The Quest to Renovate the World’s Oldest Ghetto

In 1516, the Venetian Senate declared that the city’s Jews could only live in a small area, and had it surrounded by a wall and gate to enforce the regulation. The neighborhood, known as the ghetto, soon gave its name to similar restricted Jewish areas in cites throughout Italy and Germany. Even after its walls were torn down in the late 18th century, it remained the center of Jewish life. Today, about 50 of Venice’s 450 Jews live there. Orge Castellano describes efforts to preserve it:

The buildings [in the ghetto], which were wedged too closely together from the start, needed a long-overdue renovation to stay standing, especially as the city’s water levels continue to rise due to climate change. In 2014, looking forward to the 500th anniversary of the ghetto’s creation in 2016, a group of philanthropists called the Venetian Heritage Council, led by the famed Jewish fashion designer Diane von Fürstenberg, announced a $12 million project to restore the ghetto. But the project fell through when the group couldn’t raise enough funds to begin the restoration.

Architecturally, the most important features of the ghetto are likely its synagogues:

Hidden within ordinary-looking buildings in the square sit La Scola Spagnola (Spanish Synagogue), and La Scola Levantina (Levantine Synagogue), the last synagogues built in the quarter, in 1541 and 1580, respectively. Coming from various regions of Europe, each Jewish group sought to retain its own traditions and community spirit inside the ghetto. By 1571, there were five synagogues, each dedicated to a distinct ethnic group.

The Spanish Synagogue is the only [one] that has been continuously used since its founding. Said to be designed by the famous Venetian Baroque architect Baldassare Longhena, the temple resembles the style of many contemporary Venetian monuments and palazzos. Carved wooden doors inscribed with Psalm verses welcome congregants. The bimah, or prayer podium, features marble columns, and the floor is made up of white and gray marble tiles, arranged in a concentric square pattern.

The Schola Levantina, rebuilt in 1680, is an elegant building also attributed to Longhena. Dark wooden panels clad the square-plan prayer room, and the 18th-century bimah stands in a raised polygonal apse, covered by a domed skylight. Of the remaining three temples in the ghetto, La Scola Grande Tedesca (German Synagogue), erected by Ashkenazi Jews in 1528, is the oldest.

The Spanish Synagogue was founded by Sephardim who came more or less directly from Spain; whereas the “Levantine” Jews had left Spain for the Ottoman empire, and from there migrated to Italy.

Read more at JTA

More about: Ghetto, Italian Jewry, Jewish architecture, Sephardim, Synagogues, Venice

 

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society