The Jewish Community of Rohatyn

Norbert Glanzberg (1910-2001), composer, born in Rohatyn, Ukraine (then part of Galicia in Austria-Hungary). Glanzberg studied at the Würzburg Conservatory, in Germany. He worked as a conductor in that city, and subsequently in Aachen, where he also served as an assistant to Alban Berg and performed with Bela Bartok on two pianos. In 1930, he began to work with the UFA company in Berlin as a composer for films, in collaboration with artists Max Ophuls, Billy Wilder and Erich Kestner. In 1933 he emigrated to Paris, where he had lived ever since. After an initially difficult period there, he began to have success with songs he wrote for Tino Rossi and Lys Ganty.

He spent the war years in the Underground and in prison. He was saved and given refuge by the composer Georges Auric. He wrote many songs for Edith Piaf, Yves Montand, and Ute Lemper, among others, and continued composing music for films. He wrote the songs on this record in the middle 1980s.

ROHATYN, ROHATIN, ROHATIEN

Surnames derive from one of many different origins. Sometimes there may be more than one explanation for the same name. This family name is a toponymic (derived from a geographic name of a town, city, region or country). Surnames that are based on place names do not always testify to direct origin from that place, but may indicate an indirect relation between the name-bearer or his ancestors and the place, such as birthplace, temporary residence, trade, or family-relatives.

This family name is derived from Rohatyn, the name of a city in Eastern Galicia, now Ivano-Frankivsk Oblast, in western Ukraine. Jewish presence in Rohatyn dates from at least the 15th century.

Places, regions and countries of origin or residence are some of the sources of Jewish family names. But, unless the family has reliable records, names based on toponymics cannot prove the exact origin of the family.

Rohatin is documented as a Jewish family name with Bertha Rohatin who was born in Vienne, Austria, in 1924, and was deported from Mechelen (Malines), Belgium, to Nazi death camp at Auschwitz on August 18, 1942.

Elisha Wolowski Schor (1690-1757), Frankist. The Wolowski family joined the Frankists in 1755-56 and converted to Catholicism. Elisha is the first known member of this family and for many years held the position of maggid in Rohatyn. He was among the leading followers of Shabbetai Tsevi in south-eastern Poland. Regarding Jacob Frank as the successor of Shabbetai Tsevi he and his sons became adherents of the Frankist sect. He initiated the disputation between the Frankists and the Rabbinates in Kamenets Podolski, participating as an advocate of Frankism. When Bishop Dembowski, the patron of the Frankists, died, Elisha had to flee across the border to Turkey along with his followers. He died there during an outbreak against members of the sect.

Burshtin

Бурштин / Burshtin; In Polish: Bursztyn

A town in the district of Ivano Frankovsk, formerly known as Stanislawow, western Ukraine. Until World War 2 in eastern Galicia, Poland.

Jews were living in Burshtin from the beginning of the 17th century. At the beginning of the 18th century a Jewish community was organized and a cemetery consecrated. In the middle of that century a local synagogue was established, as well as a Jewish burial society, a Hebrew school, a society for visiting the sick, a benevolent society, a hostel and a women’s league. The committee for redemption of prisoners redeemed many Jews from captivity by the Tatars. At that time there were 600 Jews in Burshtin.

In 1772 the Jewish inhabitants were granted permission to engage in free trade and to build their houses of stone. But in that same year Poland was partitioned for the first time, and with Austria’s occupation of all southern Poland (the area called Galicia since then) the situation of the Jews worsened because of the heavy burden of taxes and government restrictive decrees.

At the end of the 19th century Jewish settlement in Burshtin grew, and the 2,200 Jews living there comprised about 50% of the town’s total population. The “Small Synagogue”, the study house and eight houses of prayer for Hasidim and craftsmen were built.

The Hasidic movement spread through the town, and a branch of the Stratyn dynasty established its seat here. There were also many followers of the Belz and Chortkov dynasties.

In 1898 a school for Jewish children, supported by the Baron Hirsch Fund, was opened in Burshtin, in which about 200 children studied. Those who were poor were given lunch, clothing and writing materials. The school also had courses for adults, and included a sewing school. In 1909 a complementary Hebrew school was established.

In 1914 a fire broke out, destroying about half of the houses. At the start of World War 1 (1914) many local Jews ran away fearing the Russian conquerors. During the war between the Soviets and the Poles Petlyura’s forces murdered 11 Jews. At the end of the war (1918) typhus and cholera epidemics broke out. A local aid committee headed by Dr. Wolf Shmorak helped the sick.

