Golfeld speaks about his life after the war. In particular, he addresses secret private religious services, he organized in his home. Golfeld also mentions secret matzo baking.
Golfeld talks about religious life after the war: services held secretly in a private house for a fee, out of fear of the authorities, and matzo baked in secret. The young did not attend and the old people urged them to learn from them.
Also mentions fear of the authorities and the young not attending.
Golfeld talks about his life before the war and private Yiddish-language education. He attended a Russian school. Golfeld then speaks about his family.
Golfeld recalls an old man, Leybish Kishke (?), teaching him the Hebrew alphabet privately, and then attending a Russian school. He remarks that nobody wanted the Yiddish school, and that his son later studied at a polytechnic institute after the Yiddish schools were closed.
Names the private teacher and mentions his son's studies.
Golfeld addresses again the episode when he encountered the rebbe Yosef Pinkovitch in Chechelnyk. Golfeld recalls the rebbe's blessings, who collected charity for him. Golfeld then describes his escape from village to village, including how he received food from a priest.
Answering Kerler, Golfeld recalls the rebbe Yosef Pinkevich (?) of Chechelnyk, who gave him money and shoes and collected charity for him. He then tells of walking long distances while fleeing from Pechora, falling into a pit, and being pulled out. A man whose words he reports gave him food, with talk of dumplings and a holiday, and he mentions a camp acquaintance.
Golfeld shares an episode from his life today, when he met a survivor from the camp, who lives in America. He then speaks about his life after the war. Golfeld worked at a shoe factory for forty-nine years. He raised a son.
Golfeld tells of meeting at Pechora a man from America who had been in the camp with him, and of later phone calls from him. Kerler then asks about his work after the war: he worked 49 years at a factory and raised a son, who studied at a polytechnic institute and now lives in Sverdlovsk. He discusses the cost of telephone calls and travel.
Adds the American survivor's visit and the cost of phone calls and travel.
Golfeld addresses his education, as well as childhood memories of Tulchyn before the war. He also addresses Ukrainian antisemitism, before addressing the fate of local Jews in the Tulchyn ghetto. Golfeld remembers the help of non-Jews.
Golfeld talks about his limited Hebrew schooling and childhood in Tul'chyn, which was happy before the war. He mentions the bandits and killings of Jews, and says Tul'chyn was somewhat better than elsewhere. Asked about the ghetto and Pechora camp, he says that rich people could buy their way out and that non-Jews saved many, expressing gratitude.
Golfeld returns to discussing the help of the rebbe in Chechelnyk. Golfeld then recounts postwar Jewish life in the region. He also shares an episode about Leybish Kishke in the Tulchyn ghetto, before addressing the moment when the Germans entered Tulchyn.
Golfeld speaks again of the Chechelnyk rebbe and of the town after the war, when no Jews remained and houses were wrecked and occupied by Gypsies. He mentions Jews remaining in Bershad' and a friend from there who writes in Yiddish. He tells how Leybish Kishke was killed by the Germans in 1941, which he saw himself, and what happened when the Germans entered Tul'chyn.
Golfeld tells of washing a German soldier's vehicle in the ghetto, in return for bread and other food, until his hands froze. He says the German spoke Russian and knew he was a Jew. He talks about the constant hunger and the struggle for food.
Golfeld talks about prewar holiday celebration at home before the war, including food customs. He mentions that he fasted during his military service. Golfeld served for four years in the Kamchatka territory. He also briefly talks about his life after the return from military service.
Golfeld mentions his army service of four years after the war in Kamchatka, where he was the only Jew, and his return to Tul'chyn to work. He recalls prewar holidays at his mother's home, including Passover, Yom Kippur and Shavuot, a holiday with red apples (Simchat Torah, with a flag), and potato pancakes.
Golfeld says his mother was from Tul'chyn and his father from Olhopil (?), and talks about the synagogue where she grew up. He once went to find his grandfather there but cannot recall his name.
Golfeld answers questions about cultural terminology, before answering dialectological questions from the AHEYM Yiddish linguistic questionnaire. Golfeld also discusses Yiddish dialects.
Golfeld answers questions about cultural terms (dybbuk, golem), greetings and thanks, and says what he knows of Lithuanian Yiddish and Israeli speech. He insists that Yiddish is Yiddish and that his own Yiddish differs from Lithuanian.
Golfeld discusses his childhood memories, before addressing prewar Jewish life in Tulchyn. He also addresses the local synagogue structure. Golfeld continues to answer dialectological questions from the AHEYM Yiddish linguistic questionnaire.
Golfeld speaks about childhood language, with Yiddish at play and Russian at school, and about the many synagogues of Tul'chyn, with different trades having their own. He then answers a long run of questionnaire items: building and household words, body and colour words, adverbs of time and place, comparatives, animals, 'where are you from', adjectives of taste and illness, numbers, and terms for relatives. He translates Russian sentences into Yiddish with Kerler and the second person helping.
Adds the long run of questionnaire items and the translation work.
Golfeld talks about the prewar infrastructure of Tulchyn, before he continues to answer dialectological questions from the AHEYM Yiddish linguistic questionnaire.
Golfeld talks about prewar Tul'chyn, with its Jewish-run shops and houses built on Turkish-style vaults. He continues with questionnaire items, including the words for 'everyone', as the speaker and S2 compare 'ale' and a variant, and also flowers, and sentences to translate.
Golfeld remembers folk and healing customs after the war. He explains how a non-Jewish woman practiced the custom of "rolling an egg," in the attempt to heal him. He then continues to answer dialectological questions from the AHEYM Yiddish linguistic questionnaire.
Golfeld tells how, after taking a drug and falling into a deep sleep, a non-Jewish woman rolled eggs over him to heal him. This is followed by more questionnaire items, with Kerler asking for translations of Russian sentences, singular and plural forms, and number expressions. Kerler closes with thanks.
Adds the translation exercises and closing thanks.
