THE LIFE AND TIMES OF ISAAC OCHBERG
An upcoming exhibition in South Africa will reveal through personal testimonies, an extraordinary life whose legacy is enshrined for eternity in the young lives he saved in Eastern Europe in 1921.
It’s an example for Jews today everywhere.
In December, 2026, the SA Jewish Museum in Cape Town, South Africa will host an exhibition on one of the finest and heroic chapters of the South African Jewish community – the life and times of Capetonian, Isaac Ochberg (1879-1938).
Entrepreneur, philanthropist, community leader and Zionist, Isaac Ochberg in 1921 mobilized communal Jewish support, obtained government permission through his friendship with Prime Minister Jan Smuts and then single-handedly, went into the most dangerous region in the world for Jews beset by war, pogroms, rampant antisemitism and a typhoid epidemic – to rescue Jewish orphans from certain death.
Even death did not stop Isaac Ochberg saving Jews.
Leaving the largest bequest in History to the JNF-KKL following his death in 1938, the proceeds were used to support higher education at universities in preparation for the future Jewish state (notably the Hebrew University of Jerusalem and the Weizmann Institute) and acquire the land that became kibbutz Dalia and kibbutz Galed, that would, following WWII, absorb the survivors of the Shoah. It is no wonder that there stands today in the Megiddo region, the Isaac Ochberg Park that has a ‘Hill of Names’ enshrining the names of all the orphan children he saved.
Today, thousands of their descendants are today spread around the globe and in preparation for the exhibition, the SA Jewish Museum is seeking to trace as many of them to document the never-ending enriching saga of Isaac Ochberg. For further information see details at the end of the article below on the Ochberg saga by French historian, Michel Levine.
David E. Kaplan
Chairman of the Isaac Ochberg Heritage Committee (Israel)
Editor of Lay of the Land
THE ODYSSEY OF THE OCHBERG ORPHANS
How one South African businessman in 1921 set out by himself, risking life and limb to save Jewish orphans in worn-torn Eastern Europe
By Michel Levine
What drove Isaac Ochberg, a respectable and prosperous South African businessman, in 1920 to undertake an adventurous expedition thousands of kilometers to the north, into a Europe plunged into the bloody turmoil of civil wars?
For him, things were undoubtedly simple: born Jewish in Ukraine, he had been fortunate enough to flee the hell that awaited him to live under different skies. This chance, he wanted to offer in turn to the most vulnerable children: the orphans.
Isaac Ochberg was born in 1878 in Russia, into a Jewish family of German origin with six children, in the small town of Uman (now Ukrainian) located in what was then known as the “Pale of Settlement”. Created by Empress Catherine II in 1791, this was a vast area stretching from the Baltic to the Black Sea, including Ukraine, Lithuania, Latvia, Moldova, Belarus, Crimea, and part of Poland. When Isaac Ochberg was born, the situation of the five million Jews living there was hardly enviable. Excluded from public service and higher education, they had gathered in certain city neighborhoods or in small towns called shtetls. Forbidden to own land, they survived by practicing small trades, commerce, crafts, tavern management, but also pawnbroking, this last activity arousing resentment among the Orthodox common people who had only emerged from serfdom in 1861.

Young Isaac was three years old when the assassination of Tsar Alexander III triggered a series of pogroms that led to a massive exodus. About two million Jews emigrated between 1881 and 1914, mainly to the United States. But it was to South Africa, this land said to also offer a new El Dorado, that his father Aaron decided to emigrate.
He arrived in 1893 in a peaceful country, although sporadically shaken by wars between the Boers, descendants of Dutch settlers, and the British. South Africa was then open to significant immigration following the discovery of gold and diamonds in the Transvaal and welcoming to Jews, a small community of whom had been settled in Cape Town since 1841, living mainly from commerce and crafts while maintaining their distinctiveness. More interested in studying the Talmud than in financial success, Aaron nevertheless managed, after two years, to gather sufficient funds to bring Isaac, his eldest son aged sixteen, who risked being conscripted into the army at any moment for a duration of six long years during which he would be exposed to the worst harassment as a Jew. Upon his arrival in his new homeland, young Isaac demonstrated his talent. Inventive and resourceful, he soon abandoned the watchmaking apprenticeship his father had intended for him to launch into business – all sorts of businesses according to his capricious inspiration, ranging from scrap metal recovery to ship salvaging, passing through coffee sales, gold prospecting in the Transvaal, or creating Cape Town’s first cinema. During this period, he made a trip to Russia to visit his ailing mother and took the opportunity to be exempted from military service due to defective vision. He also met Pauline, a friend of his sisters, whom he married before returning to Cape Town with the entire family.
At forty, with an established fortune, father of five children, and an honorable British citizen (the country had been a dominion since 1910), Isaac Ochberg led the life of a notable. An executive member of the Council of Jewish Deputies, representing his country at the 16th World Zionist Conference in Zurich, he participated in managing organizations to help children and orphans in particular – in this capacity, he had participated in founding the Cape Jewish orphanage, of which he became President. It was undoubtedly this last function that led him to become acutely aware of the dramatic situation of Jewish orphans living in Eastern Europe.

