria's Jews in the years 1948–1950, and a few moved to nearby Varna. After the immigration, no Jewish residents remained in Provadia.
During the visit of the historian Dr. Zvi Keren in 1995, in order to examine and to mark remaining tombstones, no sign of the old cemetery was ascertained. In the new cemetery, the oldest tombstones date from the 1920s until the 1950s. Also, no evidence of the past Jewish institutions in the town could be found.
Burgas
(Place)Burgas
Seaport in southwest Bulgaria, on the Black Sea, approximately 130 kilometers from Varna an 385 kilometers east of Sofia; fourth largest city in Bulgaria and important economic center in southern Bulgaria
Burgas was founded on the remains of the Byzantine settlement, Pirgus ("tower" in Greek) and has been known as Burgas since the beginning of the 18th century. In the 20th century Burgas became Bulgaria's most important commercial port, with the country's largest petrochemical facilities, machinery and cable industries, maritime industries, etc. Burgas is also a tourism center. In 1920 Burgas' population was 21,000, increasing to 200,000 at the end of the 1990s, an indication of the city's economic importance.
Jewish Community
The first Jews apparently arrived in Burgas in the mid-19th century. At first, organized community activity was not evident. For example, the dead were buried in Karnobat, fifty kilometers north of Burgas. Karnobat was also the site of holiday observances, with the local more longstanding community.
In 1878, with the end of the war between Russia and the Ottoman Empire, Burgas' Jewish community was already organized. In 1893, the community established various welfare organizations. In 1900 Burgas was included in the 34 Jewish communities registered in Bulgaria.
At the end of the 19th century anti-Semitic activity arose in Bulgaria, and Burgas' Jewish population was also affected. In 1899 the "Golgotha" newspaper was published by an anti-Semitic group in Burgas, one of three main anti-Semitic newspapers in Bulgaria. At the beginning of the 20th century, a Jew was accused and indicted of kidnapping a young Christian girl. Although the accused was acquitted in 1903 by Plovdiv's Court of Appeal, the case caused incitement and outbreaks.
During the Balkan Wars (1912–1913) Burgas' Jewish population numbered approximately 900, out of a total population of approximately 12,000. More than one hundred Jewish men were mobilized in the Bulgarian army. Charitable organizations of the Jewish community supported the soldiers' families.
At the end of 1914 the Zionist organization of Burgas participated in the founding meeting for establishment of the "Histadrut Le'Hafatzat Ha'Safa Ve Ha'Tarbut Ha'Ivrit" ("Association for Promotion of Hebrew Language and Culture"), in the framework of which lectures on Jewish literature and history were presented. The community conducted Hebrew clubs, a synagogue choir and Jewish cultural clubs.
After World War I (1914–1918) the Bulgarian cooperative movement was established, which impaired Jewish economic subsistence. With the assistance of the "Joint" and management of Bank "Geula" in Sofia, Burgas established the "Hatzlacha" ("Success") cooperative, which supported Jewish tradesmen in the city.
Burgas had Jewish educational institutions. In the early 1920s, almost all (96 percent) Jewish pupils studied in the Jewish educational system, which included a kindergarten and an elementary school. In this period, Burgas' Jewish community was the fourth largest among Bulgarian Jewry, with 3,228 persons. The community also included an "Alliance Israelite Universelle" school, as well as Zionist activity. In 1922 a branch of the "Maccabi" youth organization was established, with sport and cultural activity. Branches of "Hashomer Hatsair" and "Beitar" were also established, joined in 1932 by part of the "Maccabi" members, who planned to immigrate to Eretz Israel. In the 1930s a branch of "Ha'oved" ("The Worker") was established, whose members were laborers and tradesmen who also planned to immigrate. A branch of WIZO was also established and in 1935 WIZO's seventh annual meeting was convened in the city.
Elections were held every three years in all Bulgarian communities for synagogue and school committees. In Burgas, pro-Zionists generally were elected.
Holocaust
In February 1940, as a result of Bulgaria's liaison with Nazi Germany, Boris, king of Bulgaria, appointed Professor Bogdan Filov, a pro-German, as prime minister. In October 1940, with Germany's influence, Bulgaria enacted the Law for Preservation of the Nation regarding restriction of Jewish rights. The regulations according to the Law, which became effective in February 1941, cancelled all rights to which Jews were entitled; Jews were required to wear the Jewish badge, their homes and businesses were marked, and Jews were dismissed from institutions of higher education.
In March 1941 Bulgaria joined the Axis countries and the German army entered Bulgaria. Jewish men were mobilized in work units, engaged in hard labor and retained in concentration camps for forced labor. However, the German plan for deportation of Bulgaria's Jews to death camps was not implemented, thanks to the strong position of many Bulgarian entities.
In May 1943 Sofia's Jewish population was expelled to surrounding towns in preparation for deportation of Bulgaria's Jews eastward. A demonstration ensued, most of whose participants were Jews. The demonstration was dispersed within minutes and many were arrested, including rabbis, Zionist leaders and leaders in Consistory (central organization of Bulgarian Jewry). Bulgarian public figures, church authorities, Jewish figures, including Sofia's rabbi, Daniel Zion, were involved in feverish efforts to cancel the action. The detainees were deported to a concentration camp near Somovit.
Deportation of Sofia's 25,743 Jews commenced on May 26, 1943, and continued for two weeks. The Jews were dispersed in surrounding towns, and some reached Khaskovo. The authorities demanded that the deportees be housed in Jewish homes only. Food was minimal, movement of Jews in public places was restricted and their radios and motor vehicles were foreclosed.
Bulgaria was freed from Nazi occupation on September 9, 1944. At the end of the war, the Zionist movement renewed its activity. The fourth annual meeting of "Hechalutz", which was held in Burgas in May 1945, aroused interest and was deemed a success. In May 1948, when the State of Israel was declared, mass demonstrations and festivities were held.
In 1947, Burgas' Jewish population numbered approximately 1,100 persons, many of whom immigrated to Israel in the framework of the mass immigration from Bulgaria during the years 1948–1950.
According to the 1949 census, Burgas' Jewish population numbered 175 persons.
In 1991 Burgas' Jewish population numbered 90 persons, many intermarried in assimilated families. The old cemetery is covered by an express road. The former Jewish neighborhood was populated by Bulgarians. The synagogue, among the most beautiful in the Balkan countries, was renovated and utilized as an art gallery. Several Jewish stars that remained on the outer fence of the building provided evidence of its former purpose. The building, and several additional buildings, were returned to the Jewish population at the end of the 1990s and are utilized by that small group since then.