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77-683: The Center runs the Jewish Museum in Oświęcim highlighting the history of the local Jewish community, looks after the only preserved synagogue in the city, the Khevre Loymdei Mishnayos Synagogue , and the home of the last Jewish resident of Oświęcim, Shimson Kleuger , which now incorporates a café along with exhibition and educational space. The Auschwitz Jewish Center makes the Jewish cemetery in Oświęcim, owned by

154-514: A Hasidic Jewish family. Not much is known about his life. The family had a small house which was adjacent to the Oświęcim Synagogue . The house originally belonged to Shimson's maternal grandfather, Bernard Teichman and his daughter, Frymet. They bought it in 1928. Bernard Teichman was in the dry-goods trade in Oświęcim. He also owned a second hand goods shop in Bytom . Shimson's father, Symcha,

231-465: A Kickstarter campaign in 2014. The AJC carried out renovation work and converted the house to the Cafe Bergson museum café, along with educational and exhibition space. The original entrance door with a mark of a mezuzah has been preserved and the historical elements of the building inside have been exposed. At Cafe Bergson, cultural and educational projects are organized: visitors learn about

308-519: A number of different approaches. The main work discussing the Mishnah is the Talmud, as outlined . However, the Talmud is not usually viewed as a commentary on the Mishnah per se , because: the Talmud also has many other goals; its analysis — " Gemara " — often entails long, tangential discussions; and neither version of the Talmud covers the entire Mishnah (each covers about 50–70% of the text). As

385-543: A result, numerous commentaries-proper on the Mishna have been written, typically intended to allow for the study of the work without requiring direct reference to (and facility for) the Gemara . Mishnah study, independent of the Talmud, was a marginal phenomenon before the late 15th century. The few commentaries that had been published tended to be limited to the tractates not covered by the Talmud, while Maimonides' commentary

462-536: A ruling was revisited, but the second ruling would not become popularly known. To correct this, Judah the Prince took up the redaction of the Mishnah. If a point was of no conflict, he kept its language; where there was conflict, he reordered the opinions and ruled, and he clarified where context was not given. The idea was not to use his discretion, but rather to examine the tradition as far back as he could, and only supplement as required. According to Rabbinic Judaism ,

539-478: A source and a tool for creating laws, and the first of many books to complement the Tanakh in certain aspects. Before the publication of the Mishnah, Jewish scholarship and judgement were predominantly oral, as according to the Talmud, it was not permitted to write them down. The earliest recorded oral law may have been of the midrashic form, in which halakhic discussion is structured as exegetical commentary on

616-614: A special tune for the Mishnaic passage "Bammeh madliqin" in the Friday night service ; there may also be tunes for Mishnaic passages in other parts of the liturgy, such as the passages in the daily prayers relating to sacrifices and incense and the paragraphs recited at the end of the Musaf service on Shabbat . Otherwise, there is often a customary intonation used in the study of Mishnah or Talmud, somewhat similar to an Arabic mawwal , but this

693-404: A trace of the mezuzah has been preserved and the historical elements of the building inside have been exposed. At Cafe Bergson, cultural and educational projects are carried out on both the past of Oświęcim and the contemporary subject of human rights and the natural environment. Shimson Kleuger Shimson Kleuger (also Szymon Klieger or Szymon Klüger ; 19 January 1925 – 26 May 2000)

770-429: A tradition that unattributed statements of the law represent the views of Rabbi Meir (Sanhedrin 86a), which supports the theory (recorded by Sherira Gaon in his famous Iggeret ) that he was the author of an earlier collection. For this reason, the few passages that actually say "this is the view of Rabbi Meir" represent cases where the author intended to present Rabbi Meir's view as a "minority opinion" not representing

847-466: A written compilation, the order of the Mishnah is by subject matter and includes a much broader selection of halakhic subjects and discusses individual subjects more thoroughly than the Midrash . The Mishnah consists of six orders ( sedarim , singular seder סדר ), each containing 7–12 tractates ( masechtot , singular masechet מסכת ; lit. "web"), 63 in total. Each masechet

