Langas į Lietuvos žydų religinį pasaulį iki Holokausto: iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes
Gespeichert in:
| Weitere Verfasser: | , |
|---|---|
| Format: | Buch |
| Sprache: | Lithuanian |
| Veröffentlicht: |
[Vilnius]
Inter Se
[2020]
|
| Schlagworte: | |
| Online-Zugang: | Abstract |
| Beschreibung: | 95 Seiten 23 cm |
| ISBN: | 9789955548669 |
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Datensatz im Suchindex
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he album A Window on Jewish Vilna (published in 2019 under the Lithuanian title Langas į žydiškąjį Vilnių) featured a small portion of a collection of Lithuanian Ju daica assembled by collector, athlete, academic and businessman Mikhail Dushkes, who lives in Kaunas. The album revealed a picture of the destroyed and vanished world of the Jews of Vilnius, a community which had thrived prior to the Second World War. It included documents related to the Vilnius Jewish community, its rabbis, the Ramailes Yeshiva and the renowned Dr. Zemach Shabad. The events of the interwar period which had cut Vilnius and the Vilnius region off from the rest of Lithuania had left a deep wound in Lithuania’s history, and the life of the Jewish community in independent Lithuania and its provisional capital in Kaunas changed. The community there emerged as a separate cultural, political, and spiritual centre with aspirations resonating far and wide in the the broader outside world. Yeshivas ֊ educational institutions known as rabbinical spiritual seminaries, institutes or colleges dedicated to the study of the Torah ֊ operating in Slabodka (Vilijampolė) in Kaunas, Telšiai (Telshe), Kelmė (Kelm), and Panevėžys (Ponevezh) became world-renowned centres of study during this period. Hundreds of young men came to these schools from various countries seeking an education provided by the wisest of Torah scholars. Yeshiva leaders would travel to the United States to raise funds for their institutions (and also their branches in Palestine, such as the Slabodka Yeshiva founded in Hebron by Rabbi Moshe
Mordechai Epstein in 1924). In the American press, the leaders of Lithuania’s yeshivas were presented as famous rabbis, for whom public gatherings and fund-raising events were organized. Yeshiva leaders and graduates sought to actively participate in the revitalization and strengthening of émigré communities in the United States and Palestine (which had begun to receive waves of migrants after the Balfour Declaration in 1917), who had chosen a way of life based on the strict adherence to the Torah. They made efforts to prevail over various com peting reformist movements and the spread of secularization and acculturation. It was during this period that the influence of Lithuania’s rabbis on the formation of a stricter version of Orthodox Judaism in the United States became apparent, particularly expressed through the Union of Orthodox Rabbis (the Agudath Harabonim) of the United States and Canada, esta blished in the US in 1902. But, to varying degrees, the process of acculturation was also tak ing place in interwar Lithuania, evidenced in the flourishing of Jewish political and cultural movements with little or no association to religion. The official national policy promoting the Lithuanianization of public life had its impact not only on Jewish society as a whole, but also on the emerging world of Orthodox rabbis and yeshivas. This album provides a window into the rabbinical world of interwar Lithuania and its his torical roots reaching back to the 19th century. The album also reveals historical memorabilia associated with the world-renowned rabbis of Lithuania -
first among them Yitzach Elchanan T
Spektor (1817-1896), known as the Kovner Gaon (Genius of Kaunas), a famous Talmudic sage and posek (a legal scholar permitted to make Halakha rulings) who, together with Rabbi Israel Salanter, actively involved himself in the affairs of Jews throughout Lithuania, defending Jewish interests within Tsarist government institutions and making efforts to bring Jews in Eastern and Western Europe closer together. Rabbi Spektor was one of the most prominent Jewish spiritual leaders of the Russian Empire in the final decades of the 19th century. His influence on the evolution of the branch of modern Orthodox Judaism in the United States is also evidenced by the yeshiva established in his name in 1896 by his followers, many of whom were graduates of Lithuanian yeshivas who had emigrated to America. The school