Traces of Jewish life in Naumburg (Saale), Germany

A picturesque city, with many colourful houses spread around the old city area, Naumburg (Saale) also used to host a small Jewish community, first historically recognized in 1350. 

Close to the central square - markt - the Jewish street - Jüdengasse - was partially rebuilt in the last years and nowadays is part of the usual touristic tours regularly offered to the tourists from all over Germany visiting what is considered one of the most beautiful cities in the center of the country.

Nowadays, there is no significant Jewish presence in Naumburg (Saale) the former Jewish history being remembered by two memorial inscriptions: one in the memory of a pogrom that took place in 1494 and the other to remember the Jews killed during Shoah. 

In 1440, the archives mention the presence of 22 Jews in Naumburg (Saale). Unfortunately, even there was a small number, they were considered threatening enough by Elector Johann Friedrich who ordered their dispersion. The synagogue and the ritual bath - mikwaot - were destroyed. 

After the incident, in the last centuries, the Jews came and go, without establishing a constant high number presence. The few that were living here between 1933-1945 were killed in Shoah.

This stone representation of the 1494 events, on one of the walls of the Jüdengasse is an episode that went on repeat very often in Europe, in Germany and abroad. Innocent people that only wanted to live their life, were forced to leave in the middle of the night, with children and leaving everything behind. When were lucky enough to be able to run. Now, there is a state where Jews can go and live, but apparently, this is not good either, because, it seems, this fight and hate is never ending. 

Where Memory Leads by Saul Friedländer

Saul Friedländer is mostly known for his acribic search for the historical truth into the Vatican Archives, particularly in connection with the WWII, but it is always interesting to explore the life history of the historian. Where Memory Leads is the second installment of his life historical account, exploring his identity post-Shoah as well as its relatively less known relationship with Israel, Germany, France - his cultural identity remains French - and his country of adoption, US.

'I am a Jew, albeit one without any religion or tradition-related attachments, yet indelibly marked by the Shoah. Ultimately, I am nothing else'. He, like the founding fathers of the State of Israel, he belongs to a generation of action, secular and aimed to create an identity shaped by the Shoah. An heritage that still needs to be explored and analysed although meanwhile, a new generation of Jews and Israeli made the choice for a dramatically different identity. '(...) the only lesson one could draw from the Shoah was precisely the imperative: stand against injustice, against wanton persecution, against the refusal to recognize the humanity and the rights of 'the others''. As many of his generation, he is for the 'two state solutions' and refuse to understand the new religious fervor who sees as an alienation from the founding meaning of the state. Interestingly, he just doesn't want to understand the new process, either historically or sociologically, it just rejects it as alien. 

But the book is more than an essay about Israel, and this saves it when the reader might have a different political opinion. It is a book about growing up and coping with the lost of parents, about the lost childhood memories and a life broken into too small little pieces that can hardly come back together. It is equally a testimony of old times, of a different era that the less survivors are the more difficult to understand it. 

Friedländer also writes about life fragility and fears, about personal life decisions and growing out of love. A book worth to read, regardless one's opinions about the current situation in Israel, because it is written with passion and love, although the ideals and visions may differ dramatically. 

Disclaimer: Book offered by the publisher in exchange for an honest review

Traces of Jewish life in Salzwedel, Germany

A colourful little town close to Hamburg, Salzwedel also used to have a small Jewish community. The first traces of such a life were remembered by a note on the wall of the building on Marktplatz no.27: Here it used to function a synagogue to be from 1867 until the infamous Kristallnacht. Nowadys it is a private residence.

Situated on the German Timber-Frame road, Salzwedel succeeded to have a continuous Jewish presence only in the 19th century. The highest number of residents was achieved in 1840: 103 Jews. The number decreased to 64 in 1933. If ones keeps an open eye, can spot possible Jewish traces in the buildings around the central area.

