Latvia: Rezekne Green Synagogue Restoration Update

Rezekne, Latvia. Green Synagogue.  Photos: Aadne Sollid (2009). See more project photos here.

Latvia: Rezekne Green Synagogue Restoration Update 
by Samuel D. Gruber
 
(ISJM) David Michaelson has provided me with an update and links on the long hoped for/planned restoration of the Green Synagogue of Rezekne, Latvia, a project which he first brought to my attention almost ten years ago.  David's great-grandparents were from Rezekne, a town which had the substantial Jewish population of around 20,000 people before 1900.  At the time of the Second World War only 10,000 Jews lived there,  and now only small number - a few dozen Jews at most - still live there.  He and his wife first visited Rezekne in 2003 and were shown the closed and dilapidated (Green Synagogue, built 1845) by Rashel Kuklya, head of the small Jewish community.  The building was last used by the Jewish community in the early 1990s. 

The Green Synagogue, which is built of wood, is the only synagogue building (of at least 11) to have survived in Rezekne.  While the government had considered restoring the building as a museum, the cost of the project (then estimated at $160,000 - $165,000) was daunting.  At that time the emphasis on Jewish heritage and Holocaust commemoration  projects was in Riga, the capital of the country and where most of the country's Jews live today (Riga's beautiful Egyptian Revival/Art Nouveau Peitav synagogue was restored in 2009).  The Kadisha Synagogue in Daugavpils was also restored in the past decade.  But the survival of the Green Synagogue is now more important than ever, since the wooden synagogue in Subate, Latvia, was destroyed in 2009.

David, however, was not to be put off.  With some assistance from the International Survey of Jewish Monuments and Meier Melers of the Jews of Latvia museum in Riga, David was able to submit an application to the World Monuments Fund, which WMF approved for funding of a preservation plan. At first, the hope was the EU funding would become available for the restoration.   Eventually, however, a Norwegian team adopted the project and after several attempts received funding.  It appears that the WMF-funded plan is still the basis for the project, which will begin this spring. 

Norway is not a member of the European Union, but to have access to the European markest, the country is required through the Agreement on the European Economic Area (EEA Agreement) to support projects in "new" EU countries.  The Green Synagogue project is one of these,  costing 711 000 EURO (close to one million US dollars).   85% of the funding come from Norwegian grants, 10%  is from the Latvian culture ministry, and 5% from the Rezekne municipality. 

It is interesting to note that the basis of the project is the exchange of restoration, craft and education skills between Norway and Latvia, and  unlike similar projects funded by international donors, the Jewish history and significance of the building did not (at least overtly) play a major part the scope of the project.   

The restoration of the building will engage students and teachers from Sam Eyde vgs, the Lunznava vocational school, the technical school Vilanu, the Rezekne art school and local artisans in Latgale; organize and strengthen cooperation between regional (latgalske), National (Latvian) and international (Norwegian) craftsmen, teachers, students and authorities; organize workshops for participants to develop meeting and communication models; and rain craftsmen, teachers and students in the restoration of wooden structures. 

According to the project website the synagogue was chosen because the wooden construction is similar to that in Norway from the beginning of 18th century (the synagogue was built around 1845),  it is not privately owned, and it is the only surviving wooden synagogue in the area.   

The Green Synagogue is one-and-a-half story square-plan building with a shallow four-slope roof.  The facade is modest; the windows of the ground floor have semicircle lintels, and above them are "blind windows".  Inside, benches, bimah and Ark are still intact, but these may not be original to the building.  A one-and-a-half story glazed gallery is above the main entrance.  The building suffered significant water damage until the roof was repaired with government funds a few years ago. The interior painted ceilings are in bad condition with sections missing and the interior walls also are damaged. Overall, the exterior is in better condition but also shows signs of damaged timbers including some damage that may be the result of vandalism over the years. 

After restoration (which should take 18-24 months) the synagogue will be a part of the Latgale (which is the region of Latvia Rezekne is in) Cultural Museum.  It will be available for use as a synagogue upon request. It is not clear how this work, but militarism arrangements have been made at restored historic synagogues in other countries. 

Here is the Norwegian website describing the project: (Google Translate does a good job with it)

http://www.austagderfk.no/Vare-virksomheter/Videregaende-skoler/Sameyde-videregaende-skole/Satsingsomrader/Synagogeprosjektet/

More pictures can be found here:

http://www.austagderfk.no/Vare-virksomheter/Videregaende-skoler/Sameyde-videregaende-skole/Satsingsomrader/Synagogeprosjektet/Bilder-fra-synagogeprosjektet/

Poland: Prayer house in Kielce to be Rescued

I'm cross posting this story from Jewish Heritage Europe the new go-to site for information about Jewish heritage sites in Europe.  I helped begin and edit this site about six years ago but it fell into stagnation.  The Rothschild Foundation and journalist, author and blogger Ruth Ellen Gruber have revived and remade it into something much for appealing - and up-to-date. cehck out the entrie site and subscribe to the Facebook link, too. 

Poland — Prayer house in Kielce to be rescued

Posted on February 28, 2012 by admin

A dilapidated small Jewish prayer house in the town of Kielce is to be moved from its current position in the back yard of a tenement house to nearby the Jewish cemetery in order to rescue it from falling into total disrepair and to enable development of the tenement site.
A report in a local  Kielce newspaper, and quoted by Virtual Shtetl, said that the 54-square-meter private prayer house was built in 1922 at 3 Slowackiego by a local entrepreneur named Herszel Zagajski, who owned a limestone plant.