At the end of the First World War, from 1917 onwards, Russia had been the theater of a civil war between the Bolshevik “Red” armies and the Tsarist “Whites,” the latter supported by contingents of French and British soldiers. The situation worsened in 1919 when the Second Polish Republic undertook a war of territorial reconquest against Soviet Russia. At the same time, Lithuania, Ukraine, and Belarus were the scene of independence uprisings. While these ideological and nationalist forces, mixed with bands of looters, fought each other, they attacked a common prey: the zhid (the kike). For the “Reds”, although the new regime had abolished Tsarist antisemitic laws and promoted Yiddish as the Jewish national language (while nevertheless proscribing Hebrew, deemed bourgeois and Zionist), this representative of capitalism, “stateless” and “reactionary”, remained a class enemy. For the Tsarist “Whites”, driven by ancestral hatred, he had become the “Judeo-Bolshevik” embodied in the person of the Jew Trotsky and held responsible for all the misfortunes of Holy Russia. As their supreme weapon, the “Whites” brandished the Protocols of the Elders of Zion, this forgery manufactured by the political police, the Cheka, which they would then spread in Western Europe during their flight. For the bands of starving peasants, encouraged to revolt by Tsarist forces, the greedy Jew was designated as the absolute culprit, the one who had “killed Christ” and engaged in ritual murders of Christian children, as an ancestral rumor maintained. This justified massacring him and his family and seizing his property. Of the five million Jews residing in the Pale of Settlement (officially abolished in 1917 by the Bolshevik government), more than one hundred thousand had perished, two hundred thousand survived wounded or disabled, and there were more than 150,000 orphans. A 1919 report by the great American Jewish charitable organization the Joint (American Jewish Joint Distribution Committee) testified:
“In Poland, suffering is intense. There are institutions for children deprived of a morsel of bread, hospitals unusable due to lack of doctors, nurses, and medicines, despite an enormous number of diseases. A large percentage of people have been kept alive thanks to soup consisting of water, potatoes, and a little salt.”
Many voices rose up around the world to denounce these crimes. In London and New York, in particular, meetings and demonstrations were organized in which Jewish veterans of the Great War participated prominently. Under pressure from the Committee of Jewish Delegations, the 1919 Paris Peace Conference ordered a vast inquiry whose reports led to launching an “Appeal to Humanity” signed by great names such as Anatole France, Henri Barbusse, Elie Faure, and Albert Thomas.
President Wilson expressed his distress:
“One of the things that troubles peace in the world is the persecution of the Jews.”
He ordered the creation of a commission led by Henry Morgenthau, future minister under President Roosevelt, to investigate the pogroms in Poland (this work could only be carried out in that country, as the new Soviet government had forbidden entry to its territory). This commission traveled through battlefields and mass graves and published upon its return an alarming report on the fate of Jewish minorities. A commission led by Sir Stuart M. Samuel, British Secretary of State for Foreign Affairs, succeeded it, at the initiative of the representative council of Jews in the United Kingdom. This one in turn denounced the scandalous situation. But these accumulating reports were not followed by action because, lacking a state to represent them, Jews were considered a minority among others, deprived as such of any real political power.
In South Africa, during an extraordinary meeting of the South African Relief Fund, a Jewish organization to aid war victims, Isaac Ochberg proposed that the Cape Jewish Orphanage he had been directing for several years organize a mission to “rescue” endangered Jewish orphans who would then be brought to the country. Certainly, he was aware that this mission close to his heart could only save a very limited number of children, but these would be lives preserved. “Whoever saves one life saves the world,” Isaac argued, citing the Talmud to support his proposal. His project was accepted – it remained to obtain the endorsement of the authorities. Prime Minister Jan Smuts, his friend, submitted his project to the government. Good news: Although immigration was strictly limited at that time, the response was positive, with some reservations. Entry visas would be issued to the orphans, but according to very precise criteria: there would be no more than two hundred, not exceeding 16 years of age, they must be in good physical and moral health, have lost both parents, and finally brothers and sisters could not be separated to avoid emotional problems. All, finally, must express their will to participate in this journey. Heavy-hearted at the idea that he would have to select among these children and abandon some to their fate, Isaac accepted these conditions – we will see that he would interpret them in his own way… What saddened him most was this cut-off figure of 200. He discussed, negotiated, and obtained that after this trip, if things went well, the State would consider repeating the operation. As for financing, it was decided that the Jewish community would bear half the cost. This was a significant commitment, as it would have to assume the costs of the journey, the maintenance and care of the 200 children, and then, once they arrived in Africa, the costs of their accommodation in orphanages, some until they came of age if they were not fortunate enough to be adopted by families.