Curious to find out more official historical testimonies, we addressed the Tourist Information Center, from where we were guided to one of the two Jewish cemeteries. Luckily, the door was opened and I could snatch inside to have a look and take some pictures.

The cemetery is situated in a green area, quiet, close to the Christian cemetery. The stones - around 50 according to my counting - were dated until 1945. 

Covered by green bushes, the stones are silent testimonies of a life that it is no more. Attracted by the salt business opportunities, Jews settled around here in the 14th century, but never achieved a flourishing life.

The stones are written both in Hebrew and old German scripts, many of the persons buried here with local German names.

Although empty and apparently abandoned, the cemetery doesn't have signs of vandalism.

The history of Jews in Salzwedel is not too much discussed and as far as I know, there are not noteworthy religious or community personalities associated with this place. Most probably, many came and go, this place being just a stop on the way to other attractive places around, such as Hamburg or Lüneburg.

My camera is wandering over and over again near the quiet stones.

The place is empty, then streets are empty, only the rays of light and the mild wind is wrapping everything in a quiet bubble.

I would be curious to find out more about the lives and stories of the people buried here, but the current knowledge is relatively limited. Only some local archives could be helpful perhaps.

Most frequent mentions about Salzwedel are connected with the WWII tragedies. Nearby, in 1943, it was created the Neuengamme women concentration camp, with a capacity of 1,000 persons that hosted around 3,000 inmates.

The inmates were Jewish and non-Jewish both, mostly from Hungary, but also Greece or Poland.

The memory of the Salzwedel Jews is remembered by Stolpersteine placed in the front of the buildings were the Jewish residents lived once.

Nowadays, Jewish life in Salzwedel means a lot of silence and many memories, many of them waiting to be written.

Part of the traveller's task was to keep the current memory and share is further. Sometimes, this is all we can do and, as for now, it might be the beginning of a new story.

Book review: This is not a love story, by Judy Brown

I till remember how shocked and deeply moved I've been by Hush, written at the time under the pseudonym of Eishes Chayil - a woman of valor.  After the book created controversies and awe at the time in the Hasidic community, faced publicly with a reality often hidden under the carpet, there were rumors about the real identity of the writer, but Brown decided to make the revelation during another dramatic moment: the murdering in Brooklyn of the 8-year old Leiby Kletzky. 

Part of a long lineage of Rabbis, Brown who is no more Hasidic nowadays, returns under the lights of the literary world with an equally beautifully written memoir, focused on the acceptance and lessons of loving her 'cursed' brother 'crazy as a bat'. When a child with special needs is born in a religious family, everyone seems to have its own explanation, like they just called Gd and got the answer. Either the family is not religious enough, or, in this case, the parents met directly not through a shadchan - matchmaker -, or they are cursed for old and hidden sins. Although nowadays the situation changed as there are much more children with Down Syndrome or various ADHD and autism-related needs, the perception remains, but at least the social services and assistance for families - and even the degree of acceptance, improved. Children with special needs are no more given away 'as a disposable', but integrated in special classes, undergoing therapy or taken care in the advanced and highly efficient health and therapy system created for decades in Israel. 

But at the time Judy Brown was growing up in America: 'Being sick was a much better thing (...) than being sick'. The curious Menucha wants to know why her brother Nachum is not 'normal', why Gd is not answering her prayers and doesn't reward her attempts of fasting. 'If I were Gd, I'd keep things much more simple and straightforward. Then I wouldn't have to listen to so many tearful prayers'. The misunderstandings around Nachum is a source of tension not only among children, but also for the parents. A terrible episode is describing the father trying violently to convince Nachum to say a blessing. He was unsuccessful, but kept shaking the poor speechless boy. 'My father couldn't stop. It was as if he was ripping down the wall around my brother's mind with his bare hand, trying to tear my brother out of there, and drag him over to our side, where he belonged'. The fear of the unknown and incomprehensible - the poor Nachum unable to defend or say something, like we all do - is always there and can explain, without justifying certain behaviors: 'where there are no words, there is always fear'.  

