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Uncovering Jewish History in Vilna by Dr. Yvette Alt Miller
Cutting edge technology is unearthing fascinating new evidence regarding the Jews of Vilna. Israeli archeologists are world-renowned for identifying and excavating ancient sites within Israel and beyond, adding to our understanding of life thousands of years ago. In recent years, some archeologists from the Israeli Antiquities Authority, working with other archeologists from around the world, have been uncovering secrets from a more recent past, namely synagogues and other Jewish buildings in Vilnius, Lithuania, which were destroyed during World War Two by the Nazis, and an escape tunnel used by Lithuanian Jews during the Holocaust. In the process, these scientists have reminded the world that the history of Vilnius is largely the history of its Jews. Before World War Two, Vilnius (also known as Vilna) was home to one of the largest Jewish communities in Europe. 100,000 Jews called the city home, nearly half the population. Some of the most famous rabbis of the modern era lived in or near Vilnius, including the Vilna Gaon (1720-1797), his student, Rabbi Chaim of Volozhin (1749-1821), who established the famed yeshiva in Volozhin, about 70 miles from Vilnius, and Rabbi Israel Meir Kagan (1838-1933), known as the Chofetz Chaim, who studied and lived part of his life in Vilnius. Known as the “Jerusalem of Lithuania�, Vilnius was home to
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105 synagogues and six daily Jewish newspapers. At the heart of this bustling Jewish life was the Great Synagogue of Vilnius. In reality not one synagogue but 12, the Great Synagogue
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was built in a grand 17th Century lavish Renaissance-Baroque style. In the middle was the “Great” synagogue, a huge hall used to study Torah and host communal events. Around this grand building were 12 synagogues, Jewish schools, mikvahs, the Jewish community council building, the famous Strashun Library, and space for kosher vendors.
Greenberg Center for Judaic Studies at the University of Hartford, set out to uncover the site of the synagogue, approaching the site the way they explored archeological ruins. They conducted a Ground Penetrating Radar survey and in July 2015, announced they had located the underground ruins of the buildings.
quickly planned an archeological dig of the area and started recruiting scientists, archeologists and volunteers from Israel, Lithuania, and Jewish communities around the world. “The goal is to ensure that the Jewish heritage of Vilnius is understood as an important and inseparable part of the Lithuanian and Jewish heritage. It’s important that the site be preserved forever, for the benefit of everyone who arrives there in the future,” Drs. Seligman and Freund promised. Nearly two years on, the researchers have uncovered some ground-breaking new evidence of Jewish history in the region. At the site of the Great Synagogue, researchers in 2016 unearthed part of the buildings for the first time in decades. Treating the site as an archeological dig, using vast screens to sift earth and uncover artifacts, volunteers from Britain, Canada, Israel, Lithuania, and the United States revealed part of a staircase and underground passageways. As researchers continue to excavate the site, Lithuania’s government weighs plans to rebuild and memorialize part of the synagogue. Confirming Amazing Holocaust Story
For 300 years this vast complex was the heart of Lithuanian Jewry, until German soldiers captured the city in June 1941, ransacked and burned the Great Synagogue and all its surrounding Jewish buildings. German soldiers and local collaborators killed 95% of Lithuania’s Jews In 1944, when the Soviet Army captured Vilnius, a modern school was built atop the Great Synagogue’s ashes. “My parents told me that my school was on top of the synagogue but no one knew where,” explained Amit Belaite, a member of the European Union of Jewish Students. For decades, the spot where the Great Synagogue and its surrounding buildings once stood was unknown and largely unremembered. Finding the Synagogue In 2015, a team led by Dr. Jon Seligman of the Israel Antiquities Authority and Prof. Richard, Director of the Maurice MAGAZINE
The goal is to ensure that the Jewish heritage of Vilnius is understood as an important and inseparable part of the Lithuanian and Jewish heritage. “We felt tremendous excitement when the radar located signs of possible remains of the synagogue,” Dr. Seligman explained at the time. Drs. Seligman and Freund
Having identified underground ruins in Vilnius, Dr. Seligman and Prof. Freund decided to use their radar equipment to explore a nearby site – the Ponar Forest (today known as Paneriai), where Jews were said to have dug an escape tunnel, using only their bare hands, under the very noses of their Nazi captors. Although 11 surviving Jews insisted that the tunnel in Ponar had saved their lives, over the years many people became skeptical of this fantastic-sounding story, dismissing it as a myth. Without the physical evidence of the tunnel, whose location had long been lost, even some sympathetic people had trouble believing the survivors’ account. “I took them seriously but not literally,” Prof. Freund explained of survivors’ insistence that this tunnel was fact. “Without physical evidence, we have a lot of people that are skeptical about all of these stories. They want to see the evidence.” In 2004, the entrance to
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the tunnel had been discovered, but the tunnel itself could not be mapped. Prof. Freund and his team set out to provide that evidence and let the world know what occurred in the infamous Ponar Forest outside Vilnius. Between 1941 and 1944, Nazi SS soldiers and Lithuanian collaborators shot 100,000 people, including 70,000 Jews, in the Ponar forest, throwing their bodies
of burning the bodies went on for months, and for 76 nights, Mr. Dogim and his fellow prisoners dug a 112-foot long secret tunnel ten feet underground, leading from the pit they slept in. They used their bare hands and crude tools for the digging. Finally, on the night of April 15, 1944, 40 prisoners filed of the chains around their legs and escaped through the tunnel. The tunnel was narrow, just wide enough
into hastily dug pits. In 1944, hoping to hide evidence of war crimes, the Nazis tried to erase evidence of the massacre. They brought in Jewish prisoners from the Stutthof concentration camp. With their legs in chains, these prisoners were made to dig up the mass graves, exhume the bodies, and burn them. Called the “Burning Brigade”, it was obvious to these prisoners that once their work was completed they, too, would be killed and all evidence of their murders erased. One prisoner, Isaac Dogim, was moving decomposing bodies when he recognized the necklace he’d given his wife for their wedding on one of the corpses. He’d uncovered her body and was now tasked with burning her remains. Horrified, Mr. Dogim planned an audacious escape. Each night, the prisoners were kept in one of the pits that had until recently been occupied by the murdered Jews. The work
Before World War Two, Vilnius (also known as Vilna) was home to one of the largest Jewish communities in Europe.
