The Jewish Community of Vidin

Vidin

Видин

A port city in northwest Bulgaria, on the Danube River, close to the border with Serbia to the west and the border with Romania to the north, approximately 200 kilometers northwest of Sofia.

Vidin is one of Bulgaria's most ancient cities. Remains of Celtic tribes (from the 3rd century B.C.), findings from the Roman period (during which the city was known as Bononia), and from the First and Second Bulgarian Kingdoms (during which the city was known as Bdin), have been ascertained. The city's present name originates from Greek during the Byzantine period. From 1360 until the Ottoman occupation in 1398, Vidin was the capital of the Bulgarian Empire. In all these periods, Vidin was known as a fortified city, because of its location on a bend of the Danube River. The city's importance increased significantly under Ottoman rule, during which Vidin became the administrative and strategic center of the region. As such, the city was populated mainly by Muslims and had an oriental ambience. After the end of the Ottoman occupation (1878), Christian Bulgarians became the majority in Vidin and the city began to industrialize, mainly in the chemical industries sector.

In 1880 Vidin's population numbered 13,714 residents; in 1926 the number increased to 18,507; in 1985 to approximately 62,500 and at the beginning of the 21st century the city's population decreased to approximately 35,000, as a result of serious unemployment problems.

Jewish Community

At the end of the 19th century Bulgaria's Chief Rabbi, Dr. Mordechai Gruenwald, discovered a tombstone, apparently from the second century, engraved with the word "Ananis". Gruenwald believed that the name was Jewish, since it appeared also on tombstones in an old cemetery found in excavations in Rome; however, proof was not ascertained.

Vidin's first Jews were Romaniote (Byzantine) Jews, brought to the city during the Second Bulgarian Kingdom (1187–1396) in order to build the fortress. Later, Jewish traders and manual laborers joined them. Vidin was one of the four Romaniote communities on the Danube River. In later Jewish Sephardi sources, the Romaniote Jews were called "Gregos" ("Greeks"), since they spoke the Greek language. In the mid-9th century, the Golden Age of the First Bulgarian Kingdom (608–1018), Vidin apparently had Jewish and Greek traders; however, no evidence exists of a permanent Jewish settlement. Some believe that Jews were present in Vidin already in 679 but, here also, no certainty exists.

Following the establishment of the Second Bulgarian Kingdom, at the end of the 12th century, the Bulgarian authorities encouraged settlement of traders from Italy and from the Adriatic seacoast in Vidin, inter alia, Jewish traders. During the second half of the 14th century, Jewish refugees from Hungary joined them. A document dated 1376 notes that Jewish residents had full autonomy and that they were treated respectfully by the authorities. "Vidin Community Regulations 1377", which determined rules and standards for daily problems of community members, increased its status. An additional Jewish source for organized community life in Vidin (or Bdin) is the "Responsa" of Rabbi Shlomo Hacohen from the year 1377. He reports an organized community composed of Romaniote and Ashkenazi Jews. The Romaniote rabbi in the period was Moshe "the Greek" (a nickname confirming his Byzantine origin). His son, Rabbi Duse Ben Moshe "the Greek" is known as one of the earliest Torah interpreters in the Ottoman Empire. His work, "Interpretation and Addendum to Rashi Commentary" was published in 1429.

In 1398 Vidin was captured by the Ottomans. Under the new rule, Jewish residents enjoyed economic freedom and excelled in trade in the city that was a crossroad between the Ottoman Empire and northern and western Europe.

In the 15th century, Jews from Bavaria and other refugees from Hungary arrived in Vidin and as from the early 16th century Jews expelled from Spain began to arrive in the city. The Jewish community increased in scope and in strength. The Romaniote Jews were assimilated among the Sephardi Jews.

In the mid-17th century, Vidin had two synagogues, Sephardi and Ashkenazi. At the beginning of the 18th century, the two synagogues merged into one. In the said period, the rabbis were David Shabtai Ventura, author of "Nahar Shalom" ("Peace River") (1774) and Eliahu Ventura, author of "Kochav Shavit" ("Comet") (1799). Most rabbis arrived in the border city of Vidin from other communities, mainly from large Jewish centers in Thessaloniki, Istanbul and Edirne; several rabbis also arrived from Sofia.

The numerous wars of the Ottoman Empire also affected Vidin's Jews. At the end of the 16th century the Hungarian army occupied Vidin. Most of the city's Jewish residents escaped to Nikopol and to Pleven, while the others were killed. In 1598, during the period of change in rule in the Ottoman Empire, Vidin was occupied temporarily by the Valachian Prince Michael the Brave. At the end of the 17th century, Austria conquered the city. The situation worsened especially during the 18th century wars between the Ottoman Empire, the Austrian Empire and the Russian Empire. As a result of numerous fires during the period, community documents were destroyed. Some Jewish residents left the city and returned after the fighting. At the beginning of the 19th century, Vidin's governor, Osman Pazvantoğlu (1758-1807), who revolted against the central Ottoman authorities, controlled the area. Vidin saw outbreaks of violence and the Jewish community, which was among the first victims of the plunderers, diminished in scope. Many refugees from Vidin moved to Rusçuk (Russe). The communities of Plovdiv, Pleven and Sofia mobilized to assist Vidin's Jews. In the same period, festivities commenced in the community, to celebrate the "Vidin Purim", on the fourth day of Adar, noting the Jewish community's rescue from Pazvant Oello. During the first half of the 19th century, Vidin was occupied alternately by the Russians and by the Romanians. In the same period, the Jews found refuge again in Rusçuk (Russe).

