A Bi(bli)ographic Approach to Mojssej Woskin-Nahartabi

by Philipp Zschommler

This article aims to address the fact that the identification of ownership marks in books is expected to become more common in the future—possibly especially in U.S. libraries. The growing interest in provenance, particularly of Judaica collections, in the United States is a very welcome development. This research not only reveals how many books from the Nazi looting campaigns still exist, but also provides us with important clues about the distribution history of the early postwar years. This article aims to offer a brief overview of how discoveries of these books can serve as markers to determine the context in which they were found. Ultimately, they invite us to engage with the biographies in which these books previously played a role.

In this case, the story concerns the life of Dr. Mojssej Woskin-Nahartabi, his wife Dr. Fanja Woskin, née Mittelmann, and their daughter Tamara. The books, which are now scattered across several locations, shed light above all on the persecution and murder of the family during the Shoah and the handling of looted cultural property in the years that followed. But they also bear witness to a time of a self-determined life, shaped by personal interests. Recently, there have been attempts from various directions to explore the life story of Woskin and his family. One scholar is examining, among other things, Woskin’s traces in his Ukrainian birthplace;1 in Leipzig, research is being conducted in collaboration with relatives on his wife’s family, and objects are being collected;2 at the sites of his academic career, efforts are being made to bring his persona to light;3 and likewise in Prague, where the family found refuge.4 And then there is the path through the books, which reveal themselves when treated not as titles but as objects—namely through provenance research.5

Woskin and his family

Mojssej Woskin6 was born in 1884 in a Jewish agricultural colony in southern Ukraine and later combined the name of this settlement, Nahartaw,7 with his surname. At the age of about 16, he moved to Lithuania to study the Talmud at the local yeshivot.8 In 1903, he was officially registered in Frankfurt am Main, where he attended a teacher training college.9 Subsequently, he attended the upper secondary school in Berlin to obtain his university entrance qualification.10 There, he enrolled to study the History of Antiquity and the Middle Ages. At the same time, he attended courses at the Hochschule für die Wissenschaft des Judentums. After the outbreak of World War I, he moved to Halle, where he initially taught Hebrew and classical languages at private and public schools and later continued his studies in Halle, earning a with a focus on Semitic languages and receiving his doctorate in 1924. A year earlier, he had founded what was likely the first privately run Hebrew language school—the “Techijja” in Leipzig.11

In Franzensbad/Františkovy Lázně, he married Dr. Fanja Mittelmann in 1926.12 She had earned her doctorate in medicine in Kharkiv and had only moved from Moscow to Leipzig in 1924.13 There, she initially worked as an intern at the university hospital and later established her own physical therapy practice in Leipzig. A year after their marriage, their daughter Tamara was born.

With Hitler’s rise to power, the systematic persecution and discrimination of Jews began, and in 1934, Woskin lost his teaching license as a lecturer in Rabbinic Literature and Hebrew at the University of Halle.14 Within the compulsory organization created by the Nazis, the “Reich Association of German Jews” (Reichsvereinigung der deutschen Juden), Woskin was able to continue working under the circumstances, specifically in teacher training. Woskin was a Zionist, and his commitment to teaching Modern Hebrew was immense, coming to an end only with his deportation to Auschwitz. For many people who succeeded in emigrating to Palestine, Woskin laid the linguistic foundation as an identity-forming element for the establishment of the Jewish state, without, however, forgetting the importance of the Arabic language.

In 1936, he received an offer from the Hochschule für die Wissenschaft des Judentums which was still operating on a limited basis, to teach Hebrew and Arabic there—the Jewish Community in Berlin was to partially co-finance the position.15 However, he opted for another opportunity that presented itself: The “Supreme Council of the Jewish Community Associations in Bohemia, Moravia, and Silesia” was seeking a director for a newly founded pedagogium (training teachers of Jewish religion) and a proseminar (preparing students for the role of rabbi).16 Czechoslovakia was initially a safe haven for many Jews from the German Reich. Fueled by Sudeten Germans loyal to Hitler from the country’s border regions, the state increasingly came under the Nazis’ scrutiny until, with the Munich Agreement of 1938, the end of self-determination was finally ushered in. Woskin threw himself into his new task with great zeal, continuing his work even under German occupation. He organized teacher training seminars and advanced educational initiatives. The primary goal was to fill staffing gaps within the Jewish community in the country, but ultimately, the training was also intended to cultivate skilled professionals for the Jewish educational system in Palestine. It is possible that the health condition of his daughter Tamara was the reason why emigration was initially out of the question for the family itself.17 It is not entirely clear why Fanja and Tamara did not follow into exile in Czechoslovakia until 1938. After the Nazis “crushed the remnants of Czechoslovakia” the “Protectorate Jews” also lost their rights.18