It is an emotional, well written, from the point of view of a small girl and a grown up, wiser, teenager, book, depicting perfectly deep feelings, contradictions and sadness, but also curiosities and funny childhood moments - I personally loved the sweets bargaining.

I first recommend reading this book because it is a good book, but also for the story of love and acceptance and growing out of social and religious borders and finding a voice and the own path. And sharing stories with the world. I can't wait for her next book, as Judy Brown is a writer to include on the Jewish literary radar in the years to come.

Golem Exhibition at the Jewish Museum Berlin

Until the end of January 2017, the Jewish Museum in Berlin hosts a temporary exhibition dedicated to the frightening, mythical and often misunderstood figure of the Golem. Does this exhibition make justice to it, bringing more clarifications and countering the anti-Semitism associated to it?

To start with the news lead: during the wandering through the various artifacts and explanations, and some movies too, I hardly found anything that haven't been told about the Golem. In a bric-a-brac style I encountered in the case of other exhibitions hosted here, you are introduced to an enormous amount of information and objects. From Made in China plastic warriors to work of art playing with calligraphy and new-Age Kabbalistic visions and manga, the exhibition succeeded to cover almost everything.

But too much information, especially when presented in a quite uncritical and - maybe - shyly to assume some standpoints doesn't help too much, especially when your audience is not an expert and it is possibly expecting to understand more about a specific topic than to encounter various manifestations of the topic.

Obviously, there is never enough time to properly approach such a controversial topic, and eventually one can read more about the Golem before and after the exhibition. The first reference to the creation of such a being is mentioned in the secret Kabbalistic book of Sefer Yetzira - Book of Creation - attributed to Avraham Avinu. It is supposed that Maharal of Prague created the first Golem, in Prague - late 16th, beginning of the 17th century. In the 19th century, the legend was that a Golem may protect Jews from persecutions. The other meaning is that a Golem is a symbol of political crazes going amok, but by extension it can be applied to robotics, Artificial Intelligence or genetic engineering. The artists exploring the mysteries of creativity are supposed to brought to life powers that may be bigger than life and thus, dangerous if misused.

In the German-speaking realms, the predominant representation of the Golem was influenced by the movie with the same name, Paul Wagner, extensively presented at the exhibition. Without grasping the deep understanding of the legend and the meaning, the interpretations slightly entered the well-known register of anti-Semitism. This is, in my opinion, particularly the risk encountered by presenting too much information: everyone can pick up a single sentence and meaning, out of the original context, and play it in the unexpectedly wrong way. Call it the Golem's curse, maybe...

Despite the problematic part, if you plan to attend the exhibition with an open mind and a notebook for some further inspiration and documentation, there are things to learn about, especially when it comes to the works of art and the creative representations of the Golem. Shortly, this is one of the exhibitions it is snobbish to eff it, because everyone else in your group was there, but not necessarily the headline of the season, obviously for a good intellectual reason. 

Book review: The Yid, by Paul Goldberg

It is late February, in 1953. A gang of few Yids, plus a Black Proletarian worker from the oppressive America, speaking fluent Yiddish, are set on a mission: killing comrade Stalin, before it is too late. Too late before the Soviet Final Solution is implemented. There are also signs and testimonies, as Black Marias - the trademark car of 'intelligence' services - are busy transporting Jews. It is just the prelude of a massive operation aimed to make the great Soviet Union free of Jews. In his datcha, Stalin 'can imagine the multitude of Jews, foreign sounding names, and he cans ee the gallows he'll construct for killer doctors who had the gall to plot against them'. The Yids cannot let this happen. This tragic-comical team of Bar Kokhba fighters breathing Shakespearean drama and moving in the pace of Commedia dell'arte, but in Yiddish, succeeds and the Yids are saved. They do it discretely, as any lamed vovniks do and split ways. Mission accomplished.