Assisted by the South African Aid Fund for Jewish War Victims, Isaac then launched a campaign across the country, personally traveling through cities and villages to organize public meetings followed by fundraising collections. During this fundraising, critical voices were heard in the Jewish community:
– Would this expedition, conducted in countries at war, not endanger the children concerned?
– Would their arrival in the country not risk being experienced as a provocation by certain conservative Christian circles, the National Party in particular, when South Africa was experiencing an economic crisis?
Some suggested it would be wiser to send these foreign children to the Yishuv (the Jewish community in Palestine). Isaac remained deaf to what he considered submission to intolerance and continued his project.
Soon good news reached him: the fundraising campaign had raised sums far exceeding the expected figures. Dr. Jochelman, president of the federation of Ukrainian Jews in London, had let it be known that his organization was willing to house the orphans and handle their embarkation for South Africa.
On March 18, 1921, in Cape Town, Isaac Ochberg embraced his family, greeted the children of the orphanage, and amid a large gathering that came to encourage him and wish him a good journey, boarded the steamship that would take him to London.
Expected duration of the expedition: seven months.
TUMULTUOUS TRANSITION
Upon his arrival in the British capital, Isaac learned that the political situation in Eastern Europe had profoundly changed while he was sailing across the ocean. Russia and Poland had just signed a treaty in Riga that granted the latter numerous territories, the Kresy Wschodnie (“Eastern borderlands”) which included parts of Belarus, Lithuania, and Ukraine. This meant that all the cities constituting the stages of the planned journey were now under Polish administration and that the hard-won Soviet safe-conduct was now worthless.
Fortunately, the great explorer Fridtjof Nansen was passing through London. President of the League of Nations High Commission for Refugees, he had just created the first international identity document, the “Nansen passport”, a document which from 1922 would protect hundreds of thousands of wandering “displaced persons“, driven by conflicts and incessant border redrawings. During his meeting with the great man, Isaac explained his project to him. Nansen was enthusiastic. He managed to obtain from the new masters of Poland, whom he knew were concerned about international recognition, a safe-conduct authorizing Isaac to travel through the country with the benevolent assistance of local authorities. But as for the orphans, now Polish, how to obtain authorization to take them out of the country? Nansen obtained a commitment from Polish authorities that they would issue them special identity papers: “collective Nansen passports”.
On May 18, 1921, Isaac began his journey. Paris first, where Dr. Boris Borgen, head of the Joint, provided him with authorizations for the heads of orphanages under his organization so that they would entrust Isaac with the residents he had chosen. Next stop, Warsaw. In the capital of the Second Polish Republic that the Treaty of Versailles had brought back from its ashes in 1919, Isaac hoped to obtain help and assistance without too much illusion however – after all, he was just a Zhid (Slavic pejorative term for a Jew) who had appeared from nowhere…
In Warsaw, the ‘Jewish metropolis’ (Di Yidishe metropolye), the Joint officials, who managed most of the country’s orphanages, described to him the difficult relations they maintained with victorious Poland. Certainly, its government had ratified in 1920 the treaty annexed to that of Versailles concerning minorities, but nationalist parties accused Jews of having sided with the Bolsheviks during hostilities while the Catholic hierarchy continued to pursue them with its ancestral hatred. This hostility manifested itself through restrictions on credits to orphanages and rationing of their medical protection. Many of these establishments survived only thanks to the help of the Joint or local charitable organizations like Tzedakah Gedolah – which led some non-Jewish orphans to say:
“Those bastard zhids, they’re lucky to have other zhids to come to their aid.”
Isaac organized his journey. The large and small cities he would have to visit drew a vast triangle with 400-kilometer sides. First in the north, Brest-Litovsk, then Pinsk, then descent towards Sarny, Kowel, and Rovno to Lvov, finally return to Warsaw where all the chosen children would be gathered, whose state of health would have allowed them to contemplate the journey. Hence the necessity of adding a certain number of round trips to the route. Given the poor state of communications due to the war, he had planned to use trains that were still running, otherwise buses or trucks. He did not yet know that he would also have to use horse-drawn carts.