continues to thrive today as a theological seminary attached to Yeshiva University. One of the items featured in this album is particularly noteworthy: a bronze medallion (p. 6) with an image of Rabbi Spektor (and a depiction of the ohel placed above his grave on the reverse) struck in 1917 by his supporters and followers on the 100th anniversary of his birth. Spektor’s students continued to promote their Teacher’s path not only in the United States, but also in other countries. Among these students was Abraham ha-Levi Khvoles (1854-1931), born in Kaunas and ordained as a rabbi in Georgia in 1890. After an independent Lithua nia was restored following World War I, the position of first rabbi of Kaunas was served by Moshe Mordechai Epstein (1866-1934) and Yitzchok Eizek Sher
(1875-1952). Abraham Dov-Ber Kahana-Shapiro (1870-1943) was the last to serve as chief rabbi of pre-World War II Lithuania. The chief rabbi of the Lithuanian Armed Forces was Dr. Schmuelis Aba Sniegas, who survived the Dachau concentration camp and went on to serve as a rabbi in the American occupation zone of Germany after the war. In the autumn of 1945, he was elected to lead the Agudath Harabonim and became the chief rabbi of Germany and worked in a rabbinical seminary. In 1945, Aba Sniegas and another rabbi from Kaunas, Schmuelis Yakub Rose, who also survived Dachau, discovered a complete Talmud published in Vilnius, stored in a Catholic monastery in Upper Bavaria. They immediately organized the Talmud’s re-publication, making it the first Talmud to be printed in Germany after the war. Among the documents published here associated with the most important yeshivas in Lith uania (Slabodka, Telshe, Keim, and Ponevezh) as well as the Kaunas Kollel,* it is important to take note of the fact that, alongside Hebrew and Yiddish, the documents no longer use the Russian language, replacing it with Lithuanian. An English-language calendar for 1931-1932 (p. 88) published by the Slabodka Yeshiva in Kaunas is a testimonial to the school’s interna tional approach. Among the artefacts we can also view documents associated not only with * A kollel or colei is a modern institution for the advanced study of rabbinical literature, roughly comparable to a doctorate programme. This innovation was introduced in Kaunas in 1877, with the opening there of the first kollel by Rabbi Israel
Salanter.
the Musar movement yeshiva, inspired by Rabbi Israel Salanter, but also with the Kaunas Beit Israel kollel, established by Rabbi Nosson Tzvi Finkel (1849-1927), leader of the Slabodka Ye shiva. The address was written in Yiddish (p. 34): in an envelope from the “Beit Israel” Kaunas Kollel, addressed to Pese Miller** (Mrs. Jennie H. Miller Faggen, Philadelphia, USA), but in stead of the usual Hebrew, Yiddish, or Russian versions of the city’s name (Kovna, Kovne, Kovno), we see on an envelope posted to the same address on 20 April 1932 (p. 33) with an inscription in Lithuanian: Kaunas, Lietuva (Lithuania). And on one receipt (p. 35), in the name of the kollel itself, in place of the previously mentioned Hebrew or other versions of the name Kaunas, we see the Lithuanian rendition in Yiddish letters (“Kolel of Kaunas”). There are also documents from other yeshivas in Slabodka whose history developed along different lines after the First World War. For example, there is a thank you letter for financial support given to students at Knesset Beit Yitzchak (p. 20). This yeshiva was founded in 1897 by Rabbi Hirsch Rabinovich and named after his father, Kaunas Rabbi Yitzchak Elchanan Spektor. The yeshiva was led until 1904 by the Slabodka Rabbi Moshe Danishewski. During the First World War the yeshiva operated in Kremenchuk, Ukraine, and because returning to Kaunas after the war was impossible, the school first reopened in Vilnius and then moved to a more tranquil location, Kamenets Litovsk, now Kamenets in Belarus, incorporating the town’s name into its own. Another yeshiva was the
