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Via Wiel Jewish cemetery

The most ancient Jewish cemetery remaining in Padua is located in via Wiel. It was used from the 16th until the 18th century and it is located outside the Medieval city walls, but protected by 16th century bastions. It was enlarged in 1653 thanks to Salomone Marini, rabbi of the “Università degli ebrei Portoghesi di Padova” (“University of Portuguese Jews in Padua”). The cemetery hosts, among many burials, the tomb of Meir Katzenellenbogen. He was born in Prague in 1473 and died in Padua in 1585. He is the author of the “Responsa”, in which he explains the role of the rabbis of his age as Doctors of the Law rather than intermediaries between the Faithful and God. Rav Meir’s and his son Samuel’s (a talmudic rabbi himself) tombs, are visited by people from all over the world as shown by the small stones put on the tombstone.

Another famous tombstone is the one of Abram Catalan, a doctor from Padua; during the 1630-31 plague epidemic he was commissioned, with three other Jewish doctors, to watch life conditions in the Ghetto, taking the necessary measures to contain the contagion. In that period 722 people lived inside the ghetto of Padua: 634 of them were affected by the plague and 421 died. Those dead were probably buried in mass graves as no evidence has been found inside the cemetery.

Synagogue of Pisa

Documents show that Pisa’s synagogue has occupied the same building since the end of the sixteenth century. Initially rented, the complex was purchased in 1647 and first renovated in 1785. In 1861-65 it was renovated again, to a project by the architect Marco Treves. Treves was a Jew from Vercelli working in Tuscany at the time, where he designed some major works for his Jewish clientele. The façade was redesigned, and is simple albeit echoing classical forms. The main hall of the synagogue on the first floor was raised, and Treves added both a second order of windows, and the large pavilion vault adorned with sober neoclassical decorations. The furnishings were rearranged according to layout that had become popular during the Emancipation, inspired by Roman Catholic churches: the tevah, enclosed by a semi-circular balustrade in walnut wood was placed next to the area of the Aron ha-Kodesh, creating a single focal point, like church cancels. The central space was entirely occupied by pews, in two sectors of parallel rows facing the Aron and the women’s gallery was on the opposite side, above the entrance.

Jewish Cemetery of Pisa

The Jewish cemetery of Pisa is located in an attractive position just outside the section of city walls surrounding Piazza dei Miracoli, which is why in the twentieth century numerous Jews from other cities wanted to be buried here. It is one of the oldest preserved Jewish cemeteries still in use. It was purchased in 1674, and followed three previous burial grounds in the history of the Jewish community in Pisa. The oldest one dates back to the thirteenth century and was next to the Porta Nuova (New Gate) where epigraphs have been found carved into the city walls. A second one, listed in 1330 and perhaps used until the sixteenth century, was further south, on land belonging to the da Pisa family. The third, mentioned in surveys from 1618 and 1622, was also along the western walls, to the left of Porta Nuova. It seems to have remained in use for a short period until 1674, when the Grand Duke Ferdinando II requested the land for another purpose and offered the area of the current cemetery in exchange.
The cemetery houses tombs from every period, most of them single graves. The oldest ones were simple consistently with the Jewish tradition, often belong to Jews of Iberian origins, descended from Spanish and Portuguese exiles who had been expelled from their countries in the late fifteenth century and welcomed a century later by the Grand Duke Ferdinando I with his so-called “Livornina” letters of invitation. In the late nineteenth century, when there was a tendency to assimilate with the dominant culture’s customs, elaborate monumental tombs in the popular styles of the time became more common.
A plaque on the wall of the hall of rituals commemorates the Jews who were deported and killed in the Nazi death camps, along with the victims of the Casa Pardo Roques massacre.

Maternity hospital

From the main street, one of Red Village’s most
spectacular and unique structures may be spotted. Despite its remarkable
coloring, the building organically blends into the architectural and historical
character of the settlement. The structure was built in the second half of the
nineteenth century and was designated as a historical monument of local
significance. The murals on the front portraying children, as well as the
simple plaque over the door, reveal that this historical building was formerly
a maternity hospital. According to stories of locals, the building formerly
belonged to a wealthy Jewish businessman who, despite never having children of
his own, covered it with murals of happy children’s faces.

Mikveh

Telman Benyaminov initiated the construction of
both Mikvehs in 2013. The mikve for women was erected in honor and memory of
his mother, Shushan Bat Mardahay.

