Judaizmus v tradícii a súčasnosti: (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad)
Gespeichert in:
| 1. Verfasser: | |
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| Format: | Buch |
| Sprache: | Slovak |
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Bratislava
Ústav etnológie a sociálnej antropológie SAV
2019
Bratislava Veda, vydavateľstvo Slovenskej akadémie vied |
| Ausgabe: | Vydanie prvé |
| Schriftenreihe: | Etnologické štúdie
37 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Literaturverzeichnis Abstract |
| Beschreibung: | Literaturverzeichnis Seite 125-129 |
| Beschreibung: | 144 Seiten Illustrationen, Porträts 24 cm |
| ISBN: | 9788022417501 |
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Datensatz im Suchindex
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| adam_text | OBSAH ÚVOD ................................................................................................................. 7 Rodinná a komunitná pamäť............................................................................ 19 LITERATÚRA A PRAMENE........................................................................... Literatúra............................................................................................................ Pramene.............................................................................................................. 23 23 26 K DEJINÁM ŽIDOVSKEJ BRATISLAVY........................................................ Vstupné informácie........................................................................................... Osobnosť Chatama Sofera................................................................................ Boj proti haskale................................................................................................. Dedičstvo Chatama Sofera................................................................................ Rozpad monarchie a vznik Československa.................................................. Návraty Chatama Sofera................................................................................... 29 29 33 35 37 42 49 DILEMY HOLOKAUSTU................................................................................. Začiatky ............................................................................................................... Diverzifikácia
obetí............................................................................................ Dilemy holokaustu............................................................................................. 59 59 60 65 PODOBY „SLOBODY ...................................................................................... Oslobodená Bratislava....................................................................................... Rodina po holokauste........................................................................................ Strach z minulosti............................................................................................... Roviny návratu................................................................................................... 77 77 78 82 86 INŠTITUCIONÁLNE PREMENY.................................................................... Pokusy o obnovu................................................................................................ „Úprava pomerov židovskej konfesie ........................................................... Vnútorné konflikty............................................................................................. Kontinuita a jej prerušenie................................................................................ 91 91 93 95 98 SITUÁCIA PO ROKU 1989 ............................................................................... 103 Preživší ..................................................................................................................104 Deti holokaustu
....................................................................................................108 Tretia generácia (nar. po 1.1.1972) ................................................................... 114 ZÁVER...................................................................................................................119 POUŽITÁ LITERATÚRA.................................................................................. 125 SUMMARY ...........................................................................................................131 5
POUŽITÁ LITERATURA AMBROS, P. 1996: Kniha pamäti. Chatam Sofer. In: Židovská ročenka, 5757/1996-1997, s. 45-55. ASSMANN, A. 2006: Der lange Schatten der Vergangenheit: Erinnerungskultur und Geschichtspo litik. München: C. H. Beck Verlag. BAUER, J. 2009: Úvahy o holokaustu. Praha: Academia. BAUMAN, Z. 2002: Modernosť a holokaust. Bratislava: Kalligram. BETTELHEIM, S. 1932: Geschichte der Pressburger Jeschiba. In: Gold, H. (Hg.): Die Juden und die Judengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, s. 61-70. BONDYOVÁ, R. 2001: Jakob Edelstein. Praha: Sefer. BONDYOVÁ, R. 2003: Víc štěstí než rozumu. Praha: Argo BROD, T. 2007: Ještě že člověk neví, co ho čeká. Života běh mezi roky 1929-1989. Praha: Academia, Edice Paměť. BUMOVÁ, I. 2006a: Postoj ŠtB k emigrácii československých občanov v rokoch 1963-1983 (s dôrazom na Západoslovenský kraj). In: Luther, D. (ed.): E/Migrácie a Slovensko. Brati slava: Zing Print, s. 41-74. BUMOVÁ, I. 2006b: ŠtB a židovská mládež (na príklade Západoslovenského kraja v rokoch 1969-1980). In: Salner, P. (ed.): Židovská komunita po roku 1945. Bratislava: Zing Print, s. 67֊ 100. BUMOVÁ, I. 2007: Protižidovské výtržnosti v Bratislave v historickom kontexte. In: Pamäť národa, 3/2007, IIL, s. 14-29. BUMOVÁ, І. 2008: Židovská komunita po roku 1945 : snaha o občiansku a sociálnu rehabi litáciu. In: Vrzgulová, M., Richterová, D. (eds.): Holokaust ako historický a morálny problém v minulosti a v súčasnosti. Bratislava: Dokumentačné stredisko holokaustu, s. 44-66. BUMOVÁ, I. 2014: Tajná správa o Slovensku. Dokument z prostredia