During the war between Russia and the Ottoman Empire (1877–1878), the Jewish community was impaired by Russian bombings from outside and by plundering and theft by the Ottoman army from within. Both the Russians and the Bulgarians regarded the Jews as collaborators with the Ottomans. Again, many Jewish residents left the city.

The period of Ottoman rule ended in 1878 and Bulgaria won independence. In 1900 Vidin was included in the 34 Jewish communities registered in Bulgaria. Jewish residents continued to work as traders and as manual laborers. From the early 20th century, many Jewish residents worked in free professions.

The early 20th century also saw anti-Semitic arousal in Bulgaria. In 1904 outbreaks against Jews were evident in Lom and many escaped to Vidin. Christian residents in Vidin accepted the refugees with animosity and only intervention of the head of the church avoided confrontation.

During the Balkan Wars, Vidin's Jewish community numbered 1,225 persons, out of a total population of 16,387 in the city, and 253 Jewish men were recruited in the Bulgarian army. Charitable organizations in Bulgaria and in other countries supported the soldiers' families.

After World War I (1914–1918) Zionist activity commenced in Vidin. In the years 1906–1907 the "Zion" organization operated in the city. In 1905 a branch of "Maccabi" was established; in 1908 a "Maccabi" orchestra was established with 23 players. At the end of World War I "Histadrut Le'Hafatzat Ha'Safa Ve Ha'Tarbut Ha'Ivrit" ("Association for Promotion of Hebrew Language and Culture") operated in the city, many of whose members fell in the Balkan Wars and in World War I, and the Association's activity was renewed in 1919. In 1921 Vidin's Jews assisted in establishing similar associations in neighboring towns. Between World War I and World War II, Vidin was the site of youth movements, inter alia, "Hashomer Hatsair", "Beitar" and a branch of WIZO (established in 1926). Vidin's Jewish community published newspapers, books and Zionist publications in Ladino and in Bulgarian.

Vidin's Jewish community members were also active in political parties in Bulgaria, democratic and communist alike, including some anti-Zionist activists. Elections were held every three years in all Bulgarian communities for synagogue and school committees. Elections in Vidin reflected disputes and tension between pro-Zionists and anti-Zionists.

The traditional school, "Maldar", constituted the only Jewish educational framework until 1876. In that year, a "Kol Yisrael Chaverim" ("Alliance Israelite Universelle") school and an "Ezra" ("Help") Association school of German Jews, were established. In the 1920s, a kindergarten and elementary school were also established, with Hebrew language studies. With private initiative, a meal was provided in the school for poor pupils. In the same period, 92.7 percent of Jewish pupils studied in the Jewish educational framework.

Vidin had charitable organizations, e.g. "Bikur Holim" ("Assistance for the Sick"), "Machzekey Chesed" ("Giving Charity") and "Malbish Aromim" ("Dressing the Naked"). The city had a burial society ("Hevra Kadisha") and two cemeteries – an old cemetery from the second half of the 19th century and a new cemetery from the early 20th century, close to the Christian cemetery.

In 1903 the central synagogue, among the largest and most luxurious in the Balkan Peninsula, and similar to Vienna's Great Synagogue, was consecrated.

In 1893 Vidin's Jewish population numbered 1,546 persons.

On the eve of World War II, Vidin's Jewish population exceeded 2,000 persons. The city's last rabbi before the war was Avraham Bachar.


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 a derogatory symbol, 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 detention 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 Vidin. 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. After the release, Vidin's Jewish population numbered approximately 1,000 persons. Most immigrated to Israel in the framework of the mass immigration of Bulgaria's Jews in the years 1948–1950.

In 1949 seventeen Jewish families lived in Vidin.

In 1991 Vidin has less than a Jewish minyan of population, many intermarried in assimilated families.

In the 1990s work commenced to reconstruct and renovate the Great synagogue, which was completely destroyed. The work ceased because of lack of budget. The Jewish school building, next to the synagogue, was utilized as a residence, but at the end of the 20th century was destroyed completely.

A Torah scroll in the Austro–Hungarian style remains from the Jewish community's works of art, and is located in Sofia.

In the years 1994–1996 a campaign was conducted by Tel Aviv University, headed by Dr. Zvi Keren and a team of Bulgarian scientists, to examine, clean and photograph Vidin's Jewish cemetery. The team documented more than 900 tombstones. After the documentation, many tombstones were destroyed, demolished, shattered or taken for other utilization. The area of the former cemetery, used for burial until the end of the 19th century, was converted to a residential neighborhood. Part of the tombstones that survived was transferred to the present cemetery. One tombstone dated 1851, among the nicest and most complete that remains, is located in the yard of a private home. The tombstone, engraved in Ladino, is made of white marble and bears the name of a young man, Yaakov Ben Nisim Kalb. As from 1978, Jewish dead are buried in a separate section of the general cemetery.