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for one man at a time. Guards quickly discovered the escape, and shot most of the prisoners, but 11 managed to escape into the surrounding forest. Using Electrical Resistivity Tomography, a way of examining underground structures used in mineral and oil exploration, Prof. Freund, Dr. Seligman and their team found the tunnel and its exit. (The tunnel entrance had been discovered by a Lithuanian archaeologist in 2004.) “It is a very important discovery, because this is another proof of resistance
of those who were about to die,” explains Markas Zingeris, Director of the Vilna Gaon Jewish State Museum in Vilnius. Today’s Threat in Lithuania Today, the Jewish legacy of Lithuania is under siege. Some members of Lithuania’s 5,000 strong Jewish community have reacted with alarm at Government plans to rebuild part of the Great Synagogue complex, fearing the plans are an excuse to turn the site into a real estate development. The Lithuanian government is planning to build a new Vilnius Convention Center on the site of Vilnius’ old Jewish Cemetery. The cemetery, which opened in the 15th century and is the final resting site of thousands of Jews, including some of the greatest Jewish scholars who made Vilnius known as the “Jerusalem of Lithuania”, has been repeatedly desecrated since World War Two. The proposed convention center would be the final insult that erased all trace of this massive cemetery. During Soviet rule of Lithuania, the gravestones were all stolen, many used as building materials in buildings in and around Vilnius. (In 2015, Lithuania’s Chief Rabbi called on the Evangelical Reformed Church in Vilnius to remove the 30 foot long staircase constructed of Jewish headstones that leads to the main entrance of the denomination’s largest church in the capital.) A sports arena was built in the middle of the cemetery on a base that includes human remains. Now, with European Union funding, the Lithuanian government has announced the $25 million center will sit atop the cemetery. Local residents have started a petition to get the location of the proposed convention site changed. https://www.change.org/p/hon-daliagrybauskaite-please-move-new-vilniusconvention-center-project-away-fromthe-old-jewish-cemetery As the Jewish history in Vilnius is increasingly erased and forgotten, the efforts of Israeli, American and other archeologists to uncover and preserve Jewish history is more important than ever.
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Blaming Barbie
Raising Daughters with Self-Esteem by Slovie Jungreis-Wolff
Is average beautiful?
Are Barbie dolls harmful to a girl’s selfimage? Many have criticized Barbie for her super thin, impossible to achieve figure that has had a negative effect on the way girls see their own bodies. Some have even connected Barbie dolls with eating disorders and girls’ poor body image. Meet the Lammily Doll. Dreamed up by 25 year old Pittsburgh artist Nickolay Lamm, this doll is being described as the Anti-Barbie. Lamm first posted his renditions of what Barbie would look like if she had an average 19-year-old’s body. The difference between the two figures was eye-opening and his post went viral.
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After getting tons of inquiries, Lamm decided to produce the more realistically proportioned doll. He has already raised more than $400,000 in 10 days, exceeding his goals. Lamm describes himself as “a normal dude with a laptop who thinks we can use another option.” Lamm says that he had not thought about this issue until one day when he looked at Barbie and “thought it looked weird. I can sometimes feel insecure; it’s hard for me to imagine what women have to go through. They’re subjected to much higher beauty standards than men.” The motto of this new doll is “Average is Beautiful.” As much as I would like to believe that we are all in agreement when it comes to the awful pressure girls and women face with keeping up their body image, I do wonder how many parents out there would find it easy to say “my daughter is average and average is beautiful.” We have somehow been conditioned to feel that our child must be special, amazing or awesome. And when it comes to our girls, there is an increasing focus on how they look and their physical shape being tied to this feeling of special. Who would proudly say “my daughter looks average”? How can we parents help our daughters discover healthy self-esteem in this materialistic society that constantly stresses perfect beauty and size?
