Romania -- Jewish culture festival next week in Timisoara

Just found out about this Jewish Culture Festival, which takes place in Timisoara, Romania next week -- May 24-27.

It is co-sponsored by the local Jewish community as well as the French Cultural Institute and features the internationally known actress Maia Morgenstern (who played Mary in the controversial Mel Gibson movie "The Passion of the Christ.")

Timisoara is a beautiful city, and its Jewish community is one of the largest of Romania's communities outside Bucharest.

Permanent Jewish settlement dates from the mid-16th century, and the oldest tombstone in the  Jewish cemetery is that of a rabbi and surgeon named Azriel Asael, who died in 1636The city's three remaining synagogues include the imposing, Moorish style Citadel Synagogue, designed by the Viennese architect Carol Schuman. It was built in 1864 -- the Austro-Hungarian Emperor Franz Joseph attended a formal dedication ceremony in 1867 and has a monumental façade, with small side steeples and a rose window over the horseshoe-arched entry. The prolific Budapest synagogue architect Lipot Baumhorn designed the so-called Fabrik Synagogue, which was built for the Neolog community in 1899 on Coloniei street. The building was one of Baumhorn's most ornate synagogues, with fanciful domes and carving and a gorgeous interior featuring huge pipe organ beneath scalloped double arches surmounting the lavishly decorated Ark and bimah.When I last saw it, some years ago, it was abandoned and in sorry dilapidated state....

Germany and Poland -- Fire (Worms) and Flood (Auschwitz)

There has been an arson attack on the historic (rebuilt) synagogue in Worms, Germany, apparently by pro-Palestinian protesters who took out their anger at Israel by attacking a synagogue that had been built in the 11th century, destroyed by the Nazis, and totally rebuilt from the rubble and reconsecrated in 1961. It forms part of  a museum complex -- including the "Rashi House" Museum -- but also is used at times for services. The great 11th century Jewish scholar Rashi studied here, and the old Jewish cemetery in Worms is the oldest suriving in Europe, aside from the Jewish catacombs in Rome.

Reports said fires were set Sunday night at eight spots around the synagogue, but the fire department acted quickly and there was no serious damage. Police were reported to have found at the scene eight copies of a letter  that read, "Until you give the Palestinians peace, we will not give you peace."

Meanwhile, severe rains and flooding in southern Poland forced the closure of the Auschwitz Museum and Memorial at the former Nazi death camp and threatened the camp's archives.

Hungary -- Rhapsodic recipes

I provided some Hungarian Jewish recipes to go with my JTA story last week on Jewish eating in Budapest. They include my friend Antonia Szenthe's spinach and fish casserole and Andras Singer's recipe for solet (cholent), as served at his restaurant Fulemule.

By Ruth Ellen Gruber

BUDAPEST -- Antonia Szenthe likes to read Jewish cookbooks such as "Spicy Eszter" Bodrogi's "Spice and Soul: Jewish Cooking Here and Now" and adapt the recipes to her family's taste. She also enjoys experimenting to adapt pork-laden traditional Hungarian recipes to kosher style.

"Instead of bacon or smoked pork, I'll use smoked goose leg," she says.

One of Szenthe's favorite main dishes is baked fish and spinach. She varies the quantities to taste.

BAKED FISH AND SPINACH

Ingredients:

Fillets of cod, or some other saltwater fish (enough for 4 people)

Just over 1 pound frozen spinach (or better, fresh spinach leaves)

About 10 ounces fresh mushrooms

2 cloves of garlic

About 1 1/2 tablespoons) butter for the sauce, plus butter to saute the mushrooms

1 cup and a bit milk -- or cream, if you do not mind the calories

2 tablespoons flour

Half a lemon

Grated Parmesan cheese

Grated nutmeg

Vegetable stock cube or powder, without MSG

Freshly ground pepper (preferably 4 colored peppercorns)

Preparation:

Preheat the oven to 350 degrees (or "moderate"). Arrange the fish fillets in an oven-proof, buttered pan, grind pepper and squeeze half a lemon on them. Thaw the spinach, or wash the fresh spinach and simmer it on a slow flame until soft. Wash and chop the mushrooms, saute them on high flame in butter.

Prepare the sauce: Melt the butter, mix it with the flour and add the cold milk. Season with plenty of ground pepper, vegetable stock or soup powder, ground nutmeg and mashed garlic. Cook it on slow flame, constantly stirring with a whisk, until it thickens. The sauce should be overly seasoned, as the spinach, the mushrooms and the fish absorb a lot of flavor.

Layer the spinach and the mushrooms on the fish fillets, pour on the sauce and grate plenty of Parmesan cheese on the top.

Place the pan in the oven and bake for about 20 minutes, until the cheese on top becomes a nice golden brown.

SOLET

Everyone has his or her own solet (cholent) recipe, and family recipes are passed down from generation to generation. Some folks like dark beans, some like white beans and others, like me, prefer to mix them. All agree that for a good solet you need both smoked and regular meat.

Classic solet is baked for hours in an oven. Traditionally it was put in a sealed oven Friday before Shabbat fell to be ready to eat on

Saturday. But you can also prepare it on top of the stove.

For Facebook users, there is a solet interest group, which includes a recipe that uses four types of meat -- including ham! See www.facebook.com/group.php?gid=132617699568&v=info.

Andras Singer serves six types of solet at his Fulemule restaurant: solet served with eggs, with goose leg, with smoked meat and eggs, with goose liver and onion, with mixed meats and a non-traditional-sounding Mexican solet with chili.

He provided this basic recipe, which of course can be varied to suit individual taste.

Ingredients:

About 2 cups dried beans (Singer prefers dark beans)

1 large onion, chopped

4 tablespoons goose, duck or chicken fat (schmaltz is recommended, but you can substitute cooking oil if you wish a lighter taste)

Meat:

Singer's basic recipe calls for 1 1/2 pounds smoked beef brisket plus poultry legs -- 1 or 2 turkey legs, or 2 goose or duck

legs. But you can vary this to taste. Just make sure that you use at least 2 types of meat, and that one of them is smoked -- in Hungary it is easy to get smoked turkey or goose legs.

6 eggs in their shells, washed (Note: make sure that the eggs are fresh, as one bad egg could ruin the dish. Some people recommend cooking the eggs separately; others leave them out entirely.)

1 cup pearl barley, washed

Salt and freshly ground black pepper

1 tablespoon minced fresh garlic, or to taste

About 2 teaspoons powdered mild Hungarian paprika (or to taste)

Preparation:

Rinse the beans and soak them overnight. Preheat the oven to 275. While the oven is heating, saute the onions in 2 tablespoons of the fat until they become soft, using a very large flameproof baking dish, casserole or oven-proof pot. Stir about half of the drained beans into the onions. Add the meat, the eggs in their shell (see note above) and the barley. Cover with the remaining half of beans. Add salt, pepper, garlic and paprika, to taste, plus the remaining 2 tablespoons of fat or oil. Cover everything with water.

Cover the casserole tightly, place in the oven, and cook for 6 to 7 hours until the beans are very tender. (Check the solet after 4 or 5 hours and, if needed, add hot water.) When the solet is done, turn off the heat, but leave the solet in the cooling oven for another 2 or 3 hours. Adjust the seasonings to taste.

To serve, shell the eggs and quarter them. (Some people prefer to leave them whole or slice them.) Slice the brisket and remove the poultry meat from the bones. (Some people prefer to leave the poultry legs intact.)

SPICY ESZTER

"Spicy Eszter" Bodrogi is an influential Jewish food writer whose cookbook "Spice and Soul: Jewish Cooking Here and Now" and blog fuszereslelek.hu/ have had a powerful impact on the Jewish culinary lifestyle of today's younger generation of Jews in Hungary.

Her recipes, all kosher or kosher style, center on fresh ingredients and are elegant and often simple to prepare. Both her blog and her book also provide recipes for traditional foods and holiday fare, such as hamentaschen and matza balls. Hungarian speakers will find a treasure trove of gastronomic delight. Unfortunately, neither the blog nor the book is (yet) translated into English.