[T]his house is one of three such buildings in Poland that have survived to the present day. Additionally, in Kielce, for historical reasons, it has become a symbol. The whole action enjoys the support of the Chief Rabbi of Poland and the Jewish Community in Katowice. Cutting the building, its transportation, reconstruction and renovation, which pose the most difficulties, will be completed by the Dorbud company. Presently, drafts, plans and necessary agreements with the monuments’ restorer are being made. The company wants to obtain subsidies from the Fund of Norway. In all probability, the building will be transported to the municipal land next year.

Read full story

Poland: Virtual Tour of Przysucha Synagogue

Poland:  Renovation Plans and Virtual Tour of Przysucha Synagogue

Przysucha, Poland. Synagogue. Photo: Ruth Ellen Gruber (1990s)

Przysucha, Poland. Synagogue. Photo: FODZ (2009)

Now that the restoration of the synagogue in Zamosc, Poland is complete, the Foundation for the Preservation of Jewish Monuments in Poland (FODZ) is turning its attention to the great synagogue of Przysucha (Yiddish: Parshishe vel Przishe).   FODZ has begun efforts aimed at revitalizing the 18th-century synagogue into a vibrant cultural center to serve the needs of the visiting Jewish groups and the local community.

Even if you cannot go to Poland, you can get a good sense of what si left of the structure from a  virtual walk through the 18th century synagogue in Przysucha.  The big masonry synagogue was built between 1774 and 1777, during a period when Przysucha was an important center of Hassidism and gained considerable renown for its tzadikkim (religious leaders) Abraham of Przysucha (d. 1806), Jacob Yitzhak ben Asher (1766-1813), known as the Holy Jew of Przysucha and credited with being the first propagator of Chassidism in Central Poland, and the latter’s disciple Simcha Bunem (1784-1827).  Their ohelot (small structure protecting their graves in the Jewish cemetery), were (re?)built  in the 1980’s are regularly stops for  Hassidim religious pilgrims.

 FODZ took ownership of the long neglected site in 2007 and the following year carried out protective renovations. The building, however, still needs urgent repairs. In December 2009 construction and conservation documentation was completed, and FODZ can now apply for European Union funds to start the restoration and adaptive use work.  Private funds will also be needed for significant parts of the work.

The massive limestone synagogue has an area of 650m², and it towers over the small town (current population: 6800).  The rectangular prayer hall has a vaulted ceiling that descends in its central part on to the four-piered central bima (reader’s podium).  A typical example of the once-common Polish 'bimah support' masonry synagogue. The aron ha-kodesh (Ark) niche in the is framed by a portal topped with stucco griffins.  The synagogue originally would have had brightly colored wall decorations.  A few fragments are preserved on the walls.

See picture galleries here:
ARCHITECTURAL DRAWINGS
THE SYNAGOGUE IN PRZYSUCHA

Before the Second World War Jews constituted over 60% of the town’s population.  The community was entirely destroyed - the people murdered and a two centuries of Jewish life and culture
ended and were mostly forgotten.  Only the synagogue survived as an abandoned ruin.  There were some unsuccessful efforts at restoration undertaken in the 1960s and in 1970, including repairs to the roof, but overall, the building condition is very bad will need extraordinary measures to make it whole and useful once again.  I do not know how fine a restoration is planned.  I would propose that the space not be over restored, but left with some of raw ruined appearance.  No need to replace lost decoration here.  Better to let the bones of the building speak.  Its a fine big space and can serve many uses, inclusion exhibits, concerts, lectures and prayer.

Przysucha, Poland. Synagogue. Photo: FODZ (2009)

 Przysucha, Poland. Elevation of present state. Courtesy of FODZ

Contributions can be made to  FODZ towards this work. For more information visit the website of the Revitalization of the synagogue in Przysucha project.

Publication: The Turei Zahav (Golden Rose) Synagogue in L'viv

Publication: The Turei Zahav (Golden Rose) Synagogue in L'viv

L'viv, Ukraine. Golden Rose Synagogue ruin. Photo: Samuel D. Gruber (2008).

Ukraine-born, L'viv-trained and Israeli-based architectural historian Sergey R. Kravtsov, has been studying the history and architecture of Golden Rose Synagogue, destroyed in the Second Wold War and surviving as a ruin, for at least a decade.  He has now produced a handy history of the building based on a variety of source materials and recent archaeological excavations that must be the starting point for any consideration of its future conservation, rebuilding and use -- for religious, commemorative or cultural purpose.

Sergey R. Kravtsov,   Di Gildene Royze. The Turei Zahav Synagogue in L’viv (Petersberg: Michael Imhof Verlag, 2011) Kleine Schriften der Bet Tfila – Forschungsstelle für jüdische Architektur in Europa, herausgegeben von Aliza Cohen-Mushlin und Harmen H. Thies. Band 3. ISBN 978-3-86568-138-6 

L'viv, Ukraine. Golden Rose Synagogue.  Commemorative plaque at synagogue ruin. Photo: Samuel D. Gruber (2008).

L'viv, Ukraine. Golden Rose Synagogue ruin.  Sergey Kravtsov discussing the building's history and architecture. Photo: Samuel D. Gruber (2008).

    

The book is the newest publication on historic synagogue architecture from Bet Tefila - Research Unit for Jewish architecture in Europe.  Bet Tefila is a joint effort of the Technische Universität Braunschweig and the Center for Jewish Art, Hebrew University, Jerusalem.

The future treatment of the ruins of the Turei Zahav Synagogue in L'viv, Ukraine  (Lemberg, Lvov) is still being debated.  For the last three years at least the historic synagogue has been a focal point for all discussions of commemoration, preservation, and development in the Old Jewish Quarter of the historic, once multi-ethnic,  Renaissance planned city.  The discussion is an important one for the future of the building, for the memory of a lost population and for the direction this beautiful city will take in coming years.  Will it be a welcoming city of art and culture on the border between east and west?  Or, will it be an insular, xenophobic, and nationalist center.  In truth, the future L'viv will probably be a combination of both, and much will depend on broad political and economic trends in Ukraine and Europe as on rational or emotional appeals. But the ground work has been laid since 2008 for a progressive and inclusive recognition of the city's diverse and complex past, and how this past can serve present and future needs.