Chofetz Chaim mesivta (a yeshiva sec ondary school), overseen by Rabbi Avigdor Mankevich. On page 55, we see an envelope of the Talmud Tora yeshiva in Kelmė, directed by Rabbi Gershon Miadnik (1888-?), with the Lithuanian version of the yeshiva’s name: Rabinų insti tutas Bet Talmud. This yeshiva, established in the 1870s, focused its studies on the musar, a Torah-based discipline seeking to achieve a meaningful Jewish way of life and improve one’s character. Both the Beit Israel in Slabodka and the Telšiai yeshivas were musar institutions. Another envelope (p. 61) meriting special mention is associated with Rabbi Yoseh Shlomo Kahaneman (1886-1969). In 1919, Rabbi Kahaneman founded the Panevėžys yeshiva and served as its director. The yeshiva was moved to Bnei Brak in Palestine in 1944. Rabbi Kahaneman was a prominent political figure later elected to the Lithuanian parliament and a member of the Agudath Yisrael, an international organization representing Orthodox Judaism. Dispatched on a diplomatic mission in 1940, he was able to save members of his family, yeshiva students, and other members of the Lithuanian Jewish community from the tragedy of the Second World War. Also included here are documents associated with lesser known institutions, such as the locally prominent rabbinical seminary Or Tora (p. 56-58) in Kelmė and correspondence with ·’ Pese Miller (Jennie H. Miller Faggen) is the most frequently encountered addressee in this collection. Miller donated to various rabbinical educational institutions in Lithuania and the Ramailes Yeshiva in Vilnius and was honoured
as a founder of the Telšiai Yeshiva.
the Grand Torath Hayim Kollel in Old Jerusalem (p. 59), established on a site well known to Christians, the Via Dolorosa, by Rav Itzhak Vinograd of Pinsk. The participation of Lithuania’s Jews in events of considerable significance to Lithuanian society as a whole is evidenced in a photograph of the Kuršėnai chapter board of the national committee to commemorate the 500th anniversary of the death of Vytautas the Great, show ing the board’s chairman, Father Vaclovas Dambrauskas, and its vice chairman, Rabbi Yerachmiel Litvin. Among the fragments of Jewish life in Vilnius we see a marriage certificate (p. 13) signed by the political activist and rabbi of the interwar Vilnius Jewish community, Yitzhak Rubinstein (1880--1945). Although Vilnius was severed from the rest of Lithuania during most of the interwar pe riod, within historical Jewish memory the city had remained an inseparable part of the Jewish spiritual heritage, depicted as the Jerusalem of the North, or Yerushalayim de Lita-the Je rusalem of Lithuania. For this reason, this album also includes several documents related to the then famous Vilnius Rabbi Chaim Ozer Grodzinski (1863-1940) and the Vilnius Yeshiva, founded in the early 19th century. Rabbi Grodzinski was a profoundly important Orthodox authority during this period, and after the death of Rabbi Spektor, he assumed the leadership of the European Orthodox Jewish movement. Postcards with panoramic views of cities and towns also include synagogues, some of which, such as the renowned Great Synagogue of Vilnius (p. 10,11,95), were demolished during var ious
wars and post-war periods. The Great Synagogue was severely damaged during World War II and later demolished entirely under Soviet rule. Another lost treasure was the baroque Great Synagogue of Vilijampolė (p. 71), built in the late 18th century on a slope above the right bank of the Neris River. Its construction was sponsored by Moses and Abraham Soloveichik. After a fire in Vilijampolė in 1892, the Tsarist government prohibited the reconstruction of the synagogue and in 1930 it was decided to demolish any remaining ruins. A beit midrash had been located next to the synagogue. During the Soviet period, choral synagogues constructed in the late 19th and early 20th centuries continued to operate in Kaunas and Vilnius. Construction of the Ohel Yaacov Syna gogue in Kaunas (p. 70,84) began after the merchant Lewin Boruch Minkowski obtained offi cial permission in 1872. The Choral Taharat Ha Kodesh Synagogue on Pylimo Street in Vilnius (p. 12) was completed in 1903, although permission had been obtained as early as 1847 by the synagogue’s founders, the Haskala, or Jewish Enlightenment movement. The synagogue’s official opening was attended by Simon Dubnow, a renowned Jewish historian. Aušra Pažėraitė Vilnius University |
| adam_txt |
