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The Jewish Community of Serres, Greece*, **

Moshe Elie Faraggi

Dedicated to the Memory of the Late Nathan Aaron Kabilis

Serres, one of the most important town and the largest commercial center of Eastern

Macedonia was, in the past called Siris and from this got her Turkish name Siroz. Under

Byzantine rule the town was called Serrai and the Hebrew name Shiron, which is found in the

rabbinical literatures of the 16 to 19 centuries comes from these names.

The Beginning of Jewish Settlement in the Serres Area

We don’t know when Jews first came to the region. The earliest evidence of their

presence in the region is from the Roman era where Jews were living in Amphipoli. A Greek

speaking Jewish community existed in Serres since the Byzantine era. Rabbi Benjamin Ben

Jonah of Tudela, Spain who visited Eastern Macedonia around 1162, wrote, “In the distance

of two days drive from Salonika there is the village of Mitrizzi where Jews are living”. This is

probably today the village of Dimitrizzi Serres. The next evidence is from 1333 letters of

Serres’s “Saint Timiu Monastery” and from the speech of the Byzantine Emperor Andronikos

III Paleologos describing that a small number of Jews were living in Zihnis castro. In 1345 in

a royal speech by the Slav Carlos Douson who mentioned the presence of a Jewish

community in Zihnis castro. Evidence from Inscriptions and tombs from this period does not

exists, however, the evidence from the speeches is sufficient as proof that a Greek-speaking

Romaniote Jewish Community lived in the Castro. After the fall of the Slavic kingdom in

1453 and the establishment of Ottoman rule in the Balkan countries, part of the Serres Jewish

community was resettled in Balat, Istanbul. Mohammed the Conqueror who sought to enrich

the depopulated Capital Istanbul with healthy and flourishing Jewish elements motivated this.

They built an impressive Synagogue of Serres that remained in Balat until it was destroyed by

a fire at the end of the 19th century.

Professor Mercado Covo prepared from lists of the Serres municipality a list of

Romaniot Jews who were not resettled in Istanbul and were living in Serres. This group was

called Byzantine Jews. These were the families of Ovadia, Galamidi, Hazan, Mizrahi,

Caranfil, Chioti and Meshulam. In the beginning of the 15th

century a group of Ashkenazi

Jews from Germany and Hungary Joined the community. These were the Ashkenazi and Fais

families who settled in the Saranda Ondadon region. We also know that in that period there

was in the Castro a yard called Calvacara – a ghetto surrounded by a wall with gates that were

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opened in the morning and closed at night. This evidence supports the existence of a Jewish

community during the Byzantine reign.

The 1487 to 1492 expulsion of Spain’s Jews during the reign Ferdinand & Isabella and

the expulsion from Portugal some years later greatly increased the Jewish population in the

Ottoman Empire and consequently Serres. The Ottoman Sultan Bayezid II (1481 – 1512)

promising security in the Empire to the refugees profited from the opportunity to enrich the

Ottoman Empire with dynamic people with modern technological and performance

knowledge and capability. In Serres the Spanish refugees settled in the Vatopediou monastery

whose buildings were within the town gates and in another six room building in the area

called Yahutiler Havlasi.

Expelled Jewish families from Spain and Portugal (Aragon, Castile, Andalusia and

Portugal) were: Abulafia, Ascaloni, Amarillo, Benbenisti, Almoznino, Abravanel, Gattegnio,

Calderon, Castro, Bueno, Hamon, Asseus, (Assus), Saporta, Passy, Benfordo, Herrera,

Callegos, Atias and Mussafia. Some of these families came to Serres through Amsterdam and

Hamburg. In 1495 there were 56 families and 3 bachelors (280 people) in the Jewish

community of Serres.

The area in the Castro where the Jews lived was called “Yahovili Roblizzi’ (the Jewish

yard( or Saranda Ondedas. This area was in the north part of Serres near the modern churches

of Agion Andonioy and Marinas Ionnoy Prodromon. Anna Triandafilidou who lived in

Serres before the 1913 fire said that the Jewish quarter started in the Agias Paraskeis alley

and ended at the Ioanis Prodromodi Church. Houses were built from wood around a court.

According to Turkish documents 50 Jewish families lived in Serres in 1503, a number

that fits a 1512 record that said that 280 Jews lived in Serres. In 1519 the number of families

was 54 and in 1528 – 1530 66 families. In the 1566/67 census 56 families and 30 bachelors

(3.8% of the total population) lived in Serres. This number of about 280 Jews living in Serres

did not increase during the 17th

century mainly because two plagues (1623 and 1641) hurt

Serres.

Another factor that decreased the population of the community was the appearance in

Serres in 1655 of the “Messiah” Shabbetai Tzvi who influenced a number of them to convert

to Islam and to stop their activity in the community. These members were also involved in the

Messianic movements of Salomon Molho and David Reubeni. To defend the community

members against these movements and under the influence of their Rabbis some families

(Taitacak, Hamon, Ovadia and others) started studying “Kabala” (Jewish philosophy).

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The flourishing economy of Serres by the end of the 19th

century attracted some families

from Salonika. These were Arditi, Avayu, Benosiglio, Broudo, Covo, Faraggi, Florentin,

Hassid, Rousso, Saltiel, Saporta and Simha. Other families came from other parts of Empire.

Azaria from Verria, Simantov from Corfu, Barki from Izmir, Bitschaschi from

Andrianopolis, Princhnali from Pristina, Matalon, Benshoam and Negrin from Larissa,

Chioti from Chio, Behar from Istanbul and the families of Yenni, Benoziglo, Cougno,

Bourla, Cassavi, Markus and Gavios. These families contributed to the renewal of Serres’s

economy.

Mercado Covo indicated that from 1860 to 1865, the American civil war, there were in

Serres about 600 families (3000 people). At this period Serres was the center of cotton trade

and many of the community members became rich. However, once the war ended the

economic crisis began which destroyed many families economically. Many families left

Serres for Drama, Cavalla, Nevrokop, Xanthi, Salonika, Istanbul and Zilahova. The number

of the community members decreased to 300 families and during the Balkan war it became

160 families.

Mercado Covo describes the Jewish Seriots (native of Serres) who settled in the new

locations. They behaved as real aristocrats, These people who lost their fortune were walking

upright, with noble behavior and hospitality, the complete cleanness of their home, even the

small homes of the poor, were always painted white and decorated with flowers. Even the

most needy people were proud not to ask for charity.

The Great Rabbis of the Community

The Arrival of expelled Jews from the Iberian Peninsula who replaced the Romaniot

family expelled from 1453 to 1456 to Istanbul soon absorbed the remaining Romaniot

community, imposing their own culture and language, from Romaniot-Greek to Judeo-

Spanish which was till 1932 the community main language. The arrival of the Iberian Jews in

the 16th

century accelerated the development of the community and from that date the history

of the community is well documented, especially in the writings of their Rabbis in

“Askamoth” (agreements) that were found in many Rabbinical texts, valuable documents for

the history and customs of the community and also disagreements between its members.