During and after the war, many Jews of Burshtin left their town. In a fire that broke out in 1921, two of the town’s synagogues were burnt down. The great synagogue was rebuilt.

At the beginning of the 20th century the Jews of Burshtin engaged in trade and crafts, and some were in the professions. The town boasted a modern flour mill which employed Jewish clerks. There were also two banks in the town, which in 1918 merged into “the credit bank”. The craftsmen were organized in the Yad Harutzim union. The economic situation, which had deteriorated during World War 2 improved somewhat in the years between 1926 and 1929. However, with the outbreak of the economic crisis in Poland in 1930, conditions worsened once more for the Jews of Burshtin; the mutual aid society gave loans to petty merchants, craftsmen and laborers. At the close of the 19th century a group of Hovevei Zion was formed in the town, and in 1912 a youth movement of Poalei Zion – Jugend. In the 1930’s, the town had branches of the General Zionists, Poalei Zion, Hitahdut, Hamizrachi, Hapoel Hamizrachi and the Revionists. A drama group, a library named I. L. Peretz, a reading room and an auditorium for lectures and performances were established by Poalei Zion. The youth group Gordonia, Beitar and Hanoar Hazioni were also active. Some belonged to the communist party.

In 1931 approximately 1,800 Jews were living in Burshtin.


The Holocaust period

With the outbreak of World War 2 (September 1, 1939) Jewish youths were conscripted into the polish army. Following the treaty between Nazi Germany and the Soviet Union, the Red Army entered Burshtin on September 18, 1939 and the whole eastern region of Poland was annexed to the Soviet Union. In the spring of 1940, the civil rights of 60 wealthy Jews were restricted. Factories were nationalized and Zionist and youth movement activists were arrested and exiled. After the German attack on the Soviet Union on June 22, 1941, several dozen Jews joined units of the retreating Soviet army. In the middle of July 1941 representatives of the German authorities appeared in Burshtin. On July 20, encouraged by the Germans Ukrainian policemen and groups of local rioters attacked the Jews.

At the beginning of august 1941 a Judenrat (a Jewish council appointed by the authorities) was set up, who were ordered to supply the Germans with furniture, jewelry and money.

In September 1941 the Jews were commanded to leave their apartments which were located on the main streets and to wear white armbands with the Star of David. They were forbidden to go beyond the town’s boundaries. The Judenrat was required to supply every day a group of people for forced labor. Dozens of youths were also seized for the labor camps around Tarnopol where they perished. In the winter of 1941-1942 many Jews of Burshtin died of starvation.

In September 1942 the expulsion of groups of Jews from Burshtin to the Rohatyn ghetto began. On October 15, 1942 all the Jews of Burshtin were expelled to Bukocrowce and their property looted. Many managed to escape to the nearby forests; German and Ukrainian policemen, aided by farmers from nearby villages, ambushed them and those caught were murdered.

In the town there remained only 30 Jews, who were assigned to maintaining the roads in repair. A month later they, too, were transferred to the Rohatyn ghetto. Some of the Jews who had been sent to Bukocrowce were murdered, and the rest were transported to the Belzec extermination camp on October 26, 1942. Several of the Jews from Burshtin, who had fled to the forest in the Bukocrowce area joined a group of partisans.

When the town was liberated by the red army, 13 Jews were found to have survived. Several Jews returned from the Soviet Union and continued on their way westward.

In the 1950’s the Soviets turned two synagogues into granaries. The area of the Jewish cemetery was made into a public park.

Galicia

Yiddish: גאַליציע (Galitsye); Polish: Galicja ; German: Galizien; Ukranian: Галичина (Halychyna); Russian: Galitsiya; Hungarian: Gácsország; Romanian: Galiţia; Czech, Slovak: Halič

Geographically part of east Europe, in S.E. Poland and N.W. Ukraine. Galician roots derive from the name of the Ukrainian town Halicz (in Ukranian: Halych), in the Middle Ages part of the Kyivan Rus.
 

21st Century

The special life and culture of the Galician shtetl of the olden days remain with us in the history, in the shtetls of the past, and in Hassidic stories and books.

The Galicia Jewish Museum in Kazimierz established in 2004 commemorates the victims of the Holocaust and holds on to Jewish Galician culture.

