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Booze, Glorious Booze! Bill Wolchock and Prohibition in Manitoba

Ed. introduction: This story was originally published to our website in October, 2023, but it resonated so much with readers – who have continually told me they enjoyed it so much, I’ve decided to bring it back to our Home page every once in a while. It has received an astounding number of views since it was first published – over 10,000 – making it the most popular story ever published on this website.
To explain, last September, I began what turned into an unexpectedly amusing dive into a part of our Jewish community’s history that is endlessly fascinating to me when I wrote about a book that was published in October titled “Jukebox Empire: The Mob and the Dark Side of the Amerian Dream.”
That book is about someone by the name of Wilf Rabin, who was originally Wilf Rabinovitch. Rabin was born in Morden, but moved to Chicago as a young man. Eventually he became involved in the juke box business – a business which was ripe from the outset for exploitation by criminals, especially the Mafia, as juke boxes spun out huge amounts of cash that were never reported to tax authorities.
In the course of writing my article about that book, I mentioned several other Jewish characters who preferred to make their money illegally. I also referred to someone whose name was spelled “Bill Wolchuk” in a book about Winnipeg’s North End, but I made the mistake of saying “Wolchuk” wasn’t Jewish.
Boy, did that unleash a torrent of corrections from readers. It was made quite clear to me that Bill “Wolchock” was very much Jewish – and that he was practically a legend in this town.
Then I received a phone call from reader Arnold Rice, who told me that he had in his possession an article from a December 2, 2002 Winnipeg Free Press about Bill Wolchock. Arnold offered to loan me the article, but I declined, saying I could probably find the article on the Winnipeg Pubic Library digital archives.
That I did – and when I scanned the article, which was written by a former Free Press writer by the name of Bill Redekop, I thought to myself: Here’s the perfect article for our Rosh Hashanah issue: It’s much too long to ever fit into any other issue – and the theme will likely resonate with many of our readers who might consider atoning for their sins on Yom Kippur.
In any event, I was able to get in touch with Bill Redekop and I obtained his permission to reprint the article in full (for a fee, of course). It turns out the article forms a chapter in a book written by Redekop in 2002, titled “Crimes of the Century – Manitoba’s Most Notorious True Crimes.”
I told Redekop that I was actually able to find the book on Amazon – much to his amazement, but that it was also available at several branches of the Winnipeg Public Library. Now, it wasn’t easy transcribing that chapter of Redekop’s book, but I thought it might prove delightful reading for many of our readers.
So, here goes: The story of Manitoba’s greatest bootlegger – Bill Wolchock – someone whose success was on a par with that other great Jewish bootlegging family: the Bronfmans. (Wolchock, however, liked bootlegging so much that he turned down the opportunity to go straight, unlike the Bronfmans. Can you just imagine how much the Combined Jewish Appeal could have benefited from a “straight” Bill Wolchock? And what of all the buildings that would have been named after him – and honours he would have received from our Jewish community, if he had only decided to emulate the Bronfmans?)
A pair of employees talking on the floor of the CNR shops in Transcona sounds like an unlikely launch to the biggest bootleg operation in Manitoba history.
It was the early 1920s under Prohibition. Leonard Wolchock, 74 son of bootlegger, Bill Wolchock, tells the story.
“Sonny (nickname), a CNR boilermaker one day came up to my dad, who was a machinist with the railway and asked if he could make a part for him. “What’s it for?” my dad asked. “It’s for a still,” Sonny said. Sonny was making stills for farmers out in the country. My dad said, “Sonny, you want to make a still? I’ll make you a still and we’re not going to fool around!”
What began as a still to make a little booze for themselves and friends during Canada’s Prohibition certain soon turned into something much bigger. The two CNR workers realized there was an insatiable thirst for their product. “I don’t think dad planned to be in the business for a long time. It was just going good,” said Leonard.
“Before you know it, my dad was making big booze. He could knock out almost 1000 gallons a day. He wasn’t one of these Mickey Mouse guys making 10 gallons like in the country, like in Libau and all these places. And as time went by, he became very big.”
Sonny and Wolchock parted ways when Wolchock quit the railway to work full-time at alcohol production, but other partners came on side. Every one of them was the same: blue collar men like Wolchock who made a living with their hands.
During Prohibition in the 1920s, Bill Wolchock ran the biggest bootlegging business in Manitoba. He was producing tens of thousands of gallons of 65% overproof alcohol – 94% pure alcohol.
Later, after his business took off, Wolchock shipped almost exclusively to the United States and mostly to gangsters. He stored illegal in farmers’ barns from the village of Reston in southwestern Manitoba to the village of Tolstoi in southeastern Manitoba. He stored illegal booze in a coal yard that used to be on Osborne Street in Winnipeg; in a large automobile service station in St. Boniface;. and in a St. Boniface lumberyard. He stored booze in a Pritchard Avenue horse barn. Those are just some of the known locations.
At the height of the Great Depression, Leonard estimates his father employed as many as 50 people who would not have been able to put food on the table otherwise. “They all had families, they all had houses, they all could put groceries on the table, thanks to the illegal business,” said Leonard.
Crooks or entrepreneurs?
Wolchock’s story has euded historians all these years. When Wolchock was finally caught and sentenced to five years in prison for income tax evasion, the Second World War was on, and his case didn’t get the publicity it might have otherwise. Besides, the Prohibition era had been over for more than a decade and was old news. Wolchock hadn’t gone straight like the whiskey-making Bronfman family, but had continued to bootleg long after Prohibition had ended.
Leonard Wolchock told the story of his father and a gang of North End bootleggers for the first time for this book. The story was checked against news clippings from the period.
Wolchock owned at least two large stills in Winnipeg. A huge four-story still operation in a building that was in the 1000 block on Logan Avenue, just east of McPhillips Street, that produced up to 400 gallons a day; and a huge still in a building that used to be on Tache Avenue, about 300 meters west of the Provencher Bridge on the river side. He also had smaller stills, often in rural locations and owned portable stills. He moved around from barn to barn outside Winnipeg to elude police.
Wolchock never considered what he was doing wrong, said his son. He thought the governments were wrong. People were going to find a way to drink one way or another.