Another source for the history of the community is the custom that started in the 16th

century that on the eve of “Kippur” day in the central synagogue “Kahal Gadol” the Cantor

would cite the names of all the chief Rabbis of the community. Mercado Covo remembered

this impressive moment in which during a complete silence of the synagogue audience the

cantor would cite the names of all distinguished members of the community who by their

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wisdom and public assistance glorified the community. Among those mentioned in that

ceremony were the families Taitacak, Miranda, Stroumsa and others, no one was forgotten.

The famous Rabbi Joseph Taitacak lived for a short time in Serres then moved to

Istanbul and finally settled in Salonika where he died in 1565. His generation spoke of him

with great admiration and defined him as the “Lantern that lights the World”.

Most of the rabbis who served the community came from Salonika, however many

were born in Serres. One of them, the 16th

century Rabbi Salomon Hachironi who moved later

to Istanbul and was in disagreement with some Istanbul Rabbis about the “Chtip” synagogue.

Another Serres’s born Rabbi was Joseph Firmon who was born in 1515. In Serres he

taught “Talmud” to many students. Later he settled in Zante and Lepante where he died in

1579. Rabbis who served the community were members of the Miranda family whose

writings were in many of the Eastern Yeshivas.

In the 17th

century the community was greatly affected by the Sabbateic movement

that introduced mysticism and Kabala studies into the Jewish religion. The Hamon and

Ovadia families were among the families who studied the “Zohar” book.

The known chief Rabbis of the 18th

century and the beginning of the 19th

century were

Abraham Stroumsa, Haim Abraham Ben David, and Simeon Ben Hasson.

In the 19th

century known chief Rabbi was Menahem Hacohen Ben Ardout who was

invited, during the reign of the Sultan Abdul Aziz, by the great vizir Fuad Pasha to come to

Istanbul with the chief Rabbi of Ismir Palacci and the of Adrinople Yakir Gueron to decide on

the problem of dismissal of the chief Rabbi of Istanbul Isaac Avigdor (1860 – 1863) which

created two rival groups in the community. A dispute that started with excommunication by

Rabbi Isaac Akrich of the Count Abraham Camondo who founded the first modern school in

the Peri Pasha neighborhood directed by Benoit Brunswik, Jules Dalem and Rabbi Haim

Halevi Yannoti of Ioanina.

The last chief Rabbi of Serres was Samuel Raphael Ben Habib, a descendent of the

16th

century Rabbi Jacob Ben Habib, was born in Serres in 1813 and died in Serres in1887.

Rabbi Samuel was a great Talmudist, interpreted Holy Scriptures and was a poet. He was a

nice looking person with a pleasant, clear and musical voice. On Kippur day many Muslims

and Greek families came to the synagogue to enjoy his voice and looks. He kept his pleasant

voice and looks utill his death at the age of 74.

Due to the economic situation, the indifference of the community and the failed efforts

to keep a Rabbi who came to the town, There was no chief Rabbi in Serres after the death of

Rabbi Samuel.

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The Great Synagogue “Kahal Gadol” and the Midrash

There was in Serres only one synagogue. Its dimension especially with its annexes was

enough to fulfill the needs of the community even for the days of “Rosh Hashanah” and

“Kippur”. Old agreements forbade the erection of another Synagogue and it seems that it

created disputes, quarrels and differences of opinion, which troubled the community, and

happened all the time. Willing to unite all the community sections the chief Rabbis decided

not to allow the opening of another place of prayer. It was easy to obey this Rabbi’s decision

as long as the community members were living in the Jewish neighborhood of Calvacara.

However, with the increasing numbers of the community members and since the old

synagogue, built some hundred years ago, was falling apart it was decided to destroy the old

synagogue and to replace it with a new one. This action took place by the end of the 18th

century or the beginning of the 19th

century under chief Rabbi Abraham Stroumsa.

It was a large and impressive building that could hold up to 2000 people. The circular

“Teva” or “Bima” was at the center of the synagogue (according to Sephardic tradition) a few

meters above the floor and was attended by 15 stairs. The lower part of the “bima” was

decorated by landscape paintings and marble plates on which commemorated the names of

the synagogue’s benefactors. There was a circular glass window above the “Bima” with light

penetrating. The lightning of the synagogue was made with 26 windows representing the four

letters (numerology) for the Divine God.

The synagogue’s architecture was unique in the region. The central part of the building

was taller than its neighbor the Saint-Photini church. The synagogue fulfilled all the religious

needs of the community. Its annexes had a women’s section (“Ezrat Nashim”) Yeshiva,

Rabbinical Library, lecture hall, guest room for poor people, and in its ground floor an

elementary school (“Meldar).

During the expansion of the community in the second half of the 19th

century the

wealthy members started to build their homes outside the old narrow neighborhood in a

suburb distant from the town center. The suburb was called Arabadjilar and Dogharby

mahalessi. In the beginning the people of the suburb continued, as in the past, to go to the

“Kahal Gadol” synagogue, however they soon came to the decision that they could not

continue with this habit because of the distance they had to walk. In winter the roads were full

of mud and in summer the heat was unbearable.

The suburb community members decided, against the old agreement, to build a

“Midrash”, a small prayer house, which was the source of quarrels between brothers that

ended tragically with the death of Joseph Salmona. The “Midrash” needed “Torah” books.

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But, where to find them? The “Kahal Gadol” synagogue had many, so they decided to steal

one. At night through the annexed elementary school they penetrated the synagogue and took

one “Torah” book. It was in a quarrel in that night that Joseph Salomona was killed by a

hothead knife.

This incident spoiled the peace of the community for long time. It was the beginning of

a period of bad relations and hatred within the community members. Many years passed

before these relations disappeared. It was during the period “Los Vente y dos” (the twenty

two) a period created by a group of young wealthy and progress loving people of the

community.

Official Ministers (Hazanim), Cantors and Poets

The community of Serres had always the luck to have first grade Hazanim, Cantors and

Poets. The Jew of Serres was a life-loving person. He had a particular taste for the plastic

beauty in general and especially for music. All its members, man and women, sung well and

appreciated those who had melodic voices and nice physiques. An ugly Hazan with no grace

of body and infected with corporeal defect could not be a Hazan in Serres even if he was an

Angel of Godand in music as talented as Paganini. Therefore, Serres Hazanim had the

reputation of being virtuoso in Hazanouth and nobody could challenge them in praying, in

chanting religious poetry or in the weekly “Parasha” and “Haphtarah”. Those who had to

listen to Joseph Amariglio, Rabbi Moshe Amariglio, Rabbi Aaron Amariglio and Rabbi

Abraham Matalon kept a memory that never left them. The cantor Abraham Bueno was

famous in the songs of “Simhat Torah” and those of Rabbi Israel Nadjara. It was known in the

region that a Jew from Serres was aware of the beauty. He especially liked beautiful melodies

and appreciated them as an artiste. It was said that a Jew of Serres and Adrinople had a

nightingale in his throat. It was implied that this musical talent was the result of the

comfortable climate of Serres, the clear sky and water, the sound of its fountains and the

beauty of its gardens, orchard and forests with their singing birds.

