Video Archives: Maria Yakuta
born in Teplyk , 1921
- Sanctification of the Moon
- "Der Shtern"
- Peeking into the Men's Section
- The Binding of Isaac
- The Matzo Bag
- "and a goat on a chain"
- Eating Sour Mash - the Great Hunger
Maria Yakuta was born in 1921 in Teplyk. She grew up with six siblings. Her parents were also born in Teplyk, and her father worked as a hatmaker. She attended a Yiddish school for seven years. Her parents and three siblings were killed in Teplyk during the war.
Current Video: Sanctification of the Moon
Masye Yakuta, who was born in Teplik in 1921, recalls how her father would go to a minyan to pray. She also discusses how her father would make pilgrimages to the graves of Hasidic rebbes, particularly Nahman of Bratslav (also known as Nahman of Uman). Largely neglected in the postwar period, the graves of Hasidic rebbes have once again become popular sites of pilgrimage both for Hasidic Jews from around the world and for the local Ukrainian population--Jewish and Christian--who sometimes ascribe supernatural properties to the graves.
Many synagogues were closed during the anti-religious campaigns of the 1920s and 1930s, forcing those who continued to practice to do so outside of the official synagogue. Judaism does not require a formal structure, such as a synagogue, for prayer; it only requires a prayer quorum, or minyan, for the recitation of certain prayers. Thus, those who continued to practice could do so in private homes. Believers established minyans that met clandestinely when there was no synagogue available. Reports from local authorities indicate that they were aware of the presence of minyans, but for the most part chose not to act against them, so long as the members were predominantly elderly and were not attracting the youth away from Communism.
In the selected clip, the viewer also sees Dov-Ber's interest in the linguistic properties of the Yiddish language. Dov-Ber asks Yakuta to repeat certain phrases in order to hear her dialect precisely, and he is very interested in the terminology she uses to describe the rebbe. Whereas she describes him as a ""pious Jew,"" Dov-Ber is curious to see whether the archaic term for a Hasidic rebbe, ""a good Jew,"" still has any resonance.