“My father was a manufacturer. He was filling a niche market. I’m not ashamed of anything he did,” said Leonard.
Even the police chief who lived just five doors down from the Wolchock home at 409 Boyd Avenue would drop in regularly for a friendly drink. The fire commissioner, who lived one street over on College Avenue and three houses down, was another thirsty visitor. Granted, Wolchock ran a little import liquor businesses as a front, which was legal at the time, but Leonard has little doubt the authorities knew what his father’s main source of income was.
“The chief of police knew what my father was doing, and the fire chief was over at our place all the time!” said Leonard.
When the RCMP finally moved in on his father for income tax evasion, it was a measure of the respect for Wolchock that he was never arrested. Police called his dad with the news, said Leonard. “The police chief phoned up and said, ‘Bill, I want you to come down.’ They never sent anyone to get him.”
Booze, glorious booze! Was it more glamorous in Prohibition when it was illegal, or was the illegal liquor trade more harmful by turning otherwise law abiding men into criminals? Was illegal liquor more dangerous to your health (alcohol poisoning), and did concealed drink drinking lead to more serious drinking problems?
While both Canada and the United States brought in Prohibition, there was a great gulf in how Prohibition played out in the two countries. Like a typical Canadian TV drama, Prohibition was more shouting than shooting in Canada. In the United States, it was more shooting. Much more.
Corpses in the gangster booze wars in the US were rarely found with just one or two bullets in them, but four, five, eight. Gangsters adopted the submachine gun invented by John Thompson in the 1920s, variously dubbed the Tommy Gun, Chopper Gat, and Chicago Typewriter. Frank Gusenberg took 22 bullets in the famous St. Valentine’s Day Massacre in Chicago, when Al Capone’s men disguised as police officers lined up seven of George “Bugs” Moran’s men against a warehouse wall and opened fire. One creative reporter at the time wrote the machine guns “belched death.”
These two news stories from a single September day in 1930 on the front page of the Manitoba Free Press are typical:
Detroit, Michigan: “An unidentified man was killed tonight by two assassins, armed with sawed-off shotguns who stepped out of an automobile, fired four charges into the body of their victim and escaped in the auto. It was the third gang killing of the week here.
Elizabeth, New Jersey: “Twelve gunmen waited in ambush within Sunrise Brewery here today, disarming a raiding party of seven dry agents and shot and killed one of the invaders.” One federal agent was found shot eight times. “The gangsters, who apparently had been forewarned of the raid, than escaped.”
There are likely several reasons why Canada didn’t go the gangster route. One, there were more loopholes in Canadian law to get liquor if you wanted. For example, you could get a prescription for “medical” brandy. Two, we have never been as gun-happy as the Americans. And three, our Prohibition didn’t last as long. Prohibition in the U.S. ran from 1920-1933. In Manitoba, Prohibition started in 1916 and ended in 1923.
While Canada didn’t have the gang wars like down south, it did become the feeder system, the exporter, the good neighbour and free trader to the U.S. for liquor. Our Prohibition was winding down just as American Prohibition was getting started in 1920. How fortuitous for an enterprising bootlegger! Manitobans could legally buy liquor from the government and run it across the border into the hands of thirsty Americans.
And being neighbourly, we did. One of the major gateways was the Turtle Mountains in southwestern Manitoba. Booze poured through the hills, said James Ritchie, archivist with the Boissevain and Morton Regional Library.
“A longstanding tradition of smuggling through the Turtle Mountains already existed before Prohibition. People had already been smuggling things across for 50 years or more, so alcohol was just more item of trade,” Richie said.
Minot, North Dakota, of all places, was a gangster haven and was dubbed “Little Chicago” back then. A railway town, it served it as a distribution hub for liquor coming in from Manitoba and Saskatchewan.
The 65-kilometer border of Turtle Mountain Hills is carved with trails every few kilometers so there was no way a border patrol could close down the rum running, said Richie. Many of the trails were simply road allowances where a road hadn’t got built. “If you tried to cross anywhere near Emerson, where it’s so flat, the custom guard could see your car coming from 10 miles away. You can’t do that in the Turtles. The custom guard can’t see you from 500 feet away,” said Ritchie.
Many a poor southwestern Manitoba farm family augmented their income with a little rumrunning. They could buy a dozen bottles every two weeks, the government-set allotment for personal use, and sell it for profit just a few miles away. “Prohibition created an economic opportunity for a lot of families,” said Ritchie.
But it was small trade compared to what the Bronfmans would do. Ezekiel and Mindel Bronfman arrived in Brandon in the late 1800s. The 1901 Canada Census lists them as residents of Brandon, along with their children, including Harry and Sam. It was after the Bronfmans had moved to Saskatchewan that they began selling whiskey to the United States in the 1920s. They exported whiskey by the boxcar-load. They later moved to Brandon briefly, where they continued the rumrunning before finally setting up in Montreal.
Meanwhile, Winnipeg was the bacchanalia of the West prior to Prohibition, as the late popular history writer James H Gray, liked to say. By 1882, Winnipeg had 86 hotels, most of which had had saloons. It also had five breweries, 24 wine and liquor stores (15 of which were on Main Street), and 64 grocery stores selling whiskey. The population was just 16,000.
When government turned off the tap, Manitobans went underground. Private stills sprang up everywhere. Ukrainian farmers were famous for their stills and acted as engineering consultants for the rest of the community. The Ukrainians seemed to have an inborn talent for erecting the contraptions, and some stills made the old country potato whiskey. In Ukrainian settlements like Vida, Sundown, and Tolstoi someone’s child was always assigned the task of changing the pail from under the spigot that caught the slow dripping distilled whiskey.
Even Winnipeg Mayor Ralph Webb, who had an artificial leg and was manager of the Marlborough Hotel, campaigned for more liberal liquor laws. Webb wanted to attract tourism by promoting Winnipeg as “the city of snowballs and highballs.”
The United States was interested in the Canadian experiment with Prohibition and summoned Francis William Russell, president of the Moderation League of Manitoba, a group that opposed Prohibition, to a U.S. Senate committee in Washington in 1926. Russell said Prohibition simply resulted in the proliferation of stills in Manitoba.