L'viv, Ukraine. Golden Rose Commemorative plaque at synagogue ruin. Photo: Samuel D. Gruber (2008).

L'viv, Ukraine. Golden Rose Synagogue ruin. Photo: Samuel D. Gruber (2008).

Kravtsov's well-illustrated account shows the synagogue in the city maps, architectural drawings, photographs, and numerous works of art depicting the structure during particular stages of its history. As much as possible, computer-aided reconstructions recreate the synagogue in its original state.

Bulgaria: Survey of Jewish Sites Published

Bulgaria: Survey of Jewish Sites Published

The United States Commission for the Preservation of America's Heritage Abroad has published a survey of Jewish Historic Monuments and Sites in Bulgaria, including information on the location, history and condition of synagogues and cemeteries.  Some of this material has been posted on the website Jewish Heritage Europe and has circulated in other formats, but its has never been assembled in easy access and illustrated report form.  The Commission report is posted in two parts.
Jewish Historic Monuments and Sites in Bulgaria, Part 1
Jewish Historic Monuments and Sites in Bulgaria, Part 2

 Plovdiv, Bulgaria. Restored Synagogue. Photo: Samuel Gruber (2004)

Plovdiv, Bulgaria. Restored Synagogue. Photo: Samuel Gruber (2004)

Plovdiv, Bulgaria. Restored Synagogue. U.S. Commission members Levy and Bandler at re-dedication. Photo: Samuel Gruber (2004)

The survey includes information from several sources, including my own visits, to synagogues and former synagogues in  Burgas (Bourgas), Dupnitsa (Dupnica), Gotze Delchev (formerly Nevrokop), Haskovo, Pazardjik, Plovdiv, Ruse (Ruosse), Samokov, Sofia, Varna, Vidin, Yambol (Iambol).  The synagogues of Sofia and Plovdiv have been restored in recent years and continue as religious and cultural centers.  Many former synagogue,s however, such as those in Vidin, Varna and Samakov survive as only as ruins.

Varna, Bulgaria. Sephardi Synagogue in ruins.  Photo: Samuel D. Gruber (2004). 

Vidin, Bulgaria. Sephardi Synagogue in ruins.  Photo: Samuel D. Gruber (2002).

The most substantial part of the report includes mostly unknown and unpublished results and photographs from site visits by teams organized by the Jewish Community of Bulgaria to cemeteries in Burgas (Bourgas), Chirpan (Shirpan), Dupnitsa (Dupnica), Gotze Delchev (formerly Nevrokop) , Haskovo, Karnobat, Kazanlak, Kyustendil, Lom, Pazardjik, Pleven, Plovdiv, Ruse (Rousse), Samokov, Shumen (Kolarovgrad, 1950 – 1966), Silistra, Sliven, Sofia, Varna, Vidin, and Yambol (Iambol).

While some of these cemeteries are well maintained, most have suffered significant damage from vandalism and neglect. For further information about any of these sites researchers should contact the Organization of Jews in Bulgaria - Shalom (info@shalom.bg).

Pleven, Bulgaria. The Jewish Cemetery is one of the largest and most in need of repair. Photo: Courtesy of US Commission for the Preservation of America's Heritage Abroad

Vidin, Bulgaria. The large Jewish Cemetery has been systematically vandalized, with most graves opened and plundered (purportedly by people looking for gold).  Jewish Cemetery. Photo: Courtesy of Us Commission for the Preservation of America's Heritage Abroad

Despite the relatively small size of the survey and the report, it was a long time in the making.  It began in 2002 when the Commission signed a cultural heritage agreement with the government of Bulgaria. I was then Research Director of the Commission and we began to organize a series of countrywide surveys to identify cultural and historic sites of religious and ethnic minorities whose heritage insufficiently recognized by culture authorities, or entirely ignored.   Over several years teams identified and visited Muslim, Christian, Roma and Jewish sites throughout Bulgaria.  In 2010 the Commission released a report on Muslim Sites, based on the extensive research of Stephen Lewis.  A report on  Protestant Christian sites in Bulgaria is forthcoming. 

Many people worked on the survey of Jewish sites.  In 2003, historical research was prepared as a section of an overview of various ethnic and religious minority historic and artistic sites in Bulgaria
by Professors Mark Stefanovich and Evelina Kelbetcheva of the American University in Bulgaria.  A second part of the survey took place in 2005 and 2006 and included site visits, descriptions, and extensive photography of Jewish cemeteries. The Organization of the Jews in Bulgaria, “Shalom,” carried out this stage of the work. Becca Lazarova arranged for the survey on behalf of “Shalom.”  On several visits to Bulgaria in 2003 and 2004 I  made site visits to the synagogues and Jewish cemeteries in Sofia, Plovdiv, Varna, and Vidin.  Becca Lazarova in Sofia and  Boris Yakov in Varna were gracious hosts.

While some time has passed since the initial draft of this report and its first circulation in 2007, the situation reported has not, to my knowledge, changed in any significant way.  Several important former synagogue remains ruined and without purpose, and cemeteries throughout the country are ruined intentionally by treasure hunters, and naturally by neglect.  Despite their best intentions, the small Jewish community in Bulgaria has limited people and money to address these problems.

