The Newsletter of the Greek Jewish Monuments VOL. 1, NO. 3, Winter 1999 |
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The Newsletter of the Greek Jewish Monuments VOL. 1, NO. 3, Winter 1999 |
| Table of Contents
Editorial The Jewish Community of Ioannina by Dr. Eleni Kourmantzi The synagogues of Ioannina by Elias V. Messinas, AssocAIA Restoring the synagogue of Hania Jewish Greece: Voyage Through Time by Yvette Nahmia-Messinas Mayor supports Holocaust memorial Holocaust monument in Volos by Raphael Frezis Salonika Synagogue Renovation International Conference on Jewish Heritage of Europe Conference on Preservation of Jewish Archives - Call for Papers Become a partner in Preserving Greek Jewish Monuments |
| Kol haKEHILA is an independent publication, published
four times a year. Its purpose is to inform the general public on the state
of the Jewish monuments in Greece today. Its goal is to encourage support,
research and assistance towards the preservation of the Jewish monuments
throughout Greece. Readers of Kol haKEHILA are encouraged
to contribute information on research, documentation, preservation, exhibitions,
new publications, and all other information relevant to the history, architecture,
current state and preservation of the Greek Jewish monuments. Production
and distribution of Kol haKEHILA is made possible through
your support.
This issue was written and edited by Elias V. Messinas. Special thanks to all those who supported Kol haKEHILA and contributed information. Editor: Elias V. Messinas, AssocAIA, RA, Architect-researcher Address: Kol haKEHILA, POB 8062, Jerusalem 91080, Israel E-mail: elias.messinas@aya.yale.edu |
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KOL haKEHILA |
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by Dr. Eleni Kourmantzi |
Wedding in Ioannina in the 1930s, Max Nordau street Copyright: The Jewish Museum of Greece |
| The appearance of the Jewish Community of Ioannina is depended upon
the existence of the town, which developed around the end of the first
millennium AD. The Jewish community cannot be traced before that date.
Some popular traditions say that Jews appeared for the first time in this
area after the destruction of the Second Temple in Jerusalem (70 AD).
The first historic evidence appears in 1319 AD in an Order (Chrysovoulon - Golden stamped) of Byzantine Emperor Andronicus B?, mentioning that "the Jewish inhabitants of this town should live free and on equal terms with the other inhabitants". Many historic sources mention the Jewish trade during the sixteenth century, which covered not only the Greek towns and villages in the area, but also cities on the Adriatic coast, as far as Venice. At the same time, the local Jewish community increased with Jews who arrived from southern Italy and Spain. At this time there appeared in Ionnina new surnames of Italian and Spanish origin. In 1555 occurred a noticeable movement of Jewish merchants towards the island of Corfu and a second in 1720. Starting from the seventeenth century the Jewish community of Ioannina developed its own distinct culture, as it was expressed by the Talmud Torah schools, the Jewish holidays and the piyyutim (religious poetry) written in the local Judeo-Greek dialect. During the eighteenth century, the small Jewish community of Ioannina engaged in family businesses such weaving, silk production, and gold and silver plating. At that time, there were two distinct Jewish neighborhoods: an older inside the castle with a synagogue there, and another outside the castle with a synagogue built around 1540. Also at that time, the Jewish community of Ioannina had strong ties not only with the large Jewish community of Salonika, but also with the Jewish community of Jerusalem. The community educated its rabbis in those cities, and sought from them practical advice on religious and daily matters. During the eighteenth century and the Ali Pasha era (1789-1821) a time when the city flourished, Jewish merchants traveled and opened new trading posts in other Greek towns, such as Trikala, Volos, Kastoria, Argyrocastro, Preveza, and Paramythia. This era of well-being lasted until the second half of the nineteenth century, when economic activity declined in Ionnina in general and among the Jews there. During the nineteenth century due to economic hardship, many Jews and Christians emigrated from Ioannina to the United States. At that time the Alliance Israelite Universelle school was established in the city. Among the distinguished faculty of the school was the Greek-Jewish Ioannina-born poet Yossef Elyia. Elyia combined in his work Jewish tradition, French culture and Greek reality. He became one of the finest poets and writers of modern Greece, although his radical ideas led to his expulsion from the Alliance and from the city of Ioannina. Many Jews left Ioannina in the 1920s, and moved to Athens. At that time the Jewish population of the city numbered 2,000 members. During the German occupation of Ioannina during the Second World War, the conservative attitude of the leadership of the Jewish community did not allow it to respond to the German threat, despite the earlier deportations of the Jews of Salonika, leading to the deportation of the Ioannina Jews in 1944. Over 95 percent of the Jewish population of the city perished at the Nazi concentration camps, leaving 163 Jews in the city after the war. The Jewish community of Ioannina has played a significant role in the history of the city. We expect to make every necessary effort to establish a center for the study of Jewish history there, and to found a museum to preserve this history. |
| Dr. Eleni Kourmantzi is a Professor at the Department of Modern
Greek Literature of the University of Ioannina, and a researcher of the
Jewish Community of Ioannina. Dr. Kourmantzi is teaching about the life
and work of Ioannina-born poet Yossef Elyia this year, for the first time
in the history of Greek universities.
