Lithuania: Restored wooden Pakruojis synagogue reopens (watch video)

NOTE: This was originally published on the Jewish Heritage Europe web site, which is having bad server issues and may not be accessible.

Photo: Pakruojis municipality

The historic wooden synagogue in Pakruojis, Lithuania has been reopened after a major restoration project that used old photos to recreate the whimsical polychrome images on its walls and vaulted ceiling.

The building will  house a children’s literature section of the Juozas Paukštelis Public Library and also host concerts and other cultural events. An  exhibit tells the history of the Jews of the Pakruojis region.

Interior, Pakruojis synagogue. Photo: EEA

The  more than €750,000 project was carried out over nearly three years by the Pakruojis Regional Administration, with more than €568,000 in financing from Iceland, Norway and Liechtenstein under the European Economic Area and Norway financial grants mechanism.

Exterior, restored Pakruojis synagogue. Photo: EEA

The opening ceremony May 19 was attended by Deputy Norwegian ambassador Turid Kristin Lilleng, deputy Israeli ambassador Efrat Hochstetler, and director of the Lithuanian Ministry of Culture’s EEA Financing Program Dalia Stabrauskaitė, as well as the head of the Lithuanian Jewish community and other representatives.

Watch a video of the open — and see the restored building:

Built in 1801, the synagogue is the oldest surviving synagogue in Lithuania. Pre-WW2 photographs document the interior — with a carved bimah (which was not restored) and  wall paintings that include charming depictions of trees, plants, animals,  houses and even a train.

Photo: Pakruojis Municipality

The building suffered severe damage in a fire in 2009.

Some 200 or more elaborate wooden synagogues were found in eastern Europe before World War II. Almost all were destroyed. Lithuania is one of the few countries that still has wooden synagogues — about 14 altogether. All of them, however, are fairly simple buildings that probably survived destruction because of their relatively nondescript appearance.

After World War II the Pakruojis synagogue was transformed into a movie house; it was also used as a sports hall, and then eventually abandoned.

Pakruojis synagogue in 2006

The Center for Jewish Art at Hebrew University in Jerusalem created an excellent digital presentation about the synagogue that illustrates the history of the synagogue and the Jewish presence in the town — noting that there were once three synagogues in Pakruojis. It includes a digital recreation of the building, inside and out, showing the architectural and artistic features.

Digital recreation of the Pakruojis wooden synagogue. Screen grab from CJA presentation

It also includes the striking photo documentation of the synagogue made in 1938, showing the painted decoration on the ceiling and the carved ark and bimah, that was used by the restorers to recreated the ceiling paintings and even the wallpaper.

Nearly 25 years later, revisiting the old question : Should old synagogues in Eastern Europe be restored?

Exterior Rumbach st. synagogue, Budapest, December 2011. Photo © Ruth Ellen Gruber

I'm crossposting this item that I put up today on Jewish Heritage Europe, the web site that I coordinate as a project of the Rothschild Foundation Europe. It looks back over the past quarter century of Jewish heritage preservation and priorities -- showing that despite progress that has been made and mind-sets that have changed, much still resonates:


Writing in September's Moment Magazine, Phyllis Myers posed the old question: should old synagogues in eastern Europe be saved?

Her answer — and mine — is, of course, a resounding YES.

It is important to remember, however, as Myers points out, that this answer was not self-evident — or even all that widely held — when she, and others involved in the field, first posed the question a quarter of a century ago, after the fall of the Iron Curtain.

Myers first did so in a long article, also in Moment, published in 1990, called “The Old Shuls of Eastern Europe: Are They Worth Saving?”

It’s worth reading again today to get a sense of the situation on the ground — and in people’s mind-sets — back then, just as the movement to document and restore Jewish built heritage in eastern and central Europe was getting under way. In a sense, her article represented a sort of blueprint for what could — and should — be the preservation priorities for the coming generation.

As more restoration takes place, the need for integrity and creativity in communicating the many dimensions of the Jewish experience will grow. The answer is not just a series of plaques on the buildings. Or more exhibit cases of Jewish ceremonial objects. Or lists of famous Jews. We must strive to evoke a unique encounter between visitor and place. We need to remember that as time passes a n d travel increases, visi­tors will want to know more about how Jews lived as well as how Jews died.

A quarter of a century later, the essence of what she wrote still holds true. The priorities she outlined are still priorities that should be addressed, and — despite the many successes and great strides accomplished — her message and the concepts she framed still have a powerful resonance. Indeed, one of the synagogues whose deteriorated condition she specifically mentioned in 1990 – the Rumbach st. synagogue in Budapest — still languishes in a sorry state despite sporadic efforts to restore it.

   

Interior of Rumbach st. synagogue, 2011

“We preserve—buildings and places, the simple and the awesome—for many reasons,” Myers wrote in 1990.

We preserve to remember. For decades, Jewish preservation in Eastern Europe has focused primarily on places of death. Chasidim have tended cemeteries, especially the graves of Tzadikim (charismatic lead­ers), while other Jews have ensured that death camps remain as witnesses to a story that could otherwise become myth.
But preservation means Jewish life as well as death. When we walk in the footsteps of our forebears, contemplate their lives, stand in the places where they lived—and were betrayed—powerful linkages occur between their lives and ours.

We preserve to learn. American archi­tectural historian Carole Herselle Krinsky writes, “Synagogues…reveal especially clearly the connections between architecture and society.” Clues to self-perceptions of Jews over the centuries, the evolution of faith and culture and relations with Gentile neighbors abound in the shapes, materials, designs and settings of synagogues. Did a community choose Gothic or Moorish ar­ chitecture, site its synagogue on the street or set it back off a courtyard, retain a sepa­rate entrance for women or build a gallery in the main hall? Did it raise a dome high or low in the community’s skyline, place the bimah (pulpit) in the center of the main hall or on the east wall? Did it hire a Jewish, Gentile or Viennese architect? Why did poor Jewish artists in old Poland decorate their synagogue walls with colorful, representational frescoes and pious prayers?