 

History

Galicia had great significance in the history of the Jewish European Diaspora. The Jews of Galicia formed a bond between the Jews of East and West Europe.

The Kingdom of Galicia was first established on land given to the Habsburg Empire with the first partition of the Polish-Lithuanian Commonwealth of 1772. Six towns amongst them Brody, Belz and Rogatin were close to entirely Jewish populated. Previous to the 1772 partition, Galicia was the Little Poland. The Galician Kingdom as such lasted until the early 20th century. The first chief rabbi (Oberlandesrabbiner) of Galicia was Aryeh Leib Bernstein with seat in Lemberg. After 1772 further lands were acquired to the Kingdom, and extended Galicia to the north and north west. The small Republic of Krakow joined the Kingdom in 1846 with the territory encompassing over an area of 20,000 square miles and this remained as such until the end of the Kingdom (1918). The 1860’s saw efforts toward democratic changes ensued by a period of an autonomous Galicia from 167-1918. Galicia was covered in the Emperor Joseph II (Josef Benedikt Anton Michel Adam), Holy Roman Emperor, statutes for the betterment of Jewish life. Amongst others, Jews were to take on German family names and governmental schools were set for the education of Jews. 

Galicia had historically during its existence under the Habsburg regime, been the land with one of the highest percentages of Jewish populations worldwide. At the time of the region's annexation to the Habsburg Empire in 1772, the Jewish population numbered 224,980 (9.6% of total), in 1857 448’971 (9.7%) and 871,895 (10.9%) in 1910. Distinguishing them from the rest of the Habsburg population was their Orthodox Judaism with distinctive mannerism, clothes and language. Their communities established commercial and trading platforms. In the towns, also smaller ones, Jews occupied retailing and craftsmanship work for household and garment ware such as textile, tailoring, hatters and furriers. Foreign trade was largely Jewish business with Russia, Turkey and Germany.

The last decades of the 18th century already saw the beginnings of the Haskalah with flourishing social and cultural Jewish life in those days and early 19th centuyr with its golden days from 1815-mid 19th century in Galicia with its center in Brody. Euducation and literature blooming in the 19th century, formed Galicia into a center for Judaism in creation and intellect while traditional Jewish learning was nevertheless not neglected in that century. Those days did see struggles between Hassidim and Mitnaggedim, Hassidim and Haskalah. Prominent figures came from the Belz dynasty, Zanz and Ruzhin. In the large cities Reform synagogues were sacred, the Lvov leadership placed a Reform Rabbi Abraham Kohn in the late 1830s who however faced severe adversity in 1848. There were Jewish schools with German as language of instruction and the 1830 and 1840s saw growth and increased influence of Maskilim. This twin striving for Haskalah and assimilation towards German culture took a change in the 60s and 70s, with the reigns shifting to more university oriented representatives alongside a trend accompanied by the strongly Orthodox to an absorption to more local Polish culture and policy. In the revolutionary parliament of 1848 sat a few Jews from Galicia. At the time some adverse policies were revoked by the government. In parallel there was an amelioration in the economic situation of Jews which also saw a heightened shift of Jews into the farming sector including the development of experimental Jewish farms.

From the late 1860s a separation occurred of the Aggudat Ahimm, the Polish assimilationists, from the German assimilationists. The former adherents of Orthodoxy brought together a rabbinical conference in Lvov which ruled that community voting was dependent upon adherence of members to the Shulhan Arukh. In that century there were several weekly and monthly periodicals published in Galicia in Hebrew and Yiddish. There occurred also from the 1860-1880s an anti-assimilationist tendency and new directions in Haskalah. This was greatly influenced by Peretz Smolenskin a Zionist and Hebrew writer. He was concerned with the Halaskah movement, an early and strong proponent of Jewish nation-state building and rejectionist of Judaism’s westernization. A first society for Palestine settlement was established in 1875 in Przemysl, south-east Poland and in the 1880s the Hovevei Zion gained ground. This was accompanied by increasing antisemitism on Polish territory with the assimilationist Aguddat Ahim halting publication in 1884 of written materials and going insofar as declaring the only Jewish future as emigration of Palestine or conversion to Christianity. Early Zionist organizations were established and publications were issued in the region of Lvov. In the early 1890s economic boycotts were imposed on Jews from exclusion on trade in agricultural goods and merchandize, alcohol and more. The Jewish population in Galicia faced poverty. Nevertheless, Zionist movements continued their efforts.