CHILDREN OF MISFORTUNE
On August 24, the orphans had barely settled into the premises of the Shelter for Jewish Poor located in the East End when representatives of the British and international press appeared. Extracting children from a turbulent and dangerous Europe, often saving their lives, was a bold move that surprised them and that they were very eager to make known. Gathered in a room, the orphans were presented to journalists. They stood properly, under the flashes. Isaac, surrounded by officials, answered questions. He made it a duty to insist on the role played by charitable organizations and the support of the South African government. He also pleaded for other countries to take over and welcome other children.
Preparation for the journey to Cape Town was organized. It was a long trip and the children had to be in good physical shape and not be carriers of diseases that might contaminate other passengers. Medical examinations followed one another. Numerous cases of anemia were detected, which would not prevent embarkation, but also more serious conditions, which required hospitalizing some children. The latter would remain in London, which was a great heartbreak for them, but they could keep hope that soon a new voyage to Cape Town would come get them, or that other countries would decide to welcome them. Doctors and nurses were hired for the journey.
On September 2, children and companions took the train to Southampton where the steamship Edinburgh Castle awaited them.
Destination – Cape Town.

THE CROSSING
The children were at first afraid of this dark and vibrating mass, then got used to it. The large steamship offered them an enclosed space, a playground, where they loved to run, but under supervision, because their vitality led them to often bump into chimneys, ropes, and in narrow passages. At night, they laughed and cried too, fought with pillows. The sailors, of various nationalities, were very friendly – some told them stories about their country, incredible stories. As for the cooks, they were reluctant to prepare this complicated kosher food but complied with the instructions.
Nurses and doctors had their work cut out for them monitoring big and small ailments and seasickness. They drew their medicines from a large carefully arranged pharmacy. One of the children had mumps, which required special care during a stopover.
The companions organized games. On deck, the wind rushed into their clothes and made the little caps they had been given at departure fly, some flew away and came to float on the waves. The passengers, sometimes jostled, were mostly touched and moved by the story the children had lived through, and they applauded the ‘God Save the King’ that they sometimes sang, with a very particular accent.

THE PROMISED LAND
After a 17- day crossing, early in the morning, the children grouped on deck saw lights blinking on the horizon on a gray land planted with misty and dark mountains. The sailors pointed out the curiously flat summit, called Table Mountain. The boat approached and soon the children distinguished more precisely people who had come to welcome them carrying flowers and brandishing welcome banners in Yiddish. These people had white skin, others black, it really was Africa…
As the ship docked, the children broke into a song than was joined by people on the quay. Everyone knew the words, so moving in these circumstances:
“Hinei ma tov u’ma nayim Shevet achim gam Yachad” (“Behold, how good and how pleasant it is when brothers dwell together in unity! “). Greeted by the cheers of a crowd in tears, the children disembarked. “Until my last day,” Fanny Frier would write, a little girl who would later become president of the Cape orphanage, “I will never forget the first time we saw the lights of Cape Town, then the wonderful welcome we received when we disembarked, when half the city apparently awaited us on the quay.”

NEW LAND, NEW LIFE
What would become of these little beings thus projected into this new world? Taken in and raised in the two orphanages Oranjia in Cape Town and Arcadia in Johannesburg and some, not many, would be adopted by families where they would live their childhood surrounded by attention and love. Then they would set out to conquer the vast world to experience the most diverse destinies. Almost all would have children, often numerous.

For years, their descendants, who now number several thousand, have ritually gathered to celebrate with emotion the anniversary of their arrival and the memory of Daddy Ochberg, the “man from Africa” who came to get them before the Shoah exterminated most of the other Jewish children who remained in Europe.

About the writer:

Michel Levine is a historian of Human Rights and the author of a work dedicated to the major cases of the League of Human Rights (Unclassified Cases. Unpublished Archives of the League of Human Rights, Paris, Fayard, 1973).
Further publications include a historical investigation on the repression of Algerian demonstrations in Paris in October 1961 (The October Ratonnades. A Collective Murder in Paris in 1961, Paris, Ramsay, 1985; reissue Jean- Claude Gawsewitch Publisher, 2001.)
*Feature Picture: Savior of Children. Isaac Ochberg (centre) with Jewish children at an orphanage in Eastern Europe.
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