Jewish-Euro History | Fotoeins Fotografie

Posts from the ‘Jewish-Euro History’ category

Past and present histories of Jewish communities and culture in AT, DE

Munich: Memorials to the 1972 Olympics Massacre

Above/featured: Munich’s Olympic Park: Olympic Tower and the tent roof structure.

In my hockey-mad nation of birth, September 1972 is defined by the epic hockey Summit Series between Canada and the Soviet Union; the games and individual stories are stuff of legends. But high on my mind since childhood have been the tragic events that same month in Munich: the worst terrorist act in modern Olympics history.

The 20th Summer Olympics were under way in Munich, Germany, and “Die heiteren Spiele” (The serene Games) as they were called were the first summer games held in post-war Germany since the 1936 Berlin Olympics. Both Munich and Germany wanted to show a different peaceful and prosperous side to the world with the generation born after the Second World War.

However, the 1972 Games will also carry the stain of the “Munich Massacre” on 5-6 September. By crisis’ end, the 17 dead included eleven members of the Israeli Olympic team, one German police officer, and five Palestinian kidnappers. Many questions remained about pre-Game preparations and warnings about a possible attack, security measures, crisis management, and the failed attempt to liberate the hostages. Complete details of events remain murky even after 40 years. The disaster would damage the reputations of city, state, and country as well as international relations for years to come.

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IHolocaustdenkmal, Berlin, Germany, fotoeins.com

International Holocaust Remembrance Day: observations from Germany

Primo Levi, Italian-Jewish author, chemist, and Auschwitz survivor, delivered a set of essays about life and survival in Nazi extermination camps in his 1986 book “The Drowned and the Saved”. Levi wrote:

… For us to speak with the young becomes even more difficult. We see it as a duty and, at the same time, as a risk: the risk of appearing anachronistic, of not being listened to. We must be listened to: above and beyond our personal experiences, we have collectively witnessed a fundamental, unexpected event, fundamental precisely because unexpected, not foreseen by anyone. It took place in the teeth of all forecasts; it happened in Europe; incredibly, it happened that an entire civilized people, just issued from the fervid cultural flowering of Weimar, followed a buffoon whose figure today inspires laughter, and yet Adolf Hitler was obeyed and his praises were sung right up to the catastrophe. It happened, therefore it can happen again: this is the core of what we have to say.

On 27 January 1945, Soviet Red Army troops liberated the Nazi concentration and extermination camp at Auschwitz-Birkenau in south-central Poland. Over 1 million men, women, and children were murdered.

The United Nations declared January 27 as International Holocaust Remembrance Day; the designation came during the 42nd plenary session of the United Stations when resolution 60/7 was passed on 1 November 2005.

Accepting and openly stating responsibility are critical first steps, but spending time, money, and effort to ensure the simple motto of “never again” is also an ongoing reality that isn’t solely up to the citizens of Germany. It’s a collective responsibility that we all should have to remain vigilant; that we all have to recognize and bolster actions which encourage and strengthen the universality of human rights, and reject the erosion and withdrawal of those rights.

I believe responsible tourism also includes paying appropriate respect at a memorial, especially the Holocaust Memorial in Berlin. It’s my view this important memorial is not (supposed to be) a playground.

And yet, there’s something to be said about what it means to have freedom in the early 21st-century, allowing people to laugh and frolic in the public space, an undulating sculpture of featureless massive grey cement blocks, a testimonial to the systematic murder of millions of people.

Naturally, you have the freedom to play here, take selfies, and have a grand time. But it doesn’t mean I’m gonna laugh with you; for example: Yolocaust art project (DW 2017).

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Juedischer Friedhof, Heiliger Sand, Jewish Cemetery, Holy Sand, Worms, Rheinland-Pfalz, Rhineland-Palatinate, Germany, fotoeins.com

Worms’ Holy Sand: The Rabbi and the Patron

From Worms to Rothenburg, and back to Worms.

Located near the entrance to Worms’ old Jewish cemetery are gravestones of two important figures in medieval Jewish-German history. The cemetery is also called “Holy Sand”¹, and is one of many places of interest in the medieval ShUM league of Jewish cities. The gravestones for Rabbi Meir ben Baruch (centre) and Alexander ben Salomo (right) are shown in the picture below.