he album A Window on Jewish Vilna (published in 2019 under the Lithuanian title Langas į žydiškąjį Vilnių) featured a small portion of a collection of Lithuanian Ju daica assembled by collector, athlete, academic and businessman Mikhail Dushkes, who lives in Kaunas. The album revealed a picture of the destroyed and vanished world of the Jews of Vilnius, a community which had thrived prior to the Second World War. It included documents related to the Vilnius Jewish community, its rabbis, the Ramailes Yeshiva and the renowned Dr. Zemach Shabad. The events of the interwar period which had cut Vilnius and the Vilnius region off from the rest of Lithuania had left a deep wound in Lithuania’s history, and the life of the Jewish community in independent Lithuania and its provisional capital in Kaunas changed. The community there emerged as a separate cultural, political, and spiritual centre with aspirations resonating far and wide in the the broader outside world. Yeshivas ֊ educational institutions known as rabbinical spiritual seminaries, institutes or colleges dedicated to the study of the Torah ֊ operating in Slabodka (Vilijampolė) in Kaunas, Telšiai (Telshe), Kelmė (Kelm), and Panevėžys (Ponevezh) became world-renowned centres of study during this period. Hundreds of young men came to these schools from various countries seeking an education provided by the wisest of Torah scholars. Yeshiva leaders would travel to the United States to raise funds for their institutions (and also their branches in Palestine, such as the Slabodka Yeshiva founded in Hebron by Rabbi Moshe
Mordechai Epstein in 1924). In the American press, the leaders of Lithuania’s yeshivas were presented as famous rabbis, for whom public gatherings and fund-raising events were organized. Yeshiva leaders and graduates sought to actively participate in the revitalization and strengthening of émigré communities in the United States and Palestine (which had begun to receive waves of migrants after the Balfour Declaration in 1917), who had chosen a way of life based on the strict adherence to the Torah. They made efforts to prevail over various com peting reformist movements and the spread of secularization and acculturation. It was during this period that the influence of Lithuania’s rabbis on the formation of a stricter version of Orthodox Judaism in the United States became apparent, particularly expressed through the Union of Orthodox Rabbis (the Agudath Harabonim) of the United States and Canada, esta blished in the US in 1902. But, to varying degrees, the process of acculturation was also tak ing place in interwar Lithuania, evidenced in the flourishing of Jewish political and cultural movements with little or no association to religion. The official national policy promoting the Lithuanianization of public life had its impact not only on Jewish society as a whole, but also on the emerging world of Orthodox rabbis and yeshivas. This album provides a window into the rabbinical world of interwar Lithuania and its his torical roots reaching back to the 19th century. The album also reveals historical memorabilia associated with the world-renowned rabbis of Lithuania -
first among them Yitzach Elchanan T
Spektor (1817-1896), known as the Kovner Gaon (Genius of Kaunas), a famous Talmudic sage and posek (a legal scholar permitted to make Halakha rulings) who, together with Rabbi Israel Salanter, actively involved himself in the affairs of Jews throughout Lithuania, defending Jewish interests within Tsarist government institutions and making efforts to bring Jews in Eastern and Western Europe closer together. Rabbi Spektor was one of the most prominent Jewish spiritual leaders of the Russian Empire in the final decades of the 19th century. His influence on the evolution of the branch of modern Orthodox Judaism in the United States is also evidenced by the yeshiva established in his name in 1896 by his followers, many of whom were graduates of Lithuanian yeshivas who had emigrated to America. The school continues to thrive today as a theological seminary attached to Yeshiva University. One of the items featured in this album is particularly noteworthy: a bronze medallion (p. 6) with an image of Rabbi Spektor (and a depiction of the ohel placed above his grave on the reverse) struck in 1917 by his supporters and followers on the 100th anniversary of his birth. Spektor’s students continued to promote their Teacher’s path not only in the United States, but also in other countries. Among these students was Abraham ha-Levi Khvoles (1854-1931), born in Kaunas and ordained as a rabbi in Georgia in 1890. After an independent Lithua nia was restored following World War I, the position of first rabbi of Kaunas was served by Moshe Mordechai Epstein (1866-1934) and Yitzchok Eizek Sher