We preserve to provide settings for dia­logue. It is true that in many places in East­ern Europe few, if any, Jews are left, and to talk about understanding, much less recon­ ciliation, would be glib. Yet a dialogue that goes beyond the “chamber of horrors” of the Shoah is clearly underway, fostered in special ways by sites embedded with memo­ries. [...]

We preserve to transcend. On Simchat Torah, 1989, Cracow’s revered Remuh Synagogue, rebuilt but used continuously since the mid-1550s, re­verberated as 40 Israeli teenagers took over the service from a forlorn group of elderly survivors and vibrantly danced and sang “Am Yisrael Chat”—the people of Israel live. The benefactor who paid for the Szeged synagogue’s restoration put it this way: “I just want to know that the synagogue I remem­ber from my childhood is still there.” [...]

We preserve to fulfill our commit­ ment to life. For preservation to play this role—or any successful role—in Eastern Europe, sites need to be acces­sible, marked and interpreted in com­pelling ways. [...]

Click here to read Myers’s 1990 Moment article

Poland/Lithuania -- Cooperation between Jewish cultural institutions

By Ruth Ellen Gruber

At the end of December, three key Jewish cultural institutes in Poland and Lithuania signed a cooperation agreement that will enhance and expand the Virtual Shtetl portal, an excellent and up-to-date news source for Jewish heritage and culture events and issues in Poland.

Virtual Shtetl reports:

The co-operation agreement concluded between the Jewish Historical Institute Association, the Museum of the History of Polish Jews and the Center for Jewish Culture and Information in Vilnius governs the co-operation with regard to the administration of the ‘Virtual Shtetl’ portal.

Under this international agreement, the Lithuanian version of the ‘Virtual Shtetl’ portal will be created. The Center for Jewish Culture and Information in Vilnius, together with the teams from the Museum of the History of Polish Jews and the Jewish Historial Institute Association, will research the history of Jewish communities that lived in the territory of contemporary Lithuania and will promote the knowledge about Jewish cultural monuments in Lithuania on the ‘Virtual Shtetl’ portal.

It is the beginning of a very promising co-operation and it will be the first time that a foreign organization contributes so extensively to the development and administration of the ‘Virtual Shtetl’ portal. The concluded agreement paves the way to international research and cultural projects on the history of Jews in Eastern and Central Europe.

Lithuania -- Jewish cemetery site (with map)

Old Jewish Cemetery, Valbanikas, Lithuania. Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber

I've just come across this web site about Jewish cemeteries in Lithuania -- which includes a map of all known cemetery locations, photographs from some cemeteries, and reports on efforts to clean some of them up and restore damaged gravestones. The epitaphs on a number of stones are also translated.

I visited a number of Jewish cemeteries in Lithuania in 2006, when I was updating Jewish Heritage Travel -- and most were in rather poor, neglected condition. The tombstones themselves were much less ornately carved than in other countries, such as Poland, Romania, and Ukraine.

I have already posted on this blog about my experience visiting the ruined Jewish cemetery in Kalvarija, where my great-grandfather came from -- and about efforts to repair the cemetery and read the gravestones there.

Jewish cemetery in Kalvarija, 2006. Photo (c) Ruth Ellen Gruber

One of the most interesting (and well maintained) Jewish cemeteries I saw in Lithuania was the old Jewish cemetery in Valbanikas, a village that also has two disused masonry synagogue buildings. Some of the gravestones exhibited carving, and the cemetery was also one of the few that I found actually signposted from the road.

Carved gravestone in Valbanikas. Photo (c) Ruth Ellen Gruber

Signpost to Old Jewish Cemetery. Photo (c) Ruth Ellen Gruber

Lithuania -- promo video for Vilnius Jewish Library

By Ruth Ellen Gruber 

Wyman Brent is a non-Jew from San Diego who has been working to create a Jewish library in Vilnius, Lithuania. It is now scheduled to open next year. Part of the "virtually Jewish" experience -- he now has a promotional video for the endeavor. It's a bit long, but it gives interesting insight into the virtually Jewish appeal, as well as the appeal and perception of Jewish culture and art.

Lithuania -- Jewish heritage trip being organized

Vilnius synagogue. Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber


A roots-oriented Jewish Heritage trip to Lithuania is being organized this July. Here's the info:

JEWISH HERITAGE TRIP TO LITHUANIA

JULY 5 TO JULY 15, 2011

We will be visiting Lithuania this summer, would you like to come with us?

We have been planning trips to Lithuanian for groups of people interested in their Jewish heritage for 18 years. In addition to visiting Vilnius and Kaunas, we will have two days for individual roots tours.

Our main purpose in planning these trips is to offer Jews an opportunity to go back to their roots, to encourage them to research their ancestors, and to enable them to see the latest efforts being made to keep Judaism alive in Lithuania. Since profit is not the main motive, all arrangements are made in a first class manner intended to make the trip enjoyable and meaningful for all.

Prior to the trip, we will inform you of the do’s and don’ts - what to wear, what to take with, what to leave home, and many other little tips that help make the trip an enjoyable one. While this is a group trip, we try as much as possible to make it a personal trip, tailored to individual needs.