For more information on the Jews of Ioannina, our readers can also
refer to the following publications:
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by Elias V. Messinas, AssocAIA |
Interior of Kahal Kadsh Yashan synagogue, Ioannina in 1994 Copyright: Elias V. Messinas |
| Prior to the Second World War Ioannina had two functioning synagogues.
The older one, called Kahal Kadosh Yashan, was located within the old city
walls. The more recent one, called Kahal Kadosh Hadash, was located on
Max Nordau street (now called Yossef Elyia street), at the new Jewish quarter,
near the Kourmanio area.
Next to each of the two synagogues stood a smaller hall, for daily prayers, called minyan (minyan, in Hebrew means the ten male adults necessary for prayer at the synagogue). Both minyan were destroyed during the Second World War, but traces of the one next to the synagogue Kahal Kadosh Yashan can still be seen today.
The synagogue of the city was initially established in Byzantine times, but it is uncertain whether this was the first synagogue built within the city walls, or whether there was an older synagogue at the same location. For example, an earlier synagogue is known to have been standing outside the walls, which was included within the walled area, after the walls were enlarged by Michael Komninos Doukas in 1204. It is uncertain whether Kahal Kadosh Yashan is located on the same spot as the thirteenth century synagogue, but it is possible that it was built on the foundations of the synagogue established in 1622, after the unsuccessful revolt in Ioannina led by Dionysios, Bishop of Trikalla: as a result of this revolt, the Christians were expelled from the Ioannina castle, and more Jews were allowed to settle. Two recent renovations of the synagogue are known: the first in 1881 by Don John Efendi, Moshe Zacharia, Iosef Sides, and Moses David Dosti, and the second in 1987, through funds that were offered by the Jewish Ioannina community of New York. The minyan adjacent to the synagogue was built by the Abraham family, and was called Beit Avraham ve Ohel Sara. It was destroyed by the Nazis, who left only part of the exterior walls, which stand today. The entrance to the minyan still stands along the backyard wall of the synagogue. The gate on the front yard of the synagogue was built later, in (5657) 1897, according to the marble inscription on the gate. The synagogue is in a simple basilica broad house type, divided in six aisles by four sets of columds and a set of rectangular piers. The entrance today is a door on the western wall, replacing the original entrance on the east. The eihal (the Torah scrolls depository), and bimah (reader?s platform) are located on the two extreme points of the short primary axis, oriented roughly east-west. The center of this axis is marked with a shallow dome. The eihal at the east is built of white marble decorated with double columns, with leaf-design capitals. On the outside it projects in a three sided structure. The bimah, against the western wall, is on an elevated wooden platform, approached by two symmetrical flights of stairs. On the outside it projects in a semi-circular apse. The ezrat nashim (women?s gallery) is located over the northern aisle, behind openings covered in wooden lattice. Access to the women?s gallery was from a masonry staircase outside the synagogue, which is not in use anymore. Today, during prayer, women sit at the southern aisles of the main hall of the synagogue. Wooden benches, in the Turkish fashion, run parallel to the east-west axis. Built-in benches are located along the perimeter walls. The courtyard that surrounds the building has an elevated platform, where the succah is built in the holiday of Succoth. This synagogue was used by the families Lavi, Negrin (the author?s family), and Kofina, called mesinoi (the ones of the "inside", meaning the synagogue within the walls). Despite living near the new synagogue outside the walls, some of these families used this one for their services, following their family tradition. During the German occupation of Ioannina (1943), and after the deportation of the Jewish community the same year, the synagogue was occupied by the Zosimaia library. All the valuables of the synagogue (mainly the Torah scrolls, and prayer books with historic value) were hidden during the war, in the secret crypt in a basement reached from under one of the wooden benches. The treasures were later taken by the Municipality to be safely kept at the city?s historical museum. They were returned to the Jewish community after liberation. Although the building was saved, the interiors were destroyed (wooden furniture burnt) and stolen (chandeliers, gold-leaf decoration). The synagogue serves the diminishing community of Ioannina, which for holiday services now occupies only a small portion of the hall.