Alongside, the early 20th century saw the development of neo-romantic Yiddish literature mostly coming from the area of Lvov and influenced by a corresponding phenomenon in Vienna. One prominent writer was Shmuel Yosef Agnon (1888-1970) who would come to monument the Galician shtetls. Those days also saw the translation into the Yiddish of foreign literature. Such representatives were the Oscar Wilde, of which one of his most famous works are the humorous ‘The Importance of Being Earnest’. World War I saw many Galician Jews flee to Hungary, Bohemia and Vienna, and in particular educated Galician Jews find refuge in Vienna. Those remaining suffered greatly under the Russians entry into Galicia. Ensuing in 1918 with the Polish-Ukranian war the unfortunate situation of minorities on Polish land increasingly led to the crumbling of the once Jewish-inspired Kingdom of Galicia. The Polish Republic took over the Galician land. Notwithstanding, deference to German and Polish culture and to the Polish nation, Hassidism and Zionist striving continued to sprout in the years until 1939, inklings of the Galician world remained with Hassidic communities as in Tel Aviv, Jerusalem and New York. 

Galicia had historically during its existence under the Habsburg regime, been the land with one of the highest percentages of Jewish populations worldwide. Distinguishing them from the rest of the population were their Orthodox Judaism with distinctive mannerism, clothes and language. Their communities established commercial and trading platforms. With the mid-19th century nevertheless this population saw beginnings of wearing out. Those were the days of the onset of the Haskalah (Jewish enlightenment) with family life adhering to Orthodox Judaism while modernizing outwardly and seeing an improved standing in society and economy and reduced isolation. The trend was of assimilation of Galician Jews to Germans and then to Poles. This trend of the last decades of the 19th century amongst Galician Jews went in parallel to the Marxist striving for a workers’ revolution.

Ukraine

Україна / Ukrayina

A country in eastern Europe, until 1991 part of the Soviet Union.

21st Century

Estimated Jewish population in 2018: 50,000 out of 42,000,000 (0.1%). Main Jewish organizations:

Єврейська Конфедерація України - Jewish Confederation of Ukraine
Phone: 044 584 49 53
Email: jcu.org.ua@gmail.com
Website: http://jcu.org.ua/en

Ваад (Ассоциация еврейских организаций и общин) Украины (VAAD – Asssociation of Jewish Organizations & Communities of Ukraine)
Voloska St, 8/5
Kyiv, Kyivs’ka
Ukraine 04070
Phone/Fax: 38 (044) 248-36-70, 38 (044) 425-97-57/-58/-59/-60
Email: vaadua.office@gmail.com
Website: http://www.vaadua.org/

Berezhany 

Бережани / in Polish: Brzezany

A town in the Ukraine. Formerly in eastern Galicia, Poland.

Jews had settled in Berezhany by the 18th century. Jewish representatives from different communities met at the fairs held in Berezhany in September 1740.

There were 90 Jews living in Berezhany in 1765; their number reached 4,305 in 1900 (over 40% of the total population), and 3,580 in 1921. Of the 825 pupils attending the German high school in Berezhany in 1908, 186 were Jewish.
Before World War I the flour trade was mainly in Jewish hands. The community had a hospital and old-age home. Among the rabbis of Berezhany was Shalom Shvadron.

The Holocaust Period

In the fall of 1942, some of the Jews in Berezhany were transferred to the extermination camp in Belzec; and on April 12, 1943, those who remained were shot by the Germans. No further information on this community can be procured. Presumably the community was not revived after World War II.

Kozova

In Ukrainian: Козова / Kozova; in Polish Kozowa

City in Ternopil Oblast, Ukraine. Before World War II in Eastern Galicia, Poland/

Kozova is first mentioned in 1669, when a fortress was built there. In the 19th century it served as a sub-district village and there were 11 fairs a year and a weekly market day. At the end of the century, the city was connected to the railway line.

History

Jews lived in Kozova since the end of the 17th century. In 1765, there were 364 Jews there. In 1900, 1,529 Jews lived in Kozova, which was about 30% of the total population. In 1905, a fire broke out in Kozova, destroying 11 Jewish homes. In October 1906, a fire broke out again, and this time most of the Jewish homes caught fire and about 300 families were left homeless. Polish Judge Marian Bobrowski helped the Jews and persuaded the authorities to house them in empty train cars. He collected thousands of crowns for them, provided them with firewood and arranged a government loan for their rehabilitation.

