Shekhovich and Kerler talk about where Jews still live in the area, and the interviewers say where they come from (Podolia, Kremenets, Chernivtsi, Israel, England, America; S2 from Toronto). Kerler then asks about the meaning of terms such as a good Jew, a pious or holy person, an honest person, a dybbuk and a golem, and about saying Kaddish for the dead. He asks about the words for fish dishes and parts of an animal. Shekhovich often answers with Ukrainian or Russian equivalents.
Adds the interviewers' own origins and a run of questionnaire-style terminology items.
Shekhovich talks about her education. She studied at two different Polish schools, including a Polish secondary school for three years. Shekhovich then talks about her life in hiding during the war.
Kerler asks about Shekhovich's schooling: a Polish primary school of seven classes, then a Polish gymnasium. She answers partly in Ukrainian. They discuss a Yiddish saying about who sits at the table and about money not buying happiness. Kerler then asks about her survival in hiding. She says her husband and his Ukrainian family hid her at risk to themselves, and that her own parents did not know.
Adds the discussion of a Yiddish saying about money and the details of who hid her.
Shekhovich says the arrival of Soviet rule was good because people no longer lived in fear of being taken away, and there was work and bread. She says some Jews had hidden wealth and some were deported to Siberia. Kerler questions whether that was fair.
Adds the deportation to Siberia of people with money and Kerler's challenge to it.
Shekhovich answers dialectological questions from the AHEYM Yiddish questionnaire. Shekhovich also explains that she has mostly lived in a Ukrainian environment and speaks predominately Ukrainian. She then discusses religious customs, before responding to more dialectological questions.
Kerler puts questionnaire items on words such as 'quick', 'blood', 'house', 'to crawl', 'mouse', 'window pane', 'attic', 'ceiling', 'candle' and 'face'. Shekhovich often gives Slavic words and says some are not Yiddish. She says she mostly lived in a Polish and then a Ukrainian environment and now speaks mainly Ukrainian, speaking Yiddish rarely. They compare Polish and Ukrainian and discuss language and culture. Between questions they cover religious customs: kissing the mezuzah, morning prayer, her own prayers in Polish, Russian and Ukrainian, and the religious leader of the local community. Kerler thanks her at the end.
Adds the discussion of the Polish and Ukrainian languages, Polish schooling, and the morning-prayer and mezuzah customs.