Evidence exists that Woskin continued to administer rabbinical examinations until the fall of 1942.19 In the summer of that same year, he took on another task: The Jewish Museum in Prague, which continued to operate under the Nazis, was tasked with collecting cultural artifacts relevant to the institution, primarily due to the onset of mass deportations.20 The objects reached the museum both from the cleared households of Jews via the Trust Office and from the forcibly dissolved Jewish communities in Bohemia and Moravia. From the beginning of the museum’s “Aryanization” Woskin oversaw the inventory of the books, which were delivered by the crate.21 Fortunately, the records in which all titles were meticulously recorded are still preserved. He was assisted in this by his daughter Tamara, who is identified in the records by the abbreviation TW.22 In this way, the Woskins and other conscripted workers at the museum cataloged thousands of books and assigned them numbers that we can still find today. Woskin himself had by then assembled a considerable specialized library, and when the family’s deportation to Theresienstadt became imminent, he was forced to decide to leave his library to the museum. He seems to have harbored a glimmer of hope that at least his books would survive the terror—which indeed proved to be the case. We now find his and other person’s books cataloged by other individuals who had to continue the work while the original owners of the books were imprisoned in camps, had been murdered, or were able to leave the country in time.23 As for whether Fanja Woskin was able to continue her work as a doctor during the German occupation, there is no evidence available to date.24

In Theresienstadt, where the family was deported in the summer of 1943, it is primarily Mojssej Woskin who is documented in the surviving records. Notebooks from language courses (Hebrew and Arabic) have been preserved, originating from Woskin’s classes in the camp.25 Additionally, we find Woskin’s name on the lists of so-called “leisure activities,” where he appears as a lecturer. In his Hebrew lectures, he addressed topics in linguistics, ancient and modern Hebrew literature, and Jewish history.26 Survivor Franz Fischer, who had studied Hebrew with Woskin in Theresienstadt, reported that Woskin also organized a Passover Seder that resembled more of a performance.27 Beyond that, there are hardly any traces from the time of his imprisonment.28 A portrait of Woskin has also been preserved by the artist Max Plaček, who created drawings of hundreds of prisoners.29 In a book collection at the Heidelberg University of Jewish Studies, which also contains books belonging to Theresienstadt inmates, a book with the ownership notation “T. Woskin” was found—the only possible candidate here is Tamara Woskin.30

The postcard collection of the Yad Vashem Archives contains a postcard addressed to Tamar(a) Woskin that may never have reached the recipient. It was sent by a friend of Tamara’s named Lilly Pollak and was mailed in May 1944 from the Litzmannstadt/Łódź ghetto. In it, Lilly Pollak asked for a reply and presumably also for food to be sent, but at that time she did not know that Tamara was already in Theresienstadt.31 With the autumn transports of 1944 to Auschwitz, all further traces of the Woskin family are lost.32

Woskin’s Library

Woskin’s books, most of which likely survived the war in Prague, are the tangible evidence of the murdered family. In addition, there is a fairly extensive collection of personal documents and teaching materials held in the archives of the Jewish Museum in Prague.33 A letter contained therein suggests that Woskin had entrusted these documents to his colleague Dr. Josef Polák for safekeeping prior to his deportation.34

The aforementioned inventory records from the Jewish Museum in Prague confirm that Woskin had left several hundred books there.35 They were part of a vast collection of books for which the museum served as a repository.