Ukraine: Golden Rose Synagogue ruins NOT under threat of demolition (though as has been the case for years, longterm care remains uncertain)

L'viv, Ukraine. Remains of Golden Rose synagogue. Photos: Samuel Gruber, 2008).

L'viv, Ukraine. Explaining the archaeology at the Gold Rose synagogue. Photo: Samuel Gruber, 2008.

Ukraine: Golden Rose Synagogue ruins NOT under threat of demolition (though as has been the case for years, long-term care remains uncertain)

There has been a lot of concern about the fate of the ruins of the Golden Rose Synagogue in L'viv, Ukraine, based on the circulation of a misunderstood that implied the imminent destruction of the site. That is not the case... the construction is on an nearby site...and includes archaeological investigations that I, among others, requested. However, overall concern for the long-term future of the entire former old Jewish quarter of L'viv is justified, and this occasion is a good opportunity to widen the discussion beyond the small number who for many years have advocated protection and preservation of the area.

For now, read Ruth Gruber's recent JTA article for the current situation. I will post more about the background and future of the areas in upcoming days.

--- Sam Gruber

Ukrainian mayor says synagogue ruins are not threatened

September 9, 2011

WARSAW (JTA) -- The mayor of the Ukrainian city of Lviv denied reports that the preserved remains of the historic Golden Rose synagogue were being destroyed to make way for a controversial hotel.

"I want to reassure everyone that no construction has ever taken place at the site of the Golden Rose," Lviv's mayor, Andriy Sadovyy, said in his statement.

"Construction of a hotel in the neighboring Fedorova Street, which has drawn criticism from some civic organizations’ representatives, has nothing to do with the site of the former Synagogue,” he said.

The mayor also said that plans were going ahead for new memorials to Lviv Jews murdered in the Holocaust.

The Golden Rose synagogue was largely destroyed during World War II; what remains are its foundations and a wall bearing arches.

On August 19, a Lviv district court ordered the Ukrainian Investment Company, the hotel's builder and investor, to "stop any preparatory and construction works on the plot" on Fedorova Street and "vacate building machines from this territory."

The site of the envisaged hotel does not directly touch the Golden Rose ruins. But critics charge that it could compromise a mikvah, the foundations of a former kosher butchery and other buildings in the old Jewish quarter.

“It is a disgrace,” said Meylakh Sheykhet, the Ukranian director of the Union Council of ex-Soviet Jews, in a statement. “They are building the hotel over the very places where there are Jewish artifacts buried and where the mikvah once stood.”

The mayor's press office said that his statement had been issued in response to an article by Tom Gross published by The Guardian newspaper and other international media outlets. Gross' article was headlined "Goodbye, Golden Rose."

In The Guardian, Gross wrote: "Last week I watched as bulldozers began to demolish the adjacent remnants of what was once one of Europe's most beautiful synagogue complexes, the 16th-century Golden Rose in Lviv."

Although the "adjacent remnants" to which Gross referred apparently did not mean the actual preserved ruins of the synagogue building, many readers were left with the impression that the synagogue itself was threatened. Other media outlets picked up the story and reported that the synagogue was being destroyed. Even Wikipedia at one point stated, "It [the Golden Rose Synagogue] was illegally demolished by the government of Ukraine in 2011 to build a hotel."

“After the publication of this information we have received inquiries from various countries of the world about the situation of the ruins of the Golden Rose Synagogue," Sadovyy said.

Sadovyy's statement noted that Lviv staged an international architectural competition last year for memorials to mark three sites of Jewish history in the city. Winners, announced in December, came from Israel, the United States and Germany.

One of the sites, the so-called Synagogue Square, includes the ruins of the Golden Rose and the space in front of it where another synagogue and a beit midrash once stood. Sadovyy said that an international group of experts "is at work" on this project. JTA has learned that Jewish representatives and city officials will meet in Lviv next month to discuss how and when to implement construction of the memorial there.

"It is extremely important to us, that, together with the Jewish community, civic organizations and everybody concerned with the fate of Lviv heritage, we resolve the issue of Synagogue fragments’ conservation as well as the issue of their worthy setting," Sadovyy said.

Tunisia: Safx Synagogue Reported Looted and Desecrated

I am cross-posting this blog entry from Point of No Return. it is the first news of the this destructive event. There will need to be more confirmation, but this appears to be an act of serious destruction. I am sending it on to my colleague Dominique Jarrasse who wrote about the synagogue in his recent book on the synagogue of Tunisia. I hope he will be able to collect additional information. For those most interested in developments concerning Jewish heritage and political issues in the Muslim world, I recommend subscribing to Point of No Return.

- Sam Gruber

Looting and damage to Sfax synagogue is confirmed

Nobody saw the vandals, although the Beth El synagogue is in the centre of Sfax

You read it first in English on this blog (thanks to Point of No Return reader Ahoova). Now the sad news of the looting and wrecking of the newly-restored Beth-El synagogue in the Tunisian city of Sfax has been confirmed, although the Tunisian press has stayed mum. Jean Corcos has put together the following report for the French-Jewish organisation CRIF which I have summarised in English:

The news was broken on the web by the Sfax-born Israeli Camus (Yigal) Bouhnik. The vandalism took place around 18 August, during Ramadan. About 30 elderly Jews still live in Sfax. Security has been lacking since the Jasmine Revolution broke out eight months ago. There used to be a 24-hour police guard under the Ben Ali regime, but the police are now engaged elsewhere quelling unrest and lawlessness.

The police are now preventing access to the interior of the building. Those who want to enter must apply for the keys to the head of the local Jewish community, Mr. Zarka. We do not yet have photos of the damage.

Those responsible left no trace of external damage, and no graffiti on the facade: this was confirmed by a Tunisian Muslim friend.

