Jewish memories in Berlin: Wittenbergplatz

After going out through the exit of the Wittenbergplatz U-Bahn Station in Berlin, after admiring the old adds and the modernist architecture of the station, the traveler will arrive close to the Ku'damm main shopping attraction: the historical KaDeWe retail center. Before that, near the main entrance, a list of places of infamous resonance is mentioned, a reminder of how the Jews were took over in the trains of death in the very center of the German capital city. The list of names was inaugurated there in 1967.

During the anti-Semitic attacks from the 1930s, the area near this station was often the scenery of boycott and vandalism of the Jewish shops. On Ku'damm and Tauentzienstrasse it used to be a high concentration of Jewish shops and businesses. One of the main representative was the KaDeWe, opened in 1907 by the Jewish businessman Adolf Jandorf and later sold to the Jewish family Tietz. The Jews themselves did not give up and openly protested against the situation, without too much chances of changing the overall mood of the population. 

There are different kinds of Torah teachers

Shavuos is one of the best times of the year to think about teachers and ways of teaching Torah. This year, I was not too tired, so I spent the whole night taking part to different shiurim, focused on catching up with the style of the teacher as well. 

First, it was the rebbetzen, speaking passionately about the story of Ruth, discussing, asking and answering questions, using her notes for bringing more ideas, but generally enjoying the dialogue rather than the monologue, translating the story of Ruth into our daily life. As I always had serious struggles to really go into the deep sense of this megillah, I had enough food for thought for the next days. And energy to keep up with the learning for the rest of the night.

After, I moved into a more complicated register, keeping up with the discussion about Shavuos and its signification, but through the reading of texts in Hebrew with translation, discussion line by line in a systematic way. After a while, around 2 o'clock, one might feel tired and exhausted, but between trying to read the proper Hebrew and investigating the sense of a word, the time passed very fast and didn't acknowledged that it's already 4 o'clock. I did learn a lot of new things here as well, even though I cannot openly say that I fully enjoy the intellectual discussion, as it was rather a monologue, with a couple of questions and different short observations from the participants. 

And there are always the very interesting shiurim of the rav, whose style took me a while to understand. He starts explaining a word, and the context, and goes further on with clear analysis looking for the hidden meaning. Everything told with a quiet voice, like counting the seconds before telling something new. We should be cautious yet respectful when talking about Torah.

Three different styles of teaching Torah the same learning. As for me, I never have enough of learning more and discovering new teachers helping me to find more meanings. 

Jewish life: Halle (an der Saale) Memorial

Relatively close to the central historical area, but hidden between blocks of houses, there is a small square in Halle (an der Salle) called Jerusalem Square /Jerusalmerplatz with a big arch in its center with a symbolic metal door in the middle, whose lines are united in the 6-star corners of many small Magen David. Although while arriving in the city by bus, I noticed close to the entrance the black stones of a Jewish cemetery, it seemed that the place was either too far away from the center or completely unknown to the locals I'd asked about after, so this was the only Jewish memory I encountered in Halle.

The first official Jewish presence is recorded somewhere in the second half of the 12th century. After the houses of many inhabitants were burned and looted by the locals, the Jewish presence diminished till the 14-15th century, when they returned in relatively bigger numbers. Halle used to be a very important trade knot in the Eastern side of Germany, with many fairs held around the year. 

In 1933, there were 1,100 Jews living here, representing 0.5% of the total population. Comparatively, in 1700, there were only 12 families. On November 10 1938, the synagogue and communal center were demolished, and the small memorial - called 'Judentores'/Jewish door - , where I completely arrived by accident as there were no specific information about it, is in the memory of this tragic incident. In July 1944, there were only 92 Jews living here, and their number decreased since then. 

Here is the place where the tragic events in the life of German Jewry are celebrated. A quiet place, with some green areas, and a bench where to stay and remember those terrible times.  

Jewish Memories: Gleis 17 Berlin

I visited the Gleis 17 from the Berlin Grunewald station the last August. It was a very sunny beautiful day and the noble houses from the area were breathing a majestic peace. The station was first opened in 1879 and bore different names till the current one. The entrance has the shape of a castle and was finished in 1899. 

Various arrows and historical references are leading the visitor to the Gleis/Platform 17, one of the many stations from the Berlin network where the trains are coming and going every 15 minutes almost. It was a certain ambiance of normality that I'm afraid to think it used to be during the terrible times too. Some were taking the train to Berlin, others to death.

From 18 October 1941 till beginning of March 1945, from this station left 183 trains with Jews deported to, first, Litzmannstadt and Warsaw and from 1942 on, to Auschwitz and Theresienstadt. The number of the victims that went through this station is of around 55,000 persons. 