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Your Daughter’s Self Worth We are surrounded by media and fashion magazines that are obsessed with women’s looks. Magazines track the weight of celebrities. Ads are constantly telling us that we can look better if we would only use this new product. Airbrushing and Photoshop create distorted images that our girls aspire to become. And too often, movies, videos, reality shows, and advertisements all portray women and girls in a demeaning manner. Body posture, exposed clothing and facial expressions do not mirror a woman who lives with self-dignity and self-worth. Our girls have come to define beauty with impossible body measurements. Often they end up feeling that that they just don’t measure up. Disregarding the cost to one’s self-image, the heart and soul that lie within become easily ignored. The emphasis on the perfect pose creates a culture where it is hard to see beyond one’s clothing or figure to realize the intrinsic value of a human being. While gauging themselves against these impossible standards, our girls have neglected to learn the meaning of true selfworth. Too many feel that their self-esteem is connected to their bodies; they don’t see the treasure that lies within. Self–esteem comes when we value our internal beauty. It’s not based on the size of our waist or how MAGAZINE
others think we look. One of the greatest life lessons we can teach our daughters is that their self-worth is based on the unique role they play in this universe of ours. Looks can come and go. Attractiveness is based on the perceptions of others and has nothing to do with greatness of character or effort to accomplish and create goodness. Instead of focusing on fashion and figures, we must teach our daughters to ask themselves these questions: What have I done to make a difference in this world? What is my mission? How have I brought love to the people in my life? What is my special fingerprint that will one day become my personal legacy? This is about the identity of our young girls, our tweens and teens knowing who they are beyond their outward appearance. No one can ever negate the acts of kindness you have accomplished, the efforts you have exerted, or the feeling of success after picking yourself up and trying once again. Sadly, we find weekly stories about celebrities and society women who seem to have had it all – fashion, beauty, gorgeous homes, and an incredible social life – yet a void remains and they end up destroying their lives. Something is missing. It is the inherent belief that “I count. I am vital. I am here for a higher purpose.” This is the definition of true selfworth. Girls who possess high self-esteem are bold and fearless in their beliefs. They are not afraid to express themselves or to side with those who are not the ‘it girls’. They possess a serene confidence, a spirit that goes beyond a name brand jacket or pair of expensive boots. Independent of other people’s perceptions, girls with high self-esteem feel secure. These girls see themselves as a positive force in this world, and no celebrity or media message can strip their energy away.
Anti-Barbie As girls grow, their sense of selfesteem changes and often declines. Buckling under society’s pressure can bring our daughters to see themselves in an unhealthy light. Among 5-12th grade girls, 59% surveyed were unhappy with their body shape. 47% in the same survey admitted that they wanted to lose weight because of magazine photos. By age 15, girls are twice as likely as boys to become MAGAZINE
depressed. Too many children grow into adulthood having suffered from anorexia, bulimia and binging-sometimes never conquering their eating disorder. Yo-yo dieting becomes a way of life.
of body image comes from “peers, moms, parents and social circles.” While psychologist have differing views when it comes to the negative impact toys can have on developing children, we can certainly decide to take a stand with our kids and try to make sure that we are giving them a positive message about their self–worth. Mothers especially have tremendous influence on a daughter’s body image. When a mother looks at her daughter with a judgmental eye or comments on weight and size-even complaining about her own figure, she is becoming part of the problem.
What We Can Do
Girls who possess high self-esteem are bold and fearless in their beliefs. They are not afraid to express themselves or to side with those who are not the ‘it girls’. Can a Barbie doll be held partially responsible? According to Mattel’s spokeswoman, Kim Culmone, Barbie is not the problem. She feels that the influence on these issues
Be a positive role model. Try not to be obsessed with talk about fashion, dieting, and criticizing your own body. Remember that your daughter is listening to your words and sees the world through your eyes. Show your child that you are happy with who you are. Don’t nag about the pounds. If you have a concern about your daughter’s (or son’s weight) stress the importance of health and fitness instead. Get your family moving. Be active in a fun way. Play a sport, go bike riding, take up an active hobby together instead of singling out one child to go do exercise that feels like a punishment. Keep healthy foods and snacks around. Watch your praise. Do you praise your daughter solely for her looks? Have you forgotten to focus on her character and efforts? This includes dads too! Girls need fathers who offer emotional support and who are present as a positive voice in their lives. Most importantly, encourage your daughter to see the great power she has to accomplish good in this world. Help her feel vital. Discover the power of passion for a cause. Teach her, as Judaism so wisely teaches us, that the real beauty of a woman lies deep within. We walk with dignity. We are called the ‘daughters of the King’ and our ever day reflects the majesty of our soul. True beauty cannot be defined by a doll or a perfect dress size. It is the wonder of recognizing who we are and the joy of finally realizing that we are, indeed, each beautiful, created in the image of Hashem.