Poland -- Warsaw Jewish Book Fair coming up

The Jewish festival season is at hand..... most of my readers will know about the "big one" -- the Festival of Jewish Culture in Krakow, at the end of June/beginning of July, which celebrates its 20th edition this year  -- but there are many other festivals throughout the spring and summer months. I continue to add dates to the list that I post in the sidebar of this blog - click HERE.

Coming up at May 23-26 is the 13th annual "Days of Jewish Books" in Poland, sponsored by Midrasz, the Polish Jewish monthly.

Meanwhile, here's a link to the program of the Krakow Festival of Jewish Culture.

Budapest -- Eating Jewish

 Flodni advertised at Cafe Noe. Photo (c) Ruth Ellen Gruber

Here's a repost of an article I've written on  trends in Jewish eating in Budapest -- mentioning old classics (like the Fulemule restaurant and its six types of solet) as well as nouvelle places such as Koleves and Spinoza.

By Ruth Ellen Gruber (May 12, 2010)

BUDAPEST (JTA) -- Rahel Raj calls herself a 21st-century Yiddishe mama. The daughter of a rabbi and mother of a toddler, she and her family run a pair of popular Budapest bake shops that specialize in Jewish pastries such as flodni, a calorific confection of layered nuts, apple and poppy seeds that is one of the symbols of local Jewish cuisine.

"A modern Yiddishe mama is not someone who sits in a chair and says, 'Eat!,'" said Raj, a slim 29-year-old with long, dark hair. "I like to dress up, I have a profession, I have a baby -- but on Shabbat I serve a four-course Friday-night meal."

Raj is part of a burgeoning Jewish food scene in Budapest that’s making an impact on restaurant menus in the city and on the way Hungarian Jews eat at home. In addition to her pastry business, Raj writes a column for a local Jewish magazine and two years ago anchored a 10-part Jewish cooking series on a Hungarian TV food channel. On the show, Raj prepared dishes with several local Jewish cooks to demonstrate how old-style traditions now coexist with new forms of culinary practice, as Jews use food both to connect with their roots and reflect a contemporary Jewish lifestyle.

One of her guests was Andras Singer, whose award-winning Fulemule restaurant goes heavy on cholesterol-laden recipes handed down from his mother and grandmother. They include stuffed goose neck, chopped liver, spiced goose fat and six types of solet -- the Hungarian version of cholent, the slow-baked dish of beans and meat traditionally served on Shabbat.

But Raj also featured a young Jewish working mom who prefers to feed her family salads and Israeli favorites such as hummus and pita, which have become popular and easily available in Budapest in recent years thanks in part to an Israeli-run chain of hummus bars downtown.

Another guest was the influential Jewish food writer Eszter Bodrogi, who goes by the pen name Spicy Eszter. Bodrogi, who is in her late 30s, has helped spark new trends in Jewish at-home eating with a popular food blog and lavishly illustrated cookbook, "Spice and Soul."
Her message is that contemporary kosher (or kosher style) cooking can be elegant, easy, healthy and fun.
"Things are really different today," Raj said. "We want modern, lighter, quicker versions of the old traditional recipes -- using olive oil, for example, instead of goose fat. Or making gefilte fish with salmon, flavored with orange. Or instead of solet, maybe serving a barley risotto with smoked duck."
 [...]

Read Full Article at JTA web site

Poland -- tombstones recovered

The Foundation for the Preservation of Jewish Heritage in Poland reports that more than 60 Jewish tombstones used during the World War II to pave a courtyard of the Gestapo prison in the town of Mogielnica, south of Warsaw, have been discovered, unearthed and secured. After the renovation of the Jewish cemetery in Mogielnica, the stones will be returned to the cemetery grounds

Budapest -- Shameless Self-Promotion!

By Ruth Ellen Gruber

I can't help it. I love to see my books piled up in nice displays in book stores or prominently positioned in the window. About a week after the book launch of the Hungarian edition of Jewish Heritage Travel, I found "Zsido Emlekhelyek" in almost every book store I chanced on in Bpest.

Wroclaw -- White Stork Synagogue, and More

Photo (c) Ruth Ellen Gruber, 2008

By Ruth Ellen Gruber

After years of stop and start work, the historic White Stork synagogue in Wroclaw, Poland was rededicated this week. The May 6 ceremony was at the heart of four days of cultural events, religious services, commemorations and other activities. These also included an international conference on Jewish religious life in Wroclaw. The full schedule of events can be seen HERE.

The central performer was the Israeli-born, New York-based Cantor Joseph Malovany, cantor of the Fifth Avenue Synagogue. Malovany has used his wonderful voice to encourage and instill hope in Jewish revival in post-communist Europe for many years. He is, in fact, one of the first people I met in this world -- he perfomed in 1989 at the dedication of the newly restored Great Synagogue in Szeged, Hungary, and also at the Dohany St. synagogue in Budapest which, at the time, was still in sadly derelict condition: the roof sagged perilously under plastic sheeting, held up by metal bands. He has sung in Moscow, in Macedonia, in Bucharest, in Warsaw, and in many other places and on many significant occasions: one of the most poignant was in July 2001, when he chanted kaddish at the ceremony in the small eastern Polish town of Jedwabne, during which Poland's then-president Aleksander Kwasniewski, offered apologies for the fact that local Poles had massacred their Jewish neighbors there in 1941. (In 2004, Kwasniewski named him a commander of the Legion of Honor.)

(I can't resist including this video of Cantor Malovany at the Singer's Warsaw Jewish festival in the Nozyk synagogue, in Warsaw, a few years ago)

As I have written previously, restoration and other work on the White Stork synagogue has been spearheaded since 2006 by the Bente Kahan Foundation, established by the Norwegian singer and stage artist Bente Kahan.

The New York Times featured the Synagogue, Kahan and the Jewish Quarter in a recent travel article.

In recent years, Wroclaw’s formerly neglected Old Jewish Quarter, with Wlodkowica street as its anchor, has become one of the city’s hippest neighborhoods, thanks largely to the work of Bente Kahan, a Jewish-Norwegian singer who serves as founding artistic director of the Jewish Cultural and Education center of the White Stork, the city’s only remaining synagogue.

The 19th-century White Stork was once the center of one of the largest Jewish communities in Germany. Since 2005, when Ms. Kahan assumed directorship and started a private foundation to finance community efforts, the White Stork has seen extensive renovations. On May 6 the synagogue will officially reopen to the public at a ceremony unveiling a permanent installation about the history of Jewish life in Wroclaw.

The surrounding neighborhood has also been given new life. Spots like the student-friendly watering hole Mleczarnia, and Sarah, a candlelit restaurant that serves up takes on traditional Jewish dishes, have turned the out-of-the-way Wlodkowica street into one of Wroclaw’s most fashionable avenues.

If you are planning to visit Wroclaw -- don't forget that the annual Simcha Jewish culture festival takes place the last week of May.

Romania -- Conference in Bucharest

This year's annual Internation Jewish Studies conference at the Goldstein Goren Center at the University of Bucharest will take place May 27-28 and focus on Jews and the City -- on  "how the Jewish minority shaped and was shaped by the urban space along history. The diverse Jewish lifestyles, relations and spirituality patterns, which created a characteristic space within the rich context of urbanism, and their economic expression, artistic values and social ties."

I haven't see the list of speakers yet.

Poland -- New and fascinating article on the stories behind the epitaphs

 Bagnowka cemetery. Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber

The online Jewish Magazine runs another fascinating article by the scholar Heidi Szpek about the lives evoked by the epitaphs on Jewish tombstones, specifically those in the Bagnowka Jewish cemetery in Bialystok, where she has been doing research.