The Eastern melodies (Turkish, Persian and Arabic) that were spread in the Oriental

countries were adopted, with the aid of Hazanim, Cantors and Poets, to the Jewish songs.

Their names, mostly from Istanbul, Ismir, Adrinople and Demodica, are known. In Serres

only the names of Rabbi Abraham Bueno and Rabbi Abraham Matalon are known.

Hebrew and Holy Scripture Teachers

Among these teachers were some who were also great scholars. Rabbi Abraham

Matalon who flourished at the end of the 19th

century. Hebrew teachers of his time were

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Rabbi Meir Tchemino, Rabbi Aaron Joseph Perahia, Rabbi Jacob Passy (a descendent of the

16th

century great scholar Rabbi Jacob Passy), Rabbi Moshe Amariglio, Rabbi Haim Behor

Abraham, Haim Kabili (died in 1937) and Rabbi Saltiel Ashkenazi who also contributed to

knowledge of the Hebrew Religious and Moral Culture. Before them there was in Serres a

teacher, Rabbi Nathan who was teaching Hebrew and Jewish religion.

Schools, Religious, Social Help and Education Societies

As in all Jewish Communities, the community of Serres for long time had an old

fashioned elementary school Called “Meldar” teaching the community boys Jewish religion,

the Bible, Judeo-Spanish and arithmetic.

In the second half of the 19th

century the community built a large and aerated modern

school. The school had a playing court, a fruit garden and a basement. The school was named

“Talmud Torah” and served all the community boys. In its elementary classes Hebrew, Bible,

Prayers, Hebrew grammar and the languages Turkish and French were taught. Greek needed

for the commercial ties with the merchants of the town and region was taught in the secondary

classes.

Before the erection of the new school and the establishment of its educational program

wealthy members of the community found that the education their children got in the

“meldar” was insufficient. Therefore, they organized and collected the necessary funds to

bring to Serres a teacher for French and other general subjects needed for the education of

their children. It was this action that formed in Serres a group of educated young people such

as Abraham Simantov, son of Menahem Simantov, Italian consul, who died in Alexandria

Egypt . Haim (Vital) Moise Faraggi, lawyer, legal adviser to the Ottoman Tobacco company

and Senator at the Turkish parliament who died in Istanbul. His father Moushonashi (Moise)

Faraggi was the Austria-Hungary consul and a distinguished member of the community of

Serres. Lazare Ashkenazi, lawyer, the son of Behor Ashkenazi was the Imperial treasury

officer of the Drama district.

The first teacher was dismissed after a small scandal that was, said some, for long time a

subject of gossip. To others it was the result of the instigations by the backward people of the

community who regarded the introduction of french a decline of Hebrew and a danger to the

religious laws.

But the first penetration against ignorance was made. The families of the community

who were in favor of progress still wanted to give their children an advanced and modern

education. In 1880 they hired from Salonika a new French teacher, Mr. Guardjella, who was

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teaching in the “Talmud Torah” school but only a small group of children of the wealthy

members attended. The majority of the pupils did not participate in these lessons. However,

this initiative made the community start to modernize its education programs. The community

hired a young French teacher, Jacob Azaria, who had just finished his studies in the newly

established (1873) “Alliance Israelite Francaise” school of Salonika. He was appointed

director of the community school which he directed with skill and tact. The backward people

of the community continued with their intrigues. This was in vain, the progress was made and

a new spirit was blowing through the community. But, because of a shortage of funds Jacob

Azaria was fired. For some time he taught French in the Greek high school and later in the

newly established imperial high school of Serres. However, he left the teaching and entered to

work at the “Regie Ottoman des Tabacs” in Cavalla and later with Mr. Wix, the director of

the “Austrian-Hungarian Tobacco Company” where he was promoted to a high office.

The end of the 19th

century was a difficult period in the life of the community of Serres

and could be fatal to its existence. Its meager income could not maintain the new school.

However, the community did not lose hope. After an interruption of some years, parents who

wanted to give their children a modern education hired, on their proper account, a French

teacher, Jacob Ovadia, to instruct the children some hours every morning. Jacob Ovadia was

later a lawyer. Teachers who succeeded him were Mercado Benrubi, a son of a non-certified

Physician, who later became a lawyer, Salomon Counio and others. However, this situation

could not continue. Therefore, the community appealed the “Alliance Israelite Universelle”

for assistance. The Alliance reorganized the school, granted the school funds and named

Mercado Covo as headmaster (1895-1901). Under Covo’s leadership the school flourished in

a way that was never achieved. After him the headmasters were Mrs. Dollman, Benjamin

Hakin, Mitrani and Jacques Ashkenazi. The school building was reconstructed with funds

from the community, the school former pupil society, the Alliance and the Baroness, wife of

Edmond de Rothschild following the request of general Verand, the head of the French

delegation for the reorganization of the Ottoman Police in Serres. This magnificent school

was completely destroyed when the Bulgarian army burnt Serres in 1913.

Until the Balkan War Serres like any Jewish community had religious brotherhoods and

charity and educational societies. The Balkan War and the First World War had put an end to

these charity activities and to the progress of the community. As the result of the 1913 fire in

Serres many of its inhabitants had to emigrate to Bulgaria (Silistria, Sophia, Nevrocop,

Yamboli) and others to Drama and Cavalla. Serres began to repopulate when Greece

conquered the town. It was a slow process, the lack of houses prevented the return of Serres’

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inhabitants. Those who left were mostly Jews who settled in Drama, Salonika and elsewhere.

It should be noted that before those Wars the community had magnificent societies. The

“Bikur Holim” society with its physicians, pharmacists and watch keepers took care of the

poor patients not only as a medical assistance but also gave them milk, poultry and

combustible materials for the winter period.