Please respond to - LitvakTrip@gmail.com

Peggy Freedman
8335 Berkley Ridge
Atlanta, GA 30350 USA

Howard Margol
4430 Mt. Paran Pkwy NW,
Atlanta, GA 30327-3747 USA
Email - homargol@aol.com

Lithuania -- Jewish Library in Vilnius is Opening

After years of fighting, it looks as if Wyman Brent has won the battle to establish a Jewish library in Vilnius. An article in the Baltic Report covers  an inaugural event and says the Library will open this summer.

Brent, a native of San Diego and a Christian, came to Vilnius in 1994 and said he fell in love with the country and with the Jewish history of Vilnius, which stretches back around 700 years. The library currently has no permanent home, but it already has around 5,000 items, which will eventually increase to around 200,000. It is expected to open to the public by late July and will likely be based at Gedimino 24, the building that houses the Vilnius Small Theater.“Jewish culture was and is a part of Lithuania’s past, present and future. I came here and I fell in love, but I did not know for what reason — then when I had the idea for the library, Vilnius was again the Jerusalem of the north. It is the greatest center of Jewish culture in Europe,” Brent said at the opening in the Lithuanian Culture Research Institute in Vilnius.

Read full story HERE

For prior posts on this ambitious project, click HERE

RUTHLESS COSMOPOLITAN -- Riffing on architecture bans (and destruction), from Vilnius

My latest Ruthless Cosmopolitan column is a riff about how the recent vote to ban new mosque minarets in Switzerland struck a chord -- making me recall historic bans and regulations on synagogue architecture -- and the ultimate destruction of them.

I wrote it after I got back from the seminar in Vilnius, which came a week after the Swiss vote and focused on the lasting impact of the destruction of Lithuanian Jews -- and their built heritage.

I realize that the Swiss voters who overwhelmingly approved the minaret ban were responding to scare tactics that raised the specter of an extremist Islamic takeover in their country.
Yet in a certain way, the Swiss vote Nov. 29 and the Lithuanian seminar were connected.

To me, the ban on minarets recalled centuries of restrictions on the size or prominence of synagogues. The Swiss ban is just the latest example of how governmental authorities target religious architecture as a means of limiting religious or cultural expression.

 In the story I quote Sam.

"Beginning in the fourth century and continuing through the Middle Ages, and again in the 20th century, the 'legal' restriction and destruction of synagogues quickly led to the same policies applied against individuals, and then whole communities. 

"Restricting specific types of religious or cultural expression -- especially when such restrictions are deliberate exceptions to existing building, zoning, health and safety codes -- is discriminatory."
It is, he said, "an act of denigration of cultural custom and, by extension, of the people who cherish, or the religion that requires, those very customs."

 I also noted the focus of the Vilnius seminar -- and now the destruction of nearly all traces of Jewish historic presence in Vilnius left a gaping hole that has yet to be filled.

Before World War II, about 100,000 Jews lived here. The Great Synagogue, standing in the heart of what is today's postcard-perfect Old Town, was the most magnificent of more than 100 synagogues and prayer houses in the city. The Vilnius Old Town today is on UNESCO's roster of World Heritage Sites, but almost no physical traces of its Jewish past remain. There are a few street names, wall inscriptions and plaques, but that's it.

Read full story

Lithuania -- Report from Vilnius

Plaque recalling the Gaon of Vilna. Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber

The formal topic of the seminar in Vilnius this week was "Vilnius -- World Heritage Site: Values of Jewish Heritage and its Commemoration."

Vilnius's postcard-perfect historic center is a UNESCO site of world heritage, but almost nothing physical remains to be seen of the rich and important Jewish presence that once stood here. The early 17th-century Great Synagogue and its surrounding buildings were severely damaged in WW2 and the ruins were razed by the Soviet authorities in the 1950s. Almost no traces remain except for some plaques, a few monuments and a couple of faded Yiddish wall signs.

Yiddish signage in Vilnius. Photo (c) Ruth Ellen Gruber

The issue of what to do with Jewish heritage and memory in Vilnius has been contentious. It is haunted not just by the memory of the 100,000 Jews who before WW2 made up a third of the city's population, but by other factors, including the collaboration of local Lithuanians in the killing of Jews and the local nationalist narrative that associates anti-Nazi activity with support of the Soviet regime.

It has also been haunted by a huge and highly controversial $32 million project to rebuild (rather than restore) the old Jewish quarter in Vilnius, including the  Great Synagogue, which was approved (at least in principle) some years ago but never really got off the ground. See articles about this HERE and HERE and HERE. This project was promoted by MP and activist Emanuelis Zingeris, but was opposed by others in the Jewish community (and elsewhere).

I was one of three outside experts who took part in the seminar -- the others were Philip Carmel, who heads the Lo Tishkach organization that is creating a data base of Jewish cemeteries, and Vladimir Levin of the Center for Jewish Art in Jerusalem. (Magdalena Waligorska, from Poland/Florence was supposed to have come but she got the flu.)

I was impressed by the number of people who showed up for the formal session, on Dec. 7 -- and stayed throughout a long day of presentations from more than a dozen speakers, as well as the number of people who tuned up the following day for a more informal discussion of the issues. This indicates the intererest, at least in certain official spheres. One of the successes of the seminar, someone joked, was that representatives of all or almost all of the stakeholders in the Jewish heritage issue sat together in the same room and even discussed the situation.

The consensus that emerged was that it is totally unrealistic to even think of rebuilding the Great Synagogue. Even Zingeris (who denied to me that he had ever suggested it) now opposes it -- he would, however, like to see the foundations of the synagogue excavated and used as education/exhibition space, as in Frankfurt with the Judengasse and in Vienna with the Judenplatz excavation of the medieval synagogue there.

People at the meeting talked about restoring "fragments" -- uncovering more Yiddish signs, for example. Also making an archeological investigation to discover exactly where the limits of the Great Synagogue are, and then deciding what to do (this apparently has not been carried out).