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Death, My Companion by Rabbi Benjamin Blech
The doctor told me I had a fatal disease, and at age 77 I realized I’m actually going to die. I had no warning. It was just meant to be my annual physical exam. No health problems. No complaints. Both my mother and father lived into healthy old age. I was confident it would be like all the other times. I would receive my usual reassuring words that all was well coupled with the suggestion that I remember to return in six months to a year. It seemed strange that when the doctor called me to sit down in his office to provide me with the results of his examinations he wasn't smiling. It was then I began to suspect something might be wrong. "It is hard for me to have to tell you this," he began. “There is no way I can sugarcoat it. You are a rabbi, a man of faith, and I know you will find a way to cope with the dreadful news I must share with you. You have a fatal disease that is extremely rare, and there is no known cure." I hardly heard the rest of what he was saying. My head began to spin. I had been the rabbi of a congregation for almost four decades. In my pastoral duties, I counseled the sick and I gave strength to the dying. Most often I seemed to know what to say to those confronted by the gravest challenges. I helped people face
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death. Yet this time I realized it was so totally different. This wasn't happening to someone else. This was ME! And for the first time in my life, even though I am 77 years old, I realized I'm actually going to die. How do we forget that truth about our existence? It is the universal reality of life, yet a fact all of us choose to ignore. We assume we will live forever even though no one has ever accomplished that feat. We expunge the possibility from our minds as if by denying its inevitability we can prevent its certainty. We begin our journey to death from the day we are born. But when we are reminded of our final destination, we react with the same kind of shock I expressed in the doctor's office. The name of my disease is cardiac amyloidosis. Amyloids are proteins that can attack different parts of the body. If they invade the brain, the result is Alzheimer's. When they affect other areas, such as the kidneys or liver, these organs lose their ability to perform their specific functions. My problem is in the heart. The amyloids that shouldn't be there are hardening the muscle, making it more difficult to pump the blood needed for life.
The doctor tried to be reassuring. I tuned him out. I didn't fully listen to the rest of what he told me. I rushed home to Google what the Internet had to teach me about my illness. That was a big mistake. From the time of diagnosis, the first site I came up with declared with a note of certainty, a patient usually has six months to live. I soon learnt that this information was outdated. There were projections that spoke of years, not months. And then there was news of stem cell research and other possible therapies being worked on in laboratories around the world that offered long range hope. I came to realize that my diagnosis was not the same as an imminent death certificate. No one could really say with assurance how long I have to live. And then the thought hit me. If my disease didn't carry an expiration date I wasn't much different than anyone else on earth. Life itself is a fatal disease for which there is no known cure. Yes, I'm going to die. So is everyone. Will I go sooner rather than later? Perhaps. But who knows? What the doctor had really confirmed for me with his dire news was simply that I am mortal. And that is something I
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surely knew. It is no less than the biblical truth that we come from the dust of the earth and to the dust of the earth we shall return. Yet becoming aware of death by diagnosis rather than by awareness of human destiny totally altered my perception. Death moved from the back of my mind to the forefront of my consciousness. It was no longer some half acknowledged truth barely granted realistic acceptance. The thought of death became my daily companion. And now, more than a year after the initial diagnosis, I've made an amazing discovery. My companion became my friend. My recognition of mortality has added incredibly positive dimensions to my existence. In many ways, this has been the most fulfilling, the most contented, and the happiest time of my life. Realizing as I never did before that the days I have left on earth are limited in number makes me treasure every one of them far more than I ever thought possible. Drawing on the insights I have gained from my studies and from my faith, I do not fear death as the great unknown. What I have found to my great surprise is that living life with a real awareness of its eventual end can actually be a source of great blessing.