From the middle of the 19th century, rabbis of the Rotenberg family served in Kozova. The last rabbi to serve in the city was Rabbi Lipa Halevi Stabsfeld.  The Rebbe of the Stratin family, Rabbi Moshe son of Rabbi Yehuda Zvi Langer, established his rabbinic court for a time in Kozova.

In the 19th century, most of the Jews of Kozova made a living from trade and crafts and all the shops in the city were owned by Jews. It was not until 1907 that the first Christian-owned store opened there. After the First World War (1918-1914), a Jewish merchants' association was organized in Kozova, and in the late 1920s they established a charitable fund that distributed loans to the needy.

At the beginning of the 20th century, Zionist activity began in Kozova. In 1909, there was a Hebrew school next to the Zionist Organization. After the First World War, Zionist activity expanded. The branches of the Revisionist Zionists, the General Zionists, the "Zionist Union" and the youth movements -The Zionist Youth and Betar were opened. At the same time, a supplementary Hebrew School, from the organization Safa Berurah was established. The Zionist Union conducted classes in drama and operated a library. There was also as a Zionist sports club, Hapoel.

In the 1927 municipal elections, 18 Jews were elected out of 48 representatives of the city. Most of the Jewish elected officials were Zionists.

On the eve of World War II, 1,391 Jews lived in Kozova.

The Holocaust Period

After the outbreak of World War II (September 1, 1939) and following the agreement between Germany and the Soviet Union, the territories of eastern Poland, including Kozova, came under Soviet control.

A few days after their attack on the Soviet Union (June 22, 1941), on July 3, 1941, the Germans entered Kozova and immediately began persecuting the Jews. On July 5, 1941, four Jews were murdered by Ukrainians under German auspices. In October, the Germans shot and killed about 300 Jews in the city. Jews from the surrounding villages fled the riots of Ukrainian farmers and found refuge in the city. The number of Jews in Kozova increased when in the spring of 1942, the Germans concentrated the Jews displaced from small settlements in the area into the city.

In June 1942, there were about 2,700 Jews in Kozova. A ghetto was established and it was densely populated. A Judenrat (Jewish Council on behalf of) and a Jewish police force were appointed. Jews trying to escape from the ghetto were shot by German and Ukrainian police.

On Yom Kippur 5733 (September 21, 1942) there was the first Aktien (extermination operation) in the ghetto. The Jewish police were ordered to supply the Germans with 800 Jews. Jews were captured in the streets and in the public kitchen and many any fled to the nearby village and forest. Close to 1,000 Jews were transported to the town of Brzezany and along with local Jews they were sent to the Nazi death camp of Belzec.

The Jews who fled during the Aktien returned to their homes. The small Jewish community in Kozova continued to exist for some time, but from time to time the Germans murdered Jews there, or sent groups to an extermination camp. A large Aktion took place before Pesach on April 17, 1943.  German policemen broke into the ghetto, evicted the Jews from their homes and shot them dead. About 1,000 Jews were killed that day. On June 12, 1943, the last Aktion was held, during which all the Jews in the city were shot in the Jewish cemetery. After this Aktion, the city was declared "Judenrein" (free of Jews).

With the liberation of Kozova by the Soviet Army on July 21, 1944, only a few Jews who managed to hide during the Aktiens returned to the city.

Khodoriv

Polish: Chodorow
Yiddish: Chederev
Russian: Khodorov

A town in the Lviv Oblast, western Ukraine

Timeline of Khodoriv:

Until 1772: Polish-Lithuanian Commonwealth: Kingdom of Poland
1772-1918: Austrian Empire (under Russian occupation 1914-1915)
1918-May 1919: West Ukrainian People's Republic
May 1919-September 1939: Republic of Poland
September 1939-June 1941: Ukrainian Soviet Socialist Republic
June 1941-July 1944: Occupied by the Germans
1944-1991: Ukrainian Soviet Socialist Republic
Since 1991: Republic of Ukraine

WOODEN SYNAGOGUE

Khodoriv's synagogue was consecrated in 1642. As was typical for synagogues of the era in Eastern Europe, it was built from wood. Its walls and ceiling were painted with prayers, Psalms, and colorful and intricate paintings. The paintings were drawn by Israel ben Mordechai Lissnicki, a traveling Jewish artist who also painted other synagogues in the area. His paintings were inspired by Galician Jewish folk art, Jewish manuscripts and printed books, carvings on tombstones in Jewish cemeteries, and other synagogue art.