How come nobody saw the vandals? The Beth El Synagogue is located centrally, opposite a large coffee shop crowded at night during the month of Ramadan.

For the benefit of the busloads of pilgrims, Torah scrolls were kept in the synagogue yet the Ark was forced open in what Corcos describes as a 'malicious and antisemitic act'.

Marble plaques honouring benefactors who helped to refurbish the place were smashed.

Dozens of silver Kandil plates were taken. Tunisian Jews follow the custom of honouring their dead by lighting candles dipped in oil. The beaker containing the wick is itself attached to a plate of silver on which were engraved names, dates of birth and death. Sfax had a collection of the kandils of all abandoned synagogues in the city in cardboard boxes inside the Synagogue Beth El : they were all stolen.

The collection boxes for pilgrims' donations were also taken.

The windows of the synagogue, which had been repaired during the great restoration three years earlier, were smashed.

Lastly -'outright villainy', in the words of Jean Corcos - the apartment next to the Synagogue owned by the charitable organization OSE was completely stripped of its contents - from household appliances to the air conditioning unit.

Read article in full (French)

Belarus: Ivenetz Update - Synagogue Adaptive Reuse Begins

Ivanetz, Belarus. New door and window shutters on former synagogue. Photos: Jewish Heritage Research Group in Belarus

Belarus: Ivenetz Update - Synagogue Adaptive Reuse Begins

In May 2009 I wrote about the need to save the wooden synagogue of Ivanetz, Belarus. At that time local Jewish activists and preservationists were determining the feasibility of the project.
The building was used as a movie theater from the 1950s to the 1980s, and then as a dance club. Ironically and tragically, given the fate of the Ivenetz Jewish community, the last tenant was a private business which produced tombstones. The Belarus Jewish community obtained the building last year, and now the Jewish Heritage Research Group in Belarus is restoring it for use, probably as a Jewish research center and archive of Ivenets and region, as well as a Holocaust educational center.

I am happy to report that Yuri Dorn, Coordinator of Jewish Heritage Research Group in Belarus writes that the restoration project of the Ivenetz synagogue is moving forward. This summer a front door has been replaced and exterior protection blinds have been installed on part of the windows of the building. The next phase is to build the fence and to restore the original facade of the building.

Contributions are welcome to continue this work. Even small amounts can make a difference.

For more information about Jewish heritage sites in Belarus or to contribute to this project go to:www.jhrgbelarus.org

Croatia: Historic Split Synagogue Vandalized

Croatia: Historic Split Synagogue Vandalized

The Jewish Telegraphic reports on the recent vandalism in Croatia.

June 1, 2011

(JTA) -- Police are investigating an attack on the entrance to the historic synagogue in the Croatian city of Split, on the Adriatic coast.
Unidentified persons covered the walls, doors and the information plaque around the entrance to the synagogue and Jewish community office with spray painted anti-Semitic and xenophobic graffiti including swastikas and slogans, during the night of May 29-30.

Some of the slogans were directed toward political figures and the European Union, and scrawled 'signatures' included the supporters of the local soccer club Hajduk and an extreme right-wing radical Croatian party.

A statement by the Jewish community released after the incident said the graffiti differed from other such instances in the city by "the larger quantity of graffiti and hatred emanating from them."

"Good will, ability and efficiency of the relevant authorities to find the vandals as promptly as possible and punish them appropriately with educational effects will provide an insight in how much such incidents represent acts of an individual, and how much they reflect a more general attitude of the society," the statement added.

Moldova: First Survey of Moldova Jewish Sites Released

Dubăsari (also Dubossary, Dubasari), Moldova. Holocaust execution site and memorial (1989).

Rashkov, Moldova. The impressive Baroque-style synagogue, built in 1749, is only a ruin with its outer walls and part of the Aron ha-Kodesh (Holy Ark) intact.

Orhei, Moldova. Monument in Jewish cemetery.

Moldova: First Survey of Moldova Jewish Sites Released
by Samuel D. Gruber

(All photos courtesy of Igor Teper and U.S. Commission for the Preservation of America's Heritage Abroad)

Few countries in Central and Eastern Europe have as rich a Jewish history and collection of Jewish history sites as small Moldova, nestled in between Romania and Ukraine. Long a crossroads of cultures, modern Moldova today, however, is little known and rarely mentioned. Jewish communities and Jewish heritage sites in neighboring countries garner more attention and more tourists, though most of the Jewish sites in the region are starved for funds for basic maintenance, let alone restoration. Seven years ago the U.S. Commission for the Preservation of America's Heritage Abroad, of which I was Research Director, teamed with the Joint Distribution Committee to identify, document and survey as many Jewish historical and Holocaust-related sites as possible within a year.

Orhei, Moldova. House of Haim Rappoport. The story of the Rappoport family parallels the history of the Jews in Bessarabia in the last century. In 1941 the Rappoport family was deported to the concentration camp in Dumanovka where they were kept until 1944. Four of Haim’s sisters died in the camp, but he and his brother survived. After the war, Haim Rappoport returned to Orhei, where he faced repression and false accusation. In April, 1949 until 1956, his family was exiled to Irkutsk (Siberia) by the Soviet government, and his house was requisitioned by the state. Since Moldovan independence, Haim’s son Semeon has managed to successfully claim the property, and after a court decision, it was returned to the family in 2003.

Rybnitsa, Moldova. Memorial to the Martyrs of Rybnitsa Ghetto, dedicated 2004.

The Survey

The survey was carried out by Igor Teper. I collated the information and edited the report which has now been put online at the Commission website. Since I oversaw the survey, edited the report, I take the liberty of quoting one of the sections I wrote, a summary of the history and condition of Jewish Monuments in Moldova (Report, pp. 6-8)

Jewish Monuments in Moldova
(excerpted from Jewish Heritage Sites and Monuments in Moldova (Washington, DC: US Commission for the Preservation of America's Heritage Abroad, 2010).