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924-676: Is a 100-year-old house in which the Jewish Kluger family lived before the war. Only three of their children survived the Holocaust, including Shimson Kleuger (1925-2000), who from 1961 until his death again lived in the family home. The building was then donated by his heirs to the Auschwitz Jewish Center, which in 2013 carried out a major renovation and conversion to the Cafe Bergson museum café, along with educational and exhibition space. The original entrance door with

1001-471: Is also the first work of rabbinic literature , with the oldest surviving material dating to the 6th to 7th centuries BCE. The Mishnah was redacted by Judah ha-Nasi probably in Beit Shearim or Sepphoris between the ending of the second century CE and the beginning of the third century in a time when the persecution of Jews and the passage of time raised the possibility that the details of

1078-492: Is arranged in order of topics rather than in the form of a Biblical commentary. (In a very few cases, there is no scriptural source at all and the law is described as Halakha leMoshe miSinai , "law to Moses from Sinai".) The Midrash halakha , by contrast, while presenting similar laws, does so in the form of a Biblical commentary and explicitly links its conclusions to details in the Biblical text. These Midrashim often predate

1155-435: Is divided into chapters ( peraqim , singular pereq ) and then paragraphs ( mishnayot , singular mishnah ). In this last context, the word mishnah means a single paragraph of the work, i.e. the smallest unit of structure, leading to the use of the plural, " Mishnayot ", for the whole work. Because of the division into six orders, the Mishnah is sometimes called Shas (an acronym for Shisha Sedarim –

1232-630: Is not reduced to a precise system like that for the Biblical books. (In some traditions this intonation is the same as or similar to that used for the Passover Haggadah .) Recordings have been made for Israeli national archives, and Frank Alvarez-Pereyre has published a book-length study of the Syrian tradition of Mishnah reading on the basis of these recordings. Most vowelized editions of the Mishnah today reflect standard Ashkenazic vowelization, and often contain mistakes. The Albeck edition of

1309-499: Is often used in a narrower sense to mean traditions concerning the editing and reading of the Biblical text (see Masoretic Text ). The resulting Jewish law and custom is called halakha . While most discussions in the Mishnah concern the correct way to carry out laws recorded in the Torah, it usually presents its conclusions without explicitly linking them to any scriptural passage, though scriptural quotations do occur. For this reason it

1386-697: The House of Shammai and the House of Hillel . After the First Jewish–Roman War in 70 CE, with the end of the Second Temple Jewish center in Jerusalem, Jewish social and legal norms were in upheaval. The Rabbis were faced with the new reality of Judaism without a Temple (to serve as the center of teaching and study) and Judea without autonomy. It is during this period that Rabbinic discourse began to be recorded in writing. The possibility

1463-464: The Torah , with the oldest surviving material dating to the 6th to 7th centuries CE. Rabbis expounded on and debated the Tanakh without the benefit of written works (other than the Biblical books themselves), though some may have made private notes ( מגילות סתרים ) for example of court decisions. The oral traditions were far from monolithic, and varied among various schools, the most famous of which were

1540-548: The occupation of Poland by Nazi Germany during World War II or were deported to concentration camps by Nazi authorities. Of the few survivors, Kluger was the only Jewish resident to return to Oświęcim, for which he became known as "The Last Jew in Auschwitz". This was especially prominent due to the nearby presence of the infamous Auschwitz concentration camp . Kleuger was born on 19 January 1925 in Oświęcim . He came from

1617-471: The tanna appointed to recite the Mishnah passage under discussion. This may indicate that, even if the Mishnah was reduced to writing, it was not available on general distribution. Very roughly, there are two traditions of Mishnah text. One is found in manuscripts and printed editions of the Mishnah on its own, or as part of the Jerusalem Talmud . The other is found in manuscripts and editions of

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1694-407: The "six orders"), although that term is more often used for the Talmud as a whole. The six orders are: The acronym "Z'MaN NaKaT" is a popular mnemonic for these orders. In each order (with the exception of Zeraim), tractates are arranged from biggest (in number of chapters) to smallest. The Babylonian Talmud ( Hagiga 14a ) states that there were either six hundred or seven hundred orders of

1771-541: The Babylonian Talmud ; though there is sometimes a difference between the text of a whole paragraph printed at the beginning of a discussion (which may be edited to conform with the text of the Mishnah-only editions) and the line-by-line citations in the course of the discussion. Robert Brody, in his Mishna and Tosefta Studies (Jerusalem 2014), warns against over-simplifying the picture by assuming that

