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She, like so many others, was tempted to travel to Buenos Aires answering a matrimonial ad, but was taken to Junin Street where she was forced to prostitute.
After five years she had enough money to go into the antique furniture business to support herself and her sons but the rufianos made it impossible for her.
They did not want her to set an example for their other slaves. But this woman had not been broken. She slipped into his office one day and gave a detailed account of the connections among the various pimps in the organisation management.
Her testimony led to an extensive investigation. The lengthy trial ended in September , with detainees. While in prison, the pimps pulled some old strings, appealed their sentences in January , and senior Justice Ministry officials left only three of the convicts in jail, discharging the rest.
Thereafter, hundreds of pimps were deported to Uruguay. Over the years, they slowly returned one by one, but the era of the huge brothels ended.
Among those traditions, according to Jewish beliefs as expressed in the Torah, is that it is perfectly fine to keep slaves so long as they are not Jewish.
Yet these Zwi Migdal also enslaved Jewish girls and a great many who ran the bordellos were Jewish women. It involved loads of money, corrupt politicians, violent sex, international women trade, hard brutality, rape, and cheating, all lightly spiced with yiddishkeit and God-fearing traditions.
I find myself admitting that except for Binyamin Netanyahu, who denounced Ehud Barak for his ties with Epstein for political opportunist reasons, I have yet to see a single Jewish organisation express any embarrassment in regard to Epstein and his sex trafficking operation.
He also occasionally insists that Jews should never apologise for using their strength. Maxwell has kept quiet. Wexner has yet to apologise.
I guess that, at least for the time being, it seems as if Jews do not posses the cultural or psychological means to look reflectively into Epstein and his ring.
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It seems none of that is really novel in the Jewish world: The Zwi Migdal Society lured decent girls and young women from Europe in many inventive and deceitful ways.
The JCACA continues: The girls, aged mostly 13 to 16, packed a small bag, bade their families farewell and boarded ships to Argentina, believing that they were on their way toward a better future.
Apparently, Prostitutes who failed to satisfy their clients were beaten, fined, or taken to work in provincial houses. The JCACA writes of the Zwi Migdal criminality: These activities went on undisturbed because they were frequented by government officials, judges and reporters.
These activities went on undisturbed because government officials, judges and journalists frequented the brothels. City officials, politicians and police officers were bribed.
The pimps had powerful connections everywhere. The largest brothels in Buenos Aires housed as many as 60 to 80 sex slaves. The organization had arms in several countries and was a controversial presence in South America 's Jewish community.
It was a supporter of Yiddish theatre in Brazil but was attacked by Jews in Rio de Janeiro for presenting Torah scrolls.
A significant number of Jews who had come to Brazil did so as families and viewed prostitution as immoral and "impure" influences. Zwi Migdal's attempt to relocate to Rio, after events in Buenos Aires discussed below , caused an increased battle against the group among Brazilian Jews.
In Argentina, the group's activities were at times used to bolster antisemitism , a use that also occurred in Brazil,  where the Jewish community also often opposed the organization.
As the pimps prospered, the Argentinian Jewish community rejected them. Articles condemning the rufianes appeared in the local press, and in , the community established the Jewish Association for the Protection of Women and Girls.
Notices posted on the walls of the Jewish quarter warned locals not to rent to the rufianes. Nevertheless, the pimps aspired to be part of the community.
The wealthiest were patrons of the Jewish theatre , the center of Jewish cultural life in Buenos Aires. Despite their trade, Zwi Migdal members donated funds for the construction of synagogues and other community buildings.
Community leaders were divided on whether to accept these donations, some fearing that accepting "dirty" money would legitimize women's exploitation.
Later the "tmeyim" unclean , as they were known, pimps and prostitutes alike, were banned from synagogues and refused burial in the local Jewish cemetery.
Zwi Migdal later split and a splinter group led by Simon Rubinstein established its own society named Ashkenazum.
Once officially recognized, both associations bought plots of land on the outskirts of Buenos Aires and established their own cemeteries there.
The organization worked to force Raquel Liberman , a former prostitute, to return to prostitution. Liberman had emigrated to Argentina after her husband, who died a year after her arrival, leaving her with two small sons.
To support them she worked as prostitute, until saving enough money to open an antique shop, which was later raided by local pimps who robbed her of her savings and forced her back to prostitution.
There Liberman contacted the police superintendent, Julio Alsogaray , whom she had heard would not accept bribes from Zwi Migdal, and was looking for ways to destroy the organization.
Slipping into his office one day, she gave detailed testimony on the workings of Zwi Migdal, thus enabling the police to launch an extensive investigation.