Nowadays, the line is not used being changed into a memorial in the memory of the person deported with the Deutsche Reichsbahn. The inheritors of the then German rail company, Deutsche Bahn, contributed to the establishment of a memorial officially inaugurated on 27 January 1998. At this date the Auschwitz and Birkenau concentration camps were liberated. 

The platform is separated into 183 steel plates, with details of the trains that left the station. It includes the date, the destination and the number of deportees. 

Stones in the memory of the victims, according to the Jewish tradition, are set on various places near the platform. Regularly, reunions in the memory of the victims are held, and most Israeli delegations visiting Berlin include Gleis 17 as part of their program. 

Remembrance has an important role in the Jewish tradition. The victims should be remembered individually and their name kept in the book of life. 

I spent there probably more than one hour, walking slowly and quietly the platform, putting one stone in one corner. No one around, only my silent steps on the steel. There is a lot of sadness and depressive feeling about the human condition. But there is also hatikva/hope, that such atrocities are not possible nowadays as we do have our state to protect and safe us from all evils.  

Book review: Rivka Guber Signal Fires of Lachish

Pesach is that time of the year when I have time to catch up with reading, and especially after a couple of busy weeks, I finally found the peace for books. Trying to follow the general topic of the holidays, stumbled upon a book by Rivka Guber, a pioneer in the domain of education and absorption policies in the newly created state of Israel.

The signal fires of Lachish is written in the journalist style, rather as a testimony than a literary account of the first years of the state. When you work hard to build a country, who does have time of literature and poetry? The style reminds me of some early Soviety/Russian feature reports, that probably Guber was used with, as she was born in Ukraine and spent some time in the country before moving to Israel. Involved in the creation of the new education system, especially the integration of new Jewish immigrants from all over the world, she mentions several times that she used the pedagogic principles of Makarenko in creating equal opportunities for the Jewish children. 

Even though the book doesn't have high literary or journalistic qualities, it is a valuable testimony of the beginning of the state and not less important, a very intimate account of the sociological and demographic changes underwent by the state of Israel. The issue of the so-called Eastern communities - North Africa, Iran, Yemen, Iraq, Kurdistan area - is presented carefully, without the usual ethnic bias, but with the generous aim to create an integrated society. The first stage of the ingathering of exiles brought together the sophisticated and less religious Askenazim with traditional families from Morocco and Yemen and the meeting wasn't a happy one. Prejudices of old generations against Eastern communities were based of a lack of understanding and contact with those fellow Jews. Some of those prejudices I try to do not hear tomorrow, but I should be thankful for living in a different stage of Jewish history, when I don't feel different of the welcoming Iraqi Jews from whom I am happy to learn every time something new. The educational state policies contributed to bring all of us at the same level of Jewish knowledge and made all of us feel as part of the same community, assuming our differences and histories. Guber's book helped me to understand  - even though I deeply disapprove - the root of the stereotypes and lack of understanding towards the 'Oriental' Jews, and to appreciate the tremendous progress achieved in only in one generation that diminished many of the misunderstandings.

I went more than one jealous of the extraordinary experiences she witnessed, the enthusiasm of building a new country, the discovery of the lost Jews and all the difficulties of the new beginnings. But still, the same difficulties persist and even though the challenges are different, the passions remain.

Especially one story at the end of the book made me think about some recent stories that maybe I will talk more about one day: a family of fresh Polish immigrants, mother and son, were expressing their dissatisfaction with the situation encountered in Israel. They were speaking only Polish and the son was photographer, a job not necessarily sought at the time. Rivka Guber suggests them to try to find out a low level job till they will be able to get a proper training for competing for the job market. They refuse to accept the reality and prefer to complain about the lack of promises in the 'promise land' and threaten with leaving the country. Sounds familiar? At least for me does...

I recommend this book for the sociological information, but also because it shows how fast we were able to move fast forward in such a short time.  

Haggadot to make you think this Pesach

There are only a couple of hours left till Pesach and after days and for many even weeks of preparations, it's time to slow down and think about the meaning of the holiday: a holiday of freedom when we recognize what are the things that really matter into our life. Reading together the Haggadah is one of the most important moment of the seder - besides the delicious food, of course. Here are some recommendations to read this year, or later. The meaning is always the same as it is never enough to start a new life.

The Ethiopian Haggadah was published a couple of years ago by Koren and reunites the fantastic stories and memories of the exodus to Israel of the Ethiopian Jews. The first time when I'd read their stories and their courage to defy death, going by foot for months till they reached Jerusalem, I was deeply impressed. Used with the comfort of booking a flight to Tel Aviv as often as we can, we forget sometimes the deep meaning of coming home. The Ethiopian stories, illustrated with pictures and detailed with documents are a testimony of am Yisroel's strength. 