českých štátnobezpečnostných zložiek. In: Slovenský národopis, 62,1, s. 59-70. BUMOVÁ, 1.2016: Obraz židov v dobovej tlači v rokoch 1945-1948 (denníky ČAS a PRAVDA). In: Vrzgulová, M., Kubátová, H. a kol.: Podoby antisemitismu v Čechách a na Slovensku v 20. a 21. století. Praha: Karolinum, s. 97-118. BÚTORA, M. 2010: Svedectvá o holokauste. In: Martin Bútora: Druhý dych. Bratislava: Kal ligram, s. 394-425. BÜCHLER, R. Y. 1996: Židovská náboženská obec v Topoľčanoch (Počiatky, rozvoj, zánik). Bratisla va: Slovenské národné múzeum. COHN, R. - CIACCIO, L. 2017: Prežil, aby odriekal kadiš. Bratislava: Marenčin PT. DETHLOFF, K. 2004: Problémy židovskej filozofie a teológie po holokauste. Maybaum, Rubinstein, Packenheim, Berkovits. Bratislava: Inštitút judaistiky UK. FATRANOVÁ, G. 2007: Boj o prežitie. Bratislava: SNM - Múzeum židovskej kultúry. FLESCH, H. 1932: Das Geistige Leben in Pressburg. In: Gold, H. (Hg.): Die Juden und die Ju dengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, s. 17-60. FRANKL, A. 1997: Visionen aus dem Inferno. Katalog. München: Sammlung Adolf Frankl. FRANKL, V. 1997: Napriek všetkému povedať životu áno. Psychológ prežíva koncentračný tábor. Bratislava: Slovenský spisovateľ. FRANKL, V. 2002: Co v mých knihách není. Autobiografie. Praha: Cesta. FRIEDER, E. 1993: Z denníka mladého rabína. Bratislava: Slovenské národné múzeum ֊ odde lenie židovskej kultúry. 125
Peter Salner: Judaizmus v tradícii a súčasnosti GANZFRIED, Š. 2012: Kiew Šulchan Aruch. Kniha II, Kapitola 98-221. Praha: Agadah. GOLD, H. (Hg.) 1932: Die Juden und die Judengemeinde Bratislava in Vergangenheit und Gege nwart. Brünn: Jüdisches Verlag. GOLD, H. a kol. 2010: Židia v Bratislave v minulosti a súčasnosti. Bratislava: Marenčin PT. GOLD, H. a kol. 2011: Židovská náboženská obec v Bratislave v minulosti a súčasnosti. Bratislava: Marenčin PT. GROSS, D. 1932a: Äusserer Verlauf der Geschichte der Juden. In: Gold, H. (Hg.): Die Juden und die Judengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, s. 3-10. GROSS, D. 1932b: Die Primärschule. In: Gold, H. (Hg.): Die Juden und die Judengemeinde Brati slava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, s. 130-133. GROSS, D. 1932c: Die israelitische Religionsgemeinde. In: Gold, H. (Hg.): Die Juden und die Ju dengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, s. 134-136. GROSS, D. 1932d: Zionistisches Leben in Bratislava. In: Gold, H. (Hg.): Die Juden und die Ju dengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, s. 141-146. GRÜNHUT, A. 2015: Katastrofa slovenských Židov. Vzostup a zánik bratislavských Židov. Brati slava: Marenčin PT. GRÜNSFELD, J. 1928: Judentum in Bratislava - Pressburg. In: Zlatá kniha mesta Bratislavy. Bratislava, s. 151-157. GRÜNSFELD, J. 1932: Geschichte der orth. Israelitischen Kultusgemeinde. In: Gold, H. (Hg.): Die Juden und die Judengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches
Verlag, s. 109-117. HAMAR, E. 2008: Vyprávěná židovství. O narativni konstrukci druhogeneračních židovských iden tit. Praha: SLON. HEITLINGEROVA, A. 2007: Ve stínu holocaustu a komunismu. Čeští a slovenští židé po roce 1945. Praha: G+G. HERTZBERG, A. - HIRT-MANNHEIMER, A. 1999: Židia. Bratislava: Vydavatelstvo SOFA. HLAVINKA, J. 2005: Židovská komunita pod kontrolou. Štátna bezpečnosť a židovské nábo ženské obce na východnom Slovensku v prvej dekáde „normalizácie . In: Pamäť národa, č. 2, s. 20-32. HRADSKÁ, K. 1999: Prípad Wisliceny. Nacistickí poradcovia a židovská otázka na Slovensku. Bra tislava: AEP. HRADSKÁ, K. 2001: Židovská komunita počas 1. ČSR. In: Česko-Slovenská historická ročenka, s. 49-57. HRADSKÁ, K. 2003 (zost.): Holokaust na Slovensku 3. Listy Gisely Fleischmannovej. Dokumenty. Bratislava: Nadácia Milana Šimečku. HRADSKÁ, K. 2008 (zost): Holokaust na Slovensku S. Ústredňa Židov (1940-1944). Dokumenty. Bratislava: Dokumentačné stredisko holokaustu. HRADSKA, K. 2012: Gizi Fleischmannová. Návrat nežiaduci. Bratislava: Marenčin PT. CHYTIL, A. 1977: Několik námětů o nejbližších úkolech našich na Slovensku. Napsal Alois Chytil. In: HORVÁTH, V., RÁKON, E., WATZKA, J. (zost.): Bratislava, hlavné mesto Sloven ska. Pripojenie Bratislavy k Československej republike roku 1918-1919. Dokumenty Bratislava: Obzor, s. 86-115. IGGERS, W. 1997: Zeiten der Gottesferne und der Mattheit. Die Religion im Bewußtsein der bö hmischen Juden in der ersten tschechoslowakischen Republik. Leipzig. JANKECH, J. 2017: Židovská otázka na Slovensku (1945-1953). Kniha ¡II Repatriácia a
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Použitá literatúra VRZGULOVÁ, M. 2016: Nevyrozprávané susedské histórie. Holokaust na Slovensku z dvoch per spektív. Bratislava: Veda. VRZGULOVÁ, M. 2017: Rodinná pamäť ukrytá v predmetoch. In: M. Borský a kol.: Každá rodina má svoj príbeh. Bratislava: Neinvestičný fond židovského kultúrneho dedičstva Menora, s. 21-30. WEISER, J. 1995: Židovská identita - jedinečný fenomén. In: Salner, P. (zost.): Židovská identita viera, dnes a zajtra. Bratislava: Československá únia židovskej mládeže, Ústav etnológie SAV, s. 11-26. ZVONČEKOVÁ, D. (zost.) 2006: Epitafy starého cintorína. Bratislava: Chájim. ŽIAK, M. 1999: Gold, Zlatko a Zlatoústy. Bratislava: Kalligram. Pramene AÚZŽNO - Archív Ústredného zväzu židovských náboženských obcí EICHLER, B. (nedatovaný rkp.): Príspevok k histórii Židov na Slovensku z doby druhej sve tovej vojny až po október 1972. Toronto. GYÁRFÁŠOVÁ, O. 2014: Prieskum židovskej komunity na Slovensku. 2014. 18 s. rkp. Holokaust na Slovensku 3. Listy Gisely Fleischmannovej (1942-1944). Snahy pracovnej sku piny o záchranu slovenských a európskych židov. (ed. K. Hradská). Bratislava: Nadácia Milana Šimečku, Židovská náboženská obec Bratislava 2003. Holokaust na Slovensku 8. Ústredňa Židov (1940-1944). Dokumenty. Zost. K. Hradská. Brati slava: Dokumentačné stredisko holokaustu 2008. HORÁK, 0.2019: Nezbývalo mu nic jiného, než zemřít. In: Lidové noviny, Orientace, 5.1., s. 28. KOLLMAN, P. 1976: Pradávne a nedávne. Praha: rkp. Sčítaní lidu v v republice československé ze dne 1. prosince 1930. Díl I. Praha: Statní úřad statistický 1934. SIDON, E. K. 2012: Novoroční