1848-475: The Biblical laws, which was much needed since the destruction of the Second Temple in 70 CE . The Mishnah is thus a collection of existing traditions rather than new law. The term "Mishnah" is related to the verb "to teach, repeat", and to adjectives meaning "second". It is thus named for being both the one written authority (codex) secondary (only) to the Tanakh as a basis for the passing of judgment,

1925-639: The Center has been affiliated with the Museum of Jewish Heritage in New York. Before the Holocaust, Oswiecim was a bustling town with a mostly Jewish population with synagogues, study houses, clubs, schools, shops and other businesses. Jews had lived there for centuries and were active in all spheres of life. Only a few physical traces remain. The Center carries out its mission by making these traces available to visitors. Visitors can take advantage of guided tours of

2002-665: The Jewish People in the Period of the Second Temple and the Talmud, Volume 3 The Literature of the Sages: First Part: Oral Tora, Halakha, Mishna, Tosefta, Talmud, External Tractates. Compendia Rerum Iudaicarum ad Novum Testamentum , Ed. Shmuel Safrai, Brill, 1987, ISBN   9004275134 The first printed edition of the Mishnah was published in Naples . There have been many subsequent editions, including

2079-705: The Jewish community in Bielsko-Biała , available to visitors. In 1995, the Auschwitz Jewish Center Foundation was established in New York with the aim of creating a Jewish cultural and educational center in Oświęcim. A year later, a sister organization, Fundacja Edukacyjne Centrum Żydowskie in Oświęcim, was established in order to carry out this task. In September 2000, the Jewish Center was officially opened. Since September 2006,

2156-557: The Jewish revolt against the Seleucid Empire (the Romans would not have tolerated this overt nationalism). Similarly, there were then several decrees in place aimed at suppressing outward signs of national identity, including decrees against wearing tefillin and tzitzit; as conversion to Judaism was against Roman law, Judah would not have discussed this. David Zvi Hoffmann suggests that there existed ancient texts analogous to

2233-585: The Mishnah in its original structure, together with the associated Gemara , are known as Talmuds . Two Talmuds were compiled, the Babylonian Talmud (to which the term "Talmud" normally refers) and the Jerusalem Talmud , with the oldest surviving Talmudic manuscripts dating to the 8th century CE. Unlike the Hebrew Mishnah, the Gemara is written primarily in Aramaic. The Mishnah teaches

2310-710: The Mishnah using a variety of melodies and many different kinds of pronunciation. These institutes are the Jewish Oral Traditions Research Center and the National Voice Archives (the Phonoteca at the Jewish National and University Library). See below for external links. Both the Mishnah and Talmud contain little serious biographical studies of the people discussed therein, and the same tractate will conflate

2387-484: The Mishnah was vocalized by Hanoch Yelon , who made careful eclectic use of both medieval manuscripts and current oral traditions of pronunciation from Jewish communities all over the world. The Albeck edition includes an introduction by Yelon detailing his eclectic method. Two institutes at the Hebrew University in Jerusalem have collected major oral archives which hold extensive recordings of Jews chanting

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2464-519: The Mishnah-only tradition is always the more authentic, or that it represents a "Palestinian" as against a "Babylonian" tradition. Manuscripts from the Cairo Geniza , or citations in other works, may support either type of reading or other readings altogether. Complete manuscripts (mss.) bolded . The earliest extant material witness to rabbinic literature of any kind is dating to the 6th–7th centuries CE, see Mosaic of Rehob . The Literature of

2541-462: The Mishnah. The Mishnah also quotes the Torah for principles not associated with law , but just as practical advice, even at times for humor or as guidance for understanding historical debates. Some Jews do not accept the codification of the oral law at all. Karaite Judaism , for example, recognises only the Tanakh as authoritative in Halakha (Jewish religious law ) and theology . It rejects

2618-453: The Mishnah. The Mishnah was divided into six thematic sections by its author, Judah HaNasi. There is also a tradition that Ezra the scribe dictated from memory not only the 24 books of the Tanakh but 60 esoteric books. It is not known whether this is a reference to the Mishnah, but there is a case for saying that the Mishnah does consist of 60 tractates. (The current total is 63, but Makkot