This time Szpek focuses on the reality behind the flowery and cliches language oftern used. Such epitaphs, she writes, led Jewish tombstone epitaphs to be described as

“exaggerated clichés that have nothing to do with the dead person”, “a Baroque ornament composed from a wreath of words and phrases”, “pompous”, and “overloaded thus hard to understand.” [...] More recently, in defense of the sincerity of these attributes, Monika Krajewska commented that these words offered “the system of values accepted by the Jewish community” – values that would include the centrality of Torah to Jewish life. 

The repetition of such phrases can indeed lull those who engage Jewish epitaphs – be they later ancestors of the deceased, the traveler who chances upon these Jewish epitaphs, or a translator such as myself, into not pausing to contemplate the sincerity and value of these words. As a translator of Jewish epitaphs, I am at times guilty of bypassing contemplation, assuming that the next inscription will offer yet another example of these stock phrases. Yet amidst this lull of expected repetition, unexpected phrases surreptitiously burst my complacency, offering words so precious and tender in tone to awaken in me a sense of the immense love of Torah that prevailed within the Jewish community of Bialystok [...]

 In particular, she writes of two epitaphs that "burst" her complacency. One is that on the tomb of is that of R. Aaron Lewin, who died in 1936. It reads:  "Here lies a man dedicated in charitable deeds, compassionate and engaged in Torah of God, prominent in Fear [of God] and wisdom, intelligent regarding truthful words and [one] who spread Torah with whispers all his days amidst the need, R. Aaron son of R. Meir Lewin. He died in a good name 11 Kislev 5697 [25 November 1936]. May his soul be bound in the bond of everlasting life."

She writes:

R. Aaron’s attributes of charitable, compassionate, scholarliness and reverence are repeated in inscriptions of other men still extant in the Bagnowka Beth-Olam in Bialystok, Poland. But that R. Aaron “spread Torah with whispers” is unparalleled. Such words give me cause to pause and contemplate: What does it mean “to spread Torah with whispers”? Did R. Aaron literally whisper words of Torah into the ears of his students, fellow scholars or family? Was the ‘need’ (ha-dahaq) which compelled him to spread Torah in whispers due to religious laxity or personal proclivities? Or was R. Aaron simply soft-spoken?

Read the full article HERE

 

Vienna -- Secret Garden-like Hidden Jewish Cemetery

 Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber

It's always a pleasure to come across new sights and experiences in places you think you know pretty well.... A case in point is the Jewish cemetery on Seegasse, in Vienna, which I visited for the first time on Friday. (Shame on me, I know, for never having gone there before...)

If you didn't know about it, you would walk right by.... the cemetery, the oldest preserved Jewish cemetery in Vienna, is entered by walking through the lobby of a modern municipal old age home at Seegasse 9, in Vienna's 9th district, a five minute walk from the Rossauerlaende U-Bahn stop. (This may seem a cruel juxtaposition, but from 1698 to 1934 this was the site of a Jewish hospital -- and also in Prague the Jewish community's state-of-the-art seniors' home looks out over the New Jewish Cemetery...)

Photo (c) Ruth Ellen Gruber

The Seegasse cemetery is believed to have been founded in 1540 -- the oldest legible stone dates from 1582 -- and it operated until 1783, when the Emperor Joseph II banned issued a decree banning burials inside what today is the "Gurtel" ring around inner Vienna. Many 17th and 18th century luminaries were buried here, including the financier and Court Jew Samuel Oppenheimer (who founded the Jewish hospital and restored the cemetery at the end of the 17th century) and Samson Wertheimer, who succeeded him as Court Jew.

Samson Wertheimer's tomb -- it's actually a mausoleum, and this is one end. Photo (c) Ruth Ellen Gruber

 Tourists near Wertheimer's tomb. Photo (c) Ruth Ellen Gruber

According to the guidebook "Jewish Vienna" published in 2004 by Mandelbaum Verlag, some of the few local Jews still living in Vienna in 1943 managed to rescue some of the tombstones, either burying them on the spot or transporting them to the Central Cemetery and burying them there.

In  the mid-1980s, after the discovery of these stones, the cemetery underwent a full restoration -- and the surviving stones were set up in their original places thanks to a map of the cemetery that had been made in 1912. Many of the stones are massive and feature elegant calligraphy, lengthy epitaphs and some vivid carving of Jewish symbols and floral and other decoration, similar to that on tombs in the Jewish cemetery in Mikulov, Czech Republic, and elsewhere in Moravia. Fragments that could not be put together were used to construct a memorial wall, similar to those that exist in other countries at restored cemeteries.

Photo (c) Ruth Ellen Gruber

Photo (c) Ruth Ellen Gruber

Budapest -- Book launch a big success!

There was an overflow crowd at the Budapest International Book Festival for the official launch of Zsidó emlékhelyek Közép- és Kelet-Európában -- the Hungarian edition of "Jewish Heritage Travel." It was really great to see so many people -- and I was gratified that most of them were people I didn't know!

We had some technical problems setting up the projector, which delayed the start of the event -- my photo-illustrated talk about Jewish heritage sites around the region. And also, the book's editor at Geographia press, who was supposed to moderate the event, wasn't there -- he got stuck in New York because of the volcanic ash cloud.....

Still, it went off well, and the audience I'm sure would have stayed much longer than the allotted hour.... 

I'm told that even though the book is not yet in most stores, there is a lot of buzz about it, and the publishers are thinking about having a few more events, which would run longer and enable more discussion with the audience.

This interest was certainly demonstrated today -- the book is a handsome, hardback edition and costs the equivalent of $20 a copy -- there were lots of sales during my book signing: one man bought four copies! And I'm told there will be articles and reviews in the press here.

I want to thank all involved for taking on the project and bringing out this edition!

Me with the book's translator, Laszlo Benke, after the signing

Hungary -- Book launch today

Today is the book launch for the Hungarian language edition of Jewish Heritage Travel at the Budapest International Book Festival..... I'm interested in seeing who turns up for my presentation.

Yesterday I attended the opening -- hundreds filled the venue's main theater to hear a "conversation" with Amos Oz, and then see Oz receive the festival's Grand Prize from Budapest Mayor Gabor Demszky.

Israel is the "country of honor" for the festival -- somehow my book (which doesn't touch Israel) is on the program as part of that!

Jewish Quarterly -- Virtual Judaism, festivals and all

Even though I've never used the term "virtual Judaism," that's what the Jewish Quarterly in London titled my article that ran in December.  It deals with festivals and other cultural developments, mainly in Poland. Read the full article at the web site by clicking HERE (you have to register, but registration is free).

Virtual Judaism

December 21, 2009b
by Ruth Ellen Gruber

Representation is a moving target. Jewish culture is undergoing such changes that to pin it down to one representation is an illusion.
       Prof. Jonathan Webber, 1999

I’m a Jewish vegetarian atheist.
      Jonathan Ornstein, director, Jewish Community Center, Krakow, Poland, 2009


In the mid-1990s I began exploring a phenomenon that I described as ‘filling the Jewish space’ in Europe. Along with the efforts to revive Jewish communal life and reclaim and reassert Jewish identity in post-Holocaust, post-communist countries, I observed what I called a ‘Virtual Jewishness,’ or a ‘Virtual Jewish World,’ peopled by ‘Virtual Jews’ who create, perform, enact or engage with Jewish culture from an outsider perspective, often in the absence of local Jewish populations.

I wrote about non-Jewish klezmer bands, and Jewish museums and Jewish culture festivals organized by non-Jews for a primarily non-Jewish public. And I also described university Jewish studies programmes whose students were mostly Gentile, as well as the commercial exploitation of Jewish heritage, including the promotion of Jewish-themed tourism to synagogues, Jewish cemeteries and other sites of Jewish heritage where few if any Jews live today.

Although I discussed the ‘virtually Jewish’ phenomenon in a general European context, some of the most visible (and to some observers most troubling) manifestations were — and still are — observed in Poland, the historic heartland of Jewish life in Europe, where, as the scholar Jonathan Webber once noted, ‘the remarkable characteristic of anything to do with Jews…is its intensity.’ 