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SUMMARY Based on a long-term research of the Jewish community, this book describes the development of individual and institutional attitudes towards Judaism in Slovakia between the 19th and 21st centuries, focusing mainly on the situation after the Holocaust. The following topics are considered: the attitude of the survivors (and the generations of their descendants) to the faith, after the tragic events of the 20th century, as well as the changes after November 1989. The assumption is made (like in other spheres of Jewish life, also in relation to Judaism) that there are the following three basic factors influencing the situation today: individualisation, simplifi cation and selectivity. To confirm or refute this statement, I will try not only to use the results of new research on this subject, but also the findings I have gained in the course of two decades and continuously published in monographs and studies published in Slovakia and abroad. They will be not only summarized, but also new material (and opinions) will be added to correct possible factual mistakes or details, which have been realised later, after reaching some time distance. For several reasons, I have conducted my research mainly in Bratislava. First of all, there is the largest and the oldest Jewish Religious Community in Slovakia. Another important fact is that I used to be active in their Board in various positions for nearly three decades. However, focusing on one city does not mean that I have attributed local significance to the knowled ge gained. The informants to whom I refer came to their new
home from all over Slovakia. They brought with them what they got in their families and they took the elements and opinions from the reality in Bratislava they considered adequate. Institutionally, the Jewish life is concentrated in the Jewish Religious Community. The Community is the only Jewish organisation that has been legally and continuously active throughout the period under review. After 1945, it performed not only a religious function but also (for many mem bers, mainly) communal, educational, social and cultural. Especially in the first weeks and months after the liberation, the premises of the Jewish Religious Community also played an important informative role. The sur vivors sought (and often found) the first information there, about the fate of their loved ones. Thanks to their wide offer, the religious communities 131
Peter Salner: Judaizmus v tradícii a súčasnosti have often served for many people as a substitute (or supplement) for their homes. At least before the Holocaust, the Jewish identity was identified with Judaism. Although the conflicts of opinion took place between the Ortho dox and the Neologist believers, the Chasid teaching was spreading, the Zionist movement developed at the turn of the 19th-20th centuries, and individuals could leave the community for baptism or renouncing their faith. In any case, the essence - that is, the orders and prohibitions of the Torah - remained unquestionable and inviolable. But for some exceptions, this attitude was changed neither by the appeal of academic or state care ers in the event of baptism, nor by the threat of churches or states. The state of seeming stability has undergone a radical transformation due to events in the 20th century. World War I, but especially World War II and then four decades of the Communist power, challenged the security that used to be untouchable until recently. The composition of the Bratislava community changed radically, too, as well as the priorities of its members. The processes that took place in it after the Holocaust (but also the preceding activities) will be depicted through internal conflicts of ideas. At the beak of the forties and fifties, there was a dispute between Orthodox and Neologous Jews, which later transformed into the conflict between the faithful and secular members of the Religious Community. After 1989, the conflict of old and new Jews arose and conflicts began anew between the
(virtual) traditionalists and advocates of liberal beliefs. In practice, these gradual changes can be described as replacing religious priorities with Jewish values (cultural or ethnic in this context). As noted by A. Heitlinger (2007: 214), many respondents compensate their lack of religion by their strong intellectual involvement in their Jewry. Considerable part of this book is dedicated to the Orthodox Judaism. However, it is clear from the previous lines that this was not the only direc tion in the past and it is not the strongest current of Judaism, even today. This is true, in spite of the fact that there are still Orthodox services in the five functioning synagogues. During most of the period under review, however, the Orthodoxy used to be the main component of Jewish life in Slovakia, either from the point of view of the number of believers, or its importance. Its influence persists today, as the lost ideal , although only a few people are living who strive to follow strictly traditional rules. In any case, even people who are lax in perceiving religiosity respect the power of tradition, at least to a certain extent, and mention its importance for the present and the future of the Community. The fact is important, too, that 132