Added to this after 1945 were books from the libraries of the liberated Theresienstadt camp, as well as looted books that the Nazis had stored in other locations. To what extent the collections from these different origins became intermingled is difficult to determine today. What is certain is that much has since been scattered, yet much still remains in Prague. Books were shipped to Jerusalem and also to the United States; books were given as gifts to members of the Jewish community; and books were sold during the period when the museum was nationalized by the communist government to procure foreign currency for Czechoslovakia.36 At least one book by Woskin has been identified in the Faculty of Arts at Charles University in Prague37 and about 40 books at the Heidelberg University for Jewish Studies.38 No books have yet been identified at the National Library in Jerusalem.39 Additional books can be found in the Judaica collections of the university libraries in St. Louis and Los Angeles.40 The provenance of the collections in the two libraries where the Woskin books are located is identical: they originate from the antiquarian bookshop “Bamberger & Wahrmann” (in Jerusalem since 1933). After the death of partner Shmuel Wahrmann in 1961, the heirs sought to sell the collection of over 33,000 Judaica volumes as a whole, and after tough negotiations, the University of California in Los Angeles (UCLA) succeeded in acquiring the books; UCLA later donated duplicates from this collection to St. Louis.41 Like many other interested parties, Shmuel Wahrmann made an inquiry in Prague in the late 1940s and succeeded in purchasing an as yet unknown number of volumes that had been declared ownerless. It is very likely that a considerable portion of the Woskin collection initially found its way to Jerusalem. Since the antiquarian bookshop had an international reach and was known for its rare holdings, individual volumes from Woskin’s collection likely also ended up in the collections of large and small libraries as well as in private collections. Finds can therefore be expected in many locations. The identification of Woskin’s books can thus also serve to shed light on contexts in cases where acquisition documentation is missing for individual collections. Tracing the books back to the time of their confiscation is not an impossible undertaking.

In addition to the obvious ownership marks, however, there are also other inconspicuous but unambiguous indications of the books’ stopover at the Jewish Museum in Prague: All books that were added to the museum’s collection were marked with a number (between 1 and 104,141) in pencil, sometimes also in blue or red. All of these numbers can now be cross-referenced with the titles in the surviving lists, and unless the place of origin is specifically listed as “Treuhandstelle”, they also allow for attribution to the community or individual from whom the books were seized. The documentation and cataloging of these provenances are small but significant steps toward piecing together the associated biographies.


1 Many thanks to Mariia Boichun for the constructive discussion; see her conference paper presented at the A. Yu. Krymskyi Institute for Oriental Studies (National Academy of Sciences of Ukraine) in Kyiv in 2023: “ВИКЛЮЧЕНІ”: МОЙСЕЙ ВОСКІН-НАГАРТАБІ [“Excluded”: Moses Woskin-Nahartabi] (http://catalog.liha-pres.eu/index.php/liha-pres/catalog/view/257/7441/16710-1).

2 The Leipzig City History Museum is working to bring to light the history of the Mittelmann family, from which Woskin’s wife hails—in collaboration with Nadia Vergne, a granddaughter of the Leipzig photographer Abram Mittelmann: https://www.stadtgeschichtliches-museum-leipzig.de/fileadmin/inhalte/bilder/publikationen/Broschuere_Fotoarchiv_Mittelmann_web.pdf.

3 In June 2025, a Stolperstein ceremony took place at the former residence of the Woskin family in Leipzig. It was jointly initiated by Leonid Azimov, a relative of Fanja Woskin-Mittelmann, and Achim Beier of the “Archiv Bürgerbewegung Leipzig e.V.” As part of this event, a ceremony honoring Woskin was held at the University of Halle-Wittenberg, during which the edition of Woskin’s dissertation was presented. The two editors have also engaged intensively with Woskin’s biography, particularly during his time in Halle and Leipzig: Jens Kotjatko-Reeb/Friedemann Stengel, Mojssej Woskin-Nahartabi. Die Entwicklung der hebräischen Sprache. Von ihrem literarischen Beginn bis zur Vollendung des wissenschaftlichen Stiles [1924], Halle-Wittenberg 2025.

4 See Michal BuĹĄek, Hope is on the Next Page. 100 Years of the Library of the Jewish Museum in Prague, Prague 2007, pp. 40ff.

5 Regarding Prague, see Pavel Sládek/Daniel Ziss, Mojžíš Woskin-Nahartabi. Zapomenutí židovští intelektuálové v českých zemích, in: Roš Chodeš 76 (2014), pp. 10-11, see also:https://www.fzo.cz/wp-content/uploads/ros-chodes-2014-12.pdf; regarding Heidelberg seehttps://www.hfjs.eu/en/provenance-research.html.