Arrests for illegal stills rose from 40 in 1918, two years into Prohibition in Manitoba, to 300 by 1923. “We found that the province of Manitoba was covered with stills,” he said. He claimed Prohibition hadn’t stopped drinking, it had just kicked it out of the public bar and into the home where it wreaked havoc on families.
One of the strangest still stories took place in the RM of Springfield, just east of Winnipeg, when an RCMP officer and a Customs inspector came across a “mystery” shack. Sure enough, they found a still inside and went in and began dismantling the evidence. Unknown to them, the owners arrived, saw what was going on, and set fire to the shack with them in it. The agents escaped the flames in time, but so did the arsonists, and no charges were laid.
Yet historical accounts only mentioned small stills in Manitoba. Some historians concluded there was no major bootlegging out of Winnipeg, just small neighbourhood and homestead stills. The story of Bill Wolchock shows that not to be true.
Winnipeg had two large thirsty markets in its vicinity: the Twin Cities, St. Paul and Minneapolis in Minnesota, and to a lesser extent, Chicago, Illinois.
St. Paul was a nest of gangsters. John Dillinger, Baby Face Nelson, Machine Gun Kelly, and Ma Barker and her sons, all took refuge in the city at one time or another. The person who ran the underworld in St. Paul was gangster Isadore “Kid Cann” Blumenfeld.
Chicago, of course, was the gangster capital of North America, controlled by Al Capone.
Capone was just 25 years old when he controlled Chicago. It does seem that Prohibition brought many young people into crime. Another Chicago bootlegger, Hymie Weiss, was gunned down by Capone’s men at the tender age of 28. “Hymie Weiss was not Jewish as his name suggests, but Catholic. His real name was Wajciechowski, and Hymie was a nickname.)
Wolchock and his partners were in their early twenties when they started selling booze. Wolchock shipped pure alcohol to both the Twin Cities and Chicago, but more so to Minnesota. When his son Leonard attended a convention in Minneapolis years later, he was feted by a gangster-looking character who recognized Leonard’s resemblance to his father. The gangster offered to foot his bill.
Wolchock Sr. Also sold to Duluth, Minnesota, and to Alberta distilleries. It’s also likely he was also shipping to Minot, since he was storing alcohol in barns in southwestern Manitoba. His business was selling to other manufacturers who brewed the pure alcohol into liquor. He would get rich from it.
Archibald William Wolchock was born in Minsk, Russia, which is now in Ukraine, in 1898, and came to Winnipeg in 1906 with his parents. He grew up and married and lived at 409 Boyd Avenue, at the corner of Boyd and Salter Street. Wolchock wasn’t a gangster, but he sold to them. Leonard believes his father likely dealt with Kid Cann in the Twin Cities, who ran the illegal liquor business there. “My dad did a lot of business in St. Paul,” said Leonard.
Most of what Leonard knows about his dad’s business was told to him by friends and associates of his dad. His father followed the code of the day and kept his business and home separate. Wolchock had a simple rule for his son if people should ask about his work: he would press his index finger to his lips.
While at Assiniboia Downs a man once approached Leonard and said he knew his dad. This sort of thing happened a lot in Leonard’s life because he resembled his dad.
“The guy was a railroader,” Leonard related. “He said, ‘I knew your dad. We stole a train for him once. I said, ‘Get out of here.’ He said, ‘Listen, your dad said he had a big shipment going to Chicago that he couldn’t deliver by car. I told him, ‘Don’t worry, Bill.’ The man said a crew of four, including a brakeman, pulled an engine and three box cars over at Bergen cut-off and loaded them with alcohol. The alcohol, when it went by rail, was shipped in 45 gallon drums. Somewhere along the track, the railway men switched the cars over to the Soo Line track that went to Chicago. When the payoff came, Wolchock showed up at a secret location and dished out $100 bills like playing cards to the railroaders.
The Bronfman family knew about Wolchock and Wolchock, of course, knew about them. Wolchock was friendly with the Bronfman brother-in-law, Paul Matoff, who ran Bronfman stores in Carduff, Gainsborough, and Bienfait, Saskatchewan where he sold whiskey to American rumrunners. On October 4th, 1922, Matoff took payment from a North Dakota bootlegger. Shortly after a 12-gauge shotgun blast killed him instantly in the railway station. The murder was never solved.
“Matoff told my dad, ‘Bill, your market is in the States,’” said Leonard.
Another time a friend of Wolchock Sr., nicknamed Tubby, took Leonard aside. They bumped into each other at the hospital, where Wolchock was dying. “Tubby said he and his brother had a truck, and one day my dad called and asked if they had a tarp for the truck. They said, yeah, so dad said, “Go to such and such place, back up your truck, don’t get out, don’t look in the mirror, don’t do nothing. Someone will put something in your truck. Then go to this address and do the same. Don’t get out, don’t look in your rearview mirror, don’t do nothing.’ That’s how business was done.”
Wolchock was always a sharp dresser and wore suits and long overcoats. His shirts were specially made by Maurice Rothschild’s in Minneapolis and monogrammed AWW across the pocket. His suits were made in the Abe Palay tailor shop that used to be on Garry Street across from the old Garrick Theater. “My dad wore a fedora because he was bald,” said Leonard. One of Wolchock‘s favourite hangouts was the Russian Steam Baths on Dufferin Avenue, where he went Wednesdays and Saturdays.
When that closed, he and his bootleg pals went to Obee’s Steam Baths on McGregor near Pritchard.
Wolchock had a chain of people with various trades and skills on the payroll and always paid well. For example, he had agreements with several tinsmiths to make him the gallon cans to put the alcohol in when it was being smuggled by car.
One tinsmith told Leonard he used to make $200-$400 per week moonlighting for his father. He earned $30 a week on his day job as a tinsmith.
The gallon cans would be put in jute bags and tossed in the back of a car. The drivers would go across the border at small town points like Tolstoi and Gretna.
Border security back then wasn’t like it is today.
Wolchock couldn’t buy anything in bulk, like the sugar to make the alcohol or the cans to put the liquor into, because it would attract too much attention. So he had deals all over the place. He had a deal with a major local bakery, which used to have a central bakery and stores around Winnipeg, to supply him the sugar. He also had a deal with a bakery out on the West Coast.