Fearing Death What is it that makes us so afraid of death? We take many journeys in life where we know very little about our destination. But somehow death is different. Our most powerful fear is rooted in our inability to imagine our nonexistence. Perhaps we simply will disappear without a trace. Perhaps we will no longer have any consciousness of our being. Perhaps to be dead means to be gone forever with the only remnant of our having existed confined to memories among the living. We are afraid because we fear that nothing about us will MAGAZINE
matter anymore. We will be….. simply nothing. And that is as frightening as it is unimaginable. But what if the reality of death is totally different? What if death is not the end of life but the beginning of a new kind of existence? It is almost impossible for us to think of our survival beyond the grave. The meaning of our selves is defined by our bodies as essential parts of our being. We spend our days on earth concerned with caring for our physical needs. How could we possibly continue to exist when what makes us who we are turns to dust? Our minds are incapable of coming to grips with a changed perspective of this magnitude. A remarkable Midrash offers us a way to begin to think about the possibility of life after death. It asks us to imagine the
following scenario: Picture twins before birth resting peacefully in the womb of their mother. Their mouths closed, fed with no effort on their part through the tube entering their navels, warmed by the fluids of the embryonic sac, they feel completely at peace and secure. They can't possibly conceive of a more comfortable or different way of life. Allow them now, if you will, the gift of consciousness. Assume that they are aware of their surroundings, and imagine that they begin to consider their future. They recognize changes taking place around them, feel themselves descending, and start to debate what is going to happen to them. The brothers each have strongly opposing views. One is by nature an optimist, the other a pessimist. The first is a believer, the second a skeptic. The believer is certain that another life awaits them after they are expelled from their present home. "I can't believe," he says with assurance, "that G-d would have put us here for nine months, cared for us, nurtured us, and allowed us to grow and develop without any purpose. There must be some greater plan that we still do not know. Our presence here could only have been preparation for a more glorious life to follow. It's impossible to think that all we can look forward to is total oblivion." His brother, however, is much more of a realist. He despises wishful thinking and unsupportable expectations. For him, faith – as Marx would put it – is no more than “an opiate for the masses." "There you go," he says disdainfully to his twin, "confusing your hope with truth. The obvious fact is that everything that gives us life – the womb we live in, the cord from which we are fed, the security of our sac – is only here. Once we leave this place, we must die." The believing brother again tries to make his case. He suggests that once out of the womb, they will be able to move even more freely. He talks about the possibility of other ways of getting food. He shares his dream of a kind of independence that goes beyond their present imagination. But unfortunately he cannot put it into words. Lacking any
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contact as yet with life as it's lived on earth, he is stymied when his brother puts down his views as impossible and asks him to defend his ideas with concrete examples. So the twins come ever closer to their destined meeting with birth, separated by drastically different opinions about their fate. The believer is confident he will not only survive, but be even better off than he was before. The skeptic morosely awaits the collapse of his world in the coming down of the final curtain. Suddenly, the water inside the womb bursts. There is a pushing and pounding. The twins realize that they are being forced from their home. The traumatic moment is here. The believer is the first one to exit the wall. His twin brother, still inside, listens attentively for any clue from the other side. With grieving heart, he takes note of a piercing cry coming from his brother. "So I was right after all," he tells himself. "I just heard my poor brother’s scream of death." And at that very moment, a joyous mother and father are congratulating each other on the birth of their first child, who has just made his presence known by his cries of life. What appears like death when viewed from one perspective is in reality a higher form of life. Death and rebirth are synonymous; one leads to the other. How can we live outside of our bodies? How can we live outside of the womb? Both questions present levels of difficulty that are equally unanswerable to those unaware of alternatives. Yet the miracle of birth enables us to rise to a higher level of being even without the seemingly lifegiving support of the umbilical cord. So too, isn't it possible that what we call death is the way our souls have been granted the freedom to soar above the physical limitations of body and achieve a more blessed spiritual existence? Elizabeth Kubler Ross, who dedicated her life to studying death and the dying, wrote that in her many years of being present at the moment when life slipped away what most moved her was the sight of the sudden serenity and peacefulness that invariably accompanied the passage from one state to another. She has chosen to describe death as "breaking out of a cocoon and emerging as a butterfly." Our bodies during life represent physical limitations. Without them we are for the first time able to soar to heights previously
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I wondered how best to explain to them that the apparent cruelty of death didn’t necessarily negate faith in a loving Creator. unattainable. The 19th century Hasidic Rabbi Mendel of Kotzk taught his disciples not to fear death by offering yet another parable. He told them, "Death is just a matter of going from one room to another – and the latter is far more beautiful."
Better Place I had an opportunity to share these insights with a number of teenagers in a high school class I taught at my congregation. I encouraged questions and free-flowing discussions and responded to the interests of the students. One day the group decided to talk about that day's major headlined story, the death of a relatively young pop star who was an idol to most of them. "We talk about God all the time and yet this seems so unfair," was the general consensus. How could their hero have died with such a glorious future still before him? Wasn't death the ultimate tragedy that challenges our belief in the goodness of God? I wondered how best to explain to them that the apparent cruelty of death didn't necessarily negate faith in a loving Creator. And so I told them the story of the as yet unborn twins in the womb debating their destiny. I asked them to open their minds to the possibility of another world after this one. I explained that this was the
view of Jewish tradition and urged them to consider its ramifications. Suppose, I said to them by way of a comparison that suddenly entered my mind, we were at this moment having a great party. Picture it as an event like no other that you have ever attended. All of us are enjoying ourselves immensely when there is an unexpected knock on the door. We greet the uninvited guest who announces that Paul must come with him immediately and leave the party. All of us feel bad. Poor Paul, we say. He's having such a fantastic time and now he has to go. What is it we have to know, I ask my students, before we can decide whether this impromptu invitation to leave us warrants our sadness? The students are quick to answer. Of course we have to know first the reason for the messenger’s mission. Is it to tell him something bad has happened to a member of his family and rush him to a hospital? Or is it perhaps to take him to a bigger and better party - to a surprise birthday bash planned by friends who at this very moment are waiting for him to appear so that they can shower him with gifts and with love? The students understood my analogy. We can never define enforced parting as depressing until we fully understand its purpose. True, we would have a right to feel sad for ourselves for now missing Paul’s presence. But we ought to feel compensated for our lack by the knowledge that Paul was fortunate enough to go to someplace even better. This is an excerpt from Rabbi Blech's latest as yet unpublished work, Why We Shouldn't Fear Death.