A project undertaken by the London-based Institute for Jewish Policy Research (JPR) provided a vivid statistical illustration of this. Between May 2000 and April 2001, it attempted to ‘map’ Jewish cultural activities in four European countries with small Jewish communities. The countries chosen — Poland, Sweden, Italy and Belgium — have a total Jewish population of well under 100,000 and had very different Jewish histories both before World War II and during and after the Shoah. 

‘The results are simply astonishing, and as yet we have no idea what to make of them,’ Webber, who was an academic consultant on the project, reported in July 2001 at a conference in Budapest on Jewish identities in the post-communist era. ‘There is clearly no correlation between the considerable size of this cultural production and the percentage of Jews in a given total population of a particular country.’ It is almost, he added, as if ‘once one starts to have public Jewish culture, it simply continues to generate further events.’
Indeed, out of the four countries surveyed, Poland, with its tiny Jewish population (depending on how one defines ‘Jew,’ estimates vary from 3,000 to 20,000 or more in a total population of about 40 million), was by far the Jewish cultural champion, with 196 individual events and fully seven Jewish cultural festivals, including the annual Festival of Jewish culture in Krakow — the ‘largest and most important event’ recorded in the JPR survey.

The Festival — founded in 1988 by two young, non-Jewish intellectuals for a primarily non-Jewish public — takes place in Kazimierz, the historic Jewish quarter of Krakow, and nowhere, perhaps, has become more symbolic of the ‘virtually Jewish’ trends and the questions they raise than here.Centered on the most extensive surviving complex of Jewish built heritage in east-central Europe — synagogues, cemeteries, homes, marketplaces and other buildings and monuments, Kazimierz since the early 1990s has grown, and, indeed, been molded, into one of the major centers of Jewish tourism in Europe.

The post-communist development has seen the restoration of several synagogues and has brought new life and new business to what had long languished as the archetypical ‘Jewish ghost town.’ Even 15 years ago, much of Jewish Kazimierz was a derelict slum. At the same time this development has made the district one of the most prominent symbols of what has been called the marketing or ‘commodification’ of Jewish culture. The new Jewish-style cafes, boutiques, souvenir kitsch and constantly roving tour groups create an environment that has caused (and still causes) a deep sense of unease among some visitors, particularly as Krakow is only an hour’s drive from Auschwitz and often serves as a focal point for visits to the notorious death camp. 

Writing about Kazimierz in 2006, for example, in a review of Jan T. Gross’s 2006 book Fear: Anti-Semitism in Poland after Auschwitz, the American journalist Ruth Franklin scorned what she termed the ‘much ballyhooed renaissance of Jewish culture in Poland, complete with sold-out klezmer festivals and a popular brand of spirits called “Kosher Vodka.” She wrote: ‘Half a dozen Jewish-themed hotels welcome visitors to Kazimierz, with names like “Alef” and “Ester” and “Klezmer Hois”; the “Eden” sports mezuzahs on every door and advertises ‘the only mikveh bath in Poland,’ as if it were a Jacuzzi.’ She goes on, ‘This grim carnival of Holocaust tourism and Western capital is neither a sign nor a symptom of a greater change in Polish society. It is evidence only of the Polish national schizophrenia on the subject of Jews. It is lovely to restore old buildings and to cherish a culture that has perished. But the celebration of the Jews of Poland cannot substitute for a genuine confrontation with the manner of their disappearance: when, where and by whom. There is no indication that the consumers of ‘Kosher Vodka’ are interested in engaging in such a reckoning any time soon.’  

While it is hard to disagree with Franklin’s assertions, there is a bigger picture which she ignores. Poland does, indeed, have a certain schizophrenia towards its Jewish past but this schizophrenia has been demonstrated in loud and even lacerating public nationwide debates which is infinitely better, and ultimately more healthy, thatn the absolute denial and silence that existed until the 1980s. 

‘When I began working in Poland in 1990, it was almost completely taboo to tell your friends that you are Jewish,’ Poland’s American-born chief rabbi Michael Schudrich told me recently. ‘Today, it is just a normal thing to say to almost anybody here in Poland. What was taboo only 20 years ago, is today a curiosity or interesting or [indicates] respect — and for some [it is] of no consequence at all.’
Likewise, in July 2006, Michael Steinlauf, an American academic expert on Yiddish culture and Polish-Jewish relations and the author of the book Bondage to the Dead: Poland and the Memory of the Holocaust (1997), told me that to him, during the Jewish Culture Festival in Krakow, the Kazimierz district’s main square, Szeroka street, formed a symbolic ‘headquarters of the Diaspora’ thanks to the numerous cultural events and the many international Jewish artists, performers and fans who attended. I was speaking to him after he had enjoyed Friday night dinner with friends and family at one of the Szeroka street restaurants — a newly opened ‘mainstream’ restaurant, not one of the Jewish-style cafes. ‘We had a table for 11 and lit the candles,’ he told me. ‘The couple from the next table came over saying “Shalom Aleichem”. I’ve never done this anywhere else. It’s never been as easy to be a Jew than on Szeroka street the night before [the Festival’s outdoor final concert there].’

Krakow is home to several institutions promoting education on Jewish subjects. These include the Jewish studies centre at Jagiellonian University, founded in 1986, as well as the Jewish Culture Centre, established in 1993, as well as the Galicia Jewish Museum, founded by the late British photographer Chris Schwarz in 2004. The Jewish Culture Festival recently opened its own permanent culture and education centre called Cheder.
These institutions, which offer varied programs of lectures, classes, concerts and workshops, are generally run by non-Jews to serve the general public, including tourists. But all benefit from the input of Jewish scholars and Jewish religious and cultural figures.

The number of Jews in Krakow remains tiny — somewhere between 200 and 400 depending on whom you talk to. But the Jewish community has raised its own profile in recent years, in part thanks to the formation of a Jewish youth group, Czulent, in 2004 and also to the opening in 2008 of a modern Jewish Community Centre. (Mainly funded by World Jewish Relief and the American Jewish Joint Distribution Committee, the JCC project had a somewhat high profile from the outset. It came about, remarkably, at the urging of Prince Charles, who had visited Krakow in 2002 and was moved by the plight of the poor and aging Jews of the city. Charles himself returned to Krakow last year for its inauguration; wearing a kippah he helped affix a mezuzah to the door.)

The JCC director, Jonathan Ornstein, is a 39-year-old New Yorker who made aliyah and then moved to Krakow about seven years ago to teach Hebrew at the Jagiellonian University. Ornstein contradicts the stereotype of the traditional Jew as portrayed in the old paintings and photographs that fill books, decorate the local Jewish-style cafes or are caricatured in the wooden figurines for sale in souvenir shops and craft markets. Knowledgeable but iconoclastic, and an avowed ‘Jewish vegetarian atheist,’ he took part in an ‘atheist pride’ march in Krakow this year, carrying a sign reading ‘Thank God I’m an atheist.’ Not only that, he created a Facebook group called ‘I want the Beastie Boys to play the XX Jewish Cultural Festival in Krakow.’
Recently, I noted to Ornstein that that is increasingly little direct memory anymore in Poland of a time when the country was home to Europe’s largest Jewish population. For the student-age crowd that attends Jewish Culture Festival events or hangs out in the music pubs that have made Kazimierz the scene of trendy night life, what goes on today is what ‘Jewish’ means. Few of them can even remember a time before the Festival existed or before the district was a Jewish tourist attraction, with all the attendant commercialization.
He agreed. Kazimierz, Ornstein said, was to his mind not the ‘former’ but the ‘present’ Jewish quarter of Krakow.