Wolchock even had deals with hog farmers to get rid of the mash from alcohol production, which makes an excellent feedstuff for livestock. He had drivers and sales agents. He had a chemist on the payroll.
Wolchock also had two or three henchmen. They carried guns in shoulder holsters and hung around the family, but they were the only business associates that ever came to the house. “My dad lived a normal life. We sat and listened to hockey games, but he had strong-armed men around if there was any trouble,” Leonard recalled.
“My dad wasn’t a run-around,” said Leonard. “He was a family man. He was home for lunch and dinner all the time.”
Wolchock also had a friend highly placed with the federal excise office in Winnipeg. His name cannot be revealed here. He also had a highranking local bank official who helped him, but Leonard also doesn’t know in what way. Wolchock once gave his sister $30,000 to deposit in a bank, but that’s all Leonard knows about the transaction. Later in life, Leonard once asked the banker, a big gruff man who always smoked a cigar, what his arrangement was with his father. “None of your f-ing business,” the banker snapped.
One of the problems for Wolchock was where to put the money. He made piles of money, but he couldn’t deposit it in the bank like everyone else because he couldn’t explain to authorities how he made it. Leonard thinks he stashed it, but doesn’t know where. While the family didn’t live ostentatiously, perhaps because that would have attracted attention, they always had money at a time when most people didn’t. “People were dirt poor. There was no money around,” said Leonard. All four of Wolchock ‘s sons received vehicles when they were old enough to drive and all would later get houses when they left home.
One of Wolchock’s hobbies was collecting racehorses with names like Dark Wonder, Sun Trysts, Let’s Pretend. “My dad had a stable of horses in the early days to just get rid of the money,” said Leonard. Leonard’s mother Rose used to travel to watch the horses race at major racetracks in California and Hastings Park in Vancouver. Other enterprises Wolchock invested in included buying a ladies’ garment factory and the Sylvia Hotel in Vancouver. Leonard believes his father may have been a millionaire by the time he married Rose in 1927. Leonard was born the next year. “My mother’s family was poor. Dad gave them lots of money. He paid for everything. Money was of no consequence.”
His parents regularly took vacations in Hot Springs, Arkansas, which was sort of a racketeer tourist destination at the time, with legal gambling introduced thanks to gangster Meyer Lansky. It also had bath houses with natural hot springs. For some reason, racketeers had a thing for steam baths and hot springs.
Leonard claims – and insists it’s true – that his father would carry around $15,000 on him all the time. He once walked into a car dealership on Portage Avenue where McNaught Motors is now and bought a Cadillac on the spot with cash. “I never saw my dad with a wallet. All he had was a roll of bills with an elastic around it.”
Everything was in cash. For his bootlegging business Wolchock would buy six to eight cars at a time for his rumrunners to transport booze. He bought the cars at two Winnipeg dealerships where he had business relations. The first thing he always did with the new cars was tear out the backseat so he could fit in more alcohol. The stable of cars was parked inside a St. Boniface service garage. The runners had access day and night, mostly night. They sometimes went all the way to destinations like St. Paul, but usually they would just cross the border and unload into a shuttle car driven by an American rumrunner.
Wolchock and his merry men were a crosssection of Manitoba nationalities and religious origins in the 1920s. Wolchock was Jewish, and his cohorts were a mix of Poles, Frenchmen, Scotsmen, Ukrainians, Jews, Mennonite farmers near Steinbach, and Belgians – “a lot of Belgians,” Leonard said.
Leonard doesn’t know exactly how many people it took to run a still, maybe eight for the larger ones. When RCMP busted Wolchock‘s large still on Logan Avenue in 1936, it was the largest still ever found in Manitoba. Its operations extended to all four floors and into the basement, according to the Manitoba Free Press. The building also had an office, two vehicles and living quarters on the third floor. Employees gained entrance to the living quarters through a crawl space. In the living quarters were bunk beds and cooking equipment and books. The building was empty when police raided it. No charges were laid. The building was owned by the city from a tax sale.
Even after Prohibition ended and liquor was legal, it was government-controlled in Canada, so good money could still be made in bootlegging. The Bronfmans had managed the tricky business from illegal bootlegger to legal distiller, but not Wolchock. Like most law breakers, he didn’t quit while he was ahead.
RCMP finally charged Wolchock after customer Howard Gimble of Minneapolis got caught and ratted on him. Gimble was the key witness against Wolchock. The Manitoba Free Press reported that RCMP had tried been trying to nail Wolchock for years before Gimble gave them their break.
The charge was conspiring to defraud the federal government out of income tax moneys on liquor sales. The RCMP claimed he defrauded the government of $125,000, but that that was just a figure plucked out of the air, based on the scale of operation from a single portable still. The jury was locked up for the 10-day trial because of previous suspicions of jury tampering. Gimble told the court Wolchock had a portable still he moved from farm to farm near Winnipeg. RCMP found the still on Paul Demark’s farm in Prairie Grove, now a bedroom community at the end of Ste. Anne’s Road, just past the Winnipeg perimeter. But Gimble told the court Wolchock also used the still on the farm of Abraham Toews near Ste. Anne on Dave Letkeman’s farm just southeast of Steinbach, and in Jay Kehler’s barn one mile west of Steinbach. Court was also shown pictures of warehouses and buildings around Winnipeg, including St. Boniface, used in Wolchock ‘s illegal liquor business. Gimble also alleged Wolchock operated another still on a farm near Stonewall. He said it produced five thousands of gallons of alcohol that summer of 1940.
Wolchock and seven of his partners were convicted, but it took three trials. The first trial was declared a mistrial due to suspicion of jury tampering. In the second trial proceedings were halted when Wolchock required a hernia operation. Finally, he was sent to jail.
He got five years in Stony Mountain Penitentiary, and that was before there was such a thing as parole. It is the most severe sentence ever laid in Manitoba history for a liquor offense. Up to that point in March of 1940, no one had received more than an eight-month sentence for liquor offenses in Manitoba. Also convicted and sentenced were Ned Balakowski, three years; Ben Balakowski, eight months; Frank McGirl, eight months; Jules Mourant, one year. Sam Arborg, Eugene Mourant, and Cass Morant each received suspended sentences.
