Bodies and Souls: The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas
In the second half of the nineteenth century, several thousand impoverished young Jewish women from Eastern Europe were forced into prostitution in the frontier colonies of Latin America, South Africa, India, and parts of the United States by the Zwi Migdal, a notorious criminal gang of Jewish mobsters.

Isabel Vincent, acclaimed author of Hitler's Silent Partners, tells the remarkable true story of three such women—Sophia Chamys, Rachel Liberman, and Rebecca Freedman—who, like so many others, were desperate to escape a hopeless future in Europe's teeming urban ghettos and rural shtetls. Bodies and Souls is a shocking and spellbinding account of a monumental betrayal that brings to light a dark and shameful hitherto untold chapter in Jewish history—brilliantly chronicling the heartbreaking plight of women rejected by a society that deemed them impure and detailing their extraordinary struggles to live with dignity in a community of their own creation.

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Bodies and Souls: The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas
In the second half of the nineteenth century, several thousand impoverished young Jewish women from Eastern Europe were forced into prostitution in the frontier colonies of Latin America, South Africa, India, and parts of the United States by the Zwi Migdal, a notorious criminal gang of Jewish mobsters.

Isabel Vincent, acclaimed author of Hitler's Silent Partners, tells the remarkable true story of three such women—Sophia Chamys, Rachel Liberman, and Rebecca Freedman—who, like so many others, were desperate to escape a hopeless future in Europe's teeming urban ghettos and rural shtetls. Bodies and Souls is a shocking and spellbinding account of a monumental betrayal that brings to light a dark and shameful hitherto untold chapter in Jewish history—brilliantly chronicling the heartbreaking plight of women rejected by a society that deemed them impure and detailing their extraordinary struggles to live with dignity in a community of their own creation.

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Bodies and Souls: The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas

Bodies and Souls: The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas

by Isabel Vincent
Bodies and Souls: The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas

Bodies and Souls: The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas

by Isabel Vincent

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Overview

In the second half of the nineteenth century, several thousand impoverished young Jewish women from Eastern Europe were forced into prostitution in the frontier colonies of Latin America, South Africa, India, and parts of the United States by the Zwi Migdal, a notorious criminal gang of Jewish mobsters.

Isabel Vincent, acclaimed author of Hitler's Silent Partners, tells the remarkable true story of three such women—Sophia Chamys, Rachel Liberman, and Rebecca Freedman—who, like so many others, were desperate to escape a hopeless future in Europe's teeming urban ghettos and rural shtetls. Bodies and Souls is a shocking and spellbinding account of a monumental betrayal that brings to light a dark and shameful hitherto untold chapter in Jewish history—brilliantly chronicling the heartbreaking plight of women rejected by a society that deemed them impure and detailing their extraordinary struggles to live with dignity in a community of their own creation.


Product Details

ISBN-13: 9780060090241
Publisher: HarperCollins
Publication date: 12/12/2006
Pages: 304
Product dimensions: 5.31(w) x 8.00(h) x 0.69(d)

About the Author

About The Author
Isabel Vincent is an award-winning investigative journalist currently working for the New York Post. She is the author of Bodies and Souls: The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas; Hitler's Silent Partners: Swiss Banks, Nazi Gold, and the Pursuit of Justice; and See No Evil: The Strange Case of Christine Lamont and David Spencer. Her work has appeared in the New Yorker, the New York Times "T" Magazine, the Independent, Marie Claire, L'Officiel (Paris), and many other international publications. She lives in New York City.

Read an Excerpt

Bodies and Souls

The Tragic Plight of Three Jewish Women Forced into Prostitution in the Americas
By Isabel Vincent

HarperCollins Publishers, Inc.

Copyright © 2005 Isabel Vincent
All right reserved.