‘Nobody alive today has a good memory of Kazimierz when it was better than it is now,’ he said. ‘There was the war, and then after the war it was derelict for decades. Now, it’s the hippest place in the city. The whole ‘former’ thing is based on history, not living memory.’
The success of the Festival of Jewish Culture in Krakow helped spark other Jewish festivals of various types around the country. In 2000, the JPR Mapping project identified seven of them. Today, the number is much greater: in 2009, I counted more than 20, including at least two Jewish film festivals.
Some were one-day affairs, others spanned a weekend or longer. Some took place in towns with small Jewish communities, such as Wroclaw, Poznan and Gdansk. Others took place where no Jews live today. These included the sixth edition of a festival dedicated to the Yiddish author Shalom Asch, scheduled for early December in the central town of Kutno, the third edition of an annual Jewish culture festival in the village of Checiny, a Jewish theatre festival in Ostrowiec Swietokrzyski, the annual Jewish culture festival in Chmielnik, a Jewish culture festival in Bialystok, another in Szczekonciny, another in Przysucha, and so on. Festivals celebrating a diversity of cultures and religions, including Judaism, took place in Lodz, Wlodowa and Szczebrzeszyn.

‘I often joke that now the mayor of every small town feels obliged to make excuses [if] he/she has no Jewish Festival in his/her town,’ Anna Dodziuk, a psychotherapist who is also a Jewish activist and editor, told me. ‘To put it short: it is politically correct now to explore the Jewish history of the local communities, to commemorate Jews of a shtetl who perished in Holocaust, to celebrate somehow Jewish culture. So more and more Jews start to feel secure enough to be openly Jewish (or to be visible).’
In fact, some of the festivals had religious observance at their heart. One of these was a Shabbaton weekend held in October in Kielce. Most of Kielce’s 25,000 pre-war Jewish were killed in Treblinka, but the town is far better known for what happened after the war; it is infamous for the July 1946 pogrom that killed 42 Jews, an attack that formed the basis of Jan T. Gross’s book Fear.

The event brought prayers to the synagogue for the first time since the Holocaust — the building has been used as an archive for nearly 60 years. It also included lectures, workshops, exhibitions, concerts and film screenings. It was the latest in a series of Shabbaton programs in long-disused synagogues in Poland organized by Michael Traison, an observant Jewish America lawyer who has an office in Warsaw and has spent much of his time in Poland over the past 15 years.

Jews and Catholics took part in the event. ‘For the first time in my life I could celebrate the beginning of the Shabbat,’ a Catholic man wrote on the Shabbaton web site. ‘I could feel myself what I already knew theoretically, namely — what the Shabbat means for Jews who treat their faith seriously. Boi kala is also a challenge or a question on how I, a Christian man, treat my “shabbat” — Sunday. Thanks to Jews’ testimony of how they treat their holy day, I treat my one more seriously.’
The biggest Jewish Culture Festival outside Krakow was the sixth edition of the annual ‘Singer’s Warsaw’ festival in the Polish capital at the beginning of September. Singer’s Warsaw is sponsored by the secular Jewish Shalom organization. Shalom was founded in 1988 and is headed by the Yiddish singer Golda Tencer, now in her 60s, who for years was the star of Warsaw’s State Yiddish Theatre — her husband, Szymon Szurmiej, has been head of the Theatre since 1969.

The Shalom Foundation has sponsored events such as highschool essay competitions on Jewish topics, concerts, art exhibits, Jewish film festivals, a Jewish song competition, and the like. Outside of Poland, however, it is best known for the remarkable 1996 exhibition and book And I Still See Their Faces.This was a collection of more than 450 photographs of Polish Jews, ranging from formal studio portraits to faded snapshots of everyday life. They were culled from photographs sent in — mainly by non-Jewish Poles — from all over Poland. The number of photos sent in, about 8,000, more or less equals the number of self-identifying Jews living in Poland today.

The exhibit showed the broadest cross-section possible of Jews in pre-war Poland, orthodox and secular; assimilated and traditional. As such it turned somatic and other stereotypes (including that of Jews as victims) on their head. In the pictures, wrote Tencer in an introduction to the book, ‘the light falls on faces still free of terror and fear. We can see on them quiet reflection, the joy of family life, a smile that manifests belief in a friendly world.’

Paradoxically, much of this sensitivity is trumped by theatricality in the way that the Singer Festival is mounted.

The Festival’s stated aim, according to its web- site is ‘to reconstruct the prewar atmosphere here in order to present the annihilated world of the Polish Jews.’ Unlike in Krakow, where the entire Kazimierz district remains largest intact, almost all of downtown Warsaw, including the Jewish quarter and wartime Ghetto, was destroyed during the Second World War. The Singer festival takes place in and around one-block-long Prozna street, one of the only streets in Warsaw’s historic downtown Jewish district to have survived.
During the festival, the dilapidated street is turned into a sort of stage, with old photographs of Polish Jews affixed to windows or hung from wires attached to the buildings. I admit that I haven’t attended the Singer Festival, but — from afar — the costumed, Renaissance Faire-style ‘performing the Jew’ that is described on the festival’s web site (and shown in posted pictures) makes me rather more uneasy than do many of the other manifestations of public Jewish culture:

Along Próžna Street we create Jewish cafés, quaint shops and workshops. We construct an old bookstore and a newspaper office in which [Isaac Bashevis] Singer worked in New York before the war. Each year we make a wine bar and a bakery. Everyone can come inside, and have a look at collected odds and ends in use at the beginning of the twentieth-century. There are lots of souvenirs to be bought from street vendors and many home-made tidbits to be tasted. Many characteristic figures appear in the streets during the festival: Hasidics, merchants, painters, shoemakers, tailors, printers, blacksmiths, barrel organ players, entertainers, florists. All of them contributed to making Warsaw uniquely colorful. During the festival, just as in the past, one can hear klezmer music, chants from synagogues, as well as well-known traditional Jewish songs, in the heart of the Polish capital. The past reality is revived by many exhibitions and plays, artists’ installations, scientific sessions, and meetings with writers and Jewish artists. Yiddish culture returns through prewar films, song and dance workshops, paper cutting, ceramics as well as Hebrew calligraphy, lectures and discussion groups.

My use of the term ‘Virtual’ deliberately played on the cyberspace concept of virtual worlds and virtual communities exiting on the Internet. Even back then, these included many, many Jewish websites.
‘People can enter, move around and engage in cyberspace virtual worlds without physically leaving their desks or quitting their “real world” identities,’ I wrote in my 2002 book Virtually Jewish: Reinventing Jewish Culture in Europe:

Online, however, they can assume other identities, play other roles and be, or act as if they are, whoever they want. Like virtual worlds on the Internet, the various aspects of ‘Virtual Jewry’ are linked together and overlapping. One can approach them either passively, as a mere consumer, or ‘interactively,’ in a participatory manner, through, for example, performance and interpretation. They may be enriched by input from contemporary Jewish communal, intellectual, institutional, or religious sources, or they may be self-contained within totally non-Jewish contexts.

Virtually Jewish came out several years before the advent of social networking sites such as Facebook, and also well before what has been called a ‘Virtual Diaspora’ took root in the online world known as Second Life, where a ‘virtual synagogue’, Temple Beth Israel, was established there in 2006.
One year later, reported 2Life Magazine, Second Life’s Jewish community was ‘more diverse in age, religious affiliation and […] geographical origin than any community could be in the real world, and it also includes many religious seekers who use Second Life as a tool to explore their own roots, many of them with little to no Jewish educational background.’

Second Life Judaism, it said, was ‘a unique intercultural dialogue within various streams of Judaism, within various Diasporas and Israel, within various age groups and with Jews and non-Jews. Judaism in Second Life is a mélange of different identities, in which age, origin, gender, and even religious affiliation are unimportant. It is an experiment with an uncertain outcome, but with obvious potential for new and creative ways to explore culture, heritage and identity.’

The ‘virtual diaspora’ in Second Life is symptomatic of an even broader Jewish presence in cyberspace which has grown exponentially in the past decade and which now includes many websites, blogs and Facebook groups that originate in Poland — among Jews and ‘virtual Jews’ alike.
Among the most impressive and inclusive of these is the so-called ‘Virtual Shtetl,’ a web portal set up by the huge new Museum of the History of Polish Jews, which is under construction in Warsaw. Its aim is to be both an information portal as well as a sort of Jewish social networking site. 