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Rabbi Benjamin Blech, a frequent contributor to Aish, is a Professor of Talmud at Yeshiva University and an internationally recognized educator, religious leader, and lecturer. Author of 14 highly acclaimed books with combined sales of over a half million copies, his newest, The World From A Spiritual Perspective, is a collection of over 100 of his best Aish articles. See his website at rabbibenjaminblech. com. MAGAZINE
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Giorgio Perlasca,
the Italian Schindler By Elizabeth Salthouse
H
is story was so incredible that even his wife didn’t believe it. And if it hadn’t been for a group of Hungarian women, noone would ever have known. But the truth is that Giorgio Perlasca from Como in northern Italy, saved four times more Jews from the Nazi gas chambers than his more famous counterpart Oskar Schindler, rescuing at least 5500 souls over the course of just 45 days during the winter of 1944. As we approach International Holocaust Day on January 27th, let’s take a look at this modest Italian man’s life and how he managed to hoodwink the Germans. Perlasca’s early life Giorgio Perlasca’s early life showed absolutely no inkling of what was to come; if anything it suggested the total opposite. Born in 1910 into a family of civil servants, judges and army officers from Como, the young Perlasca grew up in Maserà near Padua. In his teens the youngster discovered the poet, nationalist and World War I hero Gabriele D’Annunzio who is often seen as the originator of the Italian fascist ideals that Benito Mussolini would adopt. And Perlasca quickly became a supporter of D’Annunzio, Fascism and Mussolini even putting his life on the line for the cause.
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First the young man volunteered to fight for Italy in the Second ItaloEthiopian War (1935-1936) and then he joined Franco’s troops in the Spanish Civil War (1936-1939). And it was his support of the fascist General Franco that would later lead to Perlasca’s greatest hour but we’ll come to that in a moment. World War II On his return to Italy Giorgio discovered Mussolini’s increasing dictatorship and particularly his alliance with Germany, a country against which Italy had fought during the First World War. He quickly became disillusioned with the government and especially detested the new German-inspired anti-semitic laws that had been passed as many of his friends from Padua and the Italian army were Jews. As World War II began Perlasca finally severed his ties with Fascism, throwing his entire support behind the Italian King Victor Emmanuel III instead. No-one could have guessed how the next chapter of his life as a former fascist would play out. Despite his background, Perlasca avoided military conscription at the outset of World War II by working as a livestock agent procuring meat and supplies for the Italian Army. His role took him all over eastern Europe, first to Zagreb and
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Belgrade in 1940 and then to Budapest in 1942. And seemingly the tall, blue-eyed Italian was rather good at his job using his charm to secure deals for the Italians and enjoying a hedonistic life in the company of rich, well-connected and often Jewish society in the theatres and restaurants of Budapest. But Giorgio Perlasca’s war wasn’t totally carefree. During his travels he increasingly witnessed the rise of Nazism, the hatred of the Jews and, later, the massacres. It compounded his resentment towards Germany and his anti-Nazi stance. By 1943 Giorgio had been granted diplomatic status as an Italian government delegate but it didn’t protect him from Hungarian internment when Mussolini fell later that year. Ever resourceful, however, he quickly escaped and headed to the Spanish Embassy to request the political asylum and Spanish passport he was entitled to as veteran of the Spanish War. Giorgio became Jorge and once again had permission to move around Budapest unimpeded as Spain was neutral; this would turn out to be another invaluable piece of the Perlasca jigsaw. And the last piece would come when, in late 1944, the Spanish Consul to Budapest beat a hasty retreat to Switzerland leaving behind empty offices, his official consulate seals, Jewish staff and hundreds of Jews desperate
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for Spanish protection just like Perlasca. Unbeknownst to the Germans the Spanish Consulate had been quietly sheltering Hungarian Jews in eight apartment blocks under its control but the rescue effort was jeopardized by the Consul’s departure. And so Giorgio “Jorge” Perlasca stepped in, brazenly convincing Hungarian authorities that he was now the Spanish Ambassador with all the powers that went with the title. It was a breath-takingly audacious and highly dangerous move that could have led to Perlasca’s summary execution at any moment. But he was a master of persuasion and so “Ambassador Perlasca” proceeded to issue Spanish Consulate letters of protection, stamped with the genuine seals, to hundreds of Jews over the winter of 1944. And not only that, Giorgio personally challenged German troops rounding up Jews, persuading them that many potential gas chamber deportees had Spanish heritage and were therefore protected. He even used his own money to buy peoples’ freedom and argued with German officers directly, including the ghastly, infamous Adolf Eichmann, to rescue children from the jaws of certain death. The man was fearless, galvanized by his hatred of the Nazis and fortified by his skills as a negotiator. Ultimately, over the course of around 45 days Giorgio Perlasca managed to fool
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the Germans, to issue fake permits and to directly protect, rescue and secure the lives of at least 5500 Jews. To put that into context, his German counterpart Oskar Schindler, about whom the Academy award winning film Schindler’s List was made, rescued around 1200 souls, going on to be heralded a hero around the world. But despite telling his wife his story, Perlasca couldn’t convince anyone back in Italy of what he’d done so he simply stopped talking about it and faded into obscurity. At least, that is, until a group of Hungarian Jewish women tracked the old “Spanish diplomat” down 30 years later to thank him for saving their lives and those of their relatives. Giorgio Perlasca would go on to live to the ripe old age of 82 and was eventually convinced to tell his full story. He was deservedly awarded medals and decorations from the Italian, Spanish,
Giorgio Perlasca saved at least 5500 Jews during the winter of 1944
Hungarian, American and Israeli governments for his courage and actions. And a bust of him now stands proudly in Budapest whilst his life story has been adapted into a film “Perlasca, an Italian Hero”, starring Italian actor Luca Zingaretti of Inspector Montalbano fame. He’s still little known on the global stage so as International Holocaust Day comes around on 27th January, perhaps we can take a second to thank the wonderfully audacious Italian man, Giorgio Perlasca, for his actions. He’s a true Holocaust savior and should never be forgotten.