2695-523: The Museum, as well as the city. Educational workshops on Judaism , the history of Jews in Oświęcim and human rights are offered for school groups from Poland and abroad. Special study programs on the history of the Holocaust as well as contemporary prejudices and hate-motivated violence are prepared for students, teachers and uniformed services. The Jewish Museum is located in a building adjacent to

2772-699: The Oral Torah ( Hebrew : תורה שבעל-פה ) was given to Moses with the Torah at Mount Sinai or Mount Horeb as an exposition to the latter. The accumulated traditions of the Oral Law, expounded by scholars in each generation from Moses onward, is considered as the necessary basis for the interpretation, and often for the reading, of the Written Law. Jews sometimes refer to this as the Masorah (Hebrew: מסורה ), roughly translated as tradition, though that word

2849-513: The Oświęcim Synagogue was completed. There were no Jews remaining in Oświęcim to prepare him for burial in the correct manner (Jewish law prescribes a ritual washing prior to burial). The closest rabbi, Rabbi Sacha Pecaric of Kraków , was summoned. He went to the mortuary in Auschwitz to perform the taharah ceremony. A minyan , a quorum of 10 males over the age of 13, was also required – a busload of American Jewish students agreed to attend

2926-533: The Prince recorded the Mishnah in writing or established it as an oral text for memorisation. The most important early account of its composition, the Iggeret Rav Sherira Gaon (Epistle of Rabbi Sherira Gaon) is ambiguous on the point, although the Spanish recension leans to the theory that the Mishnah was written. However, the Talmud records that, in every study session, there was a person called

3003-615: The Prince went through the tractates, the Mishnah was set forth, but throughout his life some parts were updated as new information came to light. Because of the proliferation of earlier versions, it was deemed too hard to retract anything already released, and therefore a second version of certain laws were released. The Talmud refers to these differing versions as Mishnah Rishonah ("First Mishnah") and Mishnah Acharonah ("Last Mishnah"). David Zvi Hoffmann suggests that Mishnah Rishonah actually refers to texts from earlier Sages upon which Rebbi based his Mishnah. The Talmud records

3080-637: The Talmud Yerushalmi and the Talmud Bavli, and in variances of medieval manuscripts and early editions of the Mishnah. The best known examples of these differences is found in J.N.Epstein's Introduction to the Text of the Mishnah (1948). Epstein has also concluded that the period of the Amoraim was one of further deliberate changes to the text of the Mishnah, which he views as attempts to return

3157-468: The United States. In 1962, despite the protests of his family, he returned to Oświęcim and lived on the ground floor of the family house (at that time 287 Podzamcze Street, now 2 ks. Jana Skarbka Square). On his return, he found that all the other surviving Jews had left for America or Israel. In his 1994 book, From Oswiecim to Auschwitz , Moshe Weiss writes of a meeting with him: Upon leaving

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3234-607: The Vilna edition, the text cited line by line in the Gemara often preserves important variants, which sometimes reflect the readings of older manuscripts. The nearest approach to a critical edition is that of Hanoch Albeck . There is also an edition by Yosef Qafiḥ of the Mishnah together with the commentary of Maimonides , which compares the base text used by Maimonides with the Napoli and Vilna editions and other sources. The Mishnah

3311-436: The accepted law. There are also references to the "Mishnah of Rabbi Akiva ", suggesting a still earlier collection; on the other hand, these references may simply mean his teachings in general. Another possibility is that Rabbi Akiva and Rabbi Meir established the divisions and order of subjects in the Mishnah, making them the authors of a school curriculum rather than of a book. Authorities are divided on whether Rabbi Judah

3388-467: The ancient Temple of Jerusalem. The Register of Jewish residents of Oświęcim was run by the local Jewish Committee, which was established in April 1945. The notebook contains the names of several hundred Jews who survived the Holocaust and returned to Oświęcim. Most of the people whose names were included in the register remained in Oświęcim for only a brief period. The list includes both prewar residents of

3465-628: The area of the destroyed Great Synagogue in Oświęcim. The work was carried out by archaeologists from the Nicolaus Copernicus University in Toruń, under the supervision of dr Małgorzata Grupa, during which the team recovered over 400 elements of the temple's equipment. The items were subsequently renovated and catalogued as part of the Jewish Museum Collection. The Ner Tamid (Hebrew for eternal light )