 The author himself was born in the Soviet Union and emigrated later to the US with his family later. The book is based on a historical reality: Stalin did have a massive plan to eliminate Jews from the Soviet life that was interrupted by his death, in March 1953. There are a lot of stories about those events, including the assumption that Gd's will was not that Jews are destroyed. Another historical fact is that many Jews fought on behalf of the Soviets in the 'Big Patriotic War' and also many of them ended up in the Soviet prisons because considered disloyal and even, German spies. Sounds familiar...Personally, I've read as a child a couple of stories about a Black Proletarian worker that joined the Bolshevik revolution and become a citizen of the Soviet Union, but I bet there were more than one in the country of Soviets.

More than a historical tragic-comedy, the book develops many fine layers exploring the new and old transfigurations of anti-Semitism, from the blood libel to the 'Doctors' plot' and the everyday Jewish hate. As one of the characters is described: 'He hated us in the abstract. He hated the idea of our being. But one-on-one, he was a decent man. I've fought beside men like him, and I would again'. Sometimes the victim enters the logic of the accuser and assumes the labels assigned. In Paul Goldberg's book, the Yid is a common character, because this is how 'they' saw them, doesn't matter what.

Any story is nothing without the writing and in this respect, you have a happy mixture of many styles and influences, from Shakespeare to commedia dell'arte, Kafka and Daniil Kharms. Absurd and supernatural and a pinch of marxism-leninism, in the illegible Stalin version - what serious communist would ever give a 2 penny to Stalin writings. anyway. The dialogues are delicious and ridiculously smart. As smart as a pirouette with Finnish daggers in the heart of a NKVD little something coming to arrest a harmless clown. 

Forgotten Jewish painters: Rudolf Levy

A nostalgic portrait of a boy, traced with various nuances of blue. It is hard to avoid the sight of beauty and loneliness uttered by this figure, with the black holes as eyes, like those of a specter from a different world, not ours. But it could be one of the shadows of humans that were hunted, killed, followed and condemned to death in the cultured Europe. The author of this emotional work that I admired at the Pomeranian Museum in Greifswald, is Rudolf Levy, himself running across Europe to escape the Nazi hunters but ended up dying on the way to Auschwitz, after being caught by the Nazi occupiers of Florence.

The story of Rudolf Levy is of many German Jewish intellectuals of the time. Considered one of the 'pioneers of modern art movement', he was born in Stettin and studied in Baden, at the Grand Ducal School of Decorative and Applied Arts and after that, in Munich. He later moved to study with Henri Matisse, and the French painters, particularly Cezanne, played a big influence on his art. His love for France wasn't as big as his dedication to Germany though. During WWI, he volunteered for the front and fought for Germany against France. For his war achievements, he, as many other Jewish warriors on behalf of Germany, received the Iron Cross. 

After the war, he moved to Berlin, where he belonged to the German Secession movement. He was also on the board of directors and member of the jury of the Berlin Secession.

In 1933, he decided to flee Berlin to Paris, but once the Nazis approached Paris, he moved on to Italy, and Florence. During his wandering years, he continued to work, many portraits, mostly on commission, as well as still art. His paintings were owned by many German museums, but after 1937, his works were took off and probably ended up in the houses of many high ranking officials of the Nazi party. 

From his family, his brother, Paul, a railroads engineer, was also murdered at Auschwitz. His sister, Käthe, survived and moved to Tel Aviv, where she died in the 1950s. 

His works can still be found in some German museum - as it was the case in Greifswald, or auctioned by big houses in Europe or USA. 

Staying at home for the holidays. And some New Year wishes

This year is the second in a row when for the Jewish high holidays I am staying at home. The last year I was in the last days of pregnancy and the baby boy was born the evening of Yom Kippur and until I was out of the hospital, the holidays were already over. This year, the baby is still too small - at one year - to be carried on in a crowded synagogue and with him going up and down around the place, the chance to daven properly are almost nil. Thus, with the broken heart, I took the decision to spend one more year of holidays at home, taking care of him and trying, when possible, at least to meet some of my dear friends during the meals. 