Prior to the Holocaust, the area that is present-day Moldova was home to a thriving Jewish culture that built and maintained a large number of community buildings for religious, educational, and charitable purposes. In addition, there were many Jewish cemeteries throughout the country serving Jewish communities. The second half of the 19th and the early 20th centuries witnessed the greatest growth of organized Jewish institutions and that is the period from which most surviving buildings date. These include synagogues and community buildings such as schools, hospitals, and old age homes. Some of these institutional buildings are the Jewish sites that have survived best because the facilities have been most easily adapted and reused by successor institutions, often providing services similar to the original.

The destruction wrought during the Holocaust, when German and Romanian occupiers destroyed many synagogues and other Jewish sites, was severe. Further destruction continued during the nearly half century of Soviet rule when scores of buildings were either demolished outright, or were destroyed over time by neglect; and when hundreds of buildings were confiscated by the state and adapted to new uses. It is only in the past several years that efforts have begun to identify all these sites. One important reason is to negotiate the return of many community properties to the Jewish community, or to arrange for proper financial compensation for many others which are not easily returned.

Before the Second World War, there were more than 70 synagogues and prayer houses in Chişinău. Most of these and other communal properties have been inventoried by the Joint Distribution Committee as part of an ongoing effort separate from the survey this report concerns.

The purpose of th[is] survey, which was carried out over a period of one year, was to collect as much information as possible over the location and condition of historic Jewish sites in Moldova – particularly what might be called “sites of memory” – those places where the lost Jewish culture and its destruction can be most closely encountered and best remembered. These places especially include former synagogues, extant cemeteries, and Holocaust-related sites, such as places of execution, mass graves, and post-Second World War commemorative monuments.

Kalarash, Moldova. The attractive classical-style synagogue was built in the middle of the 19^th century and it served the Chabad community until 1940. After the war it was used as an archive and warehouse, and it was returned to the Jewish community in the early 1990’s. The local Jewish community doesn’t have the means to restore it.

Most cemeteries were founded in the 19th century, though there are a few older ones, including the important sites of Dubosari, Lipcani, Markuleşti, Nisporeni, Orhei, Otachi, Rashkov, Rezina, Teleneşty, and Zguritsa. The cemeteries of Chişinău and Bălţi are very large – approximately 100 hectares each – and each probably has more than 20,000 graves. These are the largest recognizable and self-identifying Jewish sites in Moldova. Some Jewish cemeteries, such as Ungheni, are adjacent to, or part of, municipal cemeteries. Some cemeteries, such as Markuleşti, are in very bad condition.

Many older cemeteries still preserve scores – and even hundreds – are beautifully carved gravestones. All have carved epitaphs and many include distinctive decorative reliefs, including favorite motifs of paired rampant lions, the blessing hands of the kohanim, menorahs and rosettes. These carvings are the most typical examples of Eastern European Jewish folk art, and are related in form to other traditional craft representations – particularly those of synagogal wood carving and synagogue and domestic paper cutting. While many stones have been stolen or destroyed in the past half century, the Commission’s survey shows that many survive – unrecorded and also unprotected. Photographs of many lost carved stones survive in the in the work of David Goberman, who recorded Jewish cemeteries in the region during the 1950s and 1960s.

Rashkov, Moldova. The 20,000 sq. meter cemetery is surrounded by a ruined stone wall. The cemetery contains more than 5,000 extant gravestones that date from the 18^th to the 20^th century.The site is now deserted and overgrown and more than half of the stones are toppled or broken.

The newer cemeteries have many more graves, and the monuments at these sites are often more ornate and include multi-stone constructions which combine horizontal and vertical elements. Cemeteries also contain other elements – metal fences around graves, remains of pathways, and in some cases the remains of pre-burial halls where the body of the deceased was prepared for burial, and where mourners could gather to prayer.

Berlintsy, Moldova. Holocaust Monument. On July 7,1941, the entire Jewish population of Berlintsy was executed in the fields outside the town. In 1952, a memorial obelisk was established on the site of their deaths. Semion Katerberg, whose family was killed in the execution, cares for the monument

There are few surviving pre-Second World War synagogue buildings, and the most impressive, the Baroque-style synagogue at Rashkov, is in ruins. The 18th century synagogue of Zguritsa still stands, but is in poor condition. Other, more recent synagogue buildings, when they could be identified, were also found to be in perilously bad condition. The small former synagogue in Gershunovka was transformed into a school during the Soviet period. It is now abandoned, neglected, and in very bad condition.

Chimishliya, Moldova. The Jewish cemetery occupies an area of about 2,000 square meters and contains around 250 extant gravestones. There is also a monument to the victims of the Holocaust. More than half of the stones are toppled or broken. The oldest stones date from the 19^th century. The site’s only protection is a broken wall; it has no regular caretaker.

Vandalism of Jewish cemeteries has continued to be a problem in Moldova, although it appears that there are fewer incidences now than in the 1990s. The worst recorded vandalism was in Tiraspol, capital of the Transnistria breakaway region. In April 2001, the synagogue was attacked with pipe bomb, and then again with a Molotov cocktail in 2004. Also in 2004, the cemetery was the target of vandals who painted 70 gravestones with anti-Semitic graffiti. Local authorities were not helpful in the aftermath.

Nisporeni, Moldova. The Jewish cemetery occupies an area of approximately 20,000 sq. meters with more than 100 gravestones still visible.