Summary there is a lack of research that would provide a closer look at the current forms of Judaism. The historical model of traditional orthodoxy is the refore presented (on the basis of literary sources) as the form of Judaism that is still valid, in spite of its partial degradation by innovations. The real state of the topic in the studied environment will be presented in this book, based on my own long-term ethnological research, supplemented by knowledge from the relevant professional and memoir literature. In an historically relatively short period of time, from the late 18th to the end of the 19th century, the Jews in Austria-Hungary travelled a long way from (enforced or voluntary) isolation in ghettos to full civil and reli gious equality. Of the many changes to the current legislation, the Tolerant Patent of Joseph II (1782) was important for both communities, including its appendices. Primarily, it declared civic equality for all members of the Christian faith , but it contained regulations that improved the legal status of Jews. Due to the relaxation of some social and economic constraints, they have gained easier access to crafts, industrial production, and freelan ce occupations. Israeli historian Ishajahu Andrei Jelínek described the sim plified access to secular education as the main contribution of the Patent in the long-term perspective. He emphasised that the Jews took advantage of this chance. A large part of the Community (including him) perceived this positively, but Orthodox believers saw it negatively. They perceived the new possibilities
as a catalyst for assimilation processes that opened the way to the Holocaust. Besides the introduction, conclusion and list of literature used, the book contains six chapters. Chapter 1 (Origins, Research, Sources) characterises the basic objectives and procedures used during the research and the in terpretation of the acquired knowledge. Chapter To the History of the Jewish Bratislava focuses mainly on the Sofer dynasty, which has largely determined the activities in the Orthodox community and whose herita ge still influences the attitudes of Orthodox Jews in various parts of the world. I note not only the life and work of Chatam Sofer, but also the work of his son Ketaba Sofer, his grandson Sheveth and his great-grandson Akib Schreiber, who gradually held the position of the Chief Rabbi in 1806 1942.1 also pay attention to the place of this Rabbi in the current Bratislava environment. The rise of totalitarian regimes starts by the declaration of the autono my of Slovakia in 1938. Chapter 4 (Holocaust Dilemmas) pays special at tention to the moral dilemmas of the times, as this heritage is being moved by active participants into the lives of the next generations. Physical and spiritual consequences are noticed, too, for the life of the Community and 133
Peter Salner: Judaizmus v tradícii a súčasnosti its members. As can be seen from the title The Forms of the Freedoms , the chapter is focused on the first few months after the end of the Holo caust and the return of the survivors. This is followed by a section that no tes the unification of the Jewish communities that had been ordered by the State, and its implications for the further development of the Community. This resulted in a violent (after the Holocaust, often conscious121) interrup tion of the intergenerational continuity. The survivors priorities and value orientations also changed. Many have chosen to go abroad; others have chosen spiritual emigration on the site and have distanced themselves from the Community and its activities. Others rejected any form of reli gious faith, but without abandoning Jewry. The continued weakening of the Community was supported also by the fact that in February 1948, the Communist Party gained power with its atheistic ideology and repressive apparatus. A large part of the members of the Jewish Religious Commu nity therefore moved to illegality . At least in public, they have distan ced themselves from religious activities and have sought to hide Jewish activities from the authorities, the public, and many of them even from members of their own families. The final chapter is focused on the situation after November 1989. The Velvet Revolution enabled the revival of the Community and its activi ties. Jewish religious communities sought to fulfil their religious mission as far as possible, but they also (in many cases),
organised social, cultural, and educational events and worked with the younger generation. The re vival of the Jewish Dialogue has again opened the fundamental debates about the past and, in particular, the further direction of the Community: What is the place of Judaism in the current spectrum of individuals Jewish identities? Does the orthodoxy remain the only alternative of survival, or in the event of its putting out of operation , does the Community actually become a Jewish discussion club that will soon disappear? The opposite model came into consideration, too: the threat that, in the case of the vic tory of the Orthodoxy, the Jewish Religious Community will change to a small closed group of treasure guards . 121 Initially, in this context, I was considering the phrase voluntary break of continuity, but finally I concluded that the word conscious is more precise and concise. 134
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OBSAH ÚVOD . 7 Rodinná a komunitná pamäť. 19 LITERATÚRA A PRAMENE. Literatúra. Pramene. 23 23 26 K DEJINÁM ŽIDOVSKEJ BRATISLAVY. Vstupné informácie. Osobnosť Chatama Sofera. Boj proti haskale. Dedičstvo Chatama Sofera. Rozpad monarchie a vznik Československa. Návraty Chatama Sofera. 29 29 33 35 37 42 49 DILEMY HOLOKAUSTU. Začiatky . Diverzifikácia
obetí. Dilemy holokaustu. 59 59 60 65 PODOBY „SLOBODY". Oslobodená Bratislava. Rodina po holokauste. Strach z minulosti. Roviny návratu. 77 77 78 82 86 INŠTITUCIONÁLNE PREMENY. Pokusy o obnovu. „Úprava pomerov židovskej konfesie". Vnútorné konflikty. Kontinuita a jej prerušenie. 91 91 93 95 98 SITUÁCIA PO ROKU 1989 . 103 Preživší .104 Deti holokaustu
.108 Tretia generácia (nar. po 1.1.1972) . 114 ZÁVER.119 POUŽITÁ LITERATÚRA. 125 SUMMARY .131 5