The synagogue was built when the wealthiest merchants of the growing community of 5,000, moved in the nineteenth century outside the city walls to a new neighborhood, at a time when most Greek cities outgrew their original boundaries within their historic city walls. The layout of the building was similar to that of the earlier synagogue, Kahal Kadosh Yashan. Although older people remember the newer building as being larger, a city map of the 1930s shows nearly identical footprints. The interior layout also resembled that of the older synagogue, with the shorter primary axis, oriented east-west, connecting the eihal and the elevated bimah. Columns divided the interior into aisles. Every four columns supported a dome on the ceiling. The older synagogue had only a single dome a the crossing of the two main axes. We have no indication of the location of the ezrat nashim (women?s gallery), but it is possible that it was also elevated on a balcony, as in the older synagogue. According to photographs of the interior of the building, taken prior to its demolition in the 1950s, its interiors resembled that of the older synagogue, with built-in wooden benches, round columns, arches, and other fittings. At the front court of the synagogue, at the end of Max Nordau street, a permanent chuppah (wedding canopy) became the place where all the community weddings were held. The families that used this synagogue were Koen, Matsa, Markados, Kantos, and Battinou. They were called oksinoi (the ones of the "outside", meaning outside the city walls). This synagogue became the main synagogue of the community, not only for weddings, but for important festivities as well. For example, it is in this synagogue that the community received the honorary visit of Prince Constantinos in 1913. According to contemporary descriptions, the community spread a red carpet from the market at Kourmanio square to the entrance to the synagogue, along which Greek flags decorated the main street. Next to the synagogue stood a minyan, which, together with the synagogue, was severely damaged by the Nazis. Before their destruction, the synagogue and the near-by Alliance school were used as prisons during the German occupation. The interiors were burned. After the war, the almost totally annihilated community had no need for two synagogues. Repair of the new synagogue was too costly, and the new city plan required an extension of Max Nordau street, which meant partial demolition of the synagogue and the Alliance building. The community preferred to allow the implementation of the city plan and to construct a new apartment building on the remaining synagogue site. This serves today as the home of almost the entire Jewish community, and is known locally as "the Jewish quarter". |
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Island of Crete, Greece |
| In 1996, World Monuments Fund in New York City selected the synagogue
of Hania as one of 100 endangered structures of cultural and historic importance.
The list of selected projects included among other structures the Hagia
Sofia, the Taj Mahal, the Paradesi synagogue in Cochin, India, synagogues
in Cracow, Poland, and Fez, Morocco.
The Etz Hayim, or "tree of life", synagogue in Hania was once the center of Crete?s substantial Jewish community. A nineteenth century census listed more than 1,000 Jews in Crete, concentrated primarily in Hania. The synagogue is the only surviving Jewish monument on Crete, which lost its entire Jewish population in 1944. Nazis occupying the island of Crete ordered Hania?s remaining 269 Jews into the synagogue, and in the morning, they were put aboard a ship on the first leg of a journey to the Auschwitz concentration camp. Halfway to the mainland, the vessel Danae was hit by British torpedoes and sank. There were no survivors. Another 600 Greek and Italian prisoners perished with them. Hania Jews are amongst the over 90 percent of Greece?s 80,000 Jews, who perished in Nazi death camps. Today fewer than 5,000 remain. The fifteenth-century stone building was originally the Roman Catholic church of St. Catherine built by the Venetians. German shells damaged the synagogue in 1941. After the war, squatters occupied the former synagogue until even they abandoned the building. The synagogue relates to Venetian buildings of the fifteenth century, when the stone building was erected as a Roman Catholic church dedicated to St. Catherine. Venetians, who then dominated the island, built it, as we may guess from their characteristically arcuated wall. The building was converted to Jewish use in the late seventeenth century. Numerous Hebrew inscriptions document its later history. For example, an inscription over an archway begins: "May it be His will to forgive". The interior fittings and decorations of the synagogue have been destroyed. Abandoned for fifty years the building has fallen into ruin. An earthquake in 1994 accelerated the deterioration, seriously damaging the building?s northeast corner. "When I touch the walls of the synagogue, I feel a connection to a Jewish past here that was once