Jewish Memorial Practice (original) (raw)
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Metropolitan Jewish Cemeteries from the Baltic to the Balkans -historical study in situ
Зборник Матице српске за ликовне уметности 47, 2019
In contrast to the Christian burial tradition, according to which the care of the cemetery disappears with the termination of the care of the family about the graves of their loved ones, the tradition and religious practice of the Halachah make the burial places of the Jewish last forever. Although the time-decay, the turbulent historical turmoil and the social climate of the last century left a visible trace on the appearance of Jewish cemeteries in Central and Eastern Europe, they have survived, integrally or partially. Thanks to the "religious laws that (at least theoretically) contribute to the preservation of Jewish graves and cemeteries in an efficient way", they still testify to the existence, place and role of the Jewish community in the European society of the 19 th and 20 th centuries. In order to preserve, "read" and interpret this group of monuments, a systematic survey of representative Jewish cemeteries in 13 European countries was conducted under the auspices of the National Committee ICOMOS Germany in the past few years. The results of this complex project were presented to the public in the form of the magisterial new book of Rudolf Klein's academic opus-Metropolitan Jewish Cemeteries of the 19 th and 20 th Century in Central and Eastern Europe-A Comparative Study, published by the National Committee ICOMOS Germany in 2018. In the focus of the research were 21 cemetery sites which differ in the time of their establishment, urban micro and macro location, topography, morphology, typology of gravestones, landscape design, authenticity, as well as its cultural, historical and artistic importance within the Jewish history and a wider, European context. Based on the conducted on-site research, the author points to the diversity of Jewish burial culture in various European regions, as a consequence of extensive changes within Judaism and the emancipation of Jews in the secular Europe of the 19 th century. As the author points out, "the art of Jewish graves reveals the dual nature of Jewish life in the diaspora: fidelity to Jewish heritage and openness to external influences, … and the fine nuances could be read only in the widest cultural and artistic context of place and time." As a consequence, Jewish funerary art and culture, as well as the Jewish cemeteries as its immediate expression, could be read on two levels: as a source of knowledge about the Jewish community in some of the European regions-"about its specifics, aspirations and religious orientation" on the one hand, and as a source of knowledge about "the wider milieu it belonged to, including local gentile traditions and Jewish-gentile dialogue."
Archaeological Interventions in Medieval Jewish Cemeteries in Western Europe
Fasciculi Archaeologiae Historicae, 2023
This article presents the main Jewish cemeteries of the Medieval period that have been the object of archaeological intervention in several countries of Western Europe (France, Spain, England, Italy, Switzerland). The objective is to synthesise the information from each site in order to highlight the main characteristics and recurring points.
The State of Archaeological Research on Jewish Cemeteries in Central Europe. A New Approach.
Fasciculi Archaeologiae Historicae, 2023
Using various sources this paper collects information about archaeological research performed up to 2023 on Jewish cemeteries in Central European countries: Czechia, Lithuania, and Poland, discussing their nature, scope, methods, and state of post-excavation work. The determinants of fieldwork-religious and cultural factors, socio-political issues, as well as conservation and scientific factors-are indicated. The number of cemeteries in the region and their state of preservation is also described. Furthermore, the paper discusses the usefulness of archaeology for understanding many aspects of the life of Ashkenazi communities in the Middle Ages and modern times.
The Politics of Human Remains in Managing Archaeological Medieval Jewish Burial Grounds in Europe
Nordisk kulturpolitisk tidskrift , 2014
The archaeology of Jewish Medieval burial grounds has been a matter of dispute over the non-disturbance of Jewish human remains by Ultraorthodox Jewish groups. They call for the application of the Halakha, the Jewish religious law, claiming that those graves are of people of Jewish faith. The topic of non-disturbance of human remains by archaeologists may echoes the disputes, claims, and arguments defended by indigenous communities. But I will argue here that the two cases show little resemblance since neither are Jewish people uniquely indigenous in the European context, nor do religious laws govern the management of medieval heritage in Europe. Accordingly, the topic under discussion has little relation to religious claims to ancient heritage nor to the ethics of archaeological practice in relation to human remains, but to the politics of archaeological practice in the contemporary multi religious world. The article seeks to provide a full picture of discussion on the issue of the management of ancient burial grounds in Europe, raising sensitive issues regarding particular religious communities. Here the recommendation given by the Faro Convention will be introduced, but also its limitations discussed when mediating with particular communities and their religious agendas.
The Jewish Cemetery in Venice Study and Valorization
The project originates from the desire to adopt modern technologies to tell the most hidden and distinctive features of the history of the Jewish people. Through the study of the epitaphs from the old historical cemetery of Venice, the gateway to Western Europe in the Middle Ages. We want to outline the features of the oldest Jewish community in Europe during the time the cemetery was in use (1200-1400 A.D.). Data and elaborations developed throughout the project will be re-used to make innovative, stimulant and easy to understand the graveyard visit.