After serving his time, Wolchock remembered the people who helped him in prison. A prison guard at Stony Mountain named Mr. Anderson was always kind to Wolchock. When Wolchock finished his prison term, Leonard was sent out every Christmas over to the Anderson household to deliver food and presents.
Wolchock Sr. also gave generously to the Salvation Army. “He was a great guy to the Salvation Army because the Sally Ann was very good to him in jail,” said Leonard. His father also saw to it that Leonard took Jewish dishes to the Jewish prisoners in Stony Mountain on the high holidays.
He had money left when he got out of jail but the cost of lawyers for three trials drained a lot of it. Wolchock paid everybody’s legal fees. His wife Rose managed their family of four young boys while he was in prison for five years, and Wolchock, when he got out, bought the home then called Bardal Estate, formerly owned by Winnipeg Funeral Director Neil Bardal. It’s a large clapboard house at the end of Hawthorne Avenue in North Kildonan, along the river on what is now named Kildonan Drive. “There was a fireplace in every bedroom,” Leonard recalled. Wolchock also had money to buy a little company, Canadian Wreckage and Salvage.
But the money wasn’t anything like he was used to and, after a couple years, Wolchock called his old mates together for a meeting. He wanted to make one last batch. Who was in? So the men walled off a portion of the Bardal’s home basement. Two of Wolchock’s close friends were bricklayers – and they constructed a still behind the wall. There were no neighbors on Kildonan Drive at the time, so there was no one to detect the smell from alcohol production. The men made the alcohol, distributed to people they could trust, and dismantled the operation. Then they rode off into the sunset.
“The old man had a bundle of money and he dished out to everyone. Louis went to Sudbury and got a 7-Up franchise; Charlie went to California and bought a liquor store; Benny G bought a trucking company; Benny B moved to Vancouver; Ned went back to work.” There were others involved, but Leonard doesn’t know what became of them. Other partners had already taken their money and invested before the RCMP arrest: Johnny B moved to Vancouver and bought a furniture store; Fred S bought a retail fish store in Winnipeg that still exists today under different owners; another partner went into the hotel business.
And Wolchock? “My dad started Capital Lumber at 92 Higgins Avenue with a partner,” said Leonard. “He didn’t make money like in the past, but he still called the shots and had a successful little business.”
That was Prohibition.
“There was honour among men. Back then, your word was your bond. Nothing was written down. Everything was a handshake,” said Leonard.
“My dad came to this country and he always called it the land of milk and honey. He always said that. He said it after he got out of prison, too. He was never bitter.”
Archibald William Wolchock died in 1976 at age 78.
Features
Is Netflix’s new show the most Jewish cartoon ever?

Nearly every episode in ‘Long Story Short,’ from the creator of ‘BoJack Horseman,’ revolves around a very Jewish moment
By Mira Fox, PJ Grisar, Olivia Haynie and Nora Berman August 22, 2025
This story was originally published in the Forward. Click here to get the Forward’s free email newsletters delivered to your inbox.
The following contains light spoilers for the Netflix show Long Story Short.
The Schwooper family, the central figures in the new animated Netflix series Long Story Short, are diverse and unique — religious and atheist, gay and straight, farmers and businesswomen. Simultaneously, they are basically like every Jewish family you’ve ever met.
Naomi (Lisa Edelstein), the family’s domineering matriarch, is constantly nagging her kids to do better — her youngest son Yoshi (Max Greenfield) should be more professional; Shira (Abbi Jacobson), the middle child, should wear more dresses; her oldest, Avi (Ben Feldman) should be more observant. Her kids are constantly rolling their eyes and responding with sarcastic jabs. You’ve certainly seen this family. Maybe you’ve lived it.
The show, from animated hit BoJack Horseman’s creator Raphael Bob-Waksberg, isn’t linear; it jumps across the decades to show us snapshots of the young Schwoopers circa day school as well as their own parenting during the COVID pandemic and its aftermath. (Season 1 ends in 2022.)
Though the Schwoopers face crises that could befall any family — like Yoshi signing up for a multi-level marketing scheme involving spring-loaded mattresses — many of the show’s plotlines grapple deeply with Jewish identity.
Avi wonders if being Jewish simply means staying insular, eating fish that looks like a brain and being constantly afraid; Yoshi has a bar mitzvah crisis, struggling with what the rite means if you don’t believe in God; Shira is desperate to get her kids into day school, and is convinced it is only through making her mother’s knishes that she can win the administration’s approval.
The show takes a thoughtful, specific approach to Jewishness. But it also feels no pressure to explain itself, leaving plenty of Jewish moments that might not land, or even make sense, if they don’t reflect your experience.
Which left the Forward’s culture team with a lot to chew on. Who is Long Story Short for, and what is it saying? Read on for our discussion.
Jewish representation and Jewish clichés
Mira: I really liked that this show was not heavy-handed with its depictions of actual Jewish practice and identity. And I loved that we had a lot of really realistic different depictions. We have the oldest brother, Avi, who has sort of rejected Judaism, and resents it; he married a non-Jew and isn’t raising his daughter Jewish. Then there’s Shira, the middle child, who is gay — but even though her family looks different, she has pretty much stayed true to the Conservative Judaism she was raised with, and is sending her kids to Jewish day school. And then there’s Yoshi, the youngest, who ends up forging a totally different Judaism from his family, after a winding and experimental journey. I know lots of Yoshis and Avis and at least a few Shiras.
That being said, some characters’ sort of Jewy affect did rankle me a little. My mom and particularly my maternal grandmother absolutely do fit the show’s depiction of an overbearing Jewish mom. But as accurate as that feels to me, it also feels a little overdone; haven’t we told the jokes about the nagging Jewish mother enough times? It felt like a little bit of a cop-out because it’s such a trope. It’s an easy way to make a show feel really Jewish, but not an interesting one.