so rich", Nicholas Stavroulakis, founder and director Emeritus of the Jewish Museum of Greece, said, standing before the building?s pale yellow walls in the port?s former Jewish quarter. Workers have straightened and fortified the walls of the synagogue and built a new roof. The next project is to restore the women?s section and the mikveh, or ritual bath. Also under way are efforts to fashion doors made from native chestnut and control limestone rot eating away at the facade. Stavroulakis estimates he needs about another $100,000 to meet his goal of rededicating the synagogue by March. He keeps the synagogue?s new Torah on a desk in his bedroom. Much of the nearly $400,000 raised so far has come from outside Greece through private donors and organizations, including the Rothschild Foundation and the Ronald S. Lauder Foundation. The mayor of Great Neck, NY, Robert Rosegarten, visited the site and is spearheading the fund-raising effort in the New York area. For further information on this project: The World Monuments Fund
and/or Nicholas Stavroulakis, project coordinator
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by Yvette Nahmia-Messinas |
| Tevet kai Shevat katse kamme rehat. Only a remnant of Greek
Jews have survived who can fully understand this proverb. It contains three
different languages spoken in the Mediterranean, and reflects the interwoven
influences on the Greek Romaniote Jewish culture. Judaeo-Greek and Turkish
idioms, expressions and proverbs colored the spoken language of the Jewish
population in Romaniote communities such as Ioannina, where 1,870 Romaniotes
lived at the eve of the Second World War. The life of these communities,
which dates back to antiquity, as well as that of the numerous Sepharadic
and few Ashkenazic communities in Greece, is portrayed in the Pinkas
Hakehillot-Yavan, The Enyclopaedia of Jewish Communities: Greece,
that has just been published by Yad Vashem.
Tevet kai Shevat katse kamme rehat: In the months of Tevet and Shvat you should sit (katse kamme) and rest (rehat). Tevet and Shvat, two months in the Jewish lunar calendar, correspond to the months of January and February, months during which the northern city of Ioannina was covered with snow, its lake frozen. During the winter season, business was slow, and the city?s residents could rest in the warmth and comfort of their homes. In the winter of 1944 however, the Jews of Ioannina were under German occupation, and aware of the mass deportations of the Jews of Salonika a year earlier, could find no rest. On March 25, early on a Sabbath morning, in the heavy snow, the Jews of Ioannina were taken to a concentration camp in Larissa, from where they were later transported in railroad cattle cars to their death in Auschwitz-Birkenau. "Fewer than 50 Jews remain in the once thriving Jewish community of Ioannina. Their distinctive Judaeo-Greek language, songs, piyyutim (religious poetry), minhag (ritual) and customs have, with a few remaining traces, been destroyed with them," says Dr. Bracha Rivlin, historian at Yad Vashem, editor, and author of the Pinkas Hakehillot - Yavan. "Today Ioannina Jews live outside the Kastro (fortress) on the site of the former synagogue on Max Nordau street. Eliya studied and taught at the Alliance school of the city," recalls Joya Aroyo, Ioannina-born Holocaust survivor now living in Tel-Aviv. Only the synagogue Kal Kadosh Yashan inside the Kastro survived the war. The wooden seats, mostly empty even on the high holidays, and the 1,838 names carved on marble plaques hanging on the walls, give witness to the people?s loss. En este mundo sufrimos porque semos Jidios. En otro mundo sufriremos porque no fuemos buenos Jidios. "In this world we suffer because we are Jews. In the world to come we will suffer because we were not good Jews." Indeed, Salonika?s Sephardic community suffered greatly because of its Jewishness. Only 1,950 Jews, out of a population of 56, 000, survived the Holocaust. David Howell, a Salonika-born Jew who left Greece before the war, and lives in Tel-Aviv, recalls life in Salonika. "At home, we spoke French and Judaeo-Spanish (Ladino), my mother spoke no Greek. I went to the Alliance school and was a member of HaKoah, the Jewish boy scouts. I prayed at the destroyed Siniora Fakima synagogue, formally known as Beit Shaul." The older generation of the 1,000-member Jewish community of the city-port of Salonika still speak Judaeo-Spanish. A few of the melodious canticas and romances (songs and ballads) have been adopted by Greek singers, but the majority can only be found in museum recordings. The Jewish population of Salonika grew extensively under the rule of Sultan Beyazit II, who invited the Jews to the Ottoman empire, at the time of their expulsion from Spain and later Portugal. With the supposed influx of 20,000 Sephardic Jews in 1492, culture and business blossomed, and a wealth of religious, social and educational services was established. In 1512, Don Yehuda Gedalia opened the first printing press in the city. "Each Jewish community in Spain and Portugal transferred its