During the meeting we learned of several initiatives involving Vilnius and Lithuania in general, where the state of Jewish heritage sites is perilous, to say the least.

Besides the collapse, in a hurricane apparently, of the Red Synagogue in Joniskis two years ago, and the fire that damaged the wooden synagogue in Pakruojis earlier this year, the precious wooden synagogue in Seda has also collapsed. And masonry synagogues (and maybe also the wooden synagogue) in Plunge were recently bulldozed. The wooden synagogue in Ziezmariai, which is one of the few to bear in identification plaque, is said to be under threat and there are thoughts that it should be moved to an outdoor architecture park.

(As I noted earlier, we heard from both a representative of Pakruoijis and a culture ministry official that there was a commitment to rebuild the Pakruojis synagogue, and also that funds have been found to begin restoring the structure in Joniskis.)

During the conference, we heard from the researchers who in 2006-2008 directed the compilation of  a catalogue of all the more than 90 extant synagogues in Lithuania. This massive work is nearing completion, and publication of its first volume should take place within weeks. During the seminar, a photographic exhibition of a small fraction of the material compiled was opened, showing the variety of type -- and condition -- of these buildings.

The project was initiated in 2006 by the Vilnius-based Centre for the Studies of the Culture and History of East European Jews, in collaboration with the Vilnius Academy of Fine Arts. The Center for Jewish Art joined the project in 2007, and the  Gediminas Technical University in Vilnius also takes part.  


You can see a photo gallery of many synagogues at the web site of the  Center for the Studies of the Cultur and History of East European Jews.


The catalogue began as research on masonry synagogues but soon expanded  to record all synagogues of Lithuania. Students fanned out throug the country to measure buildings,  make diagrams, pinpoint their locaton and gather archival, cartographic, iconographic and other information about particular synagogues.

There have been many lost opportunities regarding Jewish heritage in Lithuania. One of them stems from the rather abortive -- if loudly proclaimed -- attempt to establish a "European Route of Jewish Culture." There was little coordination of this from its headquarters in Luxemburg, but also, on the ground, it was difficult to gain local support, and it remains difficult to convince some local authorities that the Jewish heritage of their towns and villages is part of their own heritage. 

On this note, there appear to be few initiatives such as those in Poland, whereby local Catholics have taken a lead in delving into local (Jewish) history, cleaning cemeteries, and the like -- efforts which each year are honored by the Israeli Embassy. I suggested to culture minister representatives and also to the representative of the Israeli embassy that some sort of similar honor could be organized in Lithuania as encouragement for local involvement. 

Lithuania -- Jewish tour guides

In Vilnius this week, I re-connected with my old friend Ilya Lempertas, who is a historian and independent Jewish tour guide, and our seminar group was guided around Jewish Vilnius by another guide, Yulik Gurvich, who with his son runs the JeruLita travel agency.

That means that I have now been guided in Lithuania by four different guides -- two based in Vilnius and two in Kaunas. I had good experiences with all of them, so here are their contacts:

Ilya Lempertas, Vilnius --  E-mail: lempertas@gmail.com

Yulik Gurevich, Vilnius --  JeruLita Tours

Simonas Dovidavicius, Kaunas. (Simon is executive director of the Sugihara House.) E-mail: sugiharahouse@yahoo.com  


Chaim Bargman, Kaunas. P. Luksio str. 37 – 22, 3043 Kaunas, Lithuania. Tel: (+370 7) 77 99 48 Mob: (+370) 6 8177166.

You can find more at the Pushelat web site, though some of the information may be out of date.

Lithuania -- conference and news highlights

By Ruth Ellen Gruber

I've been at an intense, interesting and, I hope, productive seminar in Vilnius about Jewish heritage preservation and promotion. The meeting was supposed to focus on the plan that was floated some time ago to rebuild the destroyed Great Synagogue in Vilnius, but it soon expanded to take in all sorts of issues, from the status of former synagogues, including wooden synagogues, in the provinces, to amplifying signage and awareness in the old Jewish quarter of Vilnius.

The situation presents a number of depressing factors, including vandalism, apathy, lack of coordination and cooperation between stakeholders, and the usual "one Jew building three synagogues on a desert island" syndrome.

But the fact that the seminar took place was positive and I did learn some positive developments.

These included the news that:

-- a grant from Norway through the EU has been obtained to start rebuilding the "red synagogue" in Joniskis whose eastern wall collapsed in a hurricane two years ago.

-- both the Culture Ministry and the municipality of Pakruojis are committed to restoring the wooden synagogue there, which was seriously damaged by arson earlier this year.

Lithuania -- More on Kalvarija Cemetery Project

More information has been posted about Ralph Salinger's project to record the information on the tombstones in the Jewish cemetery in Kalvarija, Lithuania. You can find it by clicking HERE.

Lithuania -- Clean-up at Kalvarija Jewish Cemetery

Kalvarija Jewish cemetery, 2006. Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber

Ralph Salinger reports on his web site how he used shaving cream to decipher the insciptions on the tombstones in surviving part of the Jewish cemetery in Kalvarija, Lithuania. Mr. Salinger posts pictures of himself, working with local school children and others, spreading foam on the stones, letting it fill the grooves with white to reveal epitaphs and incised decoration.

He posts pictures of the stones, and also an article from a Lithuanian newspaper about the project. (Note that some of links may note work.)

Kalvarija is now the border town between Lithuania and Poland -- it is also the town from which my great-grandparents on my mother's side emigrated to the US in the 1880s.

I have visited there twice, once in 1999 and once in 2006, when I was researching the new edition of Jewish Heritage Travel.