3542-527: The basis of the Sephardic tradition for recitation. As well as being printed on its own, the Mishnah is included in all editions of the Babylonian and Jerusalem Talmuds. Each paragraph is printed on its own, and followed by the relevant Gemara discussion. However, that discussion itself often cites the Mishnah line by line. While the text printed in paragraph form has generally been standardized to follow

3619-628: The beginning of the 3rd century CE. Modern authors who have provided examples of these changes include J.N. Epstein and S. Friedman. Following Judah the Prince's redaction there remained a number of different versions of the Mishnah in circulation. The Mishnah used in the Babylonian rabbinic community differing markedly from that used in the Palestinian one. Indeed within these rabbinic communities themselves there are indications of different versions being used for study. These differences are shown in divergent citations of individual Mishnah passages in

3696-422: The building and to campaign for its renovation and restoration. In 2000, the synagogue was reopened after renovation. Today, the Oświęcim Synagogue does not have its own rabbi, nor a congregation of the faithful, but remains the only Jewish place of religious worship near the former KL Auschwitz camp, serving on an ad hoc basis as a place of prayer, reflection and remembrance. Behind the Oświęcim synagogue there

3773-474: The codification of the Oral Torah in the Mishnah and Talmud and subsequent works of mainstream Rabbinic Judaism which maintain that the Talmud is an authoritative interpretation of the Torah . Karaites maintain that all of the divine commandments handed down to Moses by God were recorded in the written Torah without additional Oral Law or explanation. As a result, Karaite Jews do not accept as binding

3850-626: The death camp at Auschwitz/Birkenau, I stopped in the town to visit Shimek Kluger, the last remaining Jew in Oświęcim. He offered me refreshments and an hour of gentle conversation, in which he reiterated his hope to leave Poland soon and join his brother and his family in Brooklyn, New York. Before departing, I presented him with a talit , a mezuzah , and two yarmulkes . He worked in the then Chemical Plant in Oświęcim (now Synthos), until he unexpectedly stopped showing up for work. Kleuger may have suffered from psychological effects of having gone through

3927-435: The first and second centuries CE. Judah ha-Nasi is credited with the final redaction and publication of the Mishnah, although there have been a few additions since his time: those passages that cite him or his grandson ( Judah II ), and the end of tractate Sotah (which refers to the period after Judah's death). In addition to redacting the Mishnah, Judah and his court also ruled on which opinions should be followed, although

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4004-481: The funeral to make up this number. Kleuger was the last person buried in the old Oświęcim Jewish cemetery which had been revived after the war. After Shimson Kleuger died, his siblings, Moshe and Bronia, donated the house to the Auschwitz Jewish Center , which also runs the Oświęcim Synagogue and the adjacent Jewish museum. The house was converted into a cafe called Cafe Bergson with the help of

4081-559: The interwar period. During the war, the Nazi occupiers destroyed the interior of the synagogue and used it as an ammunition warehouse. After the war, a small group of Holocaust survivors used the synagogue again for prayers. During the Polish People's Republic , the building was partially abandoned and then became a carpet warehouse. The last remaining survivor of Auschwitz living on Oświęcim, Shimson Kleuger , made efforts to preserve

4158-895: The late 19th century Vilna edition, which is the basis of the editions now used by the religious public. Vocalized editions were published in Italy, culminating in the edition of David ben Solomon Altaras , publ. Venice 1737. The Altaras edition was republished in Mantua in 1777, in Pisa in 1797 and 1810 and in Livorno in many editions from 1823 until 1936: reprints of the vocalized Livorno editions were published in Israel in 1913, 1962, 1968 and 1976. These editions show some textual variants by bracketing doubtful words and passages, though they do not attempt detailed textual criticism. The Livorno editions are

4235-472: The laws of conversion to Judaism . These were later discussed in the minor tractates . Nissim ben Jacob 's Hakdamah Le'mafteach Hatalmud argued that it was unnecessary for "Judah the Prince" to discuss them as many of these laws were so well known. Margolies suggests that as the Mishnah was redacted after the Bar Kokhba revolt , Judah could not have included discussion of Hanukkah, which commemorates