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More ideas for Dairy Wednesday Here are some very tasty and simple quiches that come together in minutes and are a treat for any meal. It is a great choice for Melaveh Malka, any weeknight supper or Sunday brunch. Choose to make one large quiche or make several smaller ones to serve individually. Use your creativity and imagination to decorate each tart with vegetables available in your grocery.
Pie dough Ingredients 1 cup trans-fat free margarine 3 cups flour 1 Tbs sugar ½ tsp salt 1 cup water 1 Tbs vinegar
½ cup sliced green olives 4-5 medium sized ripe tomatoes, chopped ½ tsp. salt ¼ tsp. pepper ½ tsp. oregano 1/2 cup feta cheese 1/2 cup shredded pizza cheese
Directions Crumble together all the ingredients before adding the liquids. Add the liquids and knead it together by hand until it becomes dough. Wrap this pie dough in a plastic bag and place in the fridge for an hour before using. Press this down into the 9 inch pan or several smaller individual ramekin dishes of your choice, extending it a bit over the edges. Pierce it all over with the tines of a fork so it will not puff up when baking.
Directions
Quiche filling: Ingredients 5 eggs 1 ¼ cups milk 2 medium red onions, diced ½ cup sliced black olives 48
In a separate bowl, mix together all ingredients listed, besides the cheeses. After this is mixed, crumble into it ½ cup feta cheese by hand. Pour into the chosen dishes and sprinkle with shredded cheese. Pour this into your ready pie shell. It might be somewhat liquidy but that is okay. Bake at 350°F / 180°C for 45 minutes to 1 hour. If it starts to burn on top, cover loosely with foil, leaving the edges open so that steam can escape and allow it to finish baking. Remove from oven and allow to cool before serving to avoid getting burned. Preparation 20 minutes Serves 6
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Delectable Calzones I love Calzones they are delectable bites of goodness that are not too difficult to make when you have time. The fillings are up to your imagination and they can be served anytime. When planning to bake challah, reserve a piece of dough to make your delectable calzones. Ingredients 1 batch thin-crust pizza dough or 2 lbs challah dough 2-3 cups filling: any favorite combination of canned tuna cooked veggies or cheese
pieces. Six pieces make good dinner-sized calzones. Eight pieces make nice smaller calzones for lighter meals and lunches. Roll out the Calzone: Press the dough into a flat disk, then use a rolling pin to roll it into an 8”-9” circle for larger calzones or 6”-7” for smaller calzones. Roll from the middle of the dough outwards, as you do for pie dough. If the dough starts to shrink back on you, let it rest for five minutes and try
again. Repeat with the
(optional)
Olive oil or melted butter
Instructions Preheat the Oven to 450°F Divide the Dough: Divide the dough into equal 50
remaining pieces of dough. Fill the Calzones: Spread a generous tablespoon of filling in the bottom third of the calzone (slightly less for smaller calzones), leaving a clear border around the edge. Fold the top of the dough over the filling and press to seal. If you have enough dough, you can roll that edge
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up (simply fold it over on itself) to form a more secure seal. Transfer calzones to a parchment-lined baking sheet. Bake the Calzones: Brush calzones with olive oil or butter, if desired. This gives the calzones a nice golden color, but is not necessary. Slice steam vents in the top of the calzones with a sharp knife. Bake for 15 minutes. Turn calzones over and bake for another 15-20 minutes until the calzones are golden, browned on the edges, and the filling is bubbly. And don’t worry if some filling spills out – it happens
often Eat or Freeze Calzones: Allow to cool a few minutes before eating so you don’t burn your mouth. Let leftover calzones cool completely, and then wrap each individual calzone tightly in plastic wrap. Transfer to a plastic freezer bag and freeze. Reheat Calzones: Thaw the calzone for a few hours in the fridge, or extend the cooking time to re-heat from frozen. If you put one in your lunch bag in the morning, it will be thawed enough by lunchtime. Unwrap from MAGAZINE
the plastic before reheating. Reheat them in the microwave in one-minute bursts on HIGH until heated through (2-3 minutes total), or in the oven or a toaster oven at 300° until heated through. Additional Notes: • Traditional Spinach-Ricotta Calzone Filling: 1 diced onion, 2-3 minced garlic cloves, about 6 ounces frozen spinach thawed, 1/2 cup ricotta, 1/2 cup shredded
mozzarella, and 1/2 cup tomato sauce. Sauté the onion and garlic until softened, then stir in the spinach cook until everything is blended. Allow to cool a bit, and then stir in the cheeses. Spread a little sauce on the calzone dough and spoon the filling on top. • You can prepare the calzones ahead and freeze them on a baking sheet covered with parchment paper and bake them as needed, for a fresh taste. Yum! Yum! Preparation 20 minutes Serves 6 -12 depending on the size of your calzones.