Life with a baby is not easy and I was not expecting to be able to keep my usual routines, including the regular shul going. But, at least when the house is quieter, I am trying to daven quietly and to do the usual brachot. Fasting is hard, especially when I have to focus all my energy on taking care of the baby, preparing his food and taking him in and out of the house on my own - 10 kilos and counting is not very easy to carry on, but I am trying to not think at all at the weight and focus instead on offering him my safe arms for a smooth ride. (As I am writing those few lines, I had to stop several times to calm him down and watch him while making clumsy steps around the house, so even my favourite path of life, writing, is suffering considerably under the new conditions).

At the beginning of this difficult time, I used to have some second thoughts about what I would have done if...or if...or if...But wisdom prevailed and instead of poisoning my life with frustrations of 'never done', I decided, as often in my life, to focus on the moment and offer to my baby the best version of me, including in terms of time dedication. It is time for everything, my life had showed me and I am very much decided to keep this spirit for swimming through these holidays, and any other holidays when I would  need to stay with my baby at home. As for now, he is my precious diamond that I should take care of, with all my might. 

For this year, 5777, I wish myself strength, courage and humility to cope with all the challenges that, for sure, Hashem has stored for me. My wishes for all my readers too!

Book review: The Settler, by Orit Arfa

It is a book I was waiting to read for a long time. Not necessarily for its title, but because I am still waiting for novels addressing in an intelligent, non-biased way the new intellectual realities in Israel and the genesis of the category of "The Settler" seems to be one of the most difficult to deal with in a 'normal', not-hysterical way. And either you love or you hate them, 'the settlers' are a very visible part of the nowadays Israeli reality. This book is a long waited beginning of a different way of writing about this sensitive topic, not only in Israel, and I am looking forward to more books covering the same issue.

The most enjoyable part for me regards the intellectual discussion regarding the failure of Gush Katif. For the main character of the book, Sarah, the 2005 tragic events were a turning point when she started to put everything under question, including her religious upbringing and the very deep roots of her Zionism. She continues to look for reason(s) and an alternative. Following the Rav Kook advice that it is a sparkle of holiness in everything, she found refuge at the Atlantis - the choice of the name is not accidental, as it refers to the disappearing continent with the same name - night club where she desperately tries to hide her past - the settlers were despised by the hip leftists clubber elites of Tel Aviv. But giving up your inner self, despite the provocative appearances - pants, unmodest clothes, smoking, drinking - is not easy and Sarah is looking for meaning. Recreating the spirit of Gush Katif - 'a utopia of Torah observance that lived out the highest biblical value of settling and serving the land of Israel' - is impossible also for her observant parents, and for many of those directly victims of the government juggling with the people's life. On the other end of the story, the peaceniks are nurturing the illusion that the state of Israel should make concessions for an equally illusory peace. The exchange of ideas regarding many important issues in this respect is very interesting and outlines common sense positions often ignored by the pathetic self-hate discourses.

The romance between Sarah and the rebel club owner Ziv Harel wasn't too appealing for me, although the process of her revealing herself is well outlined. 

A book I recommend to anyone interested to read a different perspective on contemporary trends of ideas and movements in Israel. Personally, I am looking forward with curiosity about the next book  by Orit Arfa. 

Jewish memories in Osnabrück

I was always curious to visit Osnabrück, particularly for the Felix Nussbaum Museum, an artist whose works I become accustomed with during my life in Germany. A sensitive artist, that tried until his last days to fight hate and nonsense with the power of art.

