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Synagogi Rzeszowa. Część 1. Synagoga Staromiejska

Tobiasz L.

Wiadomości Konserwatorskie

2017

Nr 51

72--85

Przedwojenne piękno i bogactwo rzeszowskich synagog znamy niestety już tylko z opisów Alfreda Grottego, Władysława Łuszczkiewicza oraz zdjęć Szymona Zajczyka i Edwarda Janusza. Po Holokauście, wobec nieobecności Żydów, nieużywane i opuszczone synagogi popadały w ruinę. Mimo to przez wiele lat wciąż były ważnym elementem krajobrazu kulturowego polskich miast. Część z nich została przebudowana, inne otrzymały nowe funkcje, które wiązały się z ich adaptacją, co w wielu przypadkach niekorzystanie wpłynęło na ich wartość kulturową. Niniejszy artykuł jest pierwszą z dwóch publikacji o historii rzeszowskich synagog i dotyczy synagogi Staromiejskiej. Obiekt ten zlokalizowany jest przy ul. Bożniczej 4 i zwany jest także „małą synagogą” lub „starą szkołą”. Dokładna data jego powstania nie jest znana. Przyjmuje się, że pierwsza bożnica murowana na terenie Rzeszowa powstała około 1610 roku. Obecnym właścicielem budynku jest Gmina Wyznaniowa Żydowska w Krakowie, a dzierżawcą obiektu do końca 2016 roku było Wojewódzkie Archiwum Państwowe. Obecnie synagoga Staromiejska jest nieużytkowana.

Pre-war beauty and wealth of Rzeszow synagogues are known, unfortunately, only from descriptions of Alfred Grotte, Władysław Łuszczkiewicz and photos of Szymon Zajczyk and Edward Janusz. After the Holocaust, in view of the absence of Jews, unused and abandoned synagogues were falling into ruin. Nevertheless, for many years they still constituted an important element of the cultural landscape of Polish cities. Some of them have been altered, while others have been adjusted to new functions that involved their adaptation, which in many cases negatively influenced their cultural value. This article is the first of two publications on the history of Rzeszow synagogues and concerns the Old Town Synagogue. The object is located at 4 Bożnicza St. and is also referred to as the “Small Synagogue” or the “Old School”. The exact date of its creation is unknown. It is assumed that the first masonry temple in Rzeszow was erected around 1610. The current owner of the building is the Jewish Religious Community in Krakow, and until the end of 2016 the object leaseholder was the Voivodeship State Archive. Currently the Old Town Synagogue is not used.

Śpiew psalmiczny jako czynnik integrujący społeczność żydowską w dobie starożytnej

Nowak A. T.

Kwartalnik Historii Nauki i Techniki

2010

R. 55, nr 1

65-89

A psalm chant belongs to the basal realm of worship in Jewish communities. Among confessors of Judaism this way of expressing religious emotions had its origin in primaeval and secular tradition, which was cultivated even before Christ. The Books of the Old Testament include the mentions of singing religious chants, and especially psalms that appear already in the earliest texts - among others, in ascribed to Moses Pentateuch. Nowadays, it is commonly accepted that a final drafting of the collection of psalms can be dated to the confines of the 3rd century B. C. At the same time, one cannot say that the oldest psalms do not have much longer history. References to singing psalm chant are confirmed already in the period of the so-called Second Temple, which was built after liberation of Jews from Babylonian slavery after 520 B. C. Apart from ritual character and assignment of psalm chant to strictly religious aims that were strongly conditioned by the canons of temple worship, one could also observe the phenomenon of a private religiousness, in which psalms also played a significant role. Especially in houses of prayers and synagogues, where devout Jews gathered several times a day, psalm chant was an important element. Even in their families Judaism's believers said their prayers availing themselves of psalm chants that were regulated with Jewish Law, and were either of laudatory or of thanksgiving nature. It was an important way of entrusting God with private affairs by each Jew. Moreover, psalms were a prayer both for welfare of one's family and the whole community of confessors. Such a daily common ritual resulted in an incessant tightening family and social bonds in Jewish circles. Such circumstances and ways of practising Judaism were extremely important for the fact that for a great part of its history, Jewish nation was deprived of statehood Remaining under foreign regulations concerning religion and culture, Jews looked for the ways of unconstrained expressing their views, aims and realization of life aspirations. Therefore, a significant role was played by a specific culture of common life, which was conditioned by religious Law, and in which - as it was mentioned - psalm chant played such a great role. Psalmody was an integrating element of Jewish communities, and particularly in the circles of Diaspora, whose members inhabited foreign teritories together with a population of different descent and culture. This way of creating culture, specific for Jewish communities, was adopted by the early Christianity, which at the beginning was treated as a branch of Moses' religion. An adaptation of psalmody for purposes of christological worship brought about (as one of the important elements) gradual isolation of both religious systems, though the psalmody was still used for religoius purposes by both confessions.