Nora: At first, I felt like the show was building up to be a deeper revelation about who Naomi was. There’s a really moving moment in an episode that flashes back to when she was a kid, and she cuts herself with a brooch to get her chaotic family’s attention. I thought, OK, we’re finally getting into it, this will be the episode where we learn who Naomi is. But it didn’t get explored.
Similarly, with Avi, I wanted to know what the roots of his Jewish disaffection were. He just comes off as a grump that Shira makes fun of for being a self-hating Jew. There were moments where I thought we’d get a deeper character study, and it didn’t fulfill that promise.
PJ: I think part of what it’s trying to do, with this fractured storytelling, is reflect the flow of when you’re with family and you’re remembering things. The conversation is discursive, it goes back and forth in time. We don’t talk about these things in a linear way.
The show feels like a blank check for Raphael Bob-Waksberg to make whatever he wanted after this huge success with BoJack Horseman, which was a weird and funky show, basically about Scott Baio as a horse (and a Democrat). What is interesting about Long Story Short was that it is living in this real place of specificity and isn’t afraid to do that.
Based on my conversation with Bob-Waksberg, he didn’t want to be boxed in. So it’s a Jewish show that’s not about antisemitism. And it doesn’t want to touch Israel because it’s just not interested in that. These people have rich Jewish lives and through these three siblings we have this dialectic with different ways to engage with being Jewish. I found it refreshing.
On the show’s approach to diversity
PJ: I want to talk more about the Nicole Byer character, Shira’s wife, Kendra. When we first meet her, it is clear she’s Jewish. And I think we were all hoping that it wouldn’t be explained, because why would we have to; Black Jews exist. But then it’s revealed that she’s a convert, and we have this moment with her in the Vidui prayer on Yom Kippur. And the story we’re given about how she ends up finding Judaism feels a little contrived.
Olivia: That’s something I thought a lot about. Black Jews are still treated as an anomaly, as something that needs explaining. When they meet at the grocery store while shopping for Rosh Hashanah dinner, the show seems to make fun of Shira for being so presumptuous when she tells Kendra that it’s nice she got invited to a Rosh Hashanah dinner. Kendra asks, “Why are you assuming, how do you know I’m not hosting?”
But then in the next episode, it sort of seems like she was right to assume that. We find out that Kendra became interested in Judaism as a way to explain a sudden absence from work without getting in trouble. It was very Black Cindy from Orange is the New Black — she’s converting to get something out of it. They turn it into a genuine moment, but why did she need to be swindling her way out of something?
I also think the show oversimplified how accepting Naomi would be of a Black daughter-in-law. She can’t stand Avi’s “shiksa” girlfriend, but Kendra is perfect? From what I know about interracial relationships, I wouldn’t say that is likely.
Mira: I think the smoothing of how diversity is received in general was interesting. Not just with Kendra’s conversion moment, but also with her and Shira being queer. It’s not really touched on if that would be an issue for them at all in the synagogue or day school or with any of the family, and I think it almost certainly would be, at some point.
The audience for the show
Mira: I wonder what the sell for this show is. I know that I am overwhelmed every time I open a streaming app by the sheer volume of new shows I’ve never heard of. And if there’s not some big monocultural show like Succession that everyone is watching, or nothing that I go in searching for, I have trouble choosing. While “cartoon about Jewish family” obviously will appeal to a certain set of Jewish families, who else is going to watch that? I’m sure some BoJack fans will watch, of course, but I wonder if they will stay.
Nora: What is Raphael Bob-Waksberg saying about Judaism? We think he got a blank check to make this show, and he does present this diversity of American Judaism. But I’m still curious about which parts he chooses to tease out more and which he doesn’t and why.
Olivia: It feels like the show is really for Jews. I really couldn’t imagine non-Jews watching this. I was thinking it will be a word-of-mouth show, like they read about it in the Forward or hear about it from their kids.
I think there’s things you just can’t understand if they’re not explained to you. Like when Naomi explains their observance level.
PJ: The way Naomi describes their practice is “progressive, Conservative, ritual over faith and blind practice. That’s literally the only way it makes sense.”
Olivia: That makes perfect sense to me because it’s like my grandparents. My grandmother would cook bacon, and they didn’t believe in God, but it was super important to them that their grandkids were raised Jewish in a synagogue. But when my mom stopped eating shellfish and pork, her parents never knew because they’d make fun of her — that’s too observant. Even though they were huge members of their congregation.
That said, I did think that some of the references that would have been inside jokes will make sense because of how much Jewish organizations have been in the news, like a bit about a bar mitzvah check that’s a donation to the ADL.
Mira: I agree that a lot of stuff is going to fly over some non-Jews’ heads, or even some Jews’ heads. But I also think that is what makes this show good, and not annoying or didactic. I’ve written so many reviews of Hallmark Hanukkah movies complaining about how they feel the need to put in these awkward, forced explanations. A character will say something like: “Hey, do you want to come spin the dreidel? It’s my favorite traditional Hanukkah game! Gee, I just love those chocolate gelt coins.”
If I don’t want a show to explain every little Jewish thing, I think it looks like Long Story Short. Maybe not everyone gets every joke. But that means it is going to be a richer text for Jews. Even in places where I maybe wanted more development, I didn’t need it. I know so many people who have, for example, converted or are in an interfaith relationship, so I have a depth of references that I extrapolate from to enhance or enrich my understanding of the characters.
What does the show say to Jews?
PJ: I think that it’s not meant to be prescriptive or say anything definitive. When I spoke to him, he said he had a lot of ideas and he didn’t feel the need to decide anything. He could just let the characters talk through things. Which I think is not a cop-out, actually, it’s a very Jewish approach.
Nora: It’s refreshing that it’s not about what it’s like to be a Jew after Oct. 7. It’s not that it doesn’t deal with deep themes, but it’s just a family of Jews existing, and we don’t need to explain anything about it. They deal with maybe internalized antisemitism, or grief, or wrestling with how they want to be Jewish in the world. But it’s not so angsty.
Mira: Because Abbi Jacobson from Broad City plays Shira, I was thinking a lot about Broad City while I watched, and where Long Story Short fits into the canon of Jewish media.
