Dagda file / תיק קהילה

These sources document theThe rich and tragic historyof the Jewish community in the townDagdain Latvia, combining genealogical research with personal memories. The collection includesLists of tombstonesAntiquities in the local cemetery, correspondence regarding the preservation and documentation of Jewish sites, and historical reviews ofReligious and social lifeIn the town before the Holocaust. Particularly notable is the personal connection ofIsrael Hanin, which describes in detail the Jewish way of life, the struggle for survival, and the impact of political upheavals on his family. In addition, the sources commemorate theRemembering the victimswho were murdered during the Nazi occupation and note the efforts to establish memorials in their memory in the area. Together, the documents serve as living testimony to a devastated community, from its roots in the 17th century toTo preserve its heritageIn the hands of the survivors and their descendants.

It is important to note that according to the attached sources, the review below focuses on the history of the Jewish community in the town.Dagda(Dagda) located inLatvia(and not in Estonia as indicated in the query), in the provinceDaugavpils(Daugavpils) in the regionLatgale(C27-1f, C27-4f).

History of the Jewish Community in Dagda, Latvia

The beginning of the community and demographicsThe townDagdaEstablished at the end of the 17th century on land that belonged to a Polish nobleman (C27-4f). The Jewish community began to develop there, and in1847We were among them.77Jewish residents (C27-1f, C27-4f). During the 19th century there was a significant increase in the population: in1897The number of Jews reached1,026soul, which constituted68%of the total population of the town (C27-3f, C27-4f). After that, their number gradually decreased: in1920We were counted.727Jews, in1930We were counted.668, and in1935Lived in a town589Jews out of a total population of 1,104 (C27-1f, C27-3f, C27-4f).

Economy and tradeInitially, most Jews made their living fromtrade,peddlingandcraft(C27-4f). Processing plants such asTanneriesand a processing workshopwool(C27-4f). With the establishment ofIndependent LatviaIn 1920, Jewish merchants were harmed by the cessation of the movement of agricultural produce from the Soviet Union (C27-4f). Survey from 19201935Raised that95%of the businesses in the town were Jewish-owned (C27-3f, C27-4f). Detailed lists in the sources mention names of Jewish business owners such asAbram Bauchman(Abram Bauchman) andZipper Shmushkins(Rochas Smuskins) in the grocery sector, andAaron's Source(Soras Arons) in Galantria (C27-2f). In1933A large fire broke out in the town, destroying many Jewish businesses and homes, leading to severe poverty and the need for assistance from the Jewish Relief Organization."Joint"(C27-1f, C27-4f).

Religious and spiritual lifeThe community was largely religious-traditional (C27-4f). In the town,Three synagogues: one ofOpponentsand two ofHasidim(C27-1f, C27-4f). The communal institutions included the **"Hevra Kadisha""Visit the sick" and"Bride Introduction"** (C27-1f, C27-4f).

• Spiritual leadership:The central figure in the community wasRabbi Yitzhak (or Yaakov) from the organization(Rabbi Yitzhak Shmargun), who served as the spiritual leader from1910until his murder in the Holocaust in 1941 (C27-1f, C27-4f). The sources indicate that he was the grandson of RabbiNahum'kaFrom Horodana (C27-9f). In addition, it is mentionedYitzhak Penrov(Yitzhak Panrov) as a public leader in the late 19th century (C27-4f).

Education, culture and Zionist activityIn the year1920A Hebrew school was established in the town (C27-1f). Initially the language of instruction was Russian, but in1934She was replaced byHebrew(C27-1f). The community had an active drama club and subscribed to the Hebrew newspaper."Recommended"(C27-4f). Public-political activity was extensive:

• Movement"Lovers of Zion"It was active from the end of the 19th century (C27-1f, C27-4f).
• Branches of"Youth of Zion","Beitar"and **"HaShomer Hatzair – Netzach"** operated in the area (C27-1f, C27-4f).
• The **"Bund"** movement was also active, especially in the early 20th century (C27-1f, C27-4f).

Personal testimony about everyday lifeIn the memoirs ofIsrael Hanni Hanin(Israel Hany Chanen), born in Dagda (1902), describes the town as having unpaved streets that turned to mud during the rainy season (C27-5f). The houses were heated by brick stoves and firewood, and lighting was provided byKerosene lamps(C27-5f). The water was brought from the river byWater vacuum cleanersProfessionals (C27-5f). The town market sold goods such as meat, fresh fish, and clothing made by local tailors (C27-5f).

Holocaust periodFollowingRibbentrop-Molotov PactThe Red Army entered Latvia in the summer of1940(C27-1f, C27-4f). Community life and Zionist activity were halted, and Jewish businesses were nationalized (C27-1f, C27-4f). With the German invasion in June1941, about 60 Jews managed to escape deep into the Soviet Union, some of whom joined the Red Army (C27-1f, C27-4f). In early July 1941, Dagda was occupied (C27-1f, C27-4f). The Germans, with the help of locals, began acts of murder and terror (C27-4f). About 10 Jews were shot near the local lake (C27-4f). At the end of July 1941, the rest of the community was sent toDaugavpils Ghetto(Daugavpils), some of whom were shot on the way by their companions (C27-1f, C27-4f). The remaining Jews were murdered inPogolianka Forest(Pogulianka) (C27-1f, C27-4f). The sources include detailed lists in Russian of the murdered, including entire families such asLitiya(Lidja),Rosenberg(Rozenberg) andSachs(Zaks) (C27-15f).

After the warIn July1944The town was liberated by the Red Army (C27-1f, C27-4f). The survivors who returned to the site establishedmonumentIn memory of the murdered Jews of Dagda (C27-1f, C27-4f). After the war, only a few Jewish families lived in the town (C27-1f, C27-4f). The sources include lists of inscriptions from tombstones in the Dagda cemetery, deciphered byAlexander Paigemanis(Aleksandrs Feigmanis), indicating the names of the deceased and their dates of death, such asSarah DroyanandYehoshua Yehokim son of Alexander Soder(C27-17f, C27-18f).

Analysis of sources and key figures

• Rabbi Yaakov Shmargon (or Yitzhak):Mentioned as the supreme spiritual authority of the community. In manuscripts and notes attached to the sources there are references to his Responsorial books and Torah works (C27-8f, C27-9f, C27-11f).
• Israel Hanni Hanin:His memoirs provide a rare ethnographic look at Jewish life in the town in the first half of the 20th century (C27-5f).
• Lists of the murdered (C27-15f):An archival document printed on a typewriter (in Russian) that details the names of the victims, their year of birth, and their place of residence, and constitutes direct evidence of the destruction of the community in 1941.
• Manuscript information (C27-7f, C27-19f):A handwritten note lists Jewish homeowners (C27-7f), and a handwritten Russian document describes the massacre in the forest and the later attempts at commemoration by a local teacher namedEleonora Petrova (Eleonora Petrova) (C27-19f).

List of sources