ISBN: 0060090235

Chapter One

Gentlemen from America

Isaac Boorosky hated the shtetls. He hated the mud, which always formed a hard crust around his patent-leather shoes and splattered his finely tailored trousers. He hated the stench -- the slightly sweet smell of moldy hay mixed with human excrement and wood smoke -- that assaulted his nostrils and seeped into his clothes. He might have learned early on from his business associates to soak a silk handkerchief in rose water and hold it to his nose as he squelched through the mud, past the mangy dogs and the packs of filthy children dressed in rags, snot streaming from their noses. But the handkerchief trick worked only for a few minutes. Nothing could block out the odors of poverty. They lingered on, invading his pores, thrusting him into the past.

Had he really grown up in such a place?

Sometimes it may have seemed difficult to believe that he, Isaac Boorosky, man of the world, had spent his childhood in such a backwater, surrounded by Jewish peasants in their coarsely woven garments and their wooden clogs, their looks forlorn.

These were his people, to be sure, but he was -- what was the phrase they liked to use about him now? -- an American gentleman. Isaac was Russian by birth, but how convenient that his impressive array of travel documents -- all of them forged by a colleague in South America -- identified him variously as a Brazilian jeweler and an Argentine rancher. It's true he had "interests" in Brazil and Argentina, and even in South Africa. But the source of his lucrative business was still in Russia and Poland -- in the miserable shtetls that he so despised.

Still, he never corrected the Jewish peasants when they referred to him as "that gentleman from America" and treated him with the same reverence they would bestow on a nobleman or even a rabbi. His sudden wealth had taught him quickly to play the part of the elegant gentleman. He smoked cigars and drank champagne from crystal goblets, and his hands were always beautifully manicured. In Rio de Janeiro -- how far away it must have seemed to him now! -- his Spanish tailor sewed him beautiful silk-lined suits, which he was fond of wearing with a black silk top hat.

In what would become his last official portrait -- a sketch made by a Rio police officer shortly after his arrest in 1896 -- Isaac, a solidly built man with fleshy cheeks and almond eyes, is beautifully dressed in a frock coat, matching vest, starched collar, and silk cravat. His hair is jet black and oiled, his mustache perfectly trimmed.

Sophia Chamys had never met a man like Isaac, and years later in Brazil, when she told her story to the police, she could still recall the smell of the lavender oil that he used on his hair and the feel of his silk handkerchiefs against her skin. But most of all she remembered his hands -- so refined and smooth, like a child's. In the shtetl on the outskirts of Warsaw where Sophia shared a one-room thatch-roofed house with her parents and younger sister, people had working hands -- misshapen, permanently chapped, sunburned, and covered in hardened blisters.

Sophia's father had such hands, from years of working the fields, eking out a living by collecting hay that he sold to local farmers. Already at thirteen, Sophia had hands that were rough and calloused from helping her parents. Perhaps she instinctively hid them behind her back when she felt Isaac's gaze upon her for the first time.

They met in Warsaw, at Castle Square, under the bronze statue of King Sigismund III, who stood defiantly clutching a large cross on a tall majestic column, overlooking stately row houses and the fifteenth-century royal castle. The Chamys family gazed up at the legendary king, who spent much of his long reign on a war footing, trying to reconquer his native Sweden. He was, on rare occasions, good to the Jews, introducing legislation that made it possible for them to do business, to work the land. It's unlikely that the Chamys family was familiar with seventeenth-century Polish history, but something about the noble figure of this handsome, wild-eyed king seemed to inspire reverence, even nearly two and a half centuries after his death. Congregating at the statue had become something of a tradition for the Chamys family on these fruitless trips to Warsaw. Perhaps they considered this rendezvous beneath the king a pilgrimage to hope: Things would be different on the next trip to the city; bad luck could not last a lifetime.

Sophia and her family had walked the twenty-five miles from their shtetl to Warsaw, where her father had been promised work. But as was so often the case in the unhappy history of the Chamys family, the job never materialized. Standing with their oily cloth bundles under Sigismund III, the family was preparing for the long walk home when the elegant stranger loomed over them.