Three brotherhoods (funeral, washing and burial) had to deal with the religious

processes of bringing the dead person to his grave. The members of these brotherhoods met

after the Saturday Morning Prayer in one of synagogue rooms where a Rabbi reminded them

of their sacred duty and to follow the Torah’s moral and religious laws. At the end of this

sermon a boiled egg and a small cup of “Raki” was distributed to every member. This

ceremony was called “Tanda”. After breakfast with their families and after a short rest the

brotherhood members went to visit their parents or patients, others would assist in religious

lectures or study the “Zohar”. Some would go back to the Synagogue to hear the Cantors

singing psalms or go for a walk discussing the weekly “Parasha”, problems in the community,

Bikur Holim and other issues but never secular or business affairs. The members went back to

their home for lunch, which was normally in honor of the Sabbath abundance and was

followed by a siesta. Then they returned to the synagogue where the school pupils under one

of their Hebrew teachers were singing traditional religious songs. Then came the time for the

evening prayer (“Minha”), they would listen to the sermon, go for a short walk, come back for

the night prayer (“Arvith” and “Havdala”) and finally visit their neighbors.

Until 1880 this was the way of the Jews of Serres. In the years that followed religion

weakened especially among the young generation that was exposed to modern education and

foreign languages. New modern societies like “The Fraternity”, “The friends of Scholar

Education and the Library”, “The young Girls Society”, “The brotherhood Society”, The

Society of Young Israelis” and a Jewish Club where the Elite of the Community and visitors

from other town met. After the Balkan War and the foundation of the Zionist movement

sports club like “Macabbi” and “Theodore Herzel” were founded.

Administrative Commission and Annexed Tasks

Before the dislocation of the community during the “Balkan” and the “First World”

Wars, the management of the community was: As head, the Chief Rabbi and with the help of

a community committee (“Parnassim”) took care of the general interests of the community,

the relations local authorities (general taxes, capitation taxes, petcha (community taxes),

inspection of the community institutions, etc.). The Community committee was elected by a

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limited number of the community members. Only those who were paying the “Petcha” had

the right to vote. The committee had some sub-committees, the management of the school,

Bikur Holim, the butchery, the butchers’ shops, the guest house where poor visitors could find

lodging, the synagogue committee and the religious services committee. The community

committee was approved by the local government and cooperated with the local Greek

committee, a cooperation that brought prosperity to Serres.

On the cooperation between the two communities the historian of Serres Papassinadinos

wrote in 1921: “In 1671 the two communities stood up against the new taxes imposed by the

Turkish ruler Mehmet Yazigi because of the suffering and damage to the two communities

during the plague of 1669/70”. A confirmation of the poor situation of the communities of

Serres can be found also from the description of the Turkish tourist Euliya Tsilibi who visited

Serres in that year and wrote in his diary: “The castle is completely ruined, living there today

together are Jews, Christians, Armenians, Latinos, Bulgarians and others”

The Human Constitution of the Community

The examination of the human constitution of the community of Serres reveals that it

was composed of several layers that came from different places. It is easy to distinguish the

following groups:

a) The Byzantine group – the oldest group. Families belonging to this group are: Ovadia,

Galamidi, Hazan, Mizrahi, Caranfil (distortion of Carophilos), Meshulam and others.

b) The Ashkenazi group - Families belonging to this group are: Ashkenazi, Fais (Weiss),

Simha.

c) The Hispano-Portugal group – descendants of exiled Jews from Aragon, Castille,

Andalusia and Portugal. Families belonging to this group are: Abolafia, Ascaloni,

Gategno, Abravanel, Almosnino, Benveniste, Amariglio, Passy, Saporta, Asseo,

Hamon, Bueno, Castro, Calderon, Benforado, Herrera, Gallegos, Athias and Moussafia

that came through Amsterdam and Hambourg.

d) The Italian Group - Families belonging to this group are: Venezia, Perahia, Alkocer,

Bonafiglia, Bonomo or Buonomo, Giudetta.

e) The African group - Families belonging to this group are: Serrero, Kabili, Djebeli,

Kalhi and Alcheih.

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f) Heterogeneous Group - Families belonging to this group are: Azaria from Verria,

Simantov from Corfu, Barki from Ismir, Bitschaschi or Beichetji from Andrinople,

Princhnali from Pristina, Matalon, Benshoam, Negrin from Larissa, Chioti from Chio,

Behar from Istanbul, Yenni, Benoziglo, Cougno, Bourla, Cassavi, Markus and Gavios.

g) The Salonika group – To this group belong wealthy families who came to Serres

mainly in the 19th

century. Families belonging to this group are: Arditi, Faraggi,

Florentin, Hassid, Saporta, Broudo, Saltie, Covo, Simha, Rousso, Benosiglio and

Avayu.

The number of people in the Serres community is uncertain. According to one testimony

the community had in 1839 about 800 members with one synagogue, 20 cantors, a school

with two teachers and 74 pupils. In another testimony it is said that from 1860 to 1875 the

community had 600 families (3000 members). The number is not exaggerated if we recognize

that Jews from Serres founded the communities of Drama, Cavalla, Nevrocop, Xanthi and

Zilahova. After 1875 the number was reduced to 300 families and even to 180 families. Its

population abandoned Serres after the fire of 1913 by the Bulgarians. Later, when Serres was

liberated by the Greek forces some community members returned and with Jews from others

town a small community of 130 families was created. Mercado Covo wrote: “In 1880 the

community had 300 families or 1500 members”. If the community had 600 families it was

during the great prosperity of the town that coincides with the American Civil War (1860-

1865). Serres was then the main producer of cotton whose price was very high. People got

rich and that contributed to the prosperity of the town. However, when the American Civil

War ended it was a catastrophe and the town began to decline. It was due to these events that

families were badly ruined and emigration began to other towns in the region, Drama,

Cavalla, Nevrocop, Xanthi, Zilahova, Salonika and Istanbul.

Faced with the difficult economic conditions the old impoverished nobility maintained a

strong sense of pride and dignity. Their dignified and proud walking, their chivalrous and

hospitable manners and the absolute cleanness of their homes were characteristic of the

Jewish people of Serres. Even the homes of the poor were always whitewashed and decorated

with flowers. They were recognized by their refined manners, the elegance of their wives and

daughters and their pride. Even the most needy people were so proud that they refused to ask

for help until the time of the great depression.

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Social Profile of the Community Members

A variety of professions and occupations could be found among the members of the

Jewish community of Serres. The Jews were bankers and moneylenders, merchants and

owners of big commercial firms (cotton, anis, opium, cereals, colonial goods, linen ,( small-

merchants and peddlers. Others were physicians, pharmacists, lawyers, craftsmen and

shopkeepers. There were elite families the members of who were business managers of the

Turkish feudal families (Beys). These Jews were selling the agricultural products of the Beys,

to obtain the funds necessary for the exploitation and the management of their lands. These

influential and rich Turkish families were: Evronos bey, Youssouf Pasha, Ismael bey, Ali

Pasha, Houloussi bey and others. They could not avoid the help of their Jews and as it was

said of the Polish nobility that every bey has his “Yankel”. These Elite Jewish families were:

the brothers Aaron and Mercado Ascaloni, Aaron Ovadia, Kara Yacco (Ovadia) and others

who could appreciate the way of life of their Turkish employers which reminded them of the

life of their Spanish ancestors. The same could be said of the wealthy families who as

merchants, bankers, representatives of foreign countries (consuls) and physicians. These were

the Faraggi families (Joseph, Moise, David and Abraham), Abraham Benruby, the Benveniste

family, the Galamidi family, Haim Benjon, Josue Abravanel, the Simantov and others. These

were the descendents of noble Jewish families who came from Castille, Aragon, Catalonia,

Navarre and Andalusia who even in the economic decline kept some of their old nobility.

