Category: bissel

Kristallnacht — The Night of Broken Glass

A Bissel of This and That

On the night of November 9-10, 1938, the sounds of breaking glass shattered the air in cities throughout Germany and parts of Austria, while fires across the countries devoured synagogues and Jewish institutions. By the end of the rampage, gangs of Nazi storm troopers had destroyed 7,000 Jewish businesses, set fire to more than 900 synagogues, killed 91 Jews and deported some 30,000 Jewish men to concentration camps. In a report back to the State Department a few days later, a U.S official in Leipzig described what he saw of the atrocities. “Having demolished dwellings and hurled most of the moveable effects to the streets,” he wrote, “the insatiably sadistic perpetrators threw many of the trembling inmates into a small stream that flows through the zoological park, commanding horrified spectators to spit at them, defile them with mud and jeer at their plight.” 

An incident several days earlier had given the Nazi authorities an excuse to instigate the violence. On November 7th, a 17-year-old Polish Jewish student named Hershel Grynszpan had shot Ernst vom Rath, the Third Secretary of the German Embassy in Paris. Grynszpan, enraged by the deportation of his parents to Poland from Hanover, Germany, where they had lived since 1914, hoped that his dramatic action would alert the world to the ominous plight of Europe’s Jews. When the French police arrested Grynszpan, he sobbed: “Being a Jew is not a crime. I am not a dog. I have a right to live and the Jewish people have a right to exist on earth. Wherever I have been I have been chased like an animal.” The assassination attempt was successful; vom Rath died on November 9th. 

News of the Third Secretary’s death reached the leading figures of the Nazi party later that day while they were attending a dinner in Munich. Propaganda Minister Joseph Goebbels delivered an inflammatory speech, urging the assembled crowd to take to the streets. The message was clear: The German Jews would have to pay for vom Rath’s death. Later that night Reinhard Heydrich, the head of the Security Service, sent a series of orders to all State Police offices: Business establishments and homes of Jews could be destroyed but not looted; German life and property should not be jeopardized; and as soon as the events of the night permitted, officers should arrest as many Jews, particularly wealthy ones, as the local jails would hold. 

The following day Goebbels announced, “We shed not a tear for them [the Jews].” He went on to comment on the destruction of synagogues saying, “They stood in the way long enough. We can use the space made free more usefully than as Jewish fortresses.” 

“Kristallnacht” (literally meaning Night of Crystal) provided the Nazi government with an opportunity at last to totally remove Jews from German public life. It was the culminating event in a series of anti-Semitic policies set in place since Hitler took power in 1933. Within a week, the Nazis had circulated a letter declaring that Jewish businesses could not be reopened unless they were to be managed by non-Jews. On November 15th, Jewish children were barred from attending school, and shortly afterwards the Nazis issued the “Decree on Eliminating the Jews from German Economic Life,” which prohibited Jews from selling goods or services anywhere, from engaging in crafts work, from serving as the managers of any firms, and from being members of cooperatives. In addition, the Nazis determined that the Jews should be liable for the damages caused during “Kristallnacht.” 

The events of “Kristallnacht” represented one of the most important turning points in National Socialist antisemitic policy. Anti-Jewish policy was concentrated more and more concretely into the hands of the Nazi authorities. Moreover, the passivity with which most German civilians responded to the violence signaled to the Nazi regime that the German public was prepared for more radical measures.

The Nazi regime expanded and radicalized measures aimed at removing Jews entirely from German economic and social life in the forthcoming years. The regime moved eventually toward policies of forced emigration, and finally toward the realization of a Germany “free of Jews” (judenrein) by deportation of the Jewish population “to the East.”

Thus, “Kristallnacht” figures as an essential turning point in Nazi Germany’s persecution of Jews, where radical violence reached the point of murder and so paved the road to Auschwitz.

Sources and Further Information:
https://www.pbs.org/wgbh/americanexperience/features/holocaust-kristallnacht/
https://encyclopedia.ushmm.org/content/en/article/kristallnacht
https://www.history.com/topics/holocaust/kristallnacht
https://www.myjewishlearning.com/article/kristallnacht/

11/5/2020

Sukkot, Shemini Atzeret, and Simchat Torah

A Bissel of This and That

Sukkot (Feast of Booths or Tabernacles) is one of the three biblically based pilgrimage holidays known as the shalosh regalim and is celebrated five days after Yom Kippur on the 15th of the Hebrew month of Tishrei. This year it is observed from October 2-9, 2020. It is an agricultural festival that originally was considered a thanksgiving for the fruit harvest. The holiday has also come to commemorate the 40 years of Jewish wandering in the desert after the giving of the Torah atop Mt. Sinai.

Sukkot is the only festival associated with an explicit commandment to rejoice and is marked by several distinct traditions. One, which takes the commandment to dwell in booths literally, is to erect a sukkah, a small, temporary booth or hut. Sukkot (the plural of sukkah) are commonly used during the seven-day festival for eating, entertaining and even for sleeping. Sukkot have open walls and open doors, and this encourages us to welcome as many people as we can to rejoice, eat, and share what we have with each other.

The enforced simplicity of eating and perhaps also living in a temporary shelter during Sukkot focuses our minds on the important things in life and divorces us from the material possessions of the modern world that dominate so many of our lives. Even so, Sukkot is a joyful holiday and justifiably referred to as Z’man Simchateinu (Season of Our Rejoicing).

In commemoration of the bounty of the Holy Land, four special species of vegetation (arba minim), consisting of palm, myrtle, and willow (lulav), together with citron (etrog) are held and shaken. When reciting the blessing over the lulav and etrog, one should wave them in six directions—north, south, east, west, up, and down. This action symbolizes that G-d can be found in all directions, not only in one particular place.

At the conclusion of Sukkot are the two holidays of Shemini Atzeret and Simchat Torah (Oct. 10-11, 2020). In Israel they are combined into one holiday, while in the Diaspora (outside of Israel) they are observed separately from one another on two consecutive days. Shemini Atzeret means the “Eighth Day of Assembly,” while Simchat Torah means “Rejoicing in Torah.”

Beginning on Shemini Atzeret and lasting until Pesach (Passover), a short prayer for rain is inserted into the second blessing of the Amidah Prayer. It is traditional to include the Yizkor, or memorial service, as part of the liturgy for this day. Simchat Torah is characterized by joyful dancing with the Torah. The final portion of the Book of Deuteronomy is read in the synagogue followed by the beginning of the Book of Genesis. In this manner, the annual cycle of Torah readings continues unbroken.

Sources of Information:
https://www.chabad.org/library/article_cdo/aid/4784/jewish/What-Is-Sukkot.htm; https://toriavey.com/what-is-sukkot/; https://reformjudaism.org/jewish-holidays/sukkot; https://www.myjewishlearning.com/article/sukkot-101/

10/08/2020