I felt like Broad City offered a new model of Judaism for our generation, where some of these old tropes about nagging Jewish mothers or Jewish American Princesses or Jewish guilt were present, but the characters didn’t feel weighed down by them. The show offered this very empowered version of Jewish femininity that wasn’t about competing against shiksas or being scolds. Abbi and Ilana got to be fun and irreverent in their Jewishness, like when they made a huge deal about fasting for Yom Kippur and then broke it with bacon, egg and cheese sandwiches and didn’t feel bad about it at all.
I think Long Story Short is very much about the younger generation trying to figure out their relationship with Judaism, but it doesn’t offer as clear of an idea of how they do so as Broad City did. But it’s clear that all the children feel some need to reinvent their Jewishness.
Olivia: Crazy Ex-Girlfriend is one of the shows that comes to mind for me, and the mother in that has so few redeeming qualities. There’s that whole song, “Remember How We Suffered,” that’s talking about how the only thing Jews do is talk about the Holocaust. There’s really no representation of Judaism outside of it being a chore. And Broad City was refreshing in that way — the mother in it was a stereotype, but she and her daughter have a great relationship.
I think Long Story Short was refreshing in the sense that Judaism isn’t only a burden, there’s a value and a richness to it.
PJ: I think this show is continuing in a longer tradition, maybe starting with Philip Roth and Portnoy’s Complaint, of Jews writing without their own institutional PR in mind. Not to make us look noble or good, but to present us as openly flawed. That continues on through the Coen brothers and A Serious Man, where it’s incredibly Jewish but not particularly flattering. Now we’re at this point where we don’t have to care so much about making a political statement or to dig so hard to critique our own community. It’s more tender, it’s coming from less of an angry place, but it still feels part of that tradition. We can approach with love but with an awareness that some stereotypes exist for a reason.
Like there’s this shyster-y lawyer character, the uncle, played by Danny Burstein. We go back and we see the family has a running joke about him. It is acknowledging that this uncle guy is a type of person who exists, but it’s also the type of person we make fun of — they’re a source of humor. We’re all in on the joke.
Nora: I kept thinking about the show Transparent; I think it is just sort of nice to see a family with a lot of tenderness going through these evolutions and challenges without having to justify it. It doesn’t shy away from stereotypes, but lovingly engages with them.
I also really appreciated the way it was talking about what it’s like to be marginalized as a Jew in America without it being didactic or political. I’m thinking of the episode where they go to school for a Christmas show, and the songs — one of them has the lyrics “Hanukkah, Ramadan, Kwanzaa too — we tolerate them all, but there’s nothing like Christmas!” That is exactly what it’s like to be a Jew in America at Christmas, where everyone is goading you to just participate because everyone loves Christmas. It’s just such a specific experience that I’d never seen represented.
Mira: Long Story Short might not give a lot of factual information about what it means to keep kosher or anything like that, but I think it does a good job at presenting Jews of all levels of observance as normal people who are also a relatable American family.
What do we want to see in the second season?
Mira: I’d love to see Shira’s coming out, and the first time she brought Kendra home, to know how her family came around to loving her wife so easily. I also want to see more of Yoshi’s Jewish journey, which is clearly winding; I feel like he definitely took a Buddhism pit stop at some point, maybe while he worked on the goat farm and smoked a lot of weed.
And I think I want to see the grandparents’ generation, and with it, more about how Naomi and Elliot — but particularly Naomi — grew up. I want to see a bit more of her tenderness; we get glimpses, but that’s it.
Nora: I want to see how Naomi and Elliot met. I also would love a bris episode for Shira’s kids, Walter and Benjamin — I think that would be hilarious. I also want to know what happened with Avi and his ex-wife’s marriage; I have the impression it has something to do with his relationship with Judaism.
Olivia: There’s a scene in the opening episode where Avi makes a joke in the car and it relieves some tension and he and Naomi make eye contact in the rearview mirror and smile. It shows they have this deep, sweet, special relationship that kind of falls apart by the time he’s an adult. I want to know more about him.
I’d be curious to know more about Kendra’s family; we get a bit of them in that one episode on her conversion, but I’d love to see where her family is now after she has converted. I’d like to know more about ָָAvi’s teenage daughter and how she sees her family. And maybe more about their lives outside the family, like with friends — I have no idea what Shira does for work.
PJ: I imagine Shira is an academic who wrote her dissertation on Walter Benjamin, and that’s why her two kids are named Walter and Benjamin.
Mira Fox is a reporter at the Forward. Get in touch at fox@forward.com or on Twitter @miraefox.
PJ Grisar is a Forward culture reporter. He can be reached at grisar@forward.com and @pjgrisar on Twitter.
Olivia Haynie is an editorial fellow at the Forward.
Features
New biography of Carole King explores the musical genius of America’s most successful female singer-songwriter

Reviewed by BERNIE BELLAN
Carole King (born Carol Klein in 1941) is arguably the most successful female singer-songwriter of all time. With over 75 million record albums sold and with 118 songs that she either wrote or co-wrote, King’s prolific and fabulously successful career has been the subject of several books and numerous articles, including her own memoir, published in 2012, which was titled “Carole King: A Memoir.”

Now, in a soon-to-be-released book, titled “Carole King: She Made the Earth Move,” journalist Jane Eisner takes a fresh look at King’s life, including her two most recent marriages (which King tends to gloss over in her own memoir, according to Eisner) to two men who were abusive to King, both physically and mentally.
Eisner herself has had a very successful career, having worked at the Philadelphia Inquirer for 25 years in various positions, including as a reporter, editor, and executive. Later, she spent 10 years as editor of The Forward, a leading American Jewish newspaper (which has now transitioned to an online version only and can be read for free at forward.com.)
The book is the latest addition to a series of books produced by Yale University Press titled “Jewish Lives.” According to the Jewish Lives website, “Jewish Lives is a prizewinning series of biography designed to explore the many facets of Jewish identity.
“Individual volumes illuminate the imprint of Jewish figures upon literature, religion, philosophy, politics, cultural and economic life, and the arts and sciences.
“Subjects are paired with authors to elicit lively, deeply informed books that explore the range and depth of the Jewish experience from antiquity to the present.”