‘The “Virtual Shtetl” is a museum without barriers, a consequent extension of the real Museum,’ the website says. ‘Its main objective is to provide a unique social forum for everyone interested in Polish-Jewish life.’
The website includes constantly expanding databases of historic and contemporary photographs and archival information about specific towns all around Poland, as well as blog-like, frequently updated news items and announcements of Jewish interest related to Poland. In October alone there were more than 60 items posted.
‘Currently, our portal is a source of information but, in the future, it will also include an interactive system by which Internet users will interact with each other,’ the site says, in phrases that echo my own description of interaction in the flesh and blood ‘virtual Jewish world.’

The Virtual Shtetl, it says, ‘will create a link between Polish-Jewish history and the contemporary, multi-cultural world.’

These ‘virtual’ links will enhance links that already exist, creating a sort of clearing house for many activities that already take place. Indeed, the past decade already the Krakow Jewish Festival has included a ceremony at which the Israeli ambassador honors non-Jewish Poles who preserve, conserve and promote Jewish culture and memory.

It is all part of a process of ‘normalisation’ Dodziuk said. ‘I’m sure it has its influence on a Jewish perception of the situation in Poland.’ For local populations in many places, she said, ‘These pre-war Jewish inhabitants have become “our people,” part of our local tradition.’ Earlier this year, she added, on a trip with an Israel friend through eastern and southeastern Poland, she met many people in small towns who now considered the Jewish history of these one-times shtetls part and parcel of their own local past and personal memories.
‘It is,’ she said, ‘obviously much more and much deeper than political correctness.’

Poland -- paying tribute

 Belzec. Photo (c) Ruth Ellen Gruber

In the aftermath of Saturday's plane disaster that claimed the life of Poland's President and dozens of other senior political, military and intellectual figures, most attention -- naturally -- has been paid to the death of President Lech Kaczynski.

As many of the tributes to him point out, Kaczynski devoted much time and pro-active interest in promoting Jewish causes. He was the honorary patron of the annual Festival of Jewish Culture in Krakow and was a key figure in the decision to found the Museum of the History of Polish Jews, currently under construction in Warsaw: it was during Kaczynski's term as mayor of Warsaw that the city donated the land for the museum.

Others on the doomed plane, however, took an active role in fostering Jewish-Polish relations and, in particular, caring for Jewish heritage and Holocaust memorial sites. Many in the Jewish world lost close personal friends....

Tomasz Merta, Secretary of State in the Ministry of Culture and National Heirtage as well as the General Inspector of Monuments, is described by the Auschwitz Memorial and Museum and  "a man of exceptional insight, understanding and personal sacrifice for the cause of historical memory and the education of new generations."

In an article for JTA, David Harris of the American Jewish Committee pays tribute in particular to the diplomat Mariusz Handzlik and Andrzej Przewoźnik, the  secretary-general of the Council for the Protection of Struggle and Martyrdom Sites.

Mariusz and I shared a deep admiration for Jan Karski, the Polish wartime hero who later joined the faculty of Georgetown University. While serving in the United States, Mariusz befriended Karski, becoming his regular chess partner. They were playing chess when Karski suddenly felt ill and died shortly afterward. Together, Mariusz and I cried for this man who, at repeated risk to his own life, had tried to alert a largely deaf world to the Nazi’s Final Solution

And when Mariusz was assigned to the Polish Mission to the United Nations, he proudly told me that now he would be in a position, together with his colleagues, to help Israel in the world body. He wanted the Israelis to know they had friends at the United Nations, which largely was seen as hostile territory for Israel.

Andrzej Przewoźnik was secretary-general of the Council for the Protection of Struggle and Martyrdom Sites.
I first met him when the Polish government and the American Jewish Committee joined together to demarcate, protect, and memorialize the site of the Nazi death camp in Belzec, located in southeastern Poland. In less than a year, more than 500,000 Jews were killed in an area barely the size of a few football fields. Only two Jews survived.

In June 2004, after years of planning and construction, the site was inaugurated. As the late Miles Lerman said at that solemn ceremony, “No place of martyrdom anywhere is today as well protected and memorialized as Belzec.” That could not have occurred without Andrzej’s pivotal role. He helped make it happen, overcoming the multiple hurdles along the way. By doing so, he ensured that what took place at Belzec, long neglected by the Communists, would never be forgotten.

 Belzec, indeed, is one of the most powerful memorials to the Shoah: the entire area of the camp has been turned into a sculpture... and there is also an excellent museum.

Hungary -- Jewish Heritage Travel Hungarian edition to be launched April 23

For anyone in Budapest April 23 -- the launch is at the Budapest International Book Festival, Kner Imre terem, 5 p.m.

Warsaw -- Festival of New Jewish Music

A reminder that the Festival of New Jewish Music in Warsaw starts today and runs til April 12. Information and program HERE.

For other Jewish music and culture festivals throughout the coming months, see the link in the sidebar of this blog!

Sarajevo -- travel article in Jewish Week

Old Synagogue, Sarajevo. Photo (c) Ruth Ellen Gruber

Jewish Week runs a travel piece by Hillary Larson on Sarajevo,  describing the Bosnian capital as "safe, restored and beautiful." Afterall, the Bosnian war ended 15 years ago....and even when I last visited, five or six years ago, it had regained much of the lively vitality of its pre-war days.

Larson writes:

Now is the time to visit Sarajevo, which has developed a welcoming tourism infrastructure but has yet to be blanketed with Western chains. Bosnia and Herzegovina is still inexpensive by European standards: You can eat well in a restaurant for under $10, enjoy a wide range of hotels for less than $100 per night and take buses all over the country for the cost of a New York taxi ride.

 Larson briefly describes Sarajevo's several important Jewish sites, such as the Old Synagogue (now a Jewish museum), the New Synagogue (a gallery), the Ashkenazic synagogue, and the Old Jewish Cemetery. (But fails to mention the Sarajevo Haggadah, the 14th century manuscript, preserved in the National Museum, that was brought to the Balkans from Spain and is the enduring symbol of Jewish presence in the region.)

 Sarajevo Ashkenazic synagogue. Photo (c) Ruth Ellen Gruber

 
See the much fuller report that I posted here last year, which also links to a wonderfully colorful description of Sarajevo by Bob Cohen.

List of Jewish festivals is growing

Just a reminder for readers to check the list in the sidebar -- of Jewish culture/arts/music/film, etc festivals coming up in Europe this spring/summer/fall.

So far, I have put nearly 30 festivals on the list.... with more, I'm sure, to come.

Click HERE to see the full list.

Poland -- Long, interesting article on the presence of the Holocaust in Polish art

A long and detailed article.

See full article HERE


 By Katarzyna Bojarska

Polish artists - those born before the war, those who survived the Shoah and its witnesses alike - produced several works pointing to both the presence of war trauma and the impossibility to represent it by means of traditional imagery. Nevertheless, art did not dissolve into silence, nor did culture disappear by the mid 20th century. Attempts at the artistic representation of reality and at overcoming both the lack of Holocaust iconography and the decline of mimetic representation have not vanished. What Eleonora Jedlińska²
and many other authors call "the end of man" was taken up by many artists and in many ways, although - let us put it directly - it has not at all been the only subject of postwar art. It is not easy to give priority to one manner of depicting this historical phenomenon, and it seems obvious that particular generations of viewers and artists favoured different tendencies. The tone which seemed to be dominant for quite a long time was serious meditation connected with lamentation and the limiting of means of visual expression, on the one hand, and screaming associated with the imperative to testify, on the other. War experience gave birth to a conflict between the desire to tell the truth, to testify, and the awareness of the unsuitability of traditional visual conventions as well as of the insufficiency of the hitherto existing language of art.

"Cień człowieka / A Shadow of a man"	"Uwięziony / Imprisoned"
Zbigniew Dłubak, series "Wojna / War" courtesy of the Museum of Art in Łódź, photo: Piotr Tomczyk

After the war it seemed that on the terrifying phenomenon of dehumanised mass death, one could either scream or cease to speak.