The museum is a relatively new addition to the cultural landscape in Osnabrück. Following a major exhibition of Nussbaum works at the Jewish Museum in New York in 1985, the interest towards his history and work increased. A decade later, a project designed by Daniel Libeskind, the architect of the Jewish Museum in Berlin, won a state competition. I am not a big fan of the work in Berlin, but I might say that this project in Osnabrück epitomizes at a great extent the feeling of solitude and hopeless that you have when thinking about those times. 

Light and raw concrete alternate in an ironic game, where hope is unreal and the overwhelming loneliness is a road going nowhere. 

The exhibition space is greatly dedicated to the works of Nussbaum, many of them discovered in the last decades. It is also focused on activities and sending cultural messages for fighting racism and intolerance.

The museum has three main parts: a oak area where his early works are displayed, a shadows and lights area covering the paintings Nussbaum created during his hidding time in Brussels and the later discoveries, many of them carefully documenting his life in the camp and the spiritual pains and material constraints the Jews were victims during WWII. 

It also presents works of Felka Platek, his life partner, as well as documents that show how the Nazi bureaucracy functioned against its fellow Jewish citizens. It is an overwhelming spiritual experience you leave with the heavy burden of desperation and incomprehension of the human nature in general. 

Close to the museum, there is a small street bearing the name of Rabbiner Stein who between 1994 and 2005 was the Rabbi of Osnabrück who worked intensively for the integration of the Jews from the former Soviet Union and collaborated closely with other religious leaders. He was followed by young Rabbis, themselves from families of former Russian immigrants, who followed his path.

Jews lived in Osnabrück until the 13th century, but as everywhere, they were often victims of expulsions and pogroms. During the Black Death in 1350, many of them were killed and their properties confiscated, as accused by religious leaders of being the reason behind the 'divine punishment'. A 1716 law forbade Jews to enter into commerce without specific authorization of the municipal council. Their number increased though during the French occupation, and a wealthy community of merchants subsidized the construction of a synagogue that was inaugurated in 1906.

In 1927, the synagogue and cemetery were desecrated, one of the many anti-Semitic acts that will mark this period of time. 134 Jews were killed during the Shoah, and many of them immigrated all over the world. Nowadays, most of the community is made by Jews originally from the former Soviet Union. 

Jewish histories in Rothenburg ob der Tauber

There is no Jew left in Rothenburg ob der Tauber, even since 1938, when the locality was proudly declared 'Judenfrei', but very often on the cobblestone streets you may encounter small groups of religious Jews visiting. The relation of this locality with the Jews is just another example of Jewish histories in Central Europe, particularly in Germany.

In the gardens of the former imperial castle of the Hohenstaufen, there is a stone memorial that reminds the victims of the famous Rindtfleisch pogrom, the first large-scale Jewish persecution after the Ist Crusade. In 1298, following the accusations of desecration, by the Jews in Röttingen, nowadays Franconia-Bavaria, of a consecrated host, a certain Lord Rindtfleisch - not sure if the name was a relation with his butcher job or due his obstination of killing Jews - assumed a 'mandate in heaven' and gathered people inciting to pogrom. He had succeeded and around 5,000 Jews were killed in the Franconian region. Around 450 Jews, many among them women and children, took refuge in Rothenburg but were massacred without mercy. The memorial monument, inaugurated in 1998, a work by Peter Nedival, has inscribed the words of a survivor of the pogrom: 'With a bitter soul a bitter lament'.

The memory of the two Jews - among many other across the German lands - who took part at the WWI: Hans Löwenthal and Moritz Gottlob.

Apparently Jews returned here after the pogrom, but only for a couple of hundreds of years. The theologian Johann Teuschlein incites anti-Jewish hysteria and Jews will be forbidden from entering the town in 1520. At the time, they represented around 10% of the population.

The situation changed only after 1861 allowed the return of the Jews. Then, many of the Jewish prayer halls and synagogues were turned into churches, like in the case of the one Schrannenplatz. Another example of a former synagogue that become a church is St. Mary Chapel. 