By the end of the 19th

century there lived in Serres wealthy families of Merchants,

Physicians, Pharmacists and employees of the Ottoman government. These were the Cougno

families (Elie, Abraham and Ghedalia) merchants of fabric and cloth. The lawyers, the

Benveniste family (father and son) who later moved to Drama, Bourla Moise and his son,

Lazar Ashkenazi and Jacob Ovadia. The physician, Amon de Mendoca, the pharmacist, Juda

Cohen (died in Palestine). Treasury employees of the Turkish government were Josue bar

Yeschoua and Aboulafia, Samuel Ascaloni, and Haim Florentin,. Lived reasonably well a

small number of shopkeeper small merchants, middlemen, moneychangers and craftsmen.

However, most of the community members lacked the necessary resources to subsist.

Nevertheless, the poorer member was a proud person and never asked for charity. He was

ready to starve and not to humiliate himself. Men and women of this class worked as servants,

child nannyw, housemaids, washerwomen, wet-nurses, secondhand clothes dealers and food

stand owners. They will do everything to keep their honor and not to ask for charity. The only

help that he would accept without being humiliated was to get a loan or credit from a wealthy

member to open a small business.

13

Patrons and Philanthropists

There were in Serres highly classed and wealthy families who from their own will and

without being appealed to rendered help to the poor or those who lost their properties. In the

middle of the 19th

century there lived in Serres a person with the reputation of being a great

philanthropist. It was Josephatchi (Joseph) Faraggi, father of the consul of Austria Moise

Faraggi and grandfather of the lawyer and the Turkish senator Vital (Haim) Faraggi. He

dedicated part of his fortune to help many families’ fathers by giving them funds without any

interest. Every Sunday morning his protected persons came to his office and got their loan.

The loan had to be given back on the next Friday afternoon and was retaken the following

Sunday. It was a discrete method for charity that did not humiliate the receivers. It is hard to

estimate the number of families that did not leave Serres in those days of crisis and difficulty.

The Character of the Community Member

The member of the Serres community was attached to the place he was born. He liked

his town and nothing would separate him from the place he was born and where the bones of

his ancestors were buried. Only the hard misery and disaster could make him leave the town

and then with hard feelings. The community member was loyal to his friends a character that

he specially cultivated. With a tender attitude he was interested on the sick and suffering

people and especially with those who lost their fortune.

I the social and family life, he was a good husband, excellent father, affectionate, good,

affable, kind, peaceful, willing to help, cheerful and hospitable. In religion and tradition he

was a religious man but without bigotry, conservative and strict but tolerant to others.

However, on different occasions he would be angry which would bring him to acts which

contradicted his calm character. This is the only explanation of the anger he sometime had

towards his communal and religious leaders, his attitude towards the synagogue, school and

the kosher services.

The Fairs of Serres

The role that in the Middle Ages fairs played in the international commerce in the

Western and Eastern (Orient) countries is well known. Because of communication difficulties,

it was necessary to be able to get supplies such as food and any other commodities for a long

duration and from that demand the fairs were established. The merchants and peddlers who

came from different countries were assembled in same places and dates of the year bringing

with them large quantities of their merchandise. In France the fairs of Troyes, Reims, Lyon,

Beaucaire and Landit are known. To these fairs came Catalans, Italians, Maures, Greeks and

14

Levantines. In Germany the fair of Leipzig and that of Nijni-Novogrod in Russia are also

known.

It was the same in the Orient. But here, in the time of the Turkish army (the Janissaries),

the roads were not maintained and were defective. The security of travelers on the roads did

not exist and the great amount of robbery, murder, theft and fraud that happened in the

Ottoman Empire terrorized the people. The rabbinical literature dealt widely with the subject.

We can only mention the killing in 1617 of an entire caravan of Jewish merchants returning to

Salonika from the fair of Dolia in the region of Petriche.

The fairs in the Ottoman Empire were organized normally in big cities and sometimes in

towns of lesser importance and on fixed dated. A large number of merchants would come

together in a caravan capable of resisting the attack of a group of burglars. The local

merchants and those who came from distant regions came to the fair to display their

merchandise either to sell or to exchange it for other products. The merchandise according to

its nature was arranged in a row of cases, trunks or bundles covered by strong and heavy cloth

to protect against the rain or snow. The merchandise was transported by mules, horses, camels

or by carts harnessed to bulls. The merchants wore local dress and were armed with rifles,

carbines, revolvers and knives. At the end of the fair the merchants were united in groups and

went back to their homes. They took the road again to the next fair and those were many.

Fairs were regional or local. The fair of Serres was one of the most famous and most

busy. The valley near Serres was the produce barn of Macedonia. During the Ottoman

domination, during its glorious period, the reputation of the valley was as if gold was flowing.

(Serres Ovassi, Atum Yovassi; Serres valley, gold valley). Cereals, wheat and barley, sesame,

opium, anis, tobacco, strawberry and cotton were cultivated in the valley. Silk worms and

cattle herds were also raised in the valley. The fair of Serres took place in March-April and

was a source of wealth for the town and the region. Merchants from Thrace, Bulgaria, Serbia,

Montenegro, Albania, Bosnia Herzegovina, Romania, Moldavia, Thessalia, Austria-Hungry

and even from Russia participated in the fair. It was in Serres that the exchange commerce of

agricultural products, horses, weather-beaten skins, primary products, indigo, saffron, linen

from Vienna, Sedan and Elbeuf, silk and wool fabrics, silk thread, braid, wine, soap, Russian

caviar, weapons and fine cloth took place in this fair. Agriculture and industry together

benefited from the fair.

At the beginning this immense fair occupied the sector of the town called “Tabata”. The

fair was still very important during the American Civil War (1860-1865) and the people of

Serres accumulated fortunes they never had especially due to the cotton commerce. The

15

decline of the fair started in 1865 (the end of the American Civil War) and it was accelerated

by the construction of the Eastern railway (Salonika-Monastir) and later Salonika-Istanbul. It

was a death sentence to the fair of Serres and a dying process to the economical prosperity of

the town. The fairs of Serres continued for some years, but they had a different and local

nature and lacked the splendid nature of the old fair. The merchants were all Jews or

Deummehs (Jews converted to Islam) from Salonika. The location of these fairs was in two

large buildings called “Kerevan Hani” (the new and the old) specially prepared for the fair

and where the merchandise was exposed (haberdashery, metal tools, fabrics, threads, toys,

drugs etc.).