microcosm to Salonika. synagogues, carrying names such as Castile, Aragon, Catalonia, Lisbon, Gerush Sefarad and Portugal, served as centers of communal life along with the school, Talmud Torah, Beit Din, hospital, charity center and burial society," says Dr. Bracha Rivlin who, together with the Chairman of the Yad Vashem Directorate Avner Shalev, attended the unveiling of the Holocaust monument in Salonika in November 1997. Today there are no more than 5,000 Jews living in Greece and a few remaining Jewish sites to tell the story of the community. Pinkas Hakehillot - Yavan recounts the history of the Greek Jewish communities from antiquity until the present. With more than 70 entries on Jewish communities in Greece, an appendix on Albania, and maps and period photographs, the Pinkas illustrates the rich life that once was and is no more. Pinkasei Hakehillot project, receives support from the Memorial Foundation for Jewish Culture and its Executive Vice-President, Dr. Jerry Hochbaum. Pinkas Hakehillot is one of Yad Vashem?s most important projects commemorating the Holocaust. |
| This article was published in the Yad Vashem Quarterly magazine, Vol. 12, Winter 1999, p. 9. Yvette Nahmia-Messinas is the Managing Editor and Senior Writer of the Yad Vashem Magazine. |
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Athens, Greece |
| ATHENS Mayor Dimitris Avramopoulos has expressed his commitment to the construction in the capital of a memorial honoring the victims of the Holocaust, according to a press release from the Israeli embassy. "The time has come to erect a monument in Athens for the victims of the Holocaust," as in Thessaloniki, Avramopoulos was quoted as saying in his speech at a New Year event on January 26 at the Cultural Center of the Athens Jewish Community. "This is our will and our wish." The mayor also emphasized the strong ties between the peoples of the two countries. The ambassador of Israel in Athens, Ran Curiel, underlined in statements the warm and improving relations between Greece and Israel. Curiel stressed that "the numerous cultural exchanges which took place in both countries, on the occasion of the 50th anniversary of the State of Israel, prove that there is a close and warm cooperation between Greece and Israel". The event was organized by the Hellas-Israel League and attended by many prominent figures. |
| This article was published in the Athens News newspaper in January 29, 1999. |
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by Raphael Frezis |
| An event of enormous consequence in the annals of the Jewish Community
of Volos, Greek Jewry, and the residents of our city was the recent unveiling
of a Holocaust memorial - erected at the centrally located Regas Ferreos
Municipal Plaza in Volos, on Sunday, September 27, 1998.
The somber proceedings were given a moving send-off the previous evening, at the majestic Spirer Ballroon, and in the presence of civic and political personages, co-religionists from throughout the country, and many citizens. The program got under way with a talk from the award-winning journalist-historian Costas Liapis. His theme was "the Jews of Greece, and their presence in Thessalomagnisia" (the province in central mainland Greece, where such well-known cities as Larissa, Trikala, and Volos are found). The speaker emphatically referred to history?s datum that places the Jews? presence in Greece over two millennia, especially within the aforementioned Province Magnisias. A musical segment featured the Volos Symphonic Strings, under the direction of maestro Simeon Kogan. In turn, Vicky Kapotas - with Argyri Batskini accompanying with the guitar - recited two poems related to the Holocaust: "Auschwitz Elegy in a Blonde Braid" by G. Vafopoulou, and "Butterfly" by Friedman. The finale was a series of folk dances performed in costume by the girls of the Volos "Likion Ellinidon" ensemble. Moreover, a stand was placed a the foyer, exhibiting photographs depicting the Jewish community?s development. As the ceremony began, the following speakers ascended to the podium: Marcel Solomon, general secretary of the Volos Jewish Community, Dimitrios Pitrioris, Volos Mayor, Ron Kouriel, Israel Ambassador to Greece, Moshe Constantinis, president of the Central Board of Jewish Communities of Greece, Panos Skotiniotis, Prefect of Magnisias Province, and the monument?s patron Volos-born and current New York City resident, Victor Politis. Special messages of solidarity and support were received and read from the Archbishop of Greece, and the Greek Minister of Culture, Evangelos Venizelos. |
| This article was partially published in the B?nai B?rith Bulletin, Long Island Lodge 1353, December 1998, pp. 1-2. Raphael Frezis is the President of the Jewish Community of Volos. |
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Salonika, Greece |
| More than half a century after its dedication, the Monastirlis synagogue
of Salonika, established by the Aroesti family from Monastir (Bitolj),
former Yugoslavia, receives again support in a partial restoration program
by the same family.