The Jewish quarter - Judengasse - remains an interesting area to visit, with its small houses and quiet streets has 21 buildings intact from the time of the Middle Ages, being considered the only surviving late medieval street in Europe.

During the breaks between pogroms and persecutions, Rothenburg ob der Tauber often played the role of an important center for the German-speaking Jewry. At the Reichstadtmuseum - Imperial Museum - one can visit a collection of cemetery stones and other important objects that belonged to the Jews here. 

One of the most famous Jew that lived here for a short time is the Rabbi Meir of Rothenburg, born in Worms, who was a traveler in this area. He often visited Würzburg, Augsburg or Kostritz, but settled here for a while, and even established a yeshiva in his house. The Maharan of Rothenburg is a major author of tosafos on Rashi's commentaries. He also approaches questions regarding taxation of Jewish communities or the sensitive issue of the payment of ransom for returning the kidnapped Jews - dead or alive. Himself, Rabbi Meir will be such a victim too. 

Many tombstones that are now preserved, were discovered in 1914 a the site of the Jewish medieval cemetery. Nowadays, the Jewish memories are discretely inserted into the daily histories of the city, to be noticed by those who are looking for them.

Sometimes, you just need to rise your eyes to spot a small Magen David inscribed in the walls of a building. They tried hard to destroy us, but it was always something left impossible to annihilate.

The Jewish and Israeli tourists may roam freely on the streets of Rothenburg ob der Tauber. A city without Jews but with so many memories that should not be forgotten.

A Gefilte Fishy Tale

It is Friday and Bubbe Judy is ready to prepare the Shabbos table. Of course the fresh gefilte fish jar, her grandson's favourite dish is there, and everything seems to be under control. Everything until the sturdy nasty jar doesn't want to open. At any price, even if you take it to the doctor. Hypnosis doesn't help either. Everyone keeps going on and around the jar trying to find help for fixing this very important issue, but without any success. What's to be done? The more they try the more desperate they are. It seems the jar is listening only to those whom share the ardour for the delicious gefilte. Nephew Jack is the chosen one who will be able to open the jar just by saying 'Please'. Sometimes, we forget how easy and beautiful is to utter this very magic word. This could be the Shabbos lesson for this week.

I've found the book very inspiring, funny - the verses are flowing well and the choice for poetry is quite appropriate for this story - and with dynamic illustrations. The characters are modern - not wearing sheitels or long skirts - but still anchored in the tradition: they buy kosher and prepare the Shabbos table and use once in a while Yiddish - a dictionary is provided for the newbies. A typical Jewish American family nowadays, but it can resonate with other Jews that still want to keep the old traditions, but in their own way. Being non-judgmental is the best way to understand the new ways of being Jewish nowadays, outside the religious shtetls. 

As a lover-without-borders of gefilte fish, I fully approve this book. Ironically, it happened to me more than once to deal with serious jar stubborness, and only the kindness of my neighbours saved our Shabbos meal. I never tried the magic word with the jar though...In the book, Bubbe promised herself to choose a can the next time and maybe I should too.

The book has also a Shabbos song, and a recipe for gefilte fish muffins that maybe I will try once in a while.

If you are looking for an inspired present for your children for the coming holidays, this book is a good idea.

Disclaimer: Book offered by the publisher in exchange of an honest review

A rabbi and an imam are going to Jerusalem

It may sound like the beginning of a traditional joke, but I think it sounds much better than a rabbi and a imam started a war in Jerusalem. Ramazan Demir, the imam, and Schlomo Hofmeister, the rabbi, are both young and religious and involved in the daily discussions regarding religion and tolerance, both between their religions, on one side, and in relation with the majority. 

Together, they spent a couple of days in Jerusalem, via a stop over in Istanbul, exploring their roots and the big dilemma of the 21st century. Both of them are European citizens and acknowledge the main challenges of our times, while trying to make the world a better place.