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Použitá literatura KAMENEC, I. 1999: Protižidovský pogrom v Topoľčanoch v septembri 1945. In: Studia His torica Nitríensia VIII, s. 85-99. KAMENEC, I. 2000: Správa o pogrome. In: Kamenec, I.: Hľadanie a blúdenie v dejinách. Brati slava: Kalligram, s. 373-383. KLEIN-PEJŠOVÁ, R. 2015: Mapping jewish loyalties in internar Slovakia. Bloomington and Indianopolis: Indiana University Press. KOMLOSI, S. 1932: Geschichte der jüdischen Garde armo 1918. In: Gold, H. (Hg.): Die Juden und die Judengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, S. 151-155. KOVÁČ, D. 1998: Dejiny Slovenska. Praha: Nakladatelství Lidové noviny. KREKOVIČOVÁ, E. - PANCZOVÁ, Z. 2013: Obraz nepriateľa v počiatkoch slovenskej poli tickej karikatury. Vizuálne stereotypy v časopise Černokňažník v rokoch 1861-1910. In: Slovenský národopis, 6, s. 31-54. KURETSIDIS-HAIDER, C. 2015: Tábor Engerau a jeho vnímanie v Rakúsku od roku 1945 do súčasnosti. In: Borský, M. a kol.: Zabudnutý príbeh Petržalky. Bratislava: Neinvestičný fond židovského kultúrneho dedičstva Menorah, s. 27-42. LAU, J. M. 2012: Praktický judaismus. Praha: Nakladatelství P3K. LUSTIG, A. 2003: Odpovedi. Praha: Prostor. LUSTIG, A. 2004: Interview II. Vybrané rozhovory 1979-2003. Praha: Devět bran. MIELCARKOVÁ, J. 2016: Ľudia z Kile (Rozhovory Jany Mielcarkovej). Zost. Peter Salner. Brati slava: Židovský kultúrny inštitút, ŽNO Bratislava. MISKOVCZY, A. 2006: „. a zem sa nám pod nohami otvorila! Židovský pogrom v Bratislave 23.-24. apríla 1848. In: Czoch, G. (zost.): Kapitoly z dejín Bratislavy. Bratislava: Kalligram,
s. 372-409. MYERS, B. 1997: Chatam Sofer (1762-1839). In: Salner, P. (zost): Židia v Bratislave. Bratislava: Inštitút judaistiky FFUK, Ústav etnológie SAV, Židovská náboženská obec Bratislava, s. 21-41. MYERS, B. 2003: Úvod. In: Gan Sofer (zost. B. Myers), Bratislava: Izraelská obchodná komora na Slovensku, s. 3-7. NEWMAN, J. - SIVAN, G. 1992: Judaismus od A do Z. Slovník pojmú a termínu. Praha: Sefer. NIŽNANSKY, E. 1999: Židovská komunita na Slovensku medzi československou parlamentnou de mokraciou a slovenským štátom v stredoeurópskom kontexte. Prešov: Universum. NIŽŇANSKÝ, E. 2016: Politika antisemitizmu a holokaust na Slovensku v rokoch 1938-1945. Ban ská Bystrica: Múzeum Slovenského národného povstania. ÖSTERREICHER, J. 1932: Das jüdische Spital einst und jetzt. In: Gold, H. (Hg.): Die Juden und die Judengemeinde Bratislava in Vergangenheit und Gegenwart. Brünn: Jüdisches Verlag, s. 129. PEŠTANSKÁ, Z. 2014: Židovstvo v asimilovanej nukleárnej rodine tretej postholokaustovej generácie. In: Slovenský národopis, 62, s. 30-44. ROZENBLIT, M. L. 2002: From Habsburg Jews to Austrian Jews: The Jews of Vienna, 19181938 In: Jüdische Gemeinden. Kontinuitäten und Brüche (ed. E. Lapin). Wien: Philo, s. 105130. RYBÁŘOVA, P. 2010: Antisemitizmus v Uhorsku v 80. rokoch 19. storočia. Bratislava: Pro historia SALNER, P. 1993: Život s maskou. Kultúrny život, č. 10, s. 6 SALNER, P. 1995: Svedectvo tých, ktorí prežili holokaust. In: Slovenský národopis, 43, s. 445460. SALNER, P. 1997: Prežili holokaust. Bratislava: Veda. SALNER, P. 1998: Premeny Bratislavy 1939-1993. Bratislava: Veda.
SALNER, P. 2000: Židia na Slovensku medzi tradíciou a asimiláciou. Bratislava: Veda. SALNER, P. 2002: (Môj) židovský humor (ŽJdovský vtip a identita). Bratislava: Zing Print. SALNER, P. 2007: Budúci rok v Bratislave alebo Stretnutie. Bratislava: Marenčin PT. SALNER, P. 2010a: Minulý rok v Jeruzaleme. Bratislava: Marenčin PT. 127
Peter Salner: Judaizmus v tradícii a súčasnosti SALNER, P. 2010b: The Holocaust and the Jewish Identity in Slovakia. In: Fardes, Heft 16, s. 117-133. SALNER, P. 2012: Rabin Chatam Sofer (1762-1839). In: Slovenský národopis, 60, č. 2, s. 117-132. SALNER, P. 2013: The Role of Judaism in the Jewish Community after the Holocaust. In: Acta Ethnographica Hungarica, pp. 215-224. SALNER, P. 2014: Kto zachránil ľudský život, zachránil celý svet? Slovenský národopis, s. 399411. SALNER, P. 2016: Židia na Slovensku (Komunita medzi vierou a realitou). Bratislava: Veda. SALNER, P. 2017a: Židovská rodina. In: Borský, M. a kol.: Každá rodina má svoj príbeh. Bratisla va: Neinvestičný fond židovského kultúrneho dedičstva - Menora, s. 9-20. SALNER, P. 2017b: Mlčať? Hovoriť? Formy medzigeneračného odovzdávania skúseností o holokauste v židovských rodinách. In: Vrzgulová, M., Voľanská, E., Salner, P.: Rozprá vanie a mlčanie. Medzigeneračná komunikácia v rodine. Bratislava: Veda, s. 86-109. SALNER, P. 2018: Židia na Slovensku po roku 1989. (Komunita medzi budúcnosťou a minulosťou). Bratislava: Veda. SALNER, P. 2019: Visible as People, yet invisible as Jews. In: Human Affairs, č. 1, s. 95-107. SEGEV, T. 2014: Sedmý milion. Izraelci a holokaust. Praha - Litomyšl: Nakladatelství Paseka. SHASHAR, M. 1996: Hovory o Bohu a světě s Ješajahu Leibowítzem. Praha: Sefer. SIDON, E. К. 1997: Josefínské reformy a asimilace. In: Veber, V. (zost.): Židé v novodobých dějinách. Soubor přednášek na FFUK. Praha: Universita Karlova - Vydavatelství Karolinum, s. 9-16. SIDON, K. E. 2002: Červená kráva. Rozhovory s