Archaeological Aspects of Jewish Burial Rite
Fasciculi Archaeologiae Historicae, 2023
Archaeological research in relation to Jewish cemeteries is rarely undertaken, which is why any excavations, often carried out on the occasion of investments, are extremely valuable. The excavations in the area of two Masovian cemeteries, in Bródno in Warsaw and in Węgrów, were also of a verification nature. In Bródno, an attempt was made to mark the southern border of the cemetery, and in Węgrów, an attempt was made to establish the existence of a cemetery, the extent of which is not visible in the field. In both cases, archaeological research was carried out in cooperation with the Rabbinical Commission for Cemeteries and in accordance with the guidelines considering the attitude of Judaism to human remains. Based on source and religious texts, a set of features has also been created that help in identifying burials (and cemeteries).
‘Houses of Graves’ of Central-East Europe: Archaeology about Jewish Funeral Rituals
Fasciculi Archaeologiae Historicae, 2023
This article presents the state of archaeological research on Jewish cemeteries in Central-East Europe, mainly on the basis of excavations conducted in Poland, Czechia, and Lithuania). It presents the possibilities of reconstructing funerary rituals on the basis of archaeological findings: the organisation of the burial space, the dress and equipment of the deceased, the layout of the corpse and the arrangement of the interior of the burial pit. Possibilities for interdisciplinary studies of the funerary customs of the Central European diaspora were studied and further research needs were identified.
Particularity of the Tomb as a Holy Place
Throughout the ages, peoples and tribes have taken pride in place for themselves, especially the graves of the righteous, and they have been sanctified. And, various religious rituals have been performed to the point that these rituals have become integrated into the customs and traditions of those peoples. In this article, we will address the important characteristics that the Jews carry out through the graves of the righteous in the Jewish religion. The definition of the grave of a righteous friend as a holy place will also be discussed. It must be mentioned that after his death, his dignity, actions, and strength remain influential even after his death. Therefore, his burial place and his grave are considered sacred and pure places, and they are considered popular and attract many visitors.
The Jewish immigrants who chose to emigrate from Roman Palestine to Rome and to the western provinces of the Roman Empire were intent on preserving their religious and national identity in their new settlements. When the first among them arrived in Rome, they were unable to bring with them a written and detailed code of conduct. The rabbinic literature was still in its beginning and the redaction of the Mishnah itself was still far from completion. They had to depend on their memory and lean on a number of principles which would enable them to solve the new and sometimes unexpected problems resulting from their new establishment. This was true with the living, and no less with the dead. The new settlers would have to decide how they were going to deal with the problems of death and how they were to dispose of the bodies of their deceased brethren. Their shared mentality did not allow them to ignore them: the deceased were entitled to respect and had to be given the possibility to rest in peace. Archeaological evidence shows that the usage of burying the dead in underground caves was well known in their former fatherland on the eve of their departure, a tradition which, it was felt, could easily be traced to the days of the Patriarchs. Many among these graves as well as some imposing mausoleums have been well preserved and modem archeologists have been able to describe and study them, and to establish the fact that many, if not most, of these sepulchres were family sepulchres. Some authors have not been entirely satisfied with this view and they have made use of a number of biblical expressions in order to demonstrate the existence of cemeteries in biblical times. This recourse to a number of Hebrew utterances is unfortunately of no avail. When Nehemiah 2.3 alludes to the nnnp n''3-"the house of my ancestors' graves", he does not mean to tell his readers that there were cemeteries in his lifetime, but that family tombs were still in use in these dayslln fact the common use of the phraseS' 'ay nD^<'i-"he was united with his kinsfolk" testifies to the persistence of family tombs. This is also true with the phrase nnnpn the burial ground of the Kings", mentioned in II Chron. 26.23, which definitely describes the burial ground of the royal family. Isaiah 22.16's criticism of the magnificent tomb hewn in the cliff should also be understood in this context. We are fortunately able to ascertain that the name of the deceased was inscribed in his resting place. Actually, the name of the deceased is incised in front of the impressive hewn burial cave, on the cliff overlooking the City of David: UH [■'D] nnn noD ns yn. .nnn '7y im in"[a3;y rixt riKT nx nns'-)m man nnx n[n]x nnm n[^D]}iyv"this is the burial of [Shebajnyahu the steward of the palace. There is no silver and gold here. [On]ly [his bones] and the bones of his spouse. Cursed be the man who will open this"^. Another inscription, much mutilated, on another burial cave nearby, carries a similar inscription :