During their trip they approach issues such as extremism, radicalization, missionarism, relation with other religions, head covering for women and in general how to preserve the difference while being part of the majority. On purpose or not, they behave like well trained diplomats, avoiding as much as possible particular tensed situations and political disputes - which do exist and fuel greatly the current dissent, particularly in the Middle East - trying to assume that extremes and over politization is in fact the main reason for misunderstanding. Even when they are visiting Hebron, a place torned out between two religions, where a visit from outside cannnot be done without special supervision, particularly when it comes to going to the religious places, the two enlighted religious leaders are just mentioning that the holy places of the two religions are situated in the other religion's place. 

In my opinion, the most interesting part of the book were the discussions about the current relation of Western Europe to religion, the post-post-Enlightment years and the difficulties of accepting the religious difference. The dialogue omits to address, among others, the root causes of the current radicalization among Muslim communities in Europe, but hope the dialogue will continue and, at least in the German-speaking media, a more complex discussion will ensue.  

Traces of Jewish life in Angermünde

In the region of Brandenburg, close to Berlin, there are many traces of Jewish life and even well settled communities, many of them destroyed during Shoah. The question regarding the choice of Jews to settle in those area has some simple answers: many of them where waiting for an eventual opportunity to make it to Berlin, or they just wanted to take advantage of the relatively tolerant - non-Catholic - ambiance and use the trade routes to Poland and other Central European destinations.

As his part of Germany used to be during the Cold War part of the communist world - the GDR - if a minimal, if any denazification, many of the traces of Jewish life disappeared. The idea of the German communists was that most of the perpetrators were actually in the 'West' therefore the biggest number of victims were on the other German soil. After the reunification, more efforts were directed towards recognizing the victims and traces of Jewish presence in this part of the country, hence the big number of mentions about Jewish life in Brandenburg and elsewhere in the ex-communist realm.

During a short weekend visit to Angermünde, on the Pushkinallee, I encounter a mention regarding the former Jewish cemetery in this locality, The Jews established here at the beginning of the 19th century, with 1709 the year of the first Jewish presence. In 1835 it was bought a piece of land that was used as a cemetery until 1936. After the intensification of anti-Semitic attacks, the cemetery was took over by the state and the space used for various destinations, among others as a garage. As in many cases in Brandenburg, Prenzlau for instance, the stones were took away by the locals and used for their own constructions.

There are no Jews or signs of Jewish presence in the nowadays Angermünde, only a short historical mention about their presence here, installed in 1996.

Visiting the Great Synagogue in Jerusalem

I wanted to visit the Great Synagogue in Jerusalem for a very long time, an important visual and spiritual benchmark in the city. Very often, the building on King George Street is the meeting point of various tourist groups as well as of young soldiers who stop here for a short prayer and tour before going back to their duties. The building, aimed to send a message of respect of the 6 million Jews murdered during Shoah but also of resilience of the Jewish people against all tragedies, is relatively new, being built only 25 years ago. It relies exclusively on donations.

Besides the synagogue, with 850 places for men and 550 for women, the synagogue hosts also an impressive collection of mezuzah, covering more than half century and various geographical locations. The visits are free of charge and various guided tours can be also organised regularly. The predominant rite is Askenazi, but near the entrance, the Heichal Jacob Sephardi synagogue is available. The choir and hazzan are renowed in the entire world for the special synagogal artistry. 

Above the aron koidesh, the impressive stained glass windows, the work of Regina Heim, display Biblical and everyday life Jewish stories. In the women section, more stained glass is displayed. A 3-tone chandelier is offering a dazzling view. When I visited, there was no service and thus, I missed a lot of emotions and special impressions that are usually created in this holy space.

All round the week, classes for both men and women are organised, and the sound of prayers is filling the space. But one can also pray alone, in one of the quiet corners, in your very private space where you can talk to Hashem. I don't know why it took me so long to see this synagogue, but I believe that when I went there, it was the right moment to do so.