Read full article

A New Take on the Shtetl

 The road to the old wooden synagogue, Pakruojis, Lithuania 2006. Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber

Alana Newhouse has written a long article in the New York Times magazine that highlights the way -- possibly the deliberately manipulated way -- that Roman Vishniac's famous photographs molded our imaged and collective memory of the shtetl.

She profiles Maya Benton, a young curator who has uncovered thousands of unpublished photographs by Vishniac and also revealed the extent to which he apparently made up captions and descriptions to give his published pictures a more dramatic narrative -- a narrative that highlighted poverty, fear, persecution and poignancy.

As Benton has discovered, Vishniac released, over the course of a five-decade career, an uncommonly small selection of his work for public consumption — so small, in fact, that it did not include many of his finest images, artistically speaking. Instead the chosen images were, in the main, those that advanced an impression of the shtetl as populated largely by poor, pious, embattled Jews — an impression aided by cropping and fabulist captioning done by his own hand. Vishniac’s curating job was so comprehensive that it would not only limit the appreciation of his talents but also skew the popular conception of pre-Holocaust Jewish life in Europe.

Read the full article

Listen to Alana interview Maya Benton on Tablet Magazine

Barbara Kirshenblatt-Gimblett is quoted in the article, and the sort of "revivisionist" take triggered by the new discoveries regarding Vishniac's photos sent me back to read Barbara's introduction to a 1995 edition of the classic book Life is with People: The Culture of the Shtetl, by Mark
Zborowski and Elizabeth Herzog, originally published in 1952 by Schocken.

Though a great popular success, Life is with People poses several vexing problems, among them the identification of East European Jewish culture with the shtetl. During the fall of 1948, as the researchers struggled over what to call the culture they had been studying, they identified shtetl with the prototypical "enclave community" that carried the "core culture" of East European Jews. Shtetl became, in their thinking, a microcosm of the East European Jewish culture area, visualized as a sea of Christian culture dotted with little Jewish islands. Encapsulated in self-contained shtetlekh, the perfection of this hermetic world was sustained, the team argued, by isolation, hostility, and resistance to change. So palpable was this sense of the shtetl's hermetic seal that Elizabeth Herzog, one of the book's authors, suggested that the researchers ask their informants "Were you ever curious about the world outside the shtetl? Did you ever want to go outside the shtetl and walk around?"

You can read the full introduction at google docs by clicking HERE

Budapest -- My latest Centropa column, a guide to the Seventh District

In my latest travel column for Centropa.org, I provide a guide to some of the restaurants and cafes I like to patronize in Budapest's new "bar vortex" -- the former Jewish quarter. Venues I profile include the cafes and restaurants Siraly, Szoda, Szimpla, Dupla, Szimpla kert, Carmel (kosher), Hanna (kosher), Spinoza, Kadar, Barladino -- and more.

By Ruth Ellen Gruber

BUDAPEST -- The last time I wrote about Budapest on Centropa I provided an itinerary of Jewish sights and resources, most of them in and around the city's Seventh District, the old downtown Jewish quarter anchored by three grand synagogues forming a so-called "Jewish triangle."

That was eight years ago, and the former Jewish quarter still had the reputation of being one of the city's poorest inner districts. There were some signs of incipient gentrification, but World War II bullet holes pocked many crumbling facades, vacant lots yawned, and the grimy streets were dark and uninviting.

A lot has changed since then. Much of the District is still neglected. But already at the end of 2007 the New York Times ran a travel story called "Out of Darkness, New Life" that described how the district's "history and recent rise to trendiness" evoke "comparisons to the Lower East Side of New York." A recent issue of Time Out Budapest magazine went even further, terming the Jewish quarter a major city "bar vortex."

In fact, the district burgeons with new cafes, clubs, bistros and wine bars that attract a young, hip -- and often Jewish -- crowd. At the same time, though, this type of growth has been paralleled by controversial urban renewal projects that have seen many old buildings torn down and replaced by rather soulless modern structures.

A citizens group, OVAS, has been formed to lobby for the protection of what remains -- particularly in light of real estate corruption involved in some of the development schemes. The Mayor of the Seventh District himself, in fact, was jailed last year on suspicion of bribery and abuse of office related to property transactions.

I've maintained a small apartment in the Seventh District for more than a decade. Though I only spend part of my time here, I've been observing the changes in the quarter up close; after all, it's my neighborhood.

In particular, I enjoy the new venues and Jewish haunts that have nothing to do with a nostalgic sense of a vanished past but everything to do with how Jews in Budapest -- and particularly young Jews in Budapest -- are experimenting with ways to build a lively present and, one hopes, a sustainable future.

With this article, I would like to introduce readers to some of the haunts in and around the Jewish quarter that I tend to frequent: whether for breakfast cappuccino or afternoon espresso, for an inexpensive lunch, or for dinner or late night drinks and conversation. Or simply as somewhere to sit and use the free WiFi internet that most venues in the district seem to offer.

Read full story

London -- Great NYTimes Review of Newly Revamped Jewish Museum

Congratulations to Rickie Burman, director of the newly reopened Jewish Museum in London, and her team! The reviews of the museum, which just reopened after a multi-million dollar expansion and redesign, are glowing. The latest is in the New York Times.  The article, which describes the museum as a "carefully thought-out museum" whose expansion and redesign has established it "as an important addition to a new generation of Jewish institutions in cities including San Francisco and Warsaw,"       also has a slide show.

Egypt -- Formal opening of restored synagogue cancelled

L'Chaim, everyone. This makes one question the definition of "provocative."

Egypt cancelled Sunday's formal ceremony opening the a renovated Maimonides synagogue in Cairo -- protest at what antiquities chief Zahi Hawass called "provocative" Jewish and Israeli actions. The even was to have taken place one week after the synagogue was rededicated in a ceremony attended by about 150 people, including the US and Israeli ambassadors.

AFP reports that both Hawass and Culture Minister Faruq Hosni had been due to attend Sunday's cancelled event.

Citing press reports, Hawass said in a statement that the cancellation comes after "provocative" acts during the March 7 ceremony in Cairo's ancient Jewish quarter.

He referred to "dancing and drinking alcohol in the synagogue, as reported by several newspapers," and said such acts "were seen to provoke the feelings of millions of Muslims in Egypt and across the world."

The decision was also taken at "a time when Muslim holy sites in occupied Palestine face assaults from Israeli occupation forces and settlers," Hawass said.

He was referring to clashes at Jerusalem's Al-Aqsa mosque compound and plans to include two contested West Bank holy shrines on a list of Israeli heritage sites.

Read full story

AP reports  that "The cancellation was largely symbolic as the restoration is complete and the synagogue has been reopened."

The March 7 dedication ceremony at the synagogue, named after the 12th century rabbi and intellectual Maimonides, was closed to media and included half a dozen Egyptian Jewish families that long ago fled the country. No Egyptian officials attended the ceremony. A group of about 11 Hassidic Chabad-Lubavitch rabbis also came to Cairo from the United States and Israel and sang at the event. Attendees also said toasts were made.

Read full story

Venice -- Wall to ancient Jewish cemetery damaged in storm

A rare snowfall has resulted in damage to the wall surrounding the ancient Jewish cemetery on the Lido island in Venice. The heavy snow caused several trees to topple onto it, causing two sections to crumble. The tombstones and monuments were apparently unharmed.

You can see pictures on the Italian travel blog "il reporter"  by clicking HERE.

The cemetery dates back to the 14th century and several years ago underwent an extensive restoration to shore it up in the wake of damage caused by water seepage and neglect.

Poland -- synagogue in Bedzin renovated and reopened

 Before and After pictures from the Cukierman Gate web site

By Ruth Ellen Gruber

Mazel Tov! The Cukierman prayer house, the little private synagogue found hidden in an apartment block in the Silesian town of Bedzin in southern Poland, has been renovated and reopened to the public thanks to a grant from the province. The striking wall paintings that show scenes of Jerusalem, musical instruments and other motifs, were preserved and restored during the six-month restoration project. The prayer house will be open every Saturday afternoon.