The synagogue managed to survive for a number of years; it was the only building that was not destroyed in 1837 after a fire raged through the town. It was ultimately destroyed by the Nazis during World War II.

A full-model reconstruction of the synagogue's vibrant ceiling can be seen at Beit Hatfutsot-The Museum of the Jewish People on the ceiling at the entrance to the New Wing.

HISTORY

Jews lived in Khodoriv since 1633. By 1765 there were 880 Jews living in Khodoriv.

In 1874 the town council included 7 Jewish members, out of 18 total representatives. From that time until World War I a Jewish person always served as vice-mayor; in 1913 Dr. Sigmund Greenstein was elected as the town's mayor.


During the 18th century the town's Jews worked mainly in commerce and crafts.

Zionism became active in Khodoriv at the beginning of the 20th century. Bnei Zion was founded in 1907, as well as branches of the general Zionists, radical Zionists, Mizrachi, Hitahdut, Revisionist Zionists, and, from 1933, WIZO. Zionist youth movements that were active in the town included Hashomer Hazair, Hashomer Hadati (later Bnei Akiva), Gordonia, Zionist Youth, Betar and the sports organization Dror. The radical Zionist youth group Shahar was established in Khodoriv in 1939. Khodoriv was also home to a hachshara training kibbutz, which prepared youth and young adults from the Betar, Bnei Akiva, and Gordonia movements for emigration to Palestine. The organization Eretz Yisrael supported cultural activities in the town.

In 1910 there were 1,867 Jews living in Khodoriv (43% of the total population).

During World War I Khodoriv was occupied by the Russian Army, whose soldiers proceeded to set fire to the town, including the synagogue. A young Jew who put out the fire was caught and sentenced to death, but he was ransomed by the Jewish community and released.

After World War I Khodoriv became an important industrial center. Factories were established that produced sugar and salami, in addition to two saw-mills and other plants to process agricultural products. The Joint Distribution Committee helped the local Jewish merchants and craftsmen; the craftsmen were eventually able to found their own union (Yad Harutzim), and the merchants established a center. A bank was founded during the 1920s.

A Hebraist Safa Berura school was opened in Khodoriv during the 1920s. A Talmud Torah that taught secular subjects along with religious studies was established in 1932.

Anti-Semitism in Poland increased substantially during the 1930s as a result of the economic crisis. A number of Jews were attacked on the trains traveling between Khodoriv and Lvov (Lviv).

In 1931 there were 2,215 Jews living in Khodoriv (29% of the general population).

THE HOLOCAUST

Khodoriv was bombed by the Germans at the outbreak of World War II. The town came under Soviet rule in the wake of the pact between Germany and the Soviet Union.

On June 30, 1941, a week after the pact was broken and Germany invaded the Soviet Union, the German Army occupied Khodoriv. German soldiers and local Ukrainians harassed the local Jews, looted Jewish homes, and burned the old wooden synagogue.

Shortly after the German occupation local Jews were required to perform forced labor in the town and surrounding area. Many Jews were beaten, and some were murdered. A Judenrat (Jewish council) was appointed, as well as a Jewish police force. The Judenrat was ordered to confiscate money, valuables, furniture, and furs from the Jews and to hand them over to the Germans. Jews in the nearby villages were ordered to move to Khodoriv.

The Germans carried out their first local aktion on September 4th and 5th, 1942. Germans and Ukrainians went to each house, killing the sick, weak, and young children on the spot. Close to 1,500 Jews were sent to the Belzec death camp, while about 100 were murdered on the spot. Many escaped to the forests only to discover that their homes were empty when they returned.

A second aktion took place a few weeks later. This time approximately 350 Jews were sent to the Belzec death camp. A few hundred Jews who had been conscripted for forced labor in the factories were concentrated in one area. They were shot on February 5, 1943 near the sugar factory on the town's outskirts.

Some Jews hid in bunkers and were helped by their Christian friends. The Poles Henrik Pitzik and Womanaaz Rotowitz supported a group of ten Jews in hiding for 22 months.

Khodoriv was liberated by the Soviet Army in July 1944.

Bobrka