6 His first and last names appear in various spellings: Moses/Mojses/Moissch/Mojžíš, Voskin, Nehartabi (מוזס/משה/מואיסיי ווֹסקין-נהרטבי, Моисей Воскин-Нахартаби)

7 The place name is derived from the Hebrew נהר טוב, literally “good river”; coordinates of Nahartav/Нагартав, formerly part of the Kherson administrative district, now belongs to Berezhany, Mykolaiv Oblast, Ukraine, 56201, see https://maps.app.goo.gl/WwtQHEHfUioE3caGA (Coordinates: 47.304631, 32.841726).

8 See curriculum vitae in the Woskin estate, Archive of the Jewish Museum Prague, ref. no. AP 301, Woskin-Nahartabi, Mojssej, Dr.

9 Woskin may have attended two different educational institutions in Frankfurt am Main. One of these was presumably the seminary led by Rabbi Dr. Jakob Horovitz, which was intended to train teachers, particularly Jews from Eastern Europe; it was financed by the Jewish Colonisation Association, see Der Gemeindebote, May 26, 1905, p. 3 (https://sammlungen.ub.uni-frankfurt.de/cm/periodical/pageview/3275581).

10 According to another curriculum vitae, he had previously spent a year in Russia,https://www.holocaust.cz/databaze-dokumentu/dokument/367357-woskin-mojzis-nezpracovano/.

11 “Techijja—School for the Hebrew Language and Literature,” which also had a kindergarten attached to it; see Barbara Kowalzik, Lehrerbuch. Die Lehrer und Lehrerinnen des Leipziger jüdischen Schulwerks 1912–1942, vorgestellt in Biogrammen, Leipzig 2006, pp. 255-258 (https://static.leipzig.de/fileadmin/mediendatenbank/leipzig-de/Stadt/02.1_Dez1_Allgemeine_Verwaltung/10.9_Stadtarchiv/Neue_Internetseite/Publikationen/Leipziger_Kalender/StadtAL_0567_Z16_S_2006_1online.pdf).

12 Variants of the name: Fanya/Freida/Faňa (also incorrectly: Taňa) Woskinová, born on August 1, 1892, in Mohilev, Russia. (Civil registry of the Leipzig City Archives, PP-M 3136 Fanja Woskin). The marriage certificate is located in the Woskin estate (see footnote 8). The wedding was officiated by Rabbi Dr. David Spitzer, who was previously mentioned in “Retour” when this connection was not yet known (https://retour.hypotheses.org/1839).

13 See the civil registry of the Leipzig City Archives (footnote 12).

14 In the spring of 1932, we find Woskin’s name in a public appeal by several members of the University of Halle. Out of concern over a potential election victory for Hitler, they spoke out in favor of Paul von Hindenburg running for re-election in the upcoming election for Reich President; see Hallesche Nachrichten No. 38 (February 15, 1932), p. 3 (see also http://dx.doi.org/10.25673/opendata2-64973). Among the signatories was also Prof. Dr. Emil Utitz, with whom Woskin later shared the forced places of exile in Prague and Theresienstadt.

15 His contacts with the Hochschule fĂźr die Wissenschaft des Judentums remained intact even after Woskin left Germany in 1936; e.g. see the correspondence with Rabbi Dr. Ismar Ellbogen in the Woskin estate (see footnote 8).

16 In German: Der Oberste Rat der Kultusgemeinde-Verbände in BÜhmen, Mähren und Schlesien. In previous years, scholarship students had been sent from Czechoslovakia to the Jewish Theological Seminary in Breslau, and the plan was now to gain greater autonomy by establishing an own educational institution. It seemed already apparent that the Breslau Seminary had no future left in the German Reich (forced dissolution in November 1938).

17 See Ruth Bondy, Elder of the Jews. Jakob Edelstein of Theresienstadt, New York 1989, p. 175. The records of the immigration authorities of the Mandate of Palestine document Woskin’s entry in March 1934 (viawww.myheritage.de). It is unclear whether this visit served to plan an immigration.