It was after 1875 that Jewish merchants from Salonika started to settle in Serres and

opened important businesses such as Bensoussan (linen and fabrics), Guedalia Errera

(haberdashery), Frances and Scialom (pharmaceutical products), Florentin (bankers), and

Simha (linen and fabrics). However, the indigenous Jews of Serres started to leave the town,

where life was hard, and settled in Drama, Nevrecop, Zilahova, Cavalla, Xanthi, Salonika and

elsewhere. These were the families of Benveniste, Michael, Ovadia, Daniel, Simantov etc.

However, in the last years of the 19th

century Serres gained some prestige with the

arrival of some Jewish families who were representatives of the Imperial government such as

Moise Effendi Albala, judge, president of the court, the military physicians Haim Souroujon

and Bahar, Jacob Effendi Behar, the municipal veterinarian, Joseph Effendi Kruger, liaison

officer to a foreign consulate, and the physician Dr. Amon de Mendoca (from the USA) who

was also the consul of Bulgaria..

The situation changed with the arrival of the “Young Turks”. It was the last convulsion

of the agonized Ottoman Empire under Abdul-Hamid the last Ottoman Sultan.

The 20-Century History of Serres

The decline of the Ottoman Empire started at the beginning of the 20th

century.

Reforms were required in every part of the Empire. Agitation in Macedonia was greater than

in any other province. The Turkish government appointed Hilmi Pasha as high commissioner

of the province and soon later Robilant Pasha and de Georgis Pasha who were ordered to

organize the police forces. The general command of the Serres region was given to the

French under general Verand. However, in spite of these measures the situation deteriorated

every day. In 1908 a liberal and military revolution by the “Young Turks” broke which

resulted in the ruin of the absolute regime.

In July 28 1908 with the support of the Turkish army stationed in Macedonia, the

“Young Turks” committee of Salonika proclaimed the establishment of a constitutional and

16

representative regime. A year later (April 27 1909) the Ottoman Sultan Abdul Hamid, after

the failure of his military coup against the “Young Turks”, was dispossessed and interned.

Turkey seemed to be a democratic parliament monarchy, however, in reality the

authority was in the hands of the army officers, the promoters of the revolution, affiliated to

the “Union and Progress Committee”.

The Turkish crisis immediately created other shocks. The Austrian government

proclaimed (October 5 1908) the annexation of Bosnia-Herzegovina. Prince Ferdinand of

Bulgaria proclaimed the independence of his country and its transformation to a monarchy,

crowning himself in Tirnovo as the Tsar of Bulgaria. The new regime wanted to keep the

Ottoman regime in all parts of the Empire. However, it created universal annoyance that

resulted in a rapprochement between the four Christian counties of the Balkans (Bulgaria,

Greece, Montenegro and Serbia) who in the end united to liberate Macedonia from the

Turkish burden. Alliance treaties between Bulgaria and Serbia were signed in Sophia on

February 22 1912 (seven months before the first Balkan war) and in May 17th

-30th

1912 in

Sophia between Greece and Bulgaria by King Ferdinand and Prince Constantine the Greek

heir.

The union of the Christian countries of the Balkan was a fact. In September 26th

1912

fights between Montenegro and Turkey started. In October 5th

1912 the Greek army crossed

the border and conquered Elassons, Sarantopouros, Serfidja, Colozani, Verria and Yenidje. In

October 26 the Greek army conquered Salonika. The Bulgarian army, little late, hurries to

enter the occupied town. To avoid a possible conflict between allies, the Greek government

accepted the entrance of some Bulgarian regiments. The fate of Salonika became unclear and

created a big embarrassment to the Greek government. In the London peace conference the

Bulgarian prime minister Daneff said “Salonika or war”, the Greek delegate Scouloudis

made, in the name of the Greek government a similar declaration. At the same time another

Greek delegate, Venizelos, was negotiating with the Bulgarians and, at the same time, in

contact with the head of the Serbian delegation Novacovitch for the formation of Greek-

Serbian collaboration. The Bulgarians were intransigent and the London negotiations failed.

The Alliance between the Balkan countries broke up and a war against Bulgaria seemed

unavoidable. In April 22nd

1913 a preliminary alliance between Serbia and Greece was

signed in Athens, followed by a military agreement signed in Salonika on May 1st 1913. The

agreement was not approved by Belgrade; the Greco-Serbs negotiations were temporarily

suspended.

Events started to precipitate; on May 31st 1913 the Bulgarian forces attacked the Greek

army stationed in Negrita and Pangheon. In Salonika the Bulgarians and their allies

(Comitagis) did not obey the Greek government and created a dangerous situation and in

fact, in Macedonia and Salonika a state of war was developing and the town was in danger of

falling into the hands of the Bulgarians. The Bulgarian artillery of Cavalla bombarded the

17

Greek cruiser “Psara”. Therefore, the alliance and the military convention with Serbia turned

out to be a necessity. It was signed on June 1st 1913 in spite of the harsh conditions for

Greece (independent Serb delegation and the right of Serb citizens to settle in Salonika). In

Salonika incidents between Greeks and Bulgarians were multiplying. The town and its

people went through moments of anguish. By the end of June a battle between former allies

seemed unavoidable. Greeks and Bulgarian were fighting in Salonika’s streets. An ultimatum

forced the Bulgarians to immediately leave the town. The war continued in other places. The

main battle was that of Kilkitch on July 3rd

-5th

1913 followed by that in Lahana and Salonika

was saved. The fights continued and the Greek army conquered Doiran, Demir-Hissar,

Serres, Nigrita and Strominitza. With the Treaty of Bucarest a good period was opened for

Greece. However, a year later the First World War broke out. Greece entered that war after

long hesitation.

Serres and the Balkan and the First World Wars

It seems useful at this stage of this study to describe the Jewish situation in Serres

during these two wars. Reports from the first period (1912) of the Balkan war gave the

impression that the Turkish army defeated the army of the four Christian countries and that

the Turkish army conquered Philipopoli. The reality was different. The Bulgarian army was

at the gates of Serres. The first who entered the town was a Bulgarian horseman who went

directly to the municipality town house and took possession of the town. After him came

other Bulgarian army men who entered Serres and started confiscating Turkish houses. Haim

Florentin’s house, a community notable and formerly head of the Imperial Treasury, was also

confiscated. He was denounced as turkophile hiding in his house weapons and ammunition.

It was a lie. All the Bulgarians found was a ceremonial dress given to him by the Ottoman

authorities. They took the official dress only. Mrs. Florentin knowing perfect Bulgarian

defended her husband and the Bulgarians forces left the house. On Friday evening the

Bulgarian army entered Serres preceded by military music.