 Kalvarija has one of Lithuania's most important preserved Jewish complexes, a fenced compound on Sodu street, where two synagogues face each other across a fenced compound. When I was last there one of them, built in the 18th century, was a ruin. Its roof had fallen in, and through the gaping windows you could see grand broken arches and other architectural detail.

The other, however,  believed to have been built in the early 19th century, was undergoing  renovation for use as a cultural venue and music school; by the end of the summer 2006, the exterior had been almost completely rebuilt, although the interior was not finished. A red brick rabbi's house, decorated with a big star of David, stands between them.

The Jewish cemetery is located on the other side of the little Sheshupa River that winds through the town. The Germans destroyed most of the it, and many stones were stolen. What remains is a small, fenced-in, triangular plot with several dozen simple tombstones, right in front of a huge electric grid.

Ugly, barrack-like housing  built on the area was still there in 2006; there was no indoor plumbing, and residents had to walk 50 yards or so to privies, apparently built right atop the graves.


I wrote about my first visit to Kalvarija, in 1999, for JTA -- Salinger has posted the article on his web site, along with pictures of the synagogues.

By Ruth Ellen Gruber

On a frosty November morning, I walked around the two massive, ruined synagogues that form a unique surviving Jewish complex in Kalvarija, a small, sleepy town in southern Lithuania near the border with Poland.

One of the synagogues was built in the early 18th century. Its roof had fallen in and its bottom windows were bricked up, but it was possible to see arches and other architectural detail and decoration.

The other, built in about 1803, was more or less intact, but crumbling. Between the two stood a red brick building, a former rabbi's house and a cheder, or Jewish school, with a big Star of David above the door.

As I have done in hundreds of other cities, towns and villages in more than a dozen countries, I took pictures of the synagogues from every angle.

With my eye focused through my camera, I didn't watch where I was walking. Suddenly, I tripped over a broken brick, half buried in the uneven yard, and went crashing to the ground.

Trying to save my cameras, I ended up twisting my ankle so that I could hardly walk.

The injury took weeks to heal fully, but everyone told me that my spill was beshert -- fated -- and maybe it was.

Kalvarija is the town from which my great-grandfather, Pesach Susnitsky, emigrated some 120 years ago, ending up in the small town of Brenham, Texas.

In Brenham, Pesach became Philip. He was the patriarch of a huge family of children, including my grandmother, who was born in Brenham, and a pious pillar of the Jewish community.

In Brenham, he helped found a Jewish congregation. The little wooden synagogue that was built in 1894 still stands.

When he left Kalvarija in about 1880, Jews made up more than 80 percent of the town's population. By 1939, it had dropped to about 25 percent, but still about 1,000 Jews lived in the town.

No Jews live there today, and I must say that given the depressing and bloody history of the town and region during World Wars I and II, and decades of later Soviet domination, I am enormously thankful that my great-grandfather had the courage to leave when he did.

Still, the buildings I was photographing were not just fascinating sites of Jewish heritage in general: they were the places where my ancestors worshiped and studied.

The streets of the town, with their small, mainly low wooden houses, and the central square dominated by a big, white church with two ornate towers, were the streets and square where my ancestors walked.

I had driven there with a friend after spending the night near the Polish town of Suwalki, about 20 miles to the south. Until a few years ago, such a day trip from Poland to Kalvarija would have been difficult if not impossible.

For one thing, American citizens today do not need a visa to enter Lithuania. While Kalvarija is the first town in Lithuania across the border from Poland, the border crossing-point was opened only four years ago.

I didn't have a real genealogical agenda for my visit -- I just wanted to see the town. But I had hoped to spend much of the day walking through the quiet streets, poking into corners and possibly talking to local people.

My injured ankle cramped my capabilities, though -- and here's where beshert comes in.

An old woman told us where the Jewish cemetery was located, on the other side of the little Sheshupa River that winds through the town, and my friend and I decided to drive straight there.

Pesach Susnitsky died in Texas in 1939 at the age of 83. Several years ago, I visited his grave in the Jewish cemetery in Brenham.

I had little hope of finding any Susnitsky graves in Kalvarija, but I was eager to visit the cemetery just to see it.

We found a small, fenced-in, triangular plot of ground right in front of a huge electric grid, which contained several dozen simple tombstones, some of them toppled.

Hobbling, I starting photographing the site. Just then an old man came by, wheeling a bicycle.

"I know everything, everything," he smiled. All his teeth were capped in gold. "I remember everything how it was."

He propped up his bike and began to talk. He described how the cemetery used to extend much, much further, stone after stone, all the way down to the river, but the Germans destroyed it, and most remaining stones were stolen.

Now on top of the area, there are ugly, poor barracks where people live -- with no indoor plumbing, they have to walk 50 yards or so to toilets. Pigs and dogs frolic around. A man passed by leading a cow.

Of the remaining graves, the only mausoleum, he said, was that of a certain Menashe who was a "millionaire."

I asked the old man if he remembered the Susnitsky family -- and he did.

"Of course! There were a lot of Susnitskys here, a lot." Particularly, he said, before the war, there were two Susnitsky brothers in town, Alter and Yankel, who must have been nephews or great-nephews of Pesach. "Alter was a big, tall man," he said. "Yankel was small, curved over and had a hunch back." He demonstrated, scooping out his own body.

The brothers lived together in a big house on a hill, he said -- and then he led us there to see it. Indeed, it was one of the most imposing wooden houses in the village. Undergoing some renovation, it even sported a satellite dish.

Both brothers were killed when the Germans deported the Jews to nearby Mariampole during World War II, he told us.

The old man said all the houses on this street were occupied by Jews, and that Jews lived all over the town. "So many, so many!" He gestured forlornly.