There is evidence of vandalism in nearly all the Jewish cemeteries in Moldova, but it is impossible to know exactly when and why this was carried out. Most often, destruction seems random, or to be related to the theft of stones – presumably to be reused elsewhere are either re-cut gravestones or for construction material. This is a situation that has been common throughout all of Central and Eastern Europe for many years. It is hoped that the identification, description and photography that was part of the Commission’s survey will help to control this vandalism, and will also provide basic information about protective and conservation needs at many sites. Already, more cemeteries are being regularly cleared of trash and overgrowth. While this does better expose many sites – including historic gravestones – for both visitors and potential vandals, it is generally believed that the effort to care for long-neglected cemeteries helps to inform local communities (Jewish and non-Jewish) of the value of these places, and encourages local people to better monitor the sites.

According to the Stephen Roth Institute, several Jewish cemeteries have been desecrated since the period of this survey. In early May 2006, 11 gravestones were broken at the Jewish cemetery in Bander, and other cases were reported in Tiraspol, Soroca and Orhei. Nazi symbols and anti-Semitic insults were painted on some graves. The number and location of the execution sites and mass graves of Jews from the period of the Second World War is still being researched. Often, the location of these sites is known only to a few elderly residents, who either personally remember the events, or who heard of them in the post-war period.

Bosnia-Herzegovina: Survey of Jewish Sites Released

Sarajevo, Bosnia. Gate to Old Sephardi Cemetery before restoration. Photo: Samuel D. Gruber / US Commission for Preservation of America's Heritage Abroad (2000)

Sarajevo, Bosnia. Pre-burial house at Old Sephardi Cemetery during restoration. Photo: Samuel D. Gruber / US Commission for Preservation of America's Heritage Abroad

Bosnia-Herzegovina: Survey of Jewish Sites Released
By Samuel D. Gruber

I am pleased to report the release by the U.S. Commission for the Preservation of America's Heritage Abroad of a report on the survey of Jewish Heritage Sites of Bosnia-Herzegovina. The survey of over 60 sites was organized and sponsored by the Commission, and carried out by researcher Ivan Ceresnjes, a former leader of the Bosnian Jewish community who is now with the Center for Jewish Art in Jerusalem. I edited the report and contributed to some of the sections when serving as Research Director of the Commission. Ruth Ellen Gruber also provided important information.

Most of the data and photos in the report were collected from the early to mid-2000s. Some additions and corrections were made as late 2008. For the most part the situation for Bosnian Jewish sites has gotten worse except in the major centers of Sarajevo and Mostar.

Mostar, Bosnia. Memorial at Jewish Cemetery.
Photo: Samuel D. Gruber / US Commission for Preservation of America's Heritage Abroad

Donja Gradina, Bosnia. Execution site and memorial. Photo: Ivan Ceresnjes / US Commission for Preservation of America's Heritage Abroad

The report includes information on synagogues, Jewish cemeteries and Holocaust sites in about three dozen towns. Most of this materials has never been published.The survey focused on cemeteries and Holocaust-related sites. Synagogues and former synagogues are listed and briefly described, but photos of synagogues are no not included.

Tuzla, Bosnia. Boot-shaped"gravestones at Jewish cemetery.
Photo: Ivan Ceresnjes / US Commission for Preservation of America's Heritage Abroad

I first got involved in Jewish heritage sites in Bosnia when the Commission helped raise funds and organize the restoration of the prayer and pre-burial house at the venerable Sephardi cemetery in Sarajevo. The cemetery had suffered greatly during the Siege of Sarajevo and the building had been heavily damaged by fire. A picture of the restored structure is on the cover of the report. Many other sites have not fared so well. Many sites are still in ruins, and cemeteries are overgrown. Some cemeteries may still have landmines from the civil war.

The Commission has also recently posted edited versions of my reports on the surveys of Jewish sites in Romania and Moldova. In all, the Commission organized close to 20 countrywide surveys of Jewish and other religious and ethnic minority sites during the years I was involved as Research Director. We did this work on shoestring budgets, always collaborating with local experts and enthusiasts and making our findings available to local Jewish communities and government cultural authorities. You can read more here about the Commission's work and consult some of the surveys.

Greece: Last Month's Arson Attack on Corfu Synagogue

Greece: Arsonists Attack Corfu Synagogue
by Samuel D. Gruber

(ISJM) I have been remiss in reporting last month's arson attach on the Scuola Greca synagogue on the island of Corfu, Greece. Because of the many tourists who vacation on Corfu, the synagogue is one of the better known Jewish sites in Greece. The synagogue, built in a modest Italian baroque style is one of the oldest and most impressive still open in Greece. It dates to a time when part of the Greek Jewish population was closely linked to the economic and cultural world of the Adriatic, dominated by Venice.

You can tour the synagogue sanctuary here, thanks to synagogues360.org.

This is the second major arson incident against a Greek synagogue in the past two years. In early 2010 the Etz Hayyim Synagogue in Hania, Crete was attacked and set fire twice causing extensive damage to artifacts, books, manuscripts and the building (ISJM has raised approximately $35,000 toward the $100,000 in restoration and replacement costs).

The April 19th attack in Corfu is similar in nature. The back door was forced and here the vandals were more methodical, piling valuable and holy scroll and books in a pile that was then set alight.

According to local police "They made a pile of books and documents in front of the rabbi's platform, or bimah, on the synagogue's first floor and set them on fire. The synagogue was closed at the time and nobody was injured. The fire was spotted by a passing police patrol." Two days after the attack to individuals were arrested.

These attacks are a reminder of continuing anti-Semitism in Greece, some of which is traditional - dating back centuries, but which is also regularly spurred by Mideast politics and even Greece's current economic woes. Jewish cemeteries in Ioannina, Salonika and elsewhere have been frequently vandalized, too, including that of Corfu in 2009. Two suspects were arrested in Corfu two days after the attack and their specific motive is still unknown.