(1875-1952). Abraham Dov-Ber Kahana-Shapiro (1870-1943) was the last to serve as chief rabbi of pre-World War II Lithuania. The chief rabbi of the Lithuanian Armed Forces was Dr. Schmuelis Aba Sniegas, who survived the Dachau concentration camp and went on to serve as a rabbi in the American occupation zone of Germany after the war. In the autumn of 1945, he was elected to lead the Agudath Harabonim and became the chief rabbi of Germany and worked in a rabbinical seminary. In 1945, Aba Sniegas and another rabbi from Kaunas, Schmuelis Yakub Rose, who also survived Dachau, discovered a complete Talmud published in Vilnius, stored in a Catholic monastery in Upper Bavaria. They immediately organized the Talmud’s re-publication, making it the first Talmud to be printed in Germany after the war. Among the documents published here associated with the most important yeshivas in Lith uania (Slabodka, Telshe, Keim, and Ponevezh) as well as the Kaunas Kollel,* it is important to take note of the fact that, alongside Hebrew and Yiddish, the documents no longer use the Russian language, replacing it with Lithuanian. An English-language calendar for 1931-1932 (p. 88) published by the Slabodka Yeshiva in Kaunas is a testimonial to the school’s interna tional approach. Among the artefacts we can also view documents associated not only with * A kollel or colei is a modern institution for the advanced study of rabbinical literature, roughly comparable to a doctorate programme. This innovation was introduced in Kaunas in 1877, with the opening there of the first kollel by Rabbi Israel
Salanter.
the Musar movement yeshiva, inspired by Rabbi Israel Salanter, but also with the Kaunas Beit Israel kollel, established by Rabbi Nosson Tzvi Finkel (1849-1927), leader of the Slabodka Ye shiva. The address was written in Yiddish (p. 34): in an envelope from the “Beit Israel” Kaunas Kollel, addressed to Pese Miller** (Mrs. Jennie H. Miller Faggen, Philadelphia, USA), but in stead of the usual Hebrew, Yiddish, or Russian versions of the city’s name (Kovna, Kovne, Kovno), we see on an envelope posted to the same address on 20 April 1932 (p. 33) with an inscription in Lithuanian: Kaunas, Lietuva (Lithuania). And on one receipt (p. 35), in the name of the kollel itself, in place of the previously mentioned Hebrew or other versions of the name Kaunas, we see the Lithuanian rendition in Yiddish letters (“Kolel of Kaunas”). There are also documents from other yeshivas in Slabodka whose history developed along different lines after the First World War. For example, there is a thank you letter for financial support given to students at Knesset Beit Yitzchak (p. 20). This yeshiva was founded in 1897 by Rabbi Hirsch Rabinovich and named after his father, Kaunas Rabbi Yitzchak Elchanan Spektor. The yeshiva was led until 1904 by the Slabodka Rabbi Moshe Danishewski. During the First World War the yeshiva operated in Kremenchuk, Ukraine, and because returning to Kaunas after the war was impossible, the school first reopened in Vilnius and then moved to a more tranquil location, Kamenets Litovsk, now Kamenets in Belarus, incorporating the town’s name into its own. Another yeshiva was the
Chofetz Chaim mesivta (a yeshiva sec ondary school), overseen by Rabbi Avigdor Mankevich. On page 55, we see an envelope of the Talmud Tora yeshiva in Kelmė, directed by Rabbi Gershon Miadnik (1888-?), with the Lithuanian version of the yeshiva’s name: Rabinų insti tutas Bet Talmud. This yeshiva, established in the 1870s, focused its studies on the musar, a Torah-based discipline seeking to achieve a meaningful Jewish way of life and improve one’s character. Both the Beit Israel in Slabodka and the Telšiai yeshivas were musar institutions. Another envelope (p. 61) meriting special mention is associated with Rabbi Yoseh Shlomo Kahaneman (1886-1969). In 1919, Rabbi Kahaneman founded the Panevėžys yeshiva and served as its director. The yeshiva was moved to Bnei Brak in Palestine in 1944. Rabbi Kahaneman was a prominent political figure later elected to the Lithuanian parliament and a member of the Agudath Yisrael, an international organization representing Orthodox Judaism. Dispatched on a diplomatic mission in 1940, he was able to save members of his family, yeshiva students, and other members of the Lithuanian Jewish community from the tragedy of the Second World War. Also included here are documents associated with lesser known institutions, such as the locally prominent rabbinical seminary Or Tora (p. 56-58) in Kelmė and correspondence with ·’ Pese Miller (Jennie H. Miller Faggen) is the most frequently encountered addressee in this collection. Miller donated to various rabbinical educational institutions in Lithuania and the Ramailes Yeshiva in Vilnius and was honoured
as a founder of the Telšiai Yeshiva.