18 For example, the “Protectorate Jews” (1939) were also required to surrender their gold and silver objects. In a letter dated April 1940 to the tax office in Prague, Woskin requested that two items be exempted from this surrender: a silver cup for Shabbat and a silver etrog box. He justified this request by noting that they were family heirlooms and that he used them “constantly in my Orthodox home”, letter dated April 19, 1940, to the Prague II Tax Office, Woskin Estate (see footnote 8).

19 See the Woskin estate (see footnote 8).

20 See the annual report of the Jewish Central Museum in Prague dated December 28, 1942, Korespondence dr. Poláka: dohoda o práci pro ŽNOP a kopie důležitých materiálů k činnosti muzea (1942), Archive of the Jewish Museum in Prague, Jewish Central Museum Collection, III Personnel Matters, Inv. No. 38 (https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/336998). The Jewish Museum in Prague was renamed the Jewish Central Museum from 1942 until liberation in 1945.

21 See https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/336998, scans 5 and 8; in addition to cataloging work, a book exhibition had to be organized, in which Woskin was also involved.

22 An example of documentation of the forced labor performed jointly by Tamara and Mojssej Woskin, see https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/337213, Scan 1.

23 Evidence of the processing of Woskin’s own books, see https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/337130, Scans 1–3, https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/337246, Scan 1-3; 5, https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/337245, Scan 81-84, https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/337284, Scan 7-19; 21-26, https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/338248, Scan 43-49. These samples alone list nearly 900 book titles from Woskin’s collection.

24 Against the backdrop of a German (Christian) minority in the Sudetenland that was becoming increasingly radicalized in the 1930s and the mania for Germanization in the German Reich, German-Czechoslovak conflicts arose in Czechoslovakia, in which German-speaking Jews, especially in Prague, were also drawn in. Even before the Munich Agreement, Woskin received a letter from Prague City Councilor Norbert Adler (who was among the Czech-speaking Zionists), in which he advised Woskin, for his own protection, to speak Czech rather than German in class. The official language, Czech—Adler writes—is still not given its due in educational institutions; Letter from Norbert Adler to Dr. Woskin-Nahartabi dated March 2, 1938, Woskin Estate (see footnote 8), Box 16983-85/66 b.č.

25 See Notebook of a Hebrew course with Prof. Woskin and copies of some pages of a Hebrew phrase book, together with copies of three pages of a handwritten Hebrew phrase book, Yad Vashem Archives, O.64.2/SCH.4 – Zeev Scheck: Articles, Manuscripts, Drafts for Lectures, Files 84 and 481 (https://collections.yadvashem.org/en/documents/14268772).

26 The lectures are listed in Elena Makarova: University over the Abyss. The story behind 489 lecturers and 2309 lectures in KZ Theresienstadt 1942–1944, Jerusalem 2000, pp. 463ff., see also some of the leisure department  programs preserved by the Jewish Museum in Prague, e.g.: https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/153534, https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/153566 and https://collections.jewishmuseum.cz/index.php/Detail/Object/Show/object_id/153070.

27 See interview with Franz Fischer, USC Shoa Foundation, Visual History Archive, Item 38007, Tape 3, minutes 18:18–19:43 (https://vha.usc.edu/testimony/38007, limited access); Franz Fischer was born in Žatec in 1921. This “scenic” approach by Woskin can be explained for two reasons: on the one hand, many inmates had little connection left to Jewish religious practice, and on the other hand, Woskin appears to have had a strong pedagogical motivation, combined with a Zionist zeal for his mission.

28 In the secondary literature, Woskin is frequently associated with the so-called Talmudkommando (book processing group/Bucherfassungsgruppe) in Theresienstadt, first by Makarova (see footnote 26), pp. 121ff. His name does not appear in the staff lists, but it is possible that he contributed his expertise in this area. However, he seems to have devoted himself primarily to teaching in Theresienstadt.

29 Max Plaček, Portrait of Dr. Mojsses (Moise) Woskin-Nahartabi, 1943, pencil on paper, Gift of Hermann Weiss, courtesy of Dr. Stephen Barber, Canada, Collection of the Yad Vashem Art Museum Jerusalem, Acc. No. 164/017.