He was clearly nostalgic for past times -- and the disappearance of the Jewish community represented for him a change for the worse. Nonetheless, in describing the Jews in town, he used the Polish term Zydek or "little Jew" -- a term Jews regard as pejorative.

The Jews in Kalvarija were "good people," and "wealthy," the man said, they took care of each other and everyone got on with everyone.

"They were called Yankele, Alterke, Menashe, Meyshke," he recalled. "They would say, 'Oy vey, oy vey.'"

Lithuania -- update on fire damaged Pakruojis wooded synagogue

Fire-damaged north-facing side of the Pakruojis synagogue, Summer 2009.

A correspondent has written in with an update (and photos) on the historic wooden synagogue in Pakruojis, Lithuania, that was damaged by fire a few months ago. Many thanks for sending the pictures and for this vivid and thoughtful description:

We were shown the synagogue by a guide from the local tourist office, who was very helpful and spent much of the afternoon showing us the sights of Pakruojis. He said that there was a local feeling that the fire was started by teens - the building on the plot adjacent to the synagogue, which looked like a private dwelling, had also been set on fire at some point. It was evident from our tour that several buildings of local historical importance are sitting empty and unsecured, for example the old printing press, and the outbuildings of the large manor house have suffered several fires in the past. Pakruojis has the feel of a place which has experienced a long period of decline and does not have the public funds available to restore or even protect their historical buildings. The regeneration which we did see, which is taken place on the manor house, was the result of private investment. My feeling is that there will not be any local attempt to save the synagogue, as there are other more pressing financial needs in this challenged area, but that this was not because it is a building with a Jewish history - other buildings of local importance are equally threatened by fire and dereliction. Having said that, there is a local strategy in place to try and attract more tourists to the area - so who knows?

The site on which the synagogue stands looks over the river and was the first street in Pakruojis. This street, which is better described as a lane, runs along the side of the river, and so is hidden from the view of the current main street of Pakruojis and has little through traffic. It's a lovely spot, but is also very secluded - a great place for kids to hang out and get up to mischief... There is a bench next to the synagogue, where a street drinker was sitting as we were looking around the synagogue in the middle of the day. It is now also possible to walk into the synagogue through the hole in the east side, which is how we took the pictures of the interior.

As you will see from the photos, it seems that there is damage from at least two separate fires, one on the east side, and a larger one on the north side. The photo of the damage to the north side shows about two thirds of the length of the building - you can see the undamaged portion of the north side from another picture which shows the northeast corner - it was difficult to get a shot of the full length of the north side as the river (and at various points, the street drinker!) stood behind us.

Pakruojis wooden synagogue, east-facing exterior. Summer 2009.

Pakruojis wooden synagogue, interior. Summer 2009

Walking Where They Walked -- Two Views

A woman's tomb in the Jewish cemetery of Radauti -- valuable art and culture that transcends specifically Jewish or family history.
Photo (c) Ruth Ellen Gruber

I am posting links here to two very different views of the experience of "walking where they walked" - i.e. visiting Jewish sites in East Central Europe.

One is by Matt Gross in Tablet Magazine, called "Grave Missteps." It is billed as a "critique" of what he calls heritage tourism -- but what, in his case, is sort of "Jewish genealogy lite." Gross misses the point about what heritage tourism in the broader sense is all about, reducing it to his own lukewarm, ambivalent search for his own family roots and making the preposterous statement that on-site travel has little value, at least where Jewish history and heritage is concerned.

[W]hen it comes to digging into the past, travel is not necessarily your best shovel. As Jews, we have a wealth of countries, languages, traditions, and histories to investigate, and one of us has likely written about a book about it already. No need to fly halfway around the world—to museums whose store of knowledge and exhibit design pale in comparison to the Vilna Gaon Jewish State Museum’s, to Holocaust sites devoid, for various reasons, of details and context, to the poorly marked graves of our ancestors.

Of course, he only seems to see Jewish history and heritage within the experience of his own family. He seems to fail to recognize Jewish heritage sites -- the synagogues, the gorgeously carved cemeteries, such as the one is Radauti, Romania, where I am carrying out my (Candlesticks) On Stone project, the old shtetls and ghetto areas -- as having any cultural, historical, architectural, artistic relevance to general European experience as a whole and thus merit visits on these accounts. Would he say the same about visiting sites like Stonehenge? Roman ruins? Angkor Wat? Hadrian's Wall? The ruins of medieval monasteries? We can read about them in books and online, too.

The other article, from Mondoweiss, is another take by Lizzy Ratner on visiting Poland, with the author (yay!!) realizing that Israel is not the be all and end all the core of of Jewish experience or identity. It's called "In the Beloved Old Country, a Jew Has Visions of Her Homeland."

I visited the synagogue in Tykocin where one of my great grandfathers might have prayed. And I roamed the overgrown cemeteries of Warsaw and Bialystok, wondering which of my relatives were buried there, marveling at the tangled breadth of what once was, mourning its loss, and puzzling over why, if we’re going to insist on having some kind of a “homeland,” so many Jews demand that it be Israel when it so clearly should be Poland. Poland, land of latkes and bialys. Poland shel zahav. This, of course, isn’t the reaction you’re “supposed” to have. In the popular Zionist narrative, the Old Country – and the unspeakably murderous brutality that Jews suffered there – is the (non-Biblical) justification for the state of Israel.

Europe -- Jewish culture festivals

Cantorial concert Jewish Culture Festival Krakow, 2008. Photo (c) Ruth Ellen Gruber

By Ruth Ellen Gruber

A number of Jewish culture festivals of all sorts take place around Europe in the spring and summer. Some are dedicated just to music. Others are much broader. As far as I know, there is no central web site where you can find information on all of them. I will begin to post information here on dates and venues. I ask my readers to please send me information to include!