Isaac Boorosky approached the bedraggled family, introducing himself to Sophia's father as a successful businessman and a Jew. He told them he was looking for a maid to work in his widowed mother's kitchen in Lodz, which was just a six-hour journey over dirt roads from Warsaw. He nodded toward Sophia. How old is she?

Isaac didn't waste any time. After years of training, he knew how to spot a lucrative prospect. He knew to look beyond the ragged, loose garments and the filthy clogs worn by the peasant girls. He quickly saw Sophia's attributes -- the milky skin, the outline of budding breasts, the full red lips, the wisps of raven hair peeking out of the dark kerchief. What luck to discover such a specimen in the center of Warsaw! How fortunate that his expensive new shoes and trousers would be spared the shtetl mud. "Eight rubles," said Isaac, barely containing his excitement and removing the money from his pocket. The amount was an advance on Sophia's first six months of service, and Isaac pressed the coins into her father's rough, sunburned hands.

Continues...


Excerpted from Bodies and Souls by Isabel Vincent Copyright © 2005 by Isabel Vincent. Excerpted by permission.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.

Reading Group Guide

Introduction

Bodies and Souls sheds light on one of the most shameful and secret chapters in history—the forced slavery and prostitution of thousands of young Jewish women from the 1860s to the beginning of World War II by a notorious gang of South American Jewish mobsters, the Zwi Migdal. Though these women were forced into this life, they were deemed unclean and shunned by the rest of the Jewish community, barred from partaking in the sacred Jewish burial ritual. Eventually, the women overcame this ban by banding together and forming The Society of Truth, a religious order that practiced love, honor to God, and faith in one another.

Questions for Discussion

1. Bodies and Souls begins with a tour of a rundown cemetery in Inhaúma, Brazil. How does this set the tone for the rest of the book? What information do we learn from the author's visit to the cemetery? What is Daniel Rodrigues's relationship to the cemetery?

2. Who is Isaac Boorosky? When he visited the shtetls, what did the peasants think of him? Though penniless and desperate, Sophia Chamys's father initially resists Boorosky's offer to give his daughter employment as a maid. Why didn't he jump at the chance to improve his daughter's circumstances? Why does her father eventually give in to Boorosky's offer?

3. Describe Sophia Chamys's initial impressions of Isaac Boorosky. When did her opinion of him change? What caused it to change?

4. "In life, they endured humiliation, abuse, and marginalization. But death was different." How do we know that a Jewish burial was the most important facet of the pimps and prostitutes' Jewish faith? Whywas a Jewish burial so important to them?

5. Compare Sophia Chamys, Rebecca Freedman, and Rachel Liberman's experiences in the brothels and what they ultimately did with their lives. How were they alike and how were they different?

6. The Zwi Migdal, Warsaw Jewish Mutual Aid Society, and other Jewish criminal associations were successful because they were "all based on order, discipline, and honesty." How do you think the members of these organizations reconciled the terrible trade from which they made their money and their religious beliefs? How were community leaders—Jewish or otherwise—able to justify their dealings with these criminal organizations?

7. Why was the "respectable" Jewish community hesitant to take action against the Jewish gangsters?

8. How did language and religion contribute to the power that the pimps had over the Jewish prostitutes?

9. When the girls learned the truth about what their life was going to be in America, why didn't they write home to their families to let them and the rest of their community know that these well-dressed men—with their promises of a comfortable life—were lying about the kind of life they offered the girls in America? If they had managed to write home, would it have been enough to have stopped the Zwi Migdal?

10. The pimps and prostitutes in Argentina and Brazil were considered the "Jews of the Jews." What does the author mean by this statement?

11. What were Julio Alsogaray, Rachel Liberman, and fascism's role in bringing about the downfall of the Zwi Migdal? Whose role was the most important?

12. Do the atrocities that the girls and women from the shtetls suffered make you want to take action against the global trafficking in women that still occurs today? What are some of the ways in which you can make a difference? Or do you think that your efforts would be as ineffective as Bertha Pappenheim's—that there is very little you can do to change the way the world works?

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