30 The book will soon be published on the website https://www.lootedculturalassets.de/.

31 See “Letters sent from the Theresienstadt ghetto and various camps to Edith Noemy Březina in Prague; letters from Gisela Ella Březina in Karlsbad, Prague, and the Theresienstadt ghetto; and additional letters and documents of the Březina family,” Yad Vashem Archives, O.75 – Letters and Postcards Collection, File 4636, Item 13707429. If the sender is Lilly Pollak, who was born in the same year as Tamara Woskin, she had already been deported to Litzmannstadt in the fall of 1941 and therefore knew nothing of Tamara’s internment. The card was addressed to Regnartgasse 3 in Prague (today Jáchymova 3), the building of the Jewish Community where Tamara and her father had to catalog the books. The brief text of the card concludes: “We would be happy to receive a message from you and Aunt Odkolek.” Odkolek was (also) the name of a large bakery.

32 See the relevant transport cards: https://collections.arolsen-archives.org/de/document/5136716, https://collections.arolsen-archives.org/de/document/5136718, and https://collections.arolsen-archives.org/de/document/5136717.

33 See footnote 8.

34 A letter from Jiřina Pollaková dated 1965 to the Jewish Museum in Prague, in which she writes that she would like to donate additional documents by Woskin—which she found among her husband’s papers—to the museum. She is presumably Jiřina, née Ševčíková (1908–1983), the third wife of Dr. Josef Polák, the chief curator of the Jewish Museum in Prague during the German occupation, born in 1886 and murdered in Auschwitz in 1945.

35 See footnote 23.

36 The sales were conducted by the state art-marketing company “Artia.” This company was also responsible for the sale of the 1,564 Torah scrolls that can be found today in many synagogues worldwide; see https://memorialscrollstrust.org/.

37 Thanks to Dr. Pavel SlĂĄdek of the Department of Middle Eastern Studies at Charles University in Prague for this information.

38 See the section “The Estate of Emil Davidovič” at https://www.hfjs.eu/en/provenance-research.html.

39 I would like to thank Daniel Lipson, National Library of Israel, for this information.

40 Copies from St. Louis for which Woskin’s provenance is recorded: https://catalog.wustl.edu/search~S2?/aWoskin-Nahartabi%2C+Mojssej.+Former+owner/awoskin+nahartabi+mojssej+former+owner/-3%2C-1%2C0%2CB/exact&FF=awoskin+nahartabi+mojssej+former+owner&1%2C6%2C (one of the books listed there was written by Woskin’s mentor, the Orientalist Hans Bauer (1878–1937): Entzifferung der Keilschrifttafeln von Ras Schamra, Halle 1930. Woskin had worked closely with him in Halle and had likely also planned to continue Bauer’s research on the Ugaritic language.) For copies from the University of California Library, see https://babel.hathitrust.org/cgi/pt?id=uc1.a0000496828&seq=7, https://babel.hathitrust.org/cgi/pt?id=uc1.a0000013284&seq=5, and https://babel.hathitrust.org/cgi/pt?id=uc1.l0070868542&seq=102. Thanks to Dr. Diane Mizrachi (UCLA) for her dedication to researching the provenance of the collection.

41 See also Diane Mizrachi and Michal Bušek: “Discovery and Recovery: Uncovering Nazi Looted Books in the UCLA Library and Repatriation Efforts,” College & Research Libraries Vol. 84, No. 6 (2023) (https://crl.acrl.org/index.php/crl/article/view/26099/34021), https://library.washu.edu/spec/shimeon-brisman-collection/ and Roger S. Kohn: “No Disneyland: Biography and Bibliography of Rabbi Shimeon Brisman (1920–2004),” Judaica Librarianship Vol. 14 (2008), pp. 57–79 (https://ajlpublishing.org/index.php/jl/article/view/369/359).


Philipp Zschommler is a research assistant in the project “The Theresienstadt Collection in the Library of the Heidelberg University for Jewish Studies”.


Nur der Text ist unter der Lizenz Creative Commons Namensnennung 4.0 International nutzbar. Alle anderen Elemente (Abbildungen, importierte Anhänge) sind „Alle Rechte vorbehalten“, sofern nicht anders angegeben.


OpenEdition schlägt Ihnen vor, diesen Beitrag wie folgt zu zitieren:
Philipp Zschommler (8. April 2026). A Bi(bli)ographic Approach to Mojssej Woskin-Nahartabi. RETOUR 🠔. Abgerufen am 18. Mai 2026 von https://doi.org/10.58079/1615s


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