Karlem Hvížďalou. Praha: Dokořán. SILBER, M. K. 2010: Sofer, Mosheh. Dostupné na www.yivoencyclopedia.org. (The УГѴО Encyclopedia of Jews in Eastern Europe). SLÁDEK, P. 2008: Malá encyklopedie rabínského judaismu. Praha: Nakladatelství Libri. SOUKUPOVÁ, B. 2016: Židé v českých zemích po šoa. Identita poraněné paměti. Bratislava: Marenčin PT. SZABO, M. 2014: Od slov k činom. Slovenské národné hnutie a antisemitizmus. Bratislava: Kalligram. SISJAKOVÁ, J. 2007: „Prípad Topoľčany - Protižidovský pogrom (nielen) z pohľadu dobo vých dokumentov. In: Acta historka Neosoliensia, č. 10, s. 232-240. ŠIŠJAKOVÁ, J. 2008: K niektorým problémom antisemitizmu na Slovensku v rokoch 19451948. In: Vrzgulová, M., Richterová, D. (eds.): Holokaust ako hospodársky a morálny problém v minulosti a súčasnosti. Bratislava: Dokumentačné stredisko holokaustu, s. 172-180. ŠMIGEĽ, M. 2011: Protižidovské výtržnosti v Bratislave v rokoch 1946 a 1948 (v kontexte povojnových prejavov antisemitzmu na Slovensku). In: Medvecký, M. (zost.): Fenomén Bratislava. Bratislava: Ústav pamäti národa, s. 254-273. ŠPITZER, J. 1996: Svitá, až keď je celkom tma. Bratislava: Kalligram. ŠTELMACHOVIČ BUMOVÁ, I. 2018: Pogrom v Bratislave v dňoch 20. a 21. augusta 1948. Axis Mundi č. 1, s. 2-13. TRANCIK, M. 1997: Medzi starým a novým. História kníhkupeckej rodiny Steinerovcov v Bratisla ve. Bratislava: Vydavateľstvo PT. TURKOVÁ, A. 2012: Židovská teologie a holokaust. Praha: Karolinum. VRBA, R. 2012: Utekl jsem z Osvětimi. Praha: Sefer. VRZGULOVÁ, M. 2002: Prečo vznikla táto kniha. In: Vrzgulová, M. (zost.): Videli sme holo
kaust. Bratislava: Nadácia Milana Šimečku, s. 7-8. VRZGULOVÁ, M. 2006: Návrat domov? (Biografické naratívy žien, ktoré prežili holokaust). In: P. Salner (zost.): Židovská komunita po roku 1945. Bratislava: Zing Print, s. 9-30. VRZGULOVÁ, M. 2015: Tábor Engerau - sedemdesiatročná amnézia? In: Borský, M. a koľ: Zabudnutý príbeh Petržalky. Bratislava: Neinvestičný fond židovského kultúrneho dedič stva Menorah, s. 11-26. 128
Použitá literatúra VRZGULOVÁ, M. 2016: Nevyrozprávané susedské histórie. Holokaust na Slovensku z dvoch per spektív. Bratislava: Veda. VRZGULOVÁ, M. 2017: Rodinná pamäť ukrytá v predmetoch. In: M. Borský a kol.: Každá rodina má svoj príbeh. Bratislava: Neinvestičný fond židovského kultúrneho dedičstva Menora, s. 21-30. WEISER, J. 1995: Židovská identita - jedinečný fenomén. In: Salner, P. (zost.): Židovská identita viera, dnes a zajtra. Bratislava: Československá únia židovskej mládeže, Ústav etnológie SAV, s. 11-26. ZVONČEKOVÁ, D. (zost.) 2006: Epitafy starého cintorína. Bratislava: Chájim. ŽIAK, M. 1999: Gold, Zlatko a Zlatoústy. Bratislava: Kalligram. Pramene AÚZŽNO - Archív Ústredného zväzu židovských náboženských obcí EICHLER, B. (nedatovaný rkp.): Príspevok k histórii Židov na Slovensku z doby druhej sve tovej vojny až po október 1972. Toronto. GYÁRFÁŠOVÁ, O. 2014: Prieskum židovskej komunity na Slovensku. 2014. 18 s. rkp. Holokaust na Slovensku 3. Listy Gisely Fleischmannovej (1942-1944). Snahy pracovnej sku piny o záchranu slovenských a európskych židov. (ed. K. Hradská). Bratislava: Nadácia Milana Šimečku, Židovská náboženská obec Bratislava 2003. Holokaust na Slovensku 8. Ústredňa Židov (1940-1944). Dokumenty. Zost. K. Hradská. Brati slava: Dokumentačné stredisko holokaustu 2008. HORÁK, 0.2019: Nezbývalo mu nic jiného, než zemřít. In: Lidové noviny, Orientace, 5.1., s. 28. KOLLMAN, P. 1976: Pradávne a nedávne. Praha: rkp. Sčítaní lidu v v republice československé ze dne 1. prosince 1930. Díl I. Praha: Statní úřad statistický 1934. SIDON, E. K. 2012: Novoroční
dopis vrchního rabína. In: Roš Chodeš, č. 9, s. 3. SLOVENSKÝ DENNÍK 1938 Som Žid. Ale Vianoce na Slovensku nemáme zakázané. Dostupné na: www.hnvíkendonline. sk. Uverejnené 24.12.2014, stiahnuté 27.12.2014. 129
SUMMARY Based on a long-term research of the Jewish community, this book describes the development of individual and institutional attitudes towards Judaism in Slovakia between the 19th and 21st centuries, focusing mainly on the situation after the Holocaust. The following topics are considered: the attitude of the survivors (and the generations of their descendants) to the faith, after the tragic events of the 20th century, as well as the changes after November 1989. The assumption is made (like in other spheres of Jewish life, also in relation to Judaism) that there are the following three basic factors influencing the situation today: individualisation, simplifi cation and selectivity. To confirm or refute this statement, I will try not only to use the results of new research on this subject, but also the findings I have gained in the course of two decades and continuously published in monographs and studies published in Slovakia and abroad. They will be not only summarized, but also new material (and opinions) will be added to correct possible factual mistakes or details, which have been realised later, after reaching some time distance. For several reasons, I have conducted my research mainly in Bratislava. First of all, there is the largest and the oldest Jewish Religious Community in Slovakia. Another important fact is that I used to be active in their Board in various positions for nearly three decades. However, focusing on one city does not mean that I have attributed local significance to the knowled ge gained. The informants to whom I refer came to their new
home from all over Slovakia. They brought with them what they got in their families and they took the elements and opinions from the reality in Bratislava they considered adequate. Institutionally, the Jewish life is concentrated in the Jewish Religious Community. The Community is the only Jewish organisation that has been legally and continuously active throughout the period under review. After 1945, it performed not only a religious function but also (for many mem bers, mainly) communal, educational, social and cultural. Especially in the first weeks and months after the liberation, the premises of the Jewish Religious Community also played an important informative role. The sur vivors sought (and often found) the first information there, about the fate of their loved ones. Thanks to their wide offer, the religious communities 131