4312-661: The liquidation of the ghetto, he was first sent to the Blechhammer camp (Auschwitz-Birkenau sub-camp in Kędzierzyn-Koźle), and then to the Buchenwald and Gross Rosen camps. His KZ number was 179539. Although it is not known where he was interned, the rabbi that prepared him for burial confirmed that he had a number used for identification of inmates in German concentration camps on his arm: I can't say that means he

4389-545: The oral traditions by example, presenting actual cases being brought to judgment, usually along with (i) the debate on the matter, and (ii) the judgment that was given by a notable rabbi based on halakha , mitzvot , and spirit of the teaching ("Torah") that guided his decision. In this way, the Mishnah brings to everyday reality the practice of the 613 Commandments presented in the Torah and aims to cover all aspects of human living, serve as an example for future judgments, and, most important, demonstrate pragmatic exercise of

4466-710: The oral traditions of the Pharisees from the Second Temple period (516 BCE – 70 CE) would be forgotten. Most of the Mishnah is written in Mishnaic Hebrew , but some parts are in Jewish Western Aramaic . The term " Mishnah " originally referred to a method of teaching by presenting topics in a systematic order, as contrasted with Midrash , which followed the order of the Bible. As

4543-405: The past of Oświęcim and contemporary subjects such as human rights and the natural environment. Mishna The Mishnah or the Mishna ( / ˈ m ɪ ʃ n ə / ; Hebrew : מִשְׁנָה , "study by repetition", from the verb shanah שנה ‎, or "to study and review", also "secondary") is the first written collection of the Jewish oral traditions that are known as the Oral Torah . It

4620-411: The points of view of many different people. Yet, sketchy biographies of the Mishnaic sages can often be constructed with historical detail from Talmudic and Midrashic sources. According to the Encyclopaedia Judaica (Second Edition), it is accepted that Judah the Prince added, deleted, and rewrote his source material during the process of redacting the Mishnah between the ending of the second century and

4697-430: The pre-war Jewish community through photographs, documents, and recorded testimonies of survivors. The Khevre Loymdei Mishnayos (English translation: Association of Those Who Study Mishna ) is the only Jewish house of prayer in Oświęcim, that has survived to the present day (close to twenty functioned in and around town before the war). Its construction began around 1913, and it performed its functions until 1939. In

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4774-411: The present-day Shulchan Aruch that discussed the basic laws of day to day living and it was therefore not necessary to focus on these laws in the Mishnah. Rabbinic commentary, debate and analysis on the Mishnah from the next four centuries, done in the Land of Israel and in Babylonia , were eventually redacted and compiled as well. In themselves they are known as Gemara . The books which set out

4851-417: The rulings do not always appear in the text. Most of the Mishnah is related without attribution ( stam ). This usually indicates that many sages taught so, or that Judah the Prince ruled so. The halakhic ruling usually follows that view. Sometimes, however, it appears to be the opinion of a single sage, and the view of the sages collectively ( Hebrew : חכמים , hachamim ) is given separately. As Judah

4928-404: The synagogue's guardian. The renovation of the synagogue was finally possible due to the initiative of the Auschwitz Jewish Center . Today Kleuger's house is part of a museum devoted not to the Holocaust, but to the life of Jews from Oświęcim. In the former house of Szymon Kluger, a modern cafe has been set up. Shimson Kleuger died in Oświęcim on 26 May 2000, three months before the renovation of

5005-443: The synagogue, which was previously owned by the Kornreich and Dattner families. The permanent exhibition is called "Oshpitzin. The History of Jewish Oświęcim” and presents over 400 years of Jewish presence in Oświęcim through photographs, archival documents, historic exhibits and multimedia, including recorded accounts of former inhabitants of Oświęcim. The Jewish Museum exhibits items found during excavations performed in 2004-2005 on

5082-698: The text to what was regarded as its original form. These lessened over time, as the text of the Mishnah became more and more regarded as authoritative. Many modern historical scholars have focused on the timing and the formation of the Mishnah. A vital question is whether it is composed of sources which date from its editor's lifetime, and to what extent is it composed of earlier, or later sources. Are Mishnaic disputes distinguishable along theological or communal lines, and in what ways do different sections derive from different schools of thought within early Judaism? Can these early sources be identified, and if so, how? In response to these questions, modern scholars have adopted