The culture festivals and other smaller events make good destinations around which to center a trip. Some, like the annual Festival of Jewish Culture in Krakow, are huge events lasting a week or more, which draw thousands of people and offer scores or sometimes hundreds of performances, lectures, concerts, exhibits and the like. Other festivals are much less ambitious. Some are primarily workshops but also feature concerts. Many of the same artists perform at more than one festival.

Dance workshop, Krakow, 2008. Photo (c) Ruth Ellen Gruber

A highlight this summer will be three concerts by the 14-person ensemble of The Other Europeans project on Jewish and Roma culture, music and identity. This is an EU-co-financed project of the Yiddish Summer Weimar, The Festival of Jewish Culture in Krakow and the KlezMORE Festival Vienna.

Here is a partial list, with links to web sites -- I will add to it (here or on separate posts) as information comes in:

All Over Europe -- 10th annual European Day of Jewish Culture. Sept. 6. Events take place in nearly 30 countries. The theme this year is Jewish Festivals and Traditions.


Austria

Vienna -- KlezMORE Festival -- The festival itself is Nov. 7-22. But on June 28 it will present The Other Europeans concert. For detrails contact weimar@the-other-europeans.eu or Ruth Schwarz, tel. +43(0)699 - 1270 8645; e-mail: ruth(at)klezmore-vienna.at


Canada

Montreal -- International Yiddish Theatre Festival -- June 17-25. Not in Europe,
but with a lot of European Jewish/Yiddish Theatres participating.

Laurentian Mountains, Quebec -- KlezKanada Summer Institute, Aug. 24-30

Czech Republic

Boskovice -- Boskovice Festival 2009. July 16-19. Many types of music, performance and exhibitions, etc, aimed at supporting the restoration and promotion of the historic Jewish quarter


France

Paris -- Klezmer Paris -- July 6-10. Mainly workshops in dance, singing, playing.

Germany

Weimar -- Yiddish Summer Weimar. Workshops and concerts the whole month of July. The Other Europeans concert will be July 5.

Great Britain

London -- Nine Gates International Festival of Czech-German-Jewish Culture. May 30-June 1.

London -- Klezfest. August 9-14. There is also a Yiddish crash course August 2-7.

Hungary

Bank Lake -- "Jewstock", August 6-8 (Now called Bankito, with new web site.)

Budapest -- Jewish Summer Festival, Aug. 30-Sept. 7

Lithuania

Vilnius -- Klezmer Festival. Aug. 25-29 (This will take place within the framework of the Third Litvak Congress, a meeting of Jews with origins in Lithuania, Aug. 23-31)

Poland

Wroclaw -- Simcha - 11th Jewish Culture Festival in Wrocław. May 31-June 5

Gdansk -- 10th Baltic Days of Jewish Culture. June 14-15

Lodz -- Jewish Culture Days, Lodz. June 14-30.

Bialystok -- 2nd Zachor Festival of Jewish Culture. June 15-16

Chmielnik -- VII Meeting with Jewish Culture, June 19-21

Krakow -- Festival of Jewish Culture, June 27-July 5. The Other Europeans concert will be July 3.

Warsaw -- Singer's Warsaw Festival of Jewish Culture, Aug. 29-Sept. 6. A big festival, increasingly similar in scope to that in Krakow.

Lodz -- Festival of the Dialogue of Four Cultures. Usually in September

Romania

Oradea, Cluj, Sighet -- Mamaliga and Gefilte Fish. Klezmer workshops and dance house. June 16-24. Oradea June 16, Sighet June 21, Cluj june 24. For Information contact klezromania@gmail.com

Lithuania -- video of partly destroyed Pakruojis wooden synagogue

I want to attention readers to the comments below from Lithuania in response to this post -- the picture I had posted earlier was just a random shot, not the synagogue burning. Also, locals say this was the third attempt to torch the synagogue in recent months. Latest reports say about 1/3 not 1/2 of the building was destroyed.

My friend Ilya Lempertas in Vilnius, a Jewish historian and guide, has sent me a link to video on a Lithuanian news site that shows the fire damage Sunday to the historic wooden synagogue in the village of Pakruojis. The link to the video is THIS. But I've tried to embed it below (not totally successfully for some reasons). You may have to watch a brief commercial first, and at least on my computer the video is jerky, but it shows close-ups of the damage. Ilya says that according to reports from the scene, some 88 square meters of the roof as well as parts of the ceiling and walls were destroyed. A real tragedy.

This is the second historic synagogue in Lithuania to suffer destruction or serious damage in the past one and a half years. The so-called "Red Synagogue" in Joniskis collapsed in late December 2007. It had been undergoing fitful restoration (along with its "sister synagogue", the so-called "White Synagogue" standing next door to it), but one wall collapsed without warning.

Lithuania -- Pakruojis wooden synagogue burned down?

Pakruojis synagogue, 2006. Photo (c) Ruth Ellen Gruber

More depressing news. Lithuanian news sources say a possible arson fire has partially destroyed the historic wooden synagogue in the village of Pakruojis!

I have asked for details and will post what I find out.

Meanwhile, Sam Gruber has been in touch with colleagues in Lithuanian who report that:

Anti-Semitism in the country is reaching a "fever pitch" with many repeated articles claiming that Jews (especially George Soros) are wrecking the Lithuanian economy. There is also the "widespread belief that Jews and America prevent the prosecuting of 'Jewish Partisan war criminals.'"

I posted in October about the deteriorating condition of the synagogue, which was built in 1801 and is the oldest surviving wooden synagogue in Lithuania. Click HERE. Whatever the reasons, the destruction of this building would represent a tragic loss of a rare and remarkable Jewish heritage site.