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Egg Stuffed in Potato Skins Ingredients 3 warm baked potatoes 5 eggs 4 Tbs light sour cream 3 Tbs chopped chives 1/2 cup shredded cheese or as needed Instructions Preheat oven to 375째F (190째C). Slice baked potatoes in half lengthwise; scoop out inside flesh of potatoes with spoon, being careful not to pierce skins.
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Combine potato flesh with eggs, sour cream, chives in medium a bowl. Stuff potato skins with egg mixture. Sprinkle cheese over top. Bake in preheated 375째F (190째C) oven until cheese melts, about 15 minutes. Preparation 10 minutes Serves 6
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Lemon Blueberry Coffee Cake Ingredients 2 cups all purpose flour 1 1/2 tsp baking powder 1/2 tsp salt 1/2 cup (1 stick) transfat free margarine softened 1 cup sugar 2 large eggs 2 tsp vanilla extract 1/2 cup whole milk 1 Tbs lemon zest 2 cups blueberries, fresh or frozen Crumb Topping 1/2 cup sugar 1/4 cup all-purpose flour 3 Tbs margarine, melted Prepare crumb topping by mixing these ingredients with a fork forming a crumble. Reserve. Icing 1 cup powdered sugar 1 Tbs lemon juice
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Directions Preheat oven to 350º. Spray a 9-inch springform pan with non-stick cooking spray with flour. Prepare crumb topping by mixing ingredients with a fork and set aside. In a small bowl, whisk together flour, baking powder and salt and set aside. In a large bowl, beat butter and sugar until light and fluffy. Add eggs, vanilla and milk. Mix in lemon zest. Add flour mixture and mix until combined. Stir in blueberries. Spread batter evenly into prepared pan. Sprinkle with prepared crumb topping. Bake at 350º for 45 minutes or until a toothpick inserted into the center comes out clean. Cool 10 minutes, then run a knife around the edge and remove ring. Drizzle icing on cake. Cool completely before serving. (Unless you’re like us and would rather eat it hot even though the cake doesn’t cut as well.) Icing Whisk together powdered sugar and lemon juice to create a thin glaze.
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Cinnamon Coffee Cake This is a delicious cake that deserves it s name because it pairs amazingly with a hot cup of coffee. I have made it numerous times and served it to the most discerning palates always getting raving reviews. Ingredients 1 cup transfat free margarine at room temperature 2 cups sugar 2 tsp vanilla extract 4 eggs 3 cups all-purpose flour 1 tsp baking soda 1/2 tsp salt 2 cups (16 ounces) sour cream Filling: 3/4 cup brown sugar 1 Tbs ground cinnamon 1/2 cup chopped walnuts or pecans Directions Preheat oven to 350ยบ. Coat a 10 cup fluted Bundt or tube pan coated with vegetable or olive oil cooking spray. Combine flour, baking soda and salt set aside. In a large bowl, cream margarine and sugar until light and fluffy. Add eggs, one at a time, beating well after each addition. Mix in vanilla. Add flour mixture alternately with sour cream, beating just enough after each addition to keep batter smooth. Spoon a third of the batter into
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the Bundt pan. Combine cinnamon, nuts and brown sugar; sprinkle one half over batter in pan. Add another 1/3 of the batter. Top with remaining one half cinnamon filling, and finish with the remaining 1/3 of the batter to top. Cook in oven for 60 minutes or until a toothpick inserted near the center comes out clean. Cool for 15 minutes before removing from pan to a wire rack to cool completely. Delicious warm just a bit cooled out of the oven. To make the glaze Melt 1/4 cup chocolate chips + 1/2 tablespoon cinnamon with 1 teaspoon margarine in the microwave in a bowl on 50% power for about 30 seconds to one minute until the chips are melted but not overheated. Then do the same with 1/4 cup white chocolate chips and 1/2 teaspoon margarine. Pour each mixture over cake creating a black and white pattern. Enjoy with your favorite coffee or cocoa drink. Preparation 20 Serves 12
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