At the beginning of the Alliance treaty everything went well. But the relations between

the allies deteriorated after the claims of Bulgaria on Salonika and the attack of the Greek

forces on Kilkich and Lahana. As the Greek forces advanced the Bulgarians retreated and

were forced to leave Serres. For eight days the town was in anarchy, nobody was there to

assure order and peace. Some Jewish and Greek families found refuge they thought secure in

Menahem Simantov House, the Italian consul of Serres. The house and its annexes, gardens

and the first floor of the consulate were given to those who knocked on the house doors.

The Bulgarians were forced to escape if they did not want to be surrounded by the

Greek army stationed in the suburb of Serres and were waiting for a signal to enter the town.

The Bulgarians did not want to give up the town intact. Therefore on a Friday, the Bulgarian

horsemen went all over the town streets and dispersed, according to a witness, powder of

flammable material that had set fire to the palaces, houses, churches, and synagogues and all

18

other places. In a short time the entire town was on fire, which created fear and horror

resulting in a desperate flight from the burning area. In the Simantov home, the refugees, to

prevent the fire getting into the house, had put wet cloths and carpets on the roof, doors and

windows. At that moment, a group of armed Bulgarians started knocking on the consulate

doors. Frightened and crying Jews and Greeks prepared to be slaughtered like a bull taken to

the slaughterhouse. At that moment Mr. Simantov dressed in his official dress, his hat and

medals opened a window and talked to the attackers and gave them some money. They were

impressed by his courage. Among the gang was an old acquaintance of Mr. Simantov who

stood up and said “be assured, don’t be afraid Mr. Simantov, I will be here and I guaranty

your life”. Saying that he stood in front of the entrance door of the consulate as its guardian.

On that Friday evening the Greek army was ready to enter Serres. The Bulgarians units

in Serres took flight and joined the Bulgarian army in retreat. If the Greek army had not

entered Serres at that moment most of the town people would have been slaughtered. After

the fire Serres was destroyed except two or three far distanced suburbs. Some Jewish families

without a roof joined the retreating Bulgarian army in its way to Nevrocop, Yamboli, Silistrie

and Sophia. For short time the Jews settled in these places. Those who stayed in Serres

settled in the Arabadji-Mahalessi quarter one of the rare suburbs that the Bulgarians did not

destroy.

In the beginning of World War I, WWI, (1914-1918) some French soldiers were seen in

the destroyed Serres. With some Greek soldiers they stayed in town for some days and then

all left. Authorities were absent during those disaster days. Rumors said that the Bulgarian

army was at the gates of Serres and a car with Austro-Hungarian officers and Bulgarians

allies was also seen in the region. In those days the town was suffering from famine, but in

Cavalla it was even worse. People there were dying from famine. Food was missing and

there was no way to buy it even if it was paid for in gold. The Serres Jewish community

organized a canteen that distributed primary foodstuffs at reasonable prices to their members.

The organization of the Canteen and its funds was made possible by the charity and

organizational spirit of Mr. Joseph Faraggi who was in those days of despair the protector

and defender of the Jews of Serres. Greeks and Turks were dying in Serres and Jews in

Cavalla. The Jews of Serres were spared from the death due to the generosity of Mr. Joseph

Faraggi.

During WWI Jews and Greeks were forced to leave Serres. Some of them moved to

Bulgaria while others settled in Drama and Salonika. Only three families were allowed to

stay in Serres. These were Covo, Sion Mizrahi and Salomon. Salomon, a blacksmith from

Russia was allowed to stay because as a blacksmith he was useful to the army. The two other

families profited from the advantage given to families’ owners of cultivated fields. These

families were required every month to renew their permits. When the armistice was signed

some members of the community tried to return to their burned homes. For others it was very

19

hard to find in the burned town even a flat to live in. It took some time for these Jews and

some others, who came to Serres hoping to find a work in the Austro-Greek tobacco

warehouse, to organize a small community. It was again Mr. Joseph Faraggi who helped

these people. He gathered in his workshops which were under his direction, a large number

of these people, rebuilt the synagogue, carrying his name, with his own funds and covered

the deficit of the community school and the “Bikur Holim” association.

It can be concluded that without him the community of Serres would have disappeared

without leaving a trace in Jewish history. The Jews of Serres knew it well and on every

occasion thanked him. The community named Joseph Faraggi as honorary life president of

the community. They could not find a better expression for the person who was their patron

and protector.

The Jewish Community Between the Two World Wars

In 1929 the number of families in the community was about 90 families (~ 450 people).

As the result of new families arriving to work in the tobacco industry the number of families

increased to 160 (~ 800 people). The economic situation for many of Serres’ Jews was bad.

The Tobacco industry employed them for only part of the year and their salaries were low

and therefore a burden on the community.

In 1920 the number of pupils at the Alliance school, under the headmaster Eliezer

Mitrani, was about 100. The school was renovated in 1919 by funds of the Joint and the

community council. In 1928 it was concluded that the building was a dangerous construction

and should be demolished. A year later, with funds from the Greek government, the Serres

municipality, two Serres Jewish families (Faraggi and Simantov), a loan from a Swiss bank

and donations from Jews of Serres, Salonika and Drama, a new school building was erected.

In 1930/31 the number of pupils in the Alliance school was about 160 and a year later

200 pupils among them 40 Christian pupils. The teaching staff was composed of: the

headmaster, Eliezer Mitrani, two Hebrew teachers, three Greek Teachers and a French

teacher. In that year the president of the community council, Mr. Salomon Aggi informed the

Alliance headquarters in Paris that economic situation of the school was bad. Out of 180

families, 60 did not pay tuition. He asked also to increase the funds the Alliance was giving

the school, to the nutrition project and to assist in buying cloths and shoes for the poor pupils.

Later, the number of Jewish pupils decreased. Wealthy families preferred to send their

children to Greek elementary schools and afterward to the Greek high school.

At the beginning the relations between the Jewish community and their Christian

neighbors were normal. During the Christian holidays the chief Rabbi and members of the

community council were invited to official events and the Jewish community invited

governmental representatives to the Jewish holidays. However, after the war between Greece

and Turkey and following the population exchange between the two countries, Greek refugees

arriving to Serres deteriorated the relations between the two communities. The Jewish

21

community council was ordered to free part of the schoolrooms for the refugees and land that

was owned by the community was confiscated and temporary buildings were erected for the

refugees. Although it was promised this piece of land was never given back. In the Thirties

Anti-Semitic propaganda began to spread in Serres. “The Protocols of the Learned Elders of

Zion was translated into Greek and distributed. Army officers stationed in Serres made Anti-

Semitic remarks.