Lithuania -- Sale of Site in Vilnius Thwarted

Vilnius Ghetto memorial, 2006. Photo (c) Ruth Ellen Gruber

JTA reports that the sale of the building that housed the World War II Vilnius ghetto Jewish library has been thwarted at the request of the U.S. Embassy:

The library building, which the World Jewish Restitution Organization and Lithuanian Jewish community identify as Jewish community property, housed 450,000 books of Jewish literature in Vilnius under the Nazi occupation between 1941 and 1943.

Herbert Block, an executive vice president with the American Jewish Joint Distribution Committee and a top official with the restitution group, said the embassy in the Lithuanian capital had informed him by e-mail that the Foreign Ministry had acceded to the embassy's request to cancel the sale, which was to have taken place April 8. [. . . .]

The library is on a list of 438 buildings claimed as Jewish property that were taken over by the Communist government of Lithuania after World War II. The U.S. Embassy in Vilnius argued that the Lithuanian government should not be selling disputed properties.

In fact, the sale was not announced to any Jewish authorities but was uncovered by a local non-Jewish American activist in Vilnius, Wyman Brent, who alerted Jewish groups in the United States.

Read full story

I have posted information about Brent's attempts to form a Jewish library in Vilnius.

The Ghetto Library was an extremely important institution.

It was largely put together by Herman Kruk, an activist in the Jewish Labor Bund in Poland who fled Warsaw in September 1939 after the German invasion and ended up in Vilnius (Vilna in Yiddish), which was under Soviet control until the Germans marched in on June 24, 1941.

Kruk kept a diary, which was translated and published in 2002 -- and makes extraordinary reading. It is The Last Days of the Jerusalem of Lithuania: Chronicles from the Vilna Ghetto and the Camps, 1939-1944
(Edited and introduced by Benjamin Harshav, translated by Barbara Harshav. Yale University Press)

The following is my review of the book that appeared in the London Jewish Chronicle in 2002.

This book is the first English translation of what is considered a classic of Holocaust literature: the detailed, day to day chronicle of life (and death) in the Vilna ghetto and the Estonian labor camps Klooga and Lagedi. It is a monumental work, in all senses of the word: emotionally, culturally and – at more than 700 pages – even physically. And it is a monument not only to the millions of human beings killed in the Holocaust, but to rich, complex world of modern, East European Jewish culture and civilization that was annihilated. [.....]

Kruk was among tens of thousands of Jews herded into the Vilna ghetto on Sept. 6, 1941. Highly active in the ghetto’s political, cultural and social life, he built up a ghetto library that loaned out more than 100,000 books. He was sent to Klooga in September 1943 after the ghetto’s final liquidation and was executed by the Germans on Sept. 18, 1944, just one day before the Red Army arrived to liberate the camps.

Unlike most published first-hand accounts of the Shoah, which were written by survivors through the perspective lens of memory, Kruk’s diary tells the story in vivid, brutal, real time.
He did not know for sure that he was doomed, but he suspected he would not survive and regarded keeping his journal as a mission.“I know I am condemned and awaiting my turn, although deep inside me burrows a hope for a miracle,” he wrote at one point. “Drunk on the pen trembling in my hand, I record everything for future generations.”

Kruk’s eye-witness entries, often several made in the course of a day, include brief notes, longer descriptive reports, observations, personal reflections, poems, polemics and even jokes which weave together to form an immediate, relentlessly unfolding picture of a nightmare world within a world.
It was a world, he wrote, where “normal” took on a meaning of its own; where the unthinkable became commonplace; where people adapted themselves and their behavior to conform to unspeakable conditions. He records Nazi atrocities but also the evolution of an artistic and cultural life within the ghetto; he paints portraits of individuals and chronicles personal and even political clashes within the sealed Jewish universe.

Benjamin Harshav and his wife Barbara have performed a herioc feat in their editing and translation and deciphering of pages that over the years had been scattered to three continents. Harshav, born in Vilna, escaped as the Germans took the city and remembers first hand characters, settings and events.
The Harshavs based their work on the Yiddish version of Kruk’s Vilna ghetto diary, published in 1961. But they fleshed this out with hundreds of newly discovered manuscript pages and fragments, including the scrawled, scarcely legible journal Kruk compiled in the Estonian labor camps.

His last entry, “written with a trembling hand and with a thick pen” was made on Sept, 19, 1944. In it, Kruk records that he is burying his last diaries in the presence of six witnesses. One day later, along with hundreds of other Jews, he and five of those witnesses were shot and burned on a pyre. The only survivor went back, uncovered the loose pages and took them to Vilna.

In 1947, confiscated with other Jewish material by the Soviet authorities, they were slated for destruction as recycled paper. They were somehow saved by an individual Lithuanian, and only came to light again half a century later after the fall of communism.

Vilnius -- Fading Yiddish

My latest photo/comment on the moked.it site regards the faded inscriptions, in Yiddish and Polish, that can be seen on city walls in Vilnius (and also, by the way, in L'viv).

Vilnius 2006. Photo (c) Ruth Ellen Gruber

I muri di una città sono palinsesti urbani. Caminando per un centro storico, si può capire la storia leggendo l'architettura, e specialmente leggendo i cambiamenti eseguiti, strato sopra strato, attraverso i secoli. Gli archi di un portico che sono stati chiusi con dei mattoni, per esempio. O vecchie porte bloccate e nuove finestre aperte in muri antichi… A Vilnius si trova un esempio che colpisce in un modo diverso e anche emozionante. Segni pallidi, in polacco e yiddish, che risalgono al periodo fra le due guerre mondiali. Come fantasmi di un passato sia vicino che remoto, parlano di una rivendita (che era forse nel cortile) dove si comprava cherosene e sale, di qualità superiore.