Corfu, Greece. Scuola Greca Synagogue. Photos: Stavroulakis, Jewish Sites and Synagogues of Greece

From: Terrible Arson in Corfu Synagogue by Gavriel Queenann for Arutz Sheva

"Former President of the Jewish community of Corfu, Vino Shohi, described the crime, “They came at 3 a.m., put all the books together and burned them. At first I was very upset. I was ashamed that something like this happened here in Corfu, but we have received the support of all the political parties and the archbishop. They all came out in support of us and told us they were our brothers.”

Giorgos Petalotis, a spokesman for the Greek government, condemned the attack Wednesday, saying,, “The burglary that took place in the Jewish Synagogue in Corfu and the destruction of sacred liturgical books is an immoral and appalling act, which the Greek government condemns in the strongest possible manner,”

“I've said before and I say once again," Petalotis said. "Under this unfortunate circumstance, that bigotry and anti-Semitism are concepts incompatible with Greek culture and alien to the mentality of the Greek people. This act cannot overshadow the longstanding tradition of friendship and mutual respect between the two peoples. The Greek authorities have already received instructions to carry out intensive efforts to identify the perpetrators and bring them to justice”.

Police on Corfu are investigating the crime. Jewish officials said they had faith the authorities will find the assailants.

“There’s no fear here,” Shoshi said. “There never has been any fear and there never will. We are well-established in Corfu and nobody will make us afraid.”

The Jewish community in Corfu is ancient with roots dating back to antiquity, but most Jews on the island were murdered by the Nazis during the holocaust. The holy books and torah scrolls survived the holocaust, however, in the hands of gentiles who safeguarded them.

“After the war they gave us all our books back,” Shoshi said. “We had books from the 15th, 16th and 17th century from Trieste, Padova and Verona. Now they are gone.”

The community of Corfu's loss is a loss for the entire Jewish people. The Corfiote Rite is distinct and its liturgy has many peculiarities that set it apart from the mainstream Ashkenazi and Sephardic liturgies most Jews are familiar with today.

Corfiote prayer books, which contain emendations from Mazal-Tob, Isaac ben Abraham, Abraham ben Gabriel ben Mordecai, and Moses ha-Kohen, are rare and unique cultural treasures. This, in addition to the destruction of the sacred Torah scrolls.

Joseph ben Abraham, the popular commentator of the Maḥzor, lived in Corfu in 1554."

See: "Greece: Synagogue targeted by arsonists"

Greece: Passover at Hania's Etz Hayyim and Fund-raising Update

Passover in Hania. Photos courtesy Friends of Etz Hayyim

Greece: Passover at Etz Hayyim and Fund Raising Update

(ISJM) It has now been several months since arsonists attacked the historic Etz Hayyim Synagogue in Hania, Crete. The congregation, with some help from neighbors, has cleaned up the mess and made the synagogue look whole again. some new security measures have been installed, and an international effort in in progress to collect books to rebuild the library that was destroyed by fire, smoke and water. Visitors are again coming to the synagogue, and Nikos Stavorulakis and his associates are preparing for the usual summer surge in visitation. But the bills for the clean-up and repairs still have to be paid, and money still needs to be raised. So far ISJM has collected about $27,000 from approximately 150 individual donors. Others have sent money directly to Greece. If you would like to contribute more funds checks should be made out to ISJM and sent to:

International Survey of Jewish Monuments

118 Julian Place, Box 210

Syracuse, NY 13210

(be sure to write "Etz Hayyim" on the memo line)

Nikos reports on progress at the Etz Hayyim Synagogue on the Etz Hayyim blog. As it does every year, the heterogeneous community gathered in April at the synagogue for a Passover Seder. Nikos describes this year's gathering and ritual meal:

Passover at Etz Hayyim is somewhat like a family gathering as over the past ten years the community During the times when it was felt necessary to expand on the Haggadah special mention and note was made of the fact that Passover is about fleeing from idolatry in all its forms – even perhaps the idols that one makes of concepts and practices that perhaps impede our spiritual growth and freedom.

Seder attracts a good number of people who return annually to celebrate with us here.

This year we were prepared to see perhaps fewer participants due both to the ‘crunch’ as well as the arson attacks. Invitations were sent out as usual and response here in Hania seemed to indicate that we would have a fair attendance though it seemed unlikely that we would have the usual quota of visiting Israelis and Jews from Europe on vacation. We lay in provisions from Athens – matzoth and wine and chose a traditional Sephardi menu of non meat dishes – and even had the ‘korban’ pre-roasted in Athens and sent by courier.

Nicholas de Lange arrived in good time and after getting copies of our last year’s haggadah printed up we set about making arrangements with a nearby restaurant that we have used on former occasions.

Everyone assembled at the Synagogue for Arvith prayers and then made their way to the restaurant and we, Nicholas de Lange and myself, took on the part of readers. During the times when it was felt necessary to expand on the Haggadah special mention and note was made of the fact that Passover is about fleeing from idolatry in all its forms – even perhaps the idols that one makes of concepts and practices that perhaps impede our spiritual growth and freedom.

Almost 60 people attended the reading of the Haggadah and after the hiding of the Afikomin set about serving themselves from a buffet of traditional Sephardi food.

At the end of the meal the cup of Eliahu was filled with wine that was taken from everyone’s glasses and the door was opened to the street as we said the thanksgiving prayers.

We are especially happy that some friends arrived from Turkey as well as the young Palestinian who helped me the night of the first fire and the friars from the nearby Catholic monastery…thus the sense of members of one widely extended family – Jews, Christians and Muslims was very evident.