The Second World War. The Holocaust of the Jewish Community of Serres

In the spring of 1941 the Bulgarian army occupied Serres. The occupying Bulgarians

demanded that the Jewish community of Serres should join the city’s Bulgarian Club with a

view to eventually changing nationality. The city’s Jewish Council answered: ”We were born

in Greece. Greece is the land of our fathers. We are Greek. We will not change our

nationality for any reason or for any gain”. Brave words that the Bulgarians did not like, but

they might have cost the lives of the members of the Community. The Jews of Serres were

forced to wear yellow badges at all times, to have with them their yellow identity card

indicating that they were Jews. In the entrance to their houses they were forced to put an

inscription saying that Jews were living there. These were the living conditions until the

night of the 4th

of March 1943. On that night and following the February 22nd

1943

agreement between Germany and Bulgaria to expel the 20000 Jews of Thrace and Macedonia

who were under Bulgarian rule. The Bulgarian conquerors ordered the capture all the Greek

Jews living in Serres, Drama, Cavalla, Xanthi, Komotini and Alexandroupoli. In March 3rd

a

Bulgarian guard was placed on the doors of Jewish homes, at night the town streets were

illuminated to prevent people escaping and the Bulgarians’ cars were stationed in the Squares

of the Jewish neighborhood. At midnight wild screams woke the Jews who were ordered to

leave their homes in 15 minutes. This order created fear and despair, 476 community

members, children, women and men wearing rags, were assembled by the Bulgarians in the

central square of the Jewish neighborhood and from there to the tobacco warehouse near thr

house of Marouli and in front of saint George from Kreoneriti church.

In the morning of March 4th

Serres’ Christian inhabitants learned of the last night’s

terrible events. They tried to approach the location where the Jews were detained but in vain.

Orders given to the Bulgarian guards prevented them from getting to the tobacco warehouse.

After a week in the tobacco warehouse the hungry and thirsty Jews were moved to the

railway station.

The Serres’ Christian inhabitants persecuted and oppressed by the Bulgarians

accompanied from a distance the group of Jews throwing them cloths and food. The Jews of

Serres, 19 of Serres’ Christians and Jews from Thrace and Macedonia were loaded in closed

transport wagons and transported to the concentration camps of Gorna Djunaya and Dubmsa

in Bulgaria. On March 18th

and 19th

the deportees reached Sophia and from Sophia to Lom.

21

Following the German-Bulgarian agreement (February 22nd

1943), the deportees were loaded

on the Danube on four river ships to be taken to Vienna. On March 20th

1943 the ships Cara

Gorgi and Voivoda Mishich and on the next day the ships Satuknus and Zardushan departed.

It is not clear what happened at this point to the Jews of Serres. They were loaded on the ship

Tzar Dushan, however, it is not clear if all of them arrived at the concentration camp or

some, as Serres’ Jews believed, drowned in the frozen water of the river. Historians Hagen

Fleisher and Martin Gilbert believe that most of Serres’ Jews and the Jews of Thrace and

Macedonia were drowned in the Danube River. Others do not agree with this version, they

affirm that the ships got to Vienna and from there by train to Treblinka concentration camp.

Out of 476 Jews of Serres only three Jews survived Treblinka. It was the end of the 700

hundreds years of the flourishing Jewish Community that vanished in the night of March 4

1943.

Today The Jewish school building still exists. It is still known as “The Jewish School”.

In the past the Jewish synagogue building was in the school court. The Serres municipality

decided in 2000 to place a monument in the Jewish school commemorating the 476 Jews

who perished in the Holocaust. The event took place on March 5th

2000. The monument

carries the inscription “In Memory of the Unjustified and Non-Humanitarian Acts of

Exterminating the Jewish Communities of Greece and Serres by the Bulgarian Nazi

Occupying Forces”. Serres municipality also decided to hold once a year a “Holocaust

Memorial Day”

Bibliography

Anonymous, “Chronological History of of the Jews in Greece”, The Jewish Central

Committee of Greece (KIS) Publication, Athens Greece, 1983 (in Greek).

Covo Mercado Joseph, “Historical Survey on the Jewish Community of Serres”, Center

of Research on the Jews of Salonika Publication, Tel Aviv Israel 1962 (in French).

Fleischer Hagen, “Greek Jewry and Nazi Germany – The Holocaust and its Antecedents”

in les Juifs de Grece: Questions d’Histoire dans la Longue Duree, Athens (Greece),

1995, II, pp.185-206.

Franco Moise ; “Essai sur l’Histoire des Israelites de l’Empire Ottoman”, El Mundo

Djudeo-Espangol Publication, Paris France 2007 (in French) :

Frezis Rafael, “The Alliance Israelite Universelle”, The Jewish Community of Volos

Greece Publication, Volos Greece, 2000 (in Greek).

Gilbert Martin, “Atlas of the Holocaust” 2nd

Edition, Oxford UK, 1988.

Nikou Nikolai, “Jews of Greece, Historiography Pioneers, Problems in the History of

Serres’ Jews”, The Jewish Community council of Salonika, Greece, 1964 (in Greek).

22

Nikou Nikolai, “The Presence of Jews in Serres”, The Jewish Central Committee of

Greece (KIS) Publication, Athens Greece, 1985 (in Greek).

Nikou Vatjouka, “The Extermination of Serres’ Jews in the Death Camps of Auschwitz

and Dachau”, Serres Library Publications, Greece, 1966 (in Greek).

Ritjalaou Vassili, “The Final Solution of the Jewish Communities in the Bulgarian

Occupied regions”, Athens Greece, 1999 (in Greek).

Rivlin Beracha, “Serres”, in “Communities Notebook, Greece”, Beracha Rivlin Editor,

Yad vaShem publication, Jerusalem Israel, 1999 (in Hebrew).

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Central Committee of Greece (KIS) Publication, Athens Greece, 1999 (in Greek).

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Central Committee of Greece (KIS) Publication, Athens Greece, 1999 (in Greek).

Triandafilidou Anna, “Other Times, Macedonian diary”, Athens Greece, 1958 (in Greek).

Tsanakari Vassili, “Serres in the War against the Nazi Occupation”, Yati Magazine, 1998

(in Greek).

Tsanakari Vassili, “The Jewish Community of Serres”, Yati Magazine, 1997 (in Greek).

Vakalopoulou Konstantin, “The Commerce in Salonika from 1796 to 1840”,

Makedonika, Vol. 16, 1976 (in Greek).

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Publications, Greece, 2004 (in Greek).

* This paper is primarily based on Mercado Joseph Covo article written in French in

1935 in Salonika, Greece and on Haralabos Vouroutzides article written in Greek in

2004 in Serres, Greece and translated to Hebrew by the late Nathan Aaron Kabilis.

** The author of this paper has family roots in Serres, his grandmother Esther Avayu and

his mother Olga Faraggi were natives of Serres.