The Monastirlis synagogue, designed by architect Eli Levy, and dedicated in September 1927, although one of the over sixty synagogues of the city prior to the Second World War, is the only synagogue that survived the German persecution and the subsequent reconstruction of the city. It serves today as the main synagogue for the Jewish community of Salonika, numbering 1,000 Jews, a fraction of the pre-war thriving community. The synagogue was established by Haim, Isaac, Solomon, Avraham, and Yakov Aroesti, sons of Semayia Aroesti, who moved to Salonika in the early 1920s. In its pledge to undertake partial restoration work in the synagogue, the Jewish community of Salonika found a supporting patron in a descendant of the founding family: Joseph Aroesti, living in New York. With Mr. Aroesti?s help the community will repair the roof of the synagogue, replace the seating in the synagogue, and upgrade the alarm system. |
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Paris, France |
| In January 26 - 28, the International Conference on Jewish Heritage
of Europe took place in Paris. This conference, which dealt for the
first time with the issue of preservation of Jewish monuments in Europe,
followed the "Future of Jewish Monuments" conference held in New York in
1990, organized by the World Monuments Fund. The event in Paris was organized
by the French Ministry of Culture, the Museum of Art and History of Judaism
in Paris, the Sefardi Museum of Toledo, the Jewish Museum of Greece, the
Warsaw Jewish Historic Institute, and the Program for Jewish Culture in
Bologna. The presentations focused on the conservation, documentation and
reutilization of synagogues, cemeteries and mikveh, undertaken successfully
in Poland, Hungary, France, Italy, the Czech Republic, and other countries
of Europe. In addition, an update of the conservation efforts of the synagogues
of Hania and Veroia in Greece were presented in detail.
Among the distinguished lecturers and guests from Greece were Zanet Battinou, curator of the Jewish Museum of Greece, Freddy Abravanel, member of the Board of Directors of the Jewish Museum of Greece, and architect-researcher Elias Messinas, editor of Kol haKEHILA. Nicholas Stavroulakis, founder and director Emeritus of the Jewish Museum of Greece, was not present at the conference, but his conservation work at the synagogue at Hania, Crete, was presented in detail by Samuel Gruber, director of the Jewish Heritage Research Center, and representative of the World Monuments Fund in the United States. In addition to the conservation of the synagogue of Hania, the identification and preparation phases of the conservation of the synagogue of Veroia were presented in detail, by Elias Messinas, the architect coordinating the project. The conference was followed by an informal meeting of selected participants, organized by the European Council of Jewish Communities, London. The purpose of the meeting was the formation of common strategy towards the preservation of the European Jewish heritage for the next ten years. Among the participants at this meeting were Laurence Sigal, director of the Jewish Museum of Paris, Max Polonovski, director of the Jewish Heritage division of the French Ministry of Culture, curators of Jewish museums in Greece, Poland, Czech Republic, the United States, and France, representatives of ICOMOS, Jewish institutions, and Jewish press. The conclusions of this meeting, which are to be finalized in the coming weeks, will be presented in one of the coming issues of Kol haKEHILA. |
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Potsdam, Germany |
| The first pan-European conference on Judaica archives "Preserving Jewish
Archives as Part of the European Cultural Heritage" is scheduled to take
place in Potsdam, Germany on July 11-15, 1999.
For additional information, please contact: JPE, Silke Muter, 319, avenue Brugmann, 1180 Brussels, Belgium. Jpe@euronet.be. phone +32 (2) 344-8593, and fax +32 (2) 344-6735. |
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and the other architectural treasures of the pre-World War II Jewish communities of Greece, suffered a great deal from Nazi persecution. Half a century of ignorance and neglect led to the loss of the most part of this important heritage. The interest that has been raised in the last years, in Greek Jewish monuments has led to serious efforts towards their documentation, study and preservation. Become a partner in this effort! Send us this form today __ YES! I would like to join the effort towards the preservation of Greek Jewish monuments __ Basic
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