Yemeni traditions are fascinating and distinguished from the Askenazi and Sephardi customs, not only when it comes to the composition of the Siddur (prayer book) but also regarding the overall setting and culinary choices of the Pesach seder. 

The original Algerian Haggadah has various Berber influences, and different customs, such as the one of serving the guests from the Seder plate. I was told that this is also the minhag among Morrocan Jews Special songs are also sung, with the specific Hebrew intonation. The Aleppo Haggadah  reunites commentaries of the Syrian rabbis from the 17th to the 21st century. Besides the beautiful illustrations, it has useful information about the history of the Jews from Syria and their traditions.

Vilna Gaon (GRA) Haggadah I discovered a couple of years ago and I continued its reading long time after the holiday was over. The commentaries added of his son, Rabbeinu Avraham are outlining hidden Kabbalistic interpretations and a strong message of hope for the geula (redemption). 

The Indian Haggadah, used by the Bnei Israel, Jews from Indian or 'Black Jews', was discovered three years ago by accident, during a garage sale. It is written both in Hebrew and in the local Marathi dialect, sending interesting information about a group of Jews able to keep the traditions despite being isolated from the main centers of Jewish thinking, but still keeping their traditions and names. Similarly with the fate of the Jews in Egypt, at a certain extent.

Before Rav Ovadia Yosef zt''l, Ben Ish Chai was the most important representative of Iraqi Jews during modern times. His Haggadah is not only guiding the process through the various pre-Pesach preparations, including the burning of chometz, but also reunites various commentaries and stories that can turn the seder into a learning experience. 

Considered one of the oldest Haggadot, the one from Sarajevo contains special illuminations, in the art of the Middle Ages manuscripts in Europe. It was created in Barcelona, in 1350, written on bleached calfskin with cooper and gold illuminations. 

Proof that every Haggadah tells a story of freedom is the one made by the 3rd Battalion of Palmach in 1948, fighting in the Galilee during the War of Independence. The Haggadah takes into account the victories and fragile peace and the hardships of the newly created state. 

With so much inspiration, wishing all my readers Chag Kosher v'Sameah!

History and histories

There is a lot of debate in the last weeks and months about 'truth' when it comes to events related to the Jewish life in Europe in between and after WWII. There is still a lot to be told, and the discretion of most old hasidic rabbis in getting public or writing about their experiences. Some, as many in my family, will simply refuse to disclose any details, especially about circumstances, people and locations. It was hard to understand what was going on and what was the right decision to make. Probably it was even harder to give advice to other people about what to do. It was like a night, and everyone was trying to swim against the current in that night.

After everything was gone, the constructed narrative were often based on personal accounts and not in a few situations, the escapes were miraculous. How politics, individual religious interpretations or various other reasons influenced the decisions for or against moving to Israel, there is a separate story. The Satmar, for instance, kept being against the state of Israel as usual, and their opposition didn't change. The decisive religious explanations given as an irrefutable fact about the reasons why 6 million people were killed is widely exaggerated and denies a basic right of the Jews: to never stop asking questions.

As for the decision of making aliyah, I assume it is individual and should be done when one is completely convinced it must be done. At the end of the screening process, one makes this fundamental step when fully aware of the reasons to be done: not because wants an outstanding career, or to find a mate, or to get rich, but because it is obvious that the Jews should live in their country and build their country against all odds. There is no other country for the Jews. The stories I am hearing recently of people moving back from Israel after 2-3 or even one year of aliya because disappointed of the economic situation or disillusioned about the different reality of their 'Zionist dreams' are sad. Maybe before making aliyah, people should really get in touch with the reality and their own reasons of moving in Israel.

The post-Holocaust generations, religious or not, grew up with the burden of the Shoah. Stories about what our grandfathers and parents went through were transmitted from generation to generation, not only in the shuls, but during the secular weekend afternoon. The acknowledging of the reality was equally shared to religious and non-religious children and the fear that this could any time happen again, was hunting us all. But it was this fear that made many of us powerful: strong enough to assume a religious identity that our parents couldn't have because their own parents were turned into ashes too early to learn them Shma; strong enough to assume in the front of the goyim that we are Jews; strong enough to face anti-Semites of all colours.

Despite all the small or big histories, real or not, about salvations and punishment, it is a clear historical reality: they wanted to kill us. That's obvious from all the official documents and policies of the interwar period. The Germans were helped by other smaller Amaleks, hysterically drunk with the idea of finally making real their old killers dreams, nurtured by their religions. This was the reality of Europe before and during the war: overwhelming hate against the Jews. Of course it was no clear reason to stay, but at the time, it was no state to defend us. Now we do, and it is our Army and they our our Jews, sons and grandsons of those who were killed.  

The instrumentalisation of our huge misunderstanding of the reasons why the tragedies happened for fighting one against the others is sad. Obliterating very often who our real enemies and where the serious dangers are.