The mikvah construction incorporates an ablutions
pool, as required in Judaism. Mikvah is now practiced not just for family
purity, but also for the initiation of male and female proselytes into Judaism.
A woman must bath in the mikvah at the end of her monthly menstrual cycle in
order to maintain marital purity. As a result, the mikvah, more than the
synagogue, is considered as the grounds of Jewish family life. Only “living” water – that is,
water of natural origin – can deliver spiritual purification. As a result, a
mikvah is built to seem like natural water.

House of the Agababayev merchant family

Trade was the primary occupation of Red Village residents at the turn
of the twentieth century. Some were highly successful, with shops not just in
Red Village, but also in Guba and Khachmaz. Among them was the Agababayev
family, who traded carpets.

The Agababyevs were among the first family to settle themselves in Red
Village’s Gileki district. Several generations later, the brothers Ikhiil,
Asaf, and Nuvakh became carpet experts, Guba being one of Azerbaijan’s key
carpet hubs. Asaf worked his way up through the carpet trade, traveling Turkey
and Iran. The Agababayevs’ residences had running water and electricity,
which was exceptional at the time. They also owned a large garden on the
outskirts of town.

Unfortunately, the building is currently sealed, but the magnificent
architectural elements of the front facade may be observed from the little yard
in front of the house.

The Drimer House in the Sighet Village Museum

The Sighet Village Museum is located about 3 km outside of the city, in a forest area. One can visit various wooden houses representing the diverse folkloric building styles of the many nationalities who lived or still live in the region. The Drimer historical house was brought from Birsana, and opened officially May 2014. Mr. Drimer was a Rabbi, Shohet (a person certified by a Rabbi or Jewish court of law to slaughter animals for food in the manner prescribed by Jewish law) and Melamed (Teacher). His house was a synagogue and a welcoming place for all travelers in the area for lodging.

Rabbi Drimer’s House is in full tact as he lived in it for many years before he was deported to Auschwitz in 1944.

The Village Museum is open year round. It is recommended to visit it between the months of May-November while the weather is pleasant.

The Sighet Train Station

This is Sighet’s main train station from which tens of thousands of Jews were deported during the Holocaust. A plaque marking the 70th commemoration event to the deportations can be found at the entrance on the station’s wall.

Jewish Tercentenary Monument

In 1654, fearing oppression by the Portuguese who had recently conquered the Dutch settlement of Recife, Brazil, Jews living there set off for the Netherlands. However, rather than arriving safely in Amsterdam, one of the 16 ships carrying them was blown off course and robbed by pirates. The 23 survivors were picked up by a French ship heading to Canada and left off in New Amsterdam, as New York was then known.

In 1954, to mark the 300th anniversary of the arrival of Jews in North America, observations were held in many cities. Rabbi Ferdinand M. Isserman of Temple Israel formed a St. Louis committee to erect a suitable monument in Forest Park. The resulting sculpture was dedicated on Thanksgiving Day, November 22, 1956.

Created by Danish-born Carl C. Mose, head of the Sculpture Department at Washington University, the monument features a flagpole with a wave-like limestone base. Depicted on the base are Biblical quotations relating to Franklin D. Roosevelt’s famous “Four Freedoms”: freedom from tyranny; of religion; from fear and war; and from want. Among other figures, a ship, symbolic of that which bore the refugees to New Amsterdam, is also represented.

In 1989, renovation of the monument was undertaken at the request of Forest Park Forever. Civic leader Howard Baer, then 87 and the sole living member of the original 1954 committee, chaired the fundraising effort and engaged Hellmuth, Obata and Kassabaum as architects for the project. The sculpture was raised up on a pedestal of nine steps and lighting, benches and sidewalks were added to Lopata Plaza surrounding the monument — named in honor of major contributors Lucy and Stanley Lopata. Ted and Nancy Koplar donated the fountains on the west side of the monument

Rosheim

At the beginning of the 16th century, in a chaotic Holy Roman Empire due to unending conflicts, wars of religion and peasant revolts, plagued by all kinds of fears, the Jews were targeted with a lot of popular hatred.

It was in this context of violence that, in the small imperial town of Rosheim, in Lower Alsace, a scholar turned pawnbroker, Yossel (1476-1554), rose to defend his persecuted Jewish brothers. He went to meet with great men of his time in order to lift the threat on his co-religionists throughout the Empire. He succeeded in placing the Jews under the direct protection of Charles V. The emperor, listening to their counsel, repeatedly defended them against the terrible decisions of the princes and cities.
Uniquely in the history of the Holy Roman Empire, the German Jews had a representative who was both invested by his brothers and recognized by the princes. Thanks to a safe-conduct from the emperor, the one who was since called “Yossel of Rosheim, commander of the German Jews” was able to travel everywhere, tirelessly defending his brothers in courts and imperial diets, and during public controversies.

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