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ShUM, SchUM, medieval Jewish cities, Speyer, Shpira, Worms, Warmaisa, Mainz, Magenza, Germany, Ashkenaz, Rheinland-Pfalz, Rhineland-Palatinate, fotoeins.com

ShUM, Jerusalem on the Rhine: Speyer, Worms, Mainz

When threats of destruction to property and life follow and linger over a group of people through no fault of their own over centuries, there’s something to be said about an eternal need to keep a watchful eye. Words like Verfolgung, Vernichtung, and Vertreibung¹ have been etched into memory. I have all this in mind as I explore Jewish history in Germany as part of my need to answer the following question:

How did a nation of people which fostered composers Bach, Beethoven, Handel, Mendelssohn-Bartholdy, Strauss; and writers Goethe, the Brothers Grimm, Heine, Hesse, Heinrich and Thomas Mann, and Schiller sink to the worst depths of human atrocity and depravity in the first half of the 20th-century?

It’s easy to forget Jewish people have lived in what is now Italy and southern Europe since the middle of the 2nd-century BCE and inhabited southern Germany from the late 10th-century AD/CE². During the High Middle Ages, three important bishopric (and cathedral) cities of Speyer, Worms, and Mainz along the Rhine river formed an important league or federation of Jewish communities (Kehillot) from the end of the 10-century to about the mid-to-late 14th-century. The word שו”ם or ShUM (SchUM in German)⁴ is an acronym consisting of the first letters of the Hebrew names for the three cities:

• Shin (ש), Sh for Shpira (שפירא) → present-day Speyer;
• Waw or Vav (ו), U for Warmaisa (וורמש) → present-day Worms;
• Mem (ם), M for Magenza (מגנצא) → present-day Mainz.

The ShUM cities became centres for learning, training, religion, culture, and trade within medieval Germany (Ashkenaz³) and throughout Europe. Today, the three ShUM cities establish key destinations for historical travel, provide rich examples for continuing research on medieval Jewish life, and add up to a comprehensive project in recognizing an important chapter of the history of Jews in Germany.

The ShUM/SchUM was inscribed as World Heritage Site by UNESCO at the 44th meeting of the World Heritage Committee in July 2021. ShUM is Germany’s 1st all-Jewish world heritage site, a big acknowledgement to the centuries-long presence of the Jewish community along the Rhine river.

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Rothenburg ob der Tauber: Jewish history since 1180 AD/CE

After their stop in town, most visitors depart Rothenburg ob der Tauber with memories of a romantic medieval town that seems almost frozen in time.

But a careful measured walk also produces a deeper examination of the town’s history with clear signs to an historical and centuries-old presence of Jews. A Jewish settlement goes back to at least 1180 AD/CE in written records with the appearance of the name of Samuel Biscopf, a Jew from Rothenburg ob der Tauber (“erste Erwähnung eines Rotenburger Juden”: [ℵ1], p. 136; [ℵ2], pp. 133-135).

The centuries are marked with a growing thriving Jewish community, persecution, violent death, explusion, and a return to life.

Summary Timeline:

• 1180 AD/CE, first mention of Jewish community in Rothenburg; 1st Jewish quarter and synagogue at present-day Kapellenplatz.
• 1250-1286, Rabbi Meir ben Baruch, teaching life and times in Rothenburg.
• 1298, Rintfleisch-Pogrom^!: 450 Jews killed in Rothenburg; total 5000 Jews dead in Franconia.
• 1339, some of the first set of graves buried at the Jewish Cemetery, at present-day Schrannenplatz
• 1349, Pogrom^! and persecution, Jews accused of poisoning wells with corpses due to the Black Death.
• 1370, Establishment of 2nd Jewish quarter, around Judengasse.
• 1404, 1st Synagogue converted to St. Mary’s Chapel.
• 1407, 2nd Synagogue constructed close to burial ground, at present-day Schrannenplatz.
• 1520, Theologian Johann Teuschlein incites anti-Jewish hysteria, forcing expulsion of all Jews from Rothenburg. No Jews allowed in the city for next 350 years; 2nd Synagogue and Jewish cemetery destroyed.
• 1861, all Jews allowed to settle anywhere in Bavaria.
• 1870-1875, Jews begin returning to the city.
• 1872, Equality granted among Jews and Christians, after the 1871 constitution of the new German Empire.
• 1888, Prayer hall (“3rd synagogue”) at present-day Herrngasse 21.
• 1875, 2nd Jewish cemetery at Würzburger Strasse and Wiesenstrasse.
• 1938, Rothenburg declared “free of Jews” on 22 October, as last remaining 17 Jews driven out, two and a half weeks before the Reichspogromnacht.
• 1942, 2nd cemetery desecrated and destroyed. Few, if any, descendants of early 20th-century community remain or known to be alive.

^! The word “pogrom” is a late 19th- to early 20th-century Russian word (“погром”), derived from the verb “gromit” (громи́ть) meaning “to destroy with violence.” While “pogrom” is used generally to describe mob violence by one ethnic or religious group on another, the term is used in this post to describe attacks on the Jewish community.

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