the Grand Torath Hayim Kollel in Old Jerusalem (p. 59), established on a site well known to Christians, the Via Dolorosa, by Rav Itzhak Vinograd of Pinsk. The participation of Lithuania’s Jews in events of considerable significance to Lithuanian society as a whole is evidenced in a photograph of the Kuršėnai chapter board of the national committee to commemorate the 500th anniversary of the death of Vytautas the Great, show ing the board’s chairman, Father Vaclovas Dambrauskas, and its vice chairman, Rabbi Yerachmiel Litvin. Among the fragments of Jewish life in Vilnius we see a marriage certificate (p. 13) signed by the political activist and rabbi of the interwar Vilnius Jewish community, Yitzhak Rubinstein (1880--1945). Although Vilnius was severed from the rest of Lithuania during most of the interwar pe riod, within historical Jewish memory the city had remained an inseparable part of the Jewish spiritual heritage, depicted as the Jerusalem of the North, or Yerushalayim de Lita-the Je rusalem of Lithuania. For this reason, this album also includes several documents related to the then famous Vilnius Rabbi Chaim Ozer Grodzinski (1863-1940) and the Vilnius Yeshiva, founded in the early 19th century. Rabbi Grodzinski was a profoundly important Orthodox authority during this period, and after the death of Rabbi Spektor, he assumed the leadership of the European Orthodox Jewish movement. Postcards with panoramic views of cities and towns also include synagogues, some of which, such as the renowned Great Synagogue of Vilnius (p. 10,11,95), were demolished during var ious
wars and post-war periods. The Great Synagogue was severely damaged during World War II and later demolished entirely under Soviet rule. Another lost treasure was the baroque Great Synagogue of Vilijampolė (p. 71), built in the late 18th century on a slope above the right bank of the Neris River. Its construction was sponsored by Moses and Abraham Soloveichik. After a fire in Vilijampolė in 1892, the Tsarist government prohibited the reconstruction of the synagogue and in 1930 it was decided to demolish any remaining ruins. A beit midrash had been located next to the synagogue. During the Soviet period, choral synagogues constructed in the late 19th and early 20th centuries continued to operate in Kaunas and Vilnius. Construction of the Ohel Yaacov Syna gogue in Kaunas (p. 70,84) began after the merchant Lewin Boruch Minkowski obtained offi cial permission in 1872. The Choral Taharat Ha Kodesh Synagogue on Pylimo Street in Vilnius (p. 12) was completed in 1903, although permission had been obtained as early as 1847 by the synagogue’s founders, the Haskala, or Jewish Enlightenment movement. The synagogue’s official opening was attended by Simon Dubnow, a renowned Jewish historian. Aušra Pažėraitė Vilnius University |
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| genre | (DE-588)4135467-9 Ausstellungskatalog 2019-2020 Vilnius gnd-content (DE-588)4145395-5 Bildband gnd-content |
| genre_facet | Ausstellungskatalog 2019-2020 Vilnius Bildband |
| geographic | Litauen (DE-588)4074266-0 gnd |
| geographic_facet | Litauen |
| id | DE-604.BV048363608 |
| illustrated | Not Illustrated |
| index_date | 2024-07-03T20:15:12Z |
| indexdate | 2025-01-07T13:15:47Z |
| institution | BVB |
| isbn | 9789955548669 |
| language | Lithuanian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-033742749 |
