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EN
This article presents a historical perspective to create legislation towards the Jewish community. The article discusses three legal systems - secular system, a mixed system and religious system in relation to the institution of marriage. This perspective allows us to understand the processes associated with the creation of a multicultural society and the problems associated with it.
EN
The author describes his collaboration with the Towarzystwo Przyjaciół Nauk (Society for the Friends of Learning) in Przemyśl and with different people and institutions in Przemyśl in the past twenty years. He explains the reasons for his visits to Poland from the USA, the problems he encountered trying to rescue Jewish heritage of the region but also the successes in this field – both ona local scale and in a broader context. He attempts to show Przemyśl and its inhabitants through the eyes of an observer from the outside and how this view has changed through time.
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Content available remote Heinrich Eduard Herz (1785–1849) Geschichte eines jüdischen Zuckerfabrikanten
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EN
Heinrich Eduard Herz (1785–1849) was once recognized as one of the most successful Jewish merchants in Prague. Conclusions are made on the basis of research of archival sources in the Czech Republic and in Vienna, Austria, and of related literature. The article deals not only with a personal biography of Herz and details from his private life, but also with his professional career, his public activities and the philanthropic legacy of his whole family. Short summaries of blood-related merchant and 19th Century Prague noble families are also a part of this thesis.
EN
This article discusses the memories of a Sanok-born Jewish woman from Przemyśl – Pola Hister, which were taken down at the end of her life by Avi (Abraham) Schonbach. The author describes her childhood and education in the Jewish secondary school in Przemyśl, the period of Nazi occupation, staying in the ghetto and being kept in hiding by friendly Polish families. A lot of space is devoted here by the author to the anti-Jewish feeling in postwar Poland and the decision to emigrate with her husband. Through Austria she travelled to Canada, where she started a new life and where she died. Till the day of her death she spoke fluent Polish.
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EN
The article is the second part of the analysis of Jewish marriage certificates from Piotrków Trybunalski between 1808 and 1870. The author discusses social strategies of matching spouses on the basis of the declared grooms’ and the parents’ professions in the certificates; he also takes into consideration where the newlyweds had lived before contracting marriage and afterwards in order to explore the dwelling habits and the support on part of the parents. The results of the investigations, indicating social and professional endogamous preferences and neolocality, are analysed in the demographic and cultural context of the time. In the end, the author sums up the demographic differences and similarities between the Jews and the Christians and asks a question on the role of religion, social, and economic in shaping the demographic behaviour of the Jews from Piotrków.
6
Content available The Christian-Jewish Dialogue in Polish Context
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PL
For centuries Poland was a country where Jews willingly settled. In the first years of XX century, Jews made up a large percentage of Poland’s inhabitants. But when the Second World War broke out the extermination of Jews threw a shadow upon the relations between Jews and Christians in Poland. Communism by no means favored a mutual reconciliation. In free Poland, it is however necessary to make the most of this common historical heritage as a foundation for a Christian – Jewish dialogue which opens up new perspectives.
EN
Jan Tomasz Gross in the article published on the German „Die Welt” daily’s website and also in the interview he gave in February 2016 for the German broadcast station Deutschlandfunk (DLF), stated that during WW2 the Polish killed between 25.000 – 30.000 Germans and many times more Jews, since only 40.000 survived on the Polish territory. Gross is not a historian, but a sociologist, he writes his own historic essays instead of dissertations based on documents. Hence, he airs erroneous information. The scientific studies show, that during WW2 the Polish killed between 60 to 80 thousand German soldiers, police officers and officials who had exerted terror and repression. On the other hand, about 100 thousand Jews survived Holocaust on the territory of Poland only thanks to the aid of the people. In the historic evaluation of Polish-Jewish relations, Jan Tomasz Gross by airing erroneous information went beyond a border of confabulation. Such actions performed by Gross can only be compared to the ahistorical and false terms “Polish death camps”, which have been used in the German press and other mass media, and Gross “conformed” to the German model of evaluation of the Polish nation. But the WW2 executioner, that is Germany, are not entitled to use such a term towards their victim, that is Poland. Therefore, the Germans, having murdered about 6 million Polish citizens, are the last ones who should instruct us on the issue of accepting Muslim refugees, as they have no moral right to it.
EN
The aim of the article is to present the preliminary results of the inventory of matzevot from the Jewish cemetery in Brzeziny, collected on the local museum square, carried out by students and employees of the Department of Art History of the University of Lodz in 2013–2014. A set of matzevot consisting of 135 slabs was analyzed, and the selection criterion was their state of preservation. Importantly, some parts of the tombstones that were used by the Germans as material for the construction of the bridge over the Mrożyca River, have carried traces of polychrome. In the course of the research, it was concluded that until the beginning of the 20th century the local jewish community was very conservative (as evidenced by decorations and epigraphs on matzevot). These observations may be helpful in completing the history and characteristics of the Jewish community in Brzeziny.