Thanks to the last year’s subsidy from the Śląskie Province Conservation Officer it was possible to renovate and partly reconstruct the surviving polychromes. Apart from renovating the paintings, the interior of the prayer house was also slightly rearranged, so that it would be adapted for meetings with young people and all participants of cultural events. [...]  The Cukerman prayer house is one of about forty prayer houses that have survived and are open to visitors in Poland, and it is the only relic in the Śląskie Province, reminding of its past and its Jewish community.

For more information see the Cukierman Gate foundation Web Site -- there are lots of photos documenting the restoration process.

I visited the hidden prayer house last summer and wrote about it on this blog, describing how it is always inspiring to meet  people who take it upon themselves to care for and promote sites of Jewish heritage in Poland (and elsewhere).

London -- More on New Jewish Museum (by someone who's actually seen it)

The Times of London reports on the new Jewish museum in London -- writer David Aaronovich has actually seen it.

Five years ago I first went to an exhibition at the small Jewish Museum in North London. I suppose I saw it as a rather charming bijou museum, mostly about Jews showing things to other Jews. On March 17, however, it will be relaunched as a much bigger enterprise: the museum I was taken round last week by its director, Rickie Burman, was altogether a different proposition.

The Jews are the nation’s oldest minority, and the first Jewish Museum, mostly of objects from the practice of Judaism in Britain, was opened in 1932. Much later a second museum, devoted to the distinctive history of the Jews of the East End of London, started up in Finchley. In 1995 these two institutions merged into one museum located in two terraced houses in a street not far from Camden market. The museum had already bought the premises backing on to the terrace — a piano factory — for some £4 million. Two major benefactors helped to raise nearly £6 million, to set alongside £4.2 million granted by the Heritage Lottery Fund. The museum closed in 2008 to be reshaped under the old skin of the building. Now it’s ready to emerge. 

[...]

You enter the museum through a series of moving images projected onto five screens, depicting the life and words of a variety of modern British Jews. They include an Edward Lear-bearded, accented Hasidic rabbi; a young gay Jew; an ex-army Jewish princess; the concentration-camp survivor and former British weightlifting champion Ben Helfgott; a London cabbie who had fought in the Yom Kippur war of 1973; a woman Chinese convert to Judaism; a smoked-salmon magnate; and a Guardian journalist. The films are beautifully made and the idea of representing “different ways of being Jewish” is, I think, realised.

Then, right in front of you, is the museum’s “scoop” item. In 2001, excavators in Milk Street in the City of London uncovered a sunken bath made out of green sandstone, 4ft wide and 4ft deep, reached by seven steps. Its location, on the site of a house owned by a Jewish family in the late 13th century, identified it as a mikveh, or ritual bath, typically used by women after menstruation or before attendance at synagogue.

[...]

 There is an interactive “ask the rabbi” feature, in which those who enjoyed A Serious Man can put questions to four rabbis of different denominations (Jews like to argue), and an electronic Ten Commandments. The largest gallery tells the tale of the Jews of Britain through history: the 18th-century Jewish pedlars, the Jewish bare-knuckled boxers, the Jew Bill of 1753 which had to be repealed because of public outcry over naturalisation rights given to Jews, the first Jewish public men, and so on.

Part of the display is in “street” form, representing life in the Jewish East End, and allows visitors to follow members of a Jewish family circa 1900 in their daily lives. There’s even a pot, where you lift the lid and it smells of chicken soup. Very poignant is the small collection of items left and never reclaimed from the deposit boxes in the Poor Jews’ Temporary Shelter. For children and exhibitionists there’s a chance to dress up like characters from the old, lost Yiddish theatre.

Egypt -- Restored Synagogue to be Dedicated

 

 Video of work on the synagogue

 By Ruth Ellen Gruber

This is a bit off geographic topic, but (as Rabbi Andrew Baker notes in an op-ed today) after an 18-month restoration project by Egypt's Supreme Council of Antiquities, this historic Maimonides (or Rambam, or "Rav Moshe") synagogue and yeshiva in Cairo is to be reopened and rededicated next week.

Sam Gruber has reported that

This is the first major restoration of Jewish site in Egypt since the much-heralded restoration Cairo's Ben Ezra Synagogue in the 1980s and early 1990s, a project put in motion during the euphoria following the Camp David Accords. [...] The Synagogue is actually a 19th century construction that replaces older buildings, but is adjacent to  an historic and venerated yeshiva associated with Maimonides. - which itself has had a recent history of disasters - recurring flooding from underground water and 1992 earthquake damage. The Yeshiva rooms have niches where, until recently, sick Jews, Muslim and Christians would spend the night praying for their recovery, or for women especially, fertility.

Baker, the director of international Jewish affairs for the American Jewish Committee, has an op-ed in the International Herald Tribune/NYTimes web site about the synagogues, the restoration and the politics around the project.  For the past five years Bakes has met regularly on behalf of the American Jewish Committee with Egyptian officials to press for the preservation of Jewish heritage, which, in addition to Rav Moshe, includes a dozen synagogues and several cemeteries in Cairo and Alexandria, most of them in poor repair.

The nearly $2 million restoration involved a team of Egyptian experts. Few people were aware of it until last September when Dr. Zahi Hawass, Egypt’s antiquities czar, brought reporters to the site and declared: “It’s part of our history. It’s part of our heritage,” Dr. Hawas proudly declared. Some cynics suggested that the project was initiated to shore up the candidacy of Egypt’s culture minister, Farouk Hosny, in his unsuccessful bid to head Unesco.

But, write Baker: this was not just any synagogue. Rav Moshe was considered to have special healing powers. One elderly Egyptian Jew now living in Europe told me how his childhood stuttering disappeared after his mother made him spend the night there. His miracle cure was a commonplace experience for many of Cairo’s Jews who sometimes called it the “Jewish Lourdes.”  [...]

In Maimonides’ day, Cairo’s Jewish community was a center of scholarship and commerce, a hub of Jewish life for the entire Middle East. When[ King] Fuad ruled Egypt, more than 80,000 Jews were among his subjects. They were an active, integral presence in the business and cultural life of the country. But that all changed after Israel’s creation in 1948, and especially after Gamal Abdel Nasser seized power in 1953, prompting a mass exodus of Jews. Today’s Jewish population in Egypt is a mere few dozen. [...]

Both Farouk Hosny and Zahi Hawass came to accept the argument that the preservation of Egypt’s rich Jewish heritage was also their obligation. Slowly but quietly — always quietly — they drew up plans for restoring most Jewish religious sites. They even endorsed our proposal that one of the restored synagogues should serve as a Museum of Egyptian Jewish Heritage, a place that would tell of the long, rich history of Jewish life in Egypt. Only a few knew. Every meeting I had with these Egyptian officials ended with the same admonition — “Please, do not tell anyone.”

Why the secrecy when most governments would want the world to know of such commendable preservation work? In Egypt, the history of living alongside Jewish neighbors has been replaced with the demonizing of Israel, and often of Jews as well. The historic 1979 Egyptian-Israeli peace treaty has for too long been ignored by Egypt’s cultural elites who have steadfastly rejected any normalization in relations. Minister Hosny and his colleagues have had reason to fear that Egyptians would react with anger when told of the restoration work.

But the word is out now. And Zahi Hawass, an archeological legend known around the world for touting pyramids and the treasures of King Tut, is now reading up on the deeds of a medieval rabbi. Dr. Hawass promises that six more synagogue buildings in Cairo will be restored within two years. Egypt’s Jewish artifacts will never rival those of the Pharaohs. But reminding today’s Egyptians and others in this troubled region of a time when Jews were a natural part of Egyptian society is important. It may even be a ray of hope when hope is so hard to find in this region. Maybe there will emerge one more miracle to credit to Rav Moshe.

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