Peter Salner: Judaizmus v tradícii a súčasnosti have often served for many people as a substitute (or supplement) for their homes. At least before the Holocaust, the Jewish identity was identified with Judaism. Although the conflicts of opinion took place between the Ortho dox and the Neologist believers, the Chasid teaching was spreading, the Zionist movement developed at the turn of the 19th-20th centuries, and individuals could leave the community for baptism or renouncing their faith. In any case, the essence - that is, the orders and prohibitions of the Torah - remained unquestionable and inviolable. But for some exceptions, this attitude was changed neither by the appeal of academic or state care ers in the event of baptism, nor by the threat of churches or states. The state of seeming stability has undergone a radical transformation due to events in the 20th century. World War I, but especially World War II and then four decades of the Communist power, challenged the security that used to be untouchable until recently. The composition of the Bratislava community changed radically, too, as well as the priorities of its members. The processes that took place in it after the Holocaust (but also the preceding activities) will be depicted through internal conflicts of ideas. At the beak of the forties and fifties, there was a dispute between Orthodox and Neologous Jews, which later transformed into the conflict between the faithful and secular members of the Religious Community. After 1989, the conflict of "old" and "new" Jews arose and conflicts began anew between the
(virtual) traditionalists and advocates of liberal beliefs. In practice, these gradual changes can be described as replacing "religious" priorities with "Jewish" values (cultural or ethnic in this context). As noted by A. Heitlinger (2007: 214), "many respondents compensate their lack of religion by their strong intellectual involvement in their Jewry." Considerable part of this book is dedicated to the Orthodox Judaism. However, it is clear from the previous lines that this was not the only direc tion in the past and it is not the strongest current of Judaism, even today. This is true, in spite of the fact that there are still Orthodox services in the five functioning synagogues. During most of the period under review, however, the Orthodoxy used to be the main component of Jewish life in Slovakia, either from the point of view of the number of believers, or its importance. Its influence persists today, as the "lost ideal", although only a few people are living who strive to follow strictly traditional rules. In any case, even people who are lax in perceiving religiosity respect the power of tradition, at least to a certain extent, and mention its importance for the present and the future of the Community. The fact is important, too, that 132
Summary there is a lack of research that would provide a closer look at the current forms of Judaism. The "historical model" of traditional orthodoxy is the refore presented (on the basis of literary sources) as the form of Judaism that is still valid, in spite of its partial "degradation" by innovations. The real state of the topic in the studied environment will be presented in this book, based on my own long-term ethnological research, supplemented by knowledge from the relevant professional and memoir literature. In an historically relatively short period of time, from the late 18th to the end of the 19th century, the Jews in Austria-Hungary travelled a long way from (enforced or voluntary) isolation in ghettos to full civil and reli gious equality. Of the many changes to the current legislation, the Tolerant Patent of Joseph II (1782) was important for both communities, including its appendices. Primarily, it declared "civic equality for all members of the Christian faith", but it contained regulations that improved the legal status of Jews. Due to the relaxation of some social and economic constraints, they have gained easier access to crafts, industrial production, and freelan ce occupations. Israeli historian Ishajahu Andrei Jelínek described the sim plified access to secular education as the main contribution of the Patent in the long-term perspective. He emphasised that the Jews took advantage of this chance. A large part of the Community (including him) perceived this positively, but Orthodox believers saw it negatively. They perceived the new possibilities
as a catalyst for assimilation processes that opened the way to the Holocaust. Besides the introduction, conclusion and list of literature used, the book contains six chapters. Chapter 1 (Origins, Research, Sources) characterises the basic objectives and procedures used during the research and the in terpretation of the acquired knowledge. Chapter "To the History of the Jewish Bratislava" focuses mainly on the Sofer dynasty, which has largely determined the activities in the Orthodox community and whose herita ge still influences the attitudes of Orthodox Jews in various parts of the world. I note not only the life and work of Chatam Sofer, but also the work of his son Ketaba Sofer, his grandson Sheveth and his great-grandson Akib Schreiber, who gradually held the position of the Chief Rabbi in 1806 1942.1 also pay attention to the place of this Rabbi in the current Bratislava environment. The rise of totalitarian regimes starts by the declaration of the autono my of Slovakia in 1938. Chapter 4 (Holocaust Dilemmas) pays special at tention to the moral dilemmas of the times, as this heritage is being moved by active participants into the lives of the next generations. Physical and spiritual consequences are noticed, too, for the life of the Community and 133