In Carole King’s case, however, King has given very few interviews over the years and Eisner was not able to speak to King directly. In explaining how she approached this book, Eisner writes: ” I’ve taken on the challenge to write an interpretive biography of a musical icon who is brilliant, accomplished, and complicated.
“This book was quite a journey. Though I’ve admired her music since Tapestry was released, I wanted to understand it from the inside out. To do that, I studied piano for two years, which enabled me to dissect her musicality and describe what musicians call the ‘Carole King chord.’
“Carole King was her own kind of trailblazer — she often led recording sessions in a studio full of men as she defied expectations of what a woman can and should do. I can relate. Often being the only woman in the room deeply shaped my outlook, too. It made me aware of the stories we weren’t telling and the perspectives that escaped our attention; it also made me try hard to pay it forward, and to help younger women achieve their own professional dreams.
“Ambition and anxiety, accomplishment and regret – all those conflicting emotions have laced through my personal and professional lives. That’s one reason I was drawn to write about Carole King. She faced that juggling act from the highest levels in her field. ‘My baby’s in one hand, I’ve a pen in the other,’ as she memorably wrote.”
I hadn’t realized that Eisner did not have a background in music until after I finished reading her biography of King. That makes what she has produced all the more admirable, as a great many parts of the book dissect the song writing experience in great detail. In fact, if you don’t know how to read music (which, I admit, I myself don’t), you will probably be at a loss trying to understand many parts of this book. Eisner aims to do her best to explain the genius that lay behind KIng’s best works – and how incredibly varied her style was.
Anyone who has seen the Broadway musical about King, titled “Beautiful: The Carole King Musical,” would have an appreciation for just how gifted King was. As Eisner explains, King’s musical talent was on clear display from a very early age. Her mother, Eugenia (née Cammer) discovered that young Carol (who added an “e” to her name when she left home when she only 17 to try to forge a career in songwriting, and changed her name from Klein to King) was very gifted musically already by the age three. Eugenia taught Carol piano herself, including music notation and proper note timing.
In Eisner’s account of King’s childhood, her early years come across as very happy. The book’s introductory chapter delves into both Carole’s mother’s and father’s family histories, going all the way back to Europe in the 1800s. King’s father, Sidney, was a firefighter in Brooklyn, where the family lived but, along with several other Jewish firefighters, Sidney purchased land on a lake in Connecticut called Lake Waubeeka. Young Carol loved her summers spent in what were very rustic conditions – and Eisner suggests that early childhood experience played a pivotal role later in King’s life when, after having achieved fabulous success – beginning with the release of her seminal album, Tapestry, in 1971 – soon to be followed by a prodigious number of other albums, King threw it all away and went to live in the Idaho wilderness – with two different husbands in succession, as mentioned, who both treated her cruelly.
Since King has remained largely silent about what led her to take such a major shift in her life – when she was still only in her 30s, moving away from the vibrant music scene of Los Angeles, where King had produced her greatest work, only to virtually cut herself (and three of her four children) from the world, Eisner uses her reportorial skills to pore through previous accounts of King’s life (including, of course, King’s own memoir), along with first hand interviews of many of the individuals who played key roles in King’s life, to try to understand how King could have changed gears so dramatically.
Eisner also refers to King’s younger brother, Richard, who was intellectually disabled and shunted off to live in an institution when he was only three. Since King rarely referred to him, Eisner speculates that King was somewhat traumatized by that experience – and that it might have played a role in the trauma that surfaced later in her life when she entered into marriages to two different – and abusive men – along with the trauma she endured when she found out her first husband, Gerry Goffin, had been unfaithful to her.
Since this book is part of a series called “Jewish Lives,” Eisner spends a fair bit of time examining how much being Jewish meant to Carole King – when, in her early years, for instance, she met Gerry Goffin, who was her first husband and first songwriting partner – and whom she married in a typically Jewish ceremony. After she was finally able to put the disastrous marriages to her last two husbands behind her, King once again returned to her Jewish roots, albeit in a spiritual form, but not with any particular involvement in the Jewish community, per se.

As Eisner writes toward the end of her book, “Throughout her very long career, King has displayed an anguished and conflicted attitude toward the public celebrity expected of her as an iconic musician. The yearning for privacy and the consequent fear of exposure, gripped her early on. Even though she had performed as a child, and sought the spotlight as a teenager, she often recoiled from it as an adult, especially as a mother. She complained about being so far away from her family when she was touring – indeed, wrote the definite song about just that experience – and yet grew to relish live performance with the same zeal and affection as she did when recording in a closed studio.”
The Broadway musical about King ends with the dissolution of her marriage to Goffin. Anyone who would have seen that show and might have been curious about what happened next in King’s life would find the answers in “Carole King: She Made the Earth Move.” Eisner notes that King’s second husband, Charles Larkey, was also Jewish and, like Goffin, was introduced to King through music, as Larkey was an accomplished musician who collaborated with King on many of her albums. But Larkey was five years younger than King, and Eisner speculates that the age difference played a major factor in their growing apart.
As talented as King was, she was also very much a devoted mother who was determined to stay at home with her children – two born while she was with Goffin, and two with Larkey. Eisner describes King’s initial reticence about playing her music in public – and the gradual ease she felt playing in front of larger and larger crowds, culminating in a concert in Central Park in 1973 with over 100,000 people in attendance.
“Carole King: She Made the Earth Move” is not meant to be an exposé of any sort. It’s written in a very professional, reportorial style. Eisner’s years of newspaper experience shine through, as she tells a very compelling story of genius punctuated by frequent heartbreak. Of course, anyone who has listened to Tapestry or some other of King’s albums of that era would be well aware that she fully used music to express her emotion. But Eisner also analyzes some of King and Goffin’s early – and greatest songs, such as “Up on the Roof,” “Will You Love Me Tomorrow?” and “You Make Me Feel Like a Natural Woman, ” to show that King was a musical genius from the very beginning – and that she knew exactly how to elicit an emotional response to her most heartfelt songs.
“Carole King: She Made the Earth Move” is set to be released September 16, according to information available online, but you can pre-order the book from a number of different sources.
“Carole King: She Made the Earth Move”
By Jane Eisner
Yale University Press
Set to be released Sept. 16, 2025
Features
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