PL
Celem artykułu jest zaprezentowanie wstępnych wyników przeprowadzonej w latach 2013–2014 przez studentów i pracowników Katedry Historii Sztuki Uniwersytetu Łódzkiego inwentaryzacji macew z cmentarza żydowskiego w Brzezinach, zgromadzonych na tamtejszym placu muzealnym. Analizie poddany został zespół pomników składający się ze 135 płyt, a kryterium wyboru był stan ich zachowania. Co istotne, na niektórych fragmentach nagrobków, które posłużyły Niemcom za materiał do budowy mostu na rzece Mrożycy, zachowała się malatura. W toku przeprowadzonych badań wywnioskowano, że do początków XX wieku lokalne środowisko starotestamentowych było bardzo konserwatywne (świadczą o tym dekoracje i epigrafy na macewach). Spostrzeżenia te mogą być pomocne w uzupełnieniu historii i charakterystyki społeczności brzezińskich Żydów.
EN
In the memoirs of the wartime and the post­‑war period (1939–1949) Antonina Żabińska, a wife of Jan Żabiński, the director of the Warsaw Zoological Garden in the years 1929–1950, shows the dramatic events that affected her family and friends, as well as animals from the Warsaw Zoo. Żabińska is a chronicler of the history of the occupation who employs two distinct perspectives: one of humans and another of animals. A significant part of the narrative focuses on the role of the piano and animal stalls, thanks to which many Jews were saved. In 1965, Żabińska and her husband received the title Righteous Among the Nations. In 1980, for rescuing Jews during the war, she was posthumously awarded with the Commander’s Cross of the Order of Polonia Restituta, Jan Żabiński was honored with the Commander’s Cross with Star.
EN
Signs and wonders in John’s theology play significant role because they may lead to true and lasting faith. Jesus said to the royal official: “Unless you see signs and wonders you will not believe” (J 4,48). In John’s Gospel signs and miracles performed by Jesus allowed to believe in him as a prophet, a man who is from God, the Messiah, the Son of God. Descending of the Holy Spirit on Jesus was for John the Baptist a sign that Jesus is The Son of God. The miracle of changing water into wine revealed glory of Jesus and caused that his disciples believed in him. Knowledge of Jesus about sinful life a Samaritan woman became for her a sign which led to acknowledge Jesus as a prophet. Jesus made her aware that he was Christ, the Messiah. The presence of Jesus among Samaritans and preaching his word made other believe in Jesus and recognize him as the Savior of the world. A sign of healing a royal official’s son showed the necessity of believing in his words. A miracle of feeding Five Thousand caused the crowd to look for him. People acknowledged Jesus as a prophet. A miracle of healing a man blind from birth made him believe in Jesus as the Son of Man. A resurrection of Lazarus became a sign which raised faith among the Jews who had seen what Jesus did. The chief priests and the Pharisees saw signs made by Jesus but they did not believe in him. People who faced signs and miracles and take dialogue with Jesus, come to believe in him. Jesus made miracles which were the answers for human poverty, misery and faith. Each of us has to take one’s own decision through believing in Jesus as the Messiah, God’s Son and you may have life in his name.
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Content available Jezus obdarza wzrokiem i wiarą (J 9)
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EN
The story about a man born blind in the Gospel according to John is an example of Jesus’ care of a man. Jesus noticed a difficult situation of the blind man and gave him sight. He “spat on the ground and made mud with the salive and spread the mud on the man’s eyes, saying to him, “Go, wash in the pool of Siloam” (Jn 9:6-7). The blind man performed his orders and when he came back he was able to see. He gains first his sight and then increasing insight as he progresses from referring to “the man called Jesus” whose he does not know (cf. Jn 9:11-12), to declaring him to be a prophet (cf. Jn 9:17), then one sent from God (cf. Jn 9:33), and finally confessing him as Son of Man and Lord (cf. Jn 9:37-38). The Pharisees by contrast assert that Jesus is not from God (cf. Jn 9:16) and that he is a sinner, and deny the miracle (cf. Jn 9:24). The cured man become a witness and he was talking about the miracle to those who knew him, neighbours and Pharisees. The Pharisees drove him out because he was saying that Jesus came from God. Jesus asked the cured man if he believed in the Son of Man? He answered that he did and he worshipped him. Jesus led him up to believe in the Son of Man. Jesus wants people to come to him for help and he leads them out to faith. Jesus wants us to believe in him as God who can help us.
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