| oclc_num | 1369550906 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 95 Seiten 23 cm |
| psigel | BSB_NED_20230817 |
| publishDate | 2020 |
| publishDateSearch | 2020 |
| publishDateSort | 2020 |
| publisher | Inter Se |
| record_format | marc |
| spelling | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes sudarytojai Michailas Duškesas, dr. Aušra Pažėraitė A window on the religious world of Lithuania's Jews prior to the Holocaust [Vilnius] Inter Se [2020] 95 Seiten 23 cm txt rdacontent sti rdacontent n rdamedia nc rdacarrier Englische Zusammenfassung Geschichte gnd rswk-swf Juden (DE-588)4028808-0 gnd rswk-swf Judenverfolgung (DE-588)4028814-6 gnd rswk-swf Alltag (DE-588)4001307-8 gnd rswk-swf Religion (DE-588)4049396-9 gnd rswk-swf Litauen (DE-588)4074266-0 gnd rswk-swf (DE-588)4135467-9 Ausstellungskatalog 2019-2020 Vilnius gnd-content (DE-588)4145395-5 Bildband gnd-content Litauen (DE-588)4074266-0 g Juden (DE-588)4028808-0 s Religion (DE-588)4049396-9 s Alltag (DE-588)4001307-8 s Judenverfolgung (DE-588)4028814-6 s Geschichte z DE-604 Duškesas, Michailas 1948- (DE-588)1272367177 com Pažėraitė, Aušra com Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=033742749&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes Englische Zusammenfassung Juden (DE-588)4028808-0 gnd Judenverfolgung (DE-588)4028814-6 gnd Alltag (DE-588)4001307-8 gnd Religion (DE-588)4049396-9 gnd |
| subject_GND | (DE-588)4028808-0 (DE-588)4028814-6 (DE-588)4001307-8 (DE-588)4049396-9 (DE-588)4074266-0 (DE-588)4135467-9 (DE-588)4145395-5 |
| title | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes |
| title_alt | A window on the religious world of Lithuania's Jews prior to the Holocaust |
| title_auth | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes |
| title_exact_search | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes |
| title_exact_search_txtP | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes |
| title_full | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes sudarytojai Michailas Duškesas, dr. Aušra Pažėraitė |
| title_fullStr | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes sudarytojai Michailas Duškesas, dr. Aušra Pažėraitė |
| title_full_unstemmed | Langas į Lietuvos žydų religinį pasaulį iki Holokausto iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes sudarytojai Michailas Duškesas, dr. Aušra Pažėraitė |
| title_short | Langas į Lietuvos žydų religinį pasaulį iki Holokausto |
| title_sort | langas i lietuvos zydu religini pasauli iki holokausto is michailo duskeso lietuvos judaikos rinkinio a window on the religious world of lithuania s jews prior to the holocaust lithuanian judaica from the collection of mikhail dushkes |
| title_sub | iš Michailo Duškeso Lietuvos judaikos rinkinio = A window on the religious world of Lithuania's Jews prior to the Holocaust : Lithuanian judaica from the collection of Mikhail Dushkes |
| topic | Juden (DE-588)4028808-0 gnd Judenverfolgung (DE-588)4028814-6 gnd Alltag (DE-588)4001307-8 gnd Religion (DE-588)4049396-9 gnd |
| topic_facet | Juden Judenverfolgung Alltag Religion Litauen Ausstellungskatalog 2019-2020 Vilnius Bildband |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=033742749&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA |
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