Peter Salner: Judaizmus v tradícii a súčasnosti its members. As can be seen from the title "The Forms of the Freedoms", the chapter is focused on the first few months after the end of the Holo caust and the return of the survivors. This is followed by a section that no tes the unification of the Jewish communities that had been ordered by the State, and its implications for the further development of the Community. This resulted in a violent (after the Holocaust, often conscious121) interrup tion of the intergenerational continuity. The survivors' priorities and value orientations also changed. Many have chosen to go abroad; others have chosen "spiritual emigration on the site" and have distanced themselves from the Community and its activities. Others rejected any form of reli gious faith, but without abandoning Jewry. The continued weakening of the Community was supported also by the fact that in February 1948, the Communist Party gained power with its atheistic ideology and repressive apparatus. A large part of the members of the Jewish Religious Commu nity therefore "moved to illegality". At least in public, they have distan ced themselves from religious activities and have sought to hide Jewish activities from the authorities, the public, and many of them even from members of their own families. The final chapter is focused on the situation after November 1989. The "Velvet Revolution" enabled the revival of the Community and its activi ties. Jewish religious communities sought to fulfil their religious mission as far as possible, but they also (in many cases),
organised social, cultural, and educational events and worked with the younger generation. The re vival of the "Jewish Dialogue" has again opened the fundamental debates about the past and, in particular, the further direction of the Community: What is the place of Judaism in the current spectrum of individuals' Jewish identities? Does the orthodoxy remain the only alternative of survival, or in the event of its "putting out of operation", does the Community actually become a "Jewish discussion club" that will soon disappear? The opposite model came into consideration, too: the threat that, in the case of the "vic tory of the Orthodoxy," the Jewish Religious Community will change to a small closed group of "treasure guards". 121 Initially, in this context, I was considering the phrase "voluntary break of continuity," but finally I concluded that the word "conscious" is more precise and concise. 134 |
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| geographic | Slowakei (DE-588)4055297-4 gnd Bratislava (DE-588)1063318696 gnd |
| geographic_facet | Slowakei Bratislava |
| id | DE-604.BV046661615 |
| illustrated | Illustrated |
| index_date | 2024-07-03T14:19:44Z |
| indexdate | 2024-07-10T08:50:34Z |
| institution | BVB |
| isbn | 9788022417501 |
| language | Slovak |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-032072700 |
| oclc_num | 1154003108 |
| open_access_boolean | |
| owner | DE-12 DE-M457 |
| owner_facet | DE-12 DE-M457 |
| physical | 144 Seiten Illustrationen, Porträts 24 cm |
| psigel | BSB_NED_20200625 |
| publishDate | 2019 |
| publishDateSearch | 2019 |
| publishDateSort | 2019 |
| publisher | Ústav etnológie a sociálnej antropológie SAV Veda, vydavateľstvo Slovenskej akadémie vied |
| record_format | marc |
| series | Etnologické štúdie |
| series2 | Etnologické štúdie |
| spelling | Salner, Peter 1951- (DE-588)103480331 aut pht Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) Peter Salner ; photo: Viera Kamenická, Arne Mann, Peter Salner Vydanie prvé Bratislava Ústav etnológie a sociálnej antropológie SAV 2019 Bratislava Veda, vydavateľstvo Slovenskej akadémie vied 144 Seiten Illustrationen, Porträts 24 cm txt rdacontent n rdamedia nc rdacarrier Etnologické štúdie 37 Literaturverzeichnis Seite 125-129 Zusammenfassung in englischer Sprache Geschichte 1800-2019 gnd rswk-swf Jüdische Gemeinde (DE-588)4162805-6 gnd rswk-swf Juden (DE-588)4028808-0 gnd rswk-swf Slowakei (DE-588)4055297-4 gnd rswk-swf Bratislava (DE-588)1063318696 gnd rswk-swf Slowakei (DE-588)4055297-4 g Bratislava (DE-588)1063318696 g Juden (DE-588)4028808-0 s Jüdische Gemeinde (DE-588)4162805-6 s Geschichte 1800-2019 z DE-604 Etnologické štúdie 37 (DE-604)BV010350193 37 Digitalisierung BSB München 25 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=032072700&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 25 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=032072700&sequence=000003&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Literaturverzeichnis Digitalisierung BSB München 25 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=032072700&sequence=000005&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Salner, Peter 1951- Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) Etnologické štúdie Jüdische Gemeinde (DE-588)4162805-6 gnd Juden (DE-588)4028808-0 gnd |
| subject_GND | (DE-588)4162805-6 (DE-588)4028808-0 (DE-588)4055297-4 (DE-588)1063318696 |
| title | Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) |
| title_auth | Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) |
| title_exact_search | Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) |
| title_exact_search_txtP | Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) |
| title_full | Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) Peter Salner ; photo: Viera Kamenická, Arne Mann, Peter Salner |
| title_fullStr | Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) Peter Salner ; photo: Viera Kamenická, Arne Mann, Peter Salner |
| title_full_unstemmed | Judaizmus v tradícii a súčasnosti (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) Peter Salner ; photo: Viera Kamenická, Arne Mann, Peter Salner |
| title_short | Judaizmus v tradícii a súčasnosti |
| title_sort | judaizmus v tradicii a sucasnosti premeny zidovskej komunity v 19 21 storoci etnologicky pohlad |
| title_sub | (premeny židovskej komunity v 19.-21. storočí. Etnologický pohľad) |
| topic | Jüdische Gemeinde (DE-588)4162805-6 gnd Juden (DE-588)4028808-0 gnd |
| topic_facet | Jüdische Gemeinde Juden Slowakei Bratislava |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=032072700&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=032072700&sequence=000003&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=032072700&sequence=000005&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV010350193 |
| work_keys_str_mv | AT salnerpeter judaizmusvtradiciiasucasnostipremenyzidovskejkomunityv1921storocietnologickypohlad |