The lengthy trial ended in September , with criminal convictions. The pimps appealed their sentences from prison in January , and senior Justice Ministry officials released all but three of them.
After this was reported in the media, public outrage convinced the authorities to rescind the releases.
Later, hundreds of pimps were deported to Uruguay , but slowly returned over the years, one by one. The first boatload of young Jewish women arrived in Brazil in In , the imperial Brazilian government extradited some Jewish pimps and prostitutes, but the criminal activities continued.
The brothels were concentrated in a few streets near downtown, in the Mangue neighborhood, a city zone where prostitution was segregated and legally authorized.
As most of the prostitutes came from Poland, they were called " polacas " "Polish women" and this word acquired a scornful meaning in Brazilian Portuguese language.
By , there were brothels controlled by the Zwi Migdal in Rio de Janeiro. They were concentrated in a few streets near downtown, in the Mangue neighborhood, a city zone where prostitution was commonplace and tolerated.
The prostitutes, largely illiterate, poor and despised by the mainstream Jewish community, banded together to form their own self benevolent societies.
Note that this organization was created and run by women exploited by Zwi Migdal and other Jewish crime syndicates, but they had no connection with criminal activities.
That social and religious organization was created and managed mainly by the Polish-Jewish prostitutes " polacas " exploited by Jewish crime syndicates.
Their main goals, they wrote in the founding charter, were: "to set up a synagogue, and there practice all the ceremonies of the Jewish religion; to grant sick members in need of treatment outside the city a third-class train ticket and three pounds sterling; to grant members a third-class funeral.
Using their association savings, they purchased real-state properties and founded their own cemetery in and their own synagogue in In its heyday, several Brazilian cities had its own Chesed Shel Emes associations and several rabbis, all since deceased, were employed by the communities.
Rio de Janeiro's Chesed Shel Emes association was the largest one. The Buenos Aires police enforcement, led by Julio Alsogaray, gave a deep blow in Jewish crime syndicates that affected their activities even in Brazil.
After , the Jewish women traffic ceased, but Jewish women could be found in the Brazilian prostitution zones until the end of the s.
The other women used to refer to her as their queen. Although born in Poland, she came to Brazil around from the United States when she was about 35 years old.
Certainly she followed some connections between New York and Rio de Janeiro crime syndicates. Deeply religious, she made her mission to perform the sacred tahara ceremony of washing the dead and provide a proper Jewish burial for all her "sisters".
She died in at the age of The Jewish women benevolent organizations ceased to exist when all their members died, married or moved to other cities.
As no new member joined, the number of "sisters" dwindled and their association assets were eventually donated to or purchased by the "respectable" Jewish associations.
As part of the bargain, some women were accepted in their final days in Jewish rest homes for elderly people, but many of them died in deep poverty in public rest home with beggars.
Some of them married Jews or non-Jewish men and were absorbed by the respectful Brazilian society. Most of the reluctance to speak about the history of Zwi Migdal can be attributed to the fact that the prostitutes' descendants are today living a very comfortable and prominent life.
The cemeteries created by the Jewish prostitutes associations were the starting point in the recognition and interest in those women's history.
They are being restored and preserved by members of the Brazilian Jewish community despite the heavy opposition of other members who feel uneasy or ashamed about the past of their friends, fellows or ancestors.
Recently, some members of the Jewish community respectfully engraved on each tombstone the name of each woman there buried.
The word "polaca" Polish woman is commonly used in countries where Portuguese is spoken, but in Brazil it became extremely offensive to Polish people because it was used as synonymous to prostitute.
The word "encrenca", nowadays meaning trouble, derived from the Yiddish "en krenk" a sick one, similar to the German "ein Kranker" , and originally referred to a man with venereal diseases.
The trafficking of women for sex work found mention in Yiddish literature. The film, however, is motivated more by sensationalism than by indignation.
As a background, the film shows the Vaccine Revolt in the city. The novel The Third Daughter by Talia Carner is a penetrating look into early 20th-century sex-trafficking.
In a nod to The Man from Buenos Aires , Carner brings us Batya, the third daughter of a dairyman in the Russian countryside, a fourteen-year-old fleeing anti-Semitic pogroms with her family.
Desperate, her father leaps at the opportunity to marry Batya to a worldly, wealthy stranger who guarantees his daughter a comfortable life and passage to America.
But innocent Batya soon discovers her father has been duped as she is shipped as a sex-slave to Buenos Aires, a city where Zwi Migdal operates with impunity as prostitution is not only legal, but a pillar of the growing Argentinian economy.
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