5159-419: The town and survivors from other areas. The register was compiled by Maurycy Bodner, president of the Committee. The Museum collection also comprises photographs of the Jewish and Polish inhabitants of the pre-war Oświęcim, letters written by members of the community, certificates, permits and other archival materials documenting the life of the Oświęcim community before the war. Before Auschwitz and

5236-406: The town of Oświęcim became a symbol of the Holocaust, it was an ordinary Polish town, in which Jews made their home from the early 16th century. In the years preceding the Second World War, the majority of Oświęcim’s citizens were Jewish; subsequent generations contributed to a rich and layered local culture. The collections of the Jewish Museum aim to connect the present-day public with the stories of

5313-474: The trauma of three Nazi concentration camps. He began to lock himself in the house, which was increasingly falling into disrepair. Over time, Kleuger completely stopped going out. Kleuger only left his house on Fridays in order to light Sabbath candles by the wall of the Lom'dei Mishnayos synagogue, which had been used as a carpet warehouse. Kleuger intended to restore the synagogue and to the few people with whom he had spoken, he said that he believed himself to be

5390-460: The written collections of the oral tradition in the Midrash or Talmud. The Karaites comprised a significant portion of the world Jewish population in the 10th and 11th centuries CE, and remain extant, although they currently number in the thousands. The rabbis who contributed to the Mishnah are known as the Tannaim , of whom approximately 120 are known. The period during which the Mishnah was assembled spanned about 130 years, or five generations, in

5467-435: Was a melamed , or religious teacher – one of the eight religious teachers in Oświęcim. In 1939, when the World War II broke out, Szymon was 14 years old. He witnessed the gradual liquidation of the Jewish community in Oświęcim and probably saw the Nazis set fire to and destroy the Great Synagogue in September 1939. In 1941, probably together with part of his family, he ended up in the ghetto in Będzin (Bendsburg). During

5544-406: Was a Polish Holocaust survivor and the last openly Jewish person to live in the town of Oświęcim , Poland, ( German : Auschwitz ) from 1962 until his death in 2000. Although Oświęcim had a Jewish community making up over half the town with 8,000 people before 1939, all other known Jewish residents, including the rest of Kleuger's family, had either fled in the large-scale exodus shortly before

5621-480: Was and still is traditionally studied through recitation (out loud). Jewish communities around the world preserved local melodies for chanting the Mishnah, and distinctive ways of pronouncing its words. Many medieval manuscripts of the Mishnah are vowelized, and some of these, especially some fragments found in the Genizah , are partially annotated with Tiberian cantillation marks. Today, many communities have

5698-507: Was felt that the details of the oral traditions of the Pharisees from the Second Temple period (530s BCE / 3230s AM – 70 CE/ 3830 AM) would be forgotten, so the justification was found to have these oral laws transcribed. Over time, different traditions of the Oral Law came into being, raising problems of interpretation. According to the Mevo Hatalmud , many rulings were given in a specific context but would be taken out of it, or

5775-527: Was found, along with other items, during the archaeological work carried out in the area of the Great Synagogue on Berka Joselewicza Street in 2004. The lamp was most often hung above or by the Aron Kodesh (previously in a niche on the western wall of the synagogue) and was lit regardless of whether the synagogue is empty or closed. This tradition is meant to remind of the constantly lit menorah in

5852-467: Was in Auschwitz, but he was in one of the camps, for sure. As he worked in an Auschwitz sub-camp and Auschwitz was the only Nazi Concentration Camp to use tattoos, he had to have been processed through Auschwitz, therefore he was an inmate of the notorious camp. Of the nine Kleuger siblings, only three survived the Holocaust, his brother Mojżesz and sister Bronia. After his camp was liberated, Shimson Kleuger went to Sweden. Mojżesz and Bronia emigrated to

5929-407: Was originally part of Sanhedrin , and Bava Kamma (literally: "First Portal"), Bava Metzia ("Middle Portal") and Bava Batra ("Final Portal") are often regarded as subdivisions of one enormous tractate, titled simply Nezikin.) A number of important laws are not elaborated upon in the Mishnah. These include the laws of tzitzit , tefillin (phylacteries), mezuzot , the holiday of Hanukkah , and

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