CEU eTD Collection D C C In partial fulfillment of therequirements the for degree ofMaster of Arts OR ONSTRUCTION IN THE OMMUNITY H ADASH Supervisor: Professor András Kovács Central European University European Central Department of of Nationalism Department Jewish Studies Program Studies Jewish C B Budapest, Hungary OMMUNITY IN OMMUNITY Noémi Karsay UILDING AND Submitted to Submitted 2011 By M OISHE I B DENTITY UDAPEST H OUSE / CEU eTD Collection Andfinally likeI would to thank Bistro for Castro the endless undisturbedhours Ispent there unconditionally and helpingme find my way Judaism to and toaliving tradition. They are an I would especially like to thank nine the people whom forI interviewed taking time the do to I wouldlike also toexpress my mygratitude to friends andfamily for theirlove and support, the interviews and for opening up to me. It was an honor to listen to them talk about their especially my parents and my sister, as well as Anna, Imola, Zsófi, Kati, Eszter, Marcell, Most of all, Iwould like to thank the entire community of Dor Hadash for accepting me I would like to thank my Andrássupervisor, Kovácsfor his and support encouragement lives and they made of the period thesis somethingwriting unforgettable, from Iloved I wouldlike to thank Elizabeth Frank whohelped mefindmy way toJewish Studies. amazing community of people and Ifeel lucky and happy beto part of them. writing this thesis and for their unlimited supply of coffee and soda water. throughout my entire year at CEU. at year my entire throughout A CKNOWLEDGMENTS Andris, and Andris. beginningend. to i CEU eTD Collection CHAPTER 2 F C E C M J K D’ M L T T I M CHAPTER 1 D R M E I H T P Á K D M M K INTRODUCTION R A M BUDAPEST IN COMMUNITY WITHINTHEMOISHEHOUSE/DOR HADASH STRATEGIES IDENTITY INDIVIDUAL G MAZSIHISZ IN BUDAPEST /DORHADASHCOMMUNITY HOUSE OFTHEMOISHE THE BUDAPEST ASPECTOF ANALYSIS REVIVAL: INSTITUTIONAL J EWISH NFRASTRUCTURE DENTITY EWISH UTURE REVIOUS ITURGY RADITION GALITARIANISM RADITION AND RADITION HE UROPE ONFLICTS ONVERSION ASHRUT OR ESEARCH RON NOWLEDGE OF ÁVID EBEKA NDRÁS ENERATIONAL ISTORY OF THE LÁRA USIC AND OISHE AROMAND ASORTI ANÓ IRJAM INA VAR R H ABBI ADASH T H H I ORAH DENTITIES IN A IN DENTITIES OLIDAYS , OUSE S N R I M TRATEGIES OF C NTERPRETATION AND NTERPRETATION EOLOG OR ESEARCH ON THE ESEARCH ON S OLLECTIVE : ETHODOLOGY A IRÁLY / G J N R D UDAISMAND C AP EW ITUAL OR OMMUNITY H G ADASH R ENERATION S P ECONSTRUCTIONIST INGING OST H UNGARIAN H -C Y EBREW OUNGER OMMUNIST L T ITURGY ABLE OF J EWS G ENERATION E ? UROPE ii C ONTENTS ’ S I DENTITY S TRATEGIES IN E ASTERN 48 47 46 43 39 40 38 37 37 36 35 35 34 26 32 24 15 18 22 10 22 20 20 63 62 19 55 60 58 54 51 48 18 18 48 9 3 1 CEU eTD Collection BIBLIOGRAPHY CONCLUSION iii 68 66 CEU eTD Collection the years.the Frankel, Salom Dohány,including the overFuvaros, Nagy Bet congregations Szim Salom, search for acommunity became and they Budapest, members of variousaround synagogues began a neophytes. They of enthusiasm the the with tradition embraced Hebrewand learning andpanel lectures, organizedand Marom.foremost byfirst discussions Many them of started in heyday intheir participated festivals, partof concerts, theJewish first 2000s.They the lived readersof to Israel. that Pilpul online Jewishpublications were avid They and Judapest, trips birthright on went camp, youth Szarvas the in summers their spent They Kindergarten. and School Community Jewish Yavne Lauder the and Gimnázium Scheiber Sándor the intoheadfirst newly the optionsemerging thatsprung 1990. upafter Jewish tradition dove and they to of choice the returning madeachoice, interviewees exactly as a result of manythese, young individuals of this newincluding generation, my of religious activity. Despite the often lacking Jewish traditions in their families, or very often regime’s restriction Communist of Shoahandthe the trauma becauseof the Jewish tradition abandoned completely or partially who grandparents and parents their of generation the from apart them sets This radically adults. young and teenagers new eraas the experienced they the generationup around the belong fall to Communism grew all andwho of eightits of membersfor my My interviewees research. between were born 1979 and 1991, Iinterviewed rabbiand housed currently in inMoishe House. congregation’s the Budapest, I NTRODUCTION Some of them attended Jewish kindergartens, elementary and high schools, such as The present thesis is about the history and the members of the Dor Hadash community 1 CEU eTD Collection thesis I will attempt to analyze on the one hand what Dor Hadash offers to its members and members its to offers Hadash Dor what hand one the on analyze to attempt will I thesis Jewish identities mutuallyon reinforce individuallevel the each Hadash. in my Dor other In acquired positive Jewish identities that are no longer based on trauma or on anti-Semitism. have individuals these Hadash Dor of members being by how show to meant is also thesis the of part This fluid. and flexible as well as voluntaristic, chosen, foremost and first are they as after the collapse Communismof are radically differentfrom their parents’ and grandparents’ be demonstrating elucidated how the Jewish identities thisof young generation whogrew up it. egalitarianism andbreathing new life into not tradition, only it reviving butalso reinterpreting to organization committed grassroots liberal democratic and life:a Jewish religious grew out of makeHadashopposition that Dor a unique andrefreshing in addition Hungarian which thecongregation of features is these exactly It viable alternatives. niches andoffer those fill to ways found has Hadash Dor how and community Jewish Budapest mainstream the failures of niches the and Hadash was created, Dor why reasons the Iwill thesis explore processes of its members and one cannotbe analyzed without the other. In the first part of my in generation’ Hebrew. meaning ‘new wasnamed Hadash, congregation Dor of create one This own. their community would that embody Jewishness what and Judaismmeans tothem they decided to for a finding never butof really in searching along period have after thing common: one They themselves. for identities Jewish different very constructed have they and belief, and orthodoxy Jewishness, in differences huge have they not, do others while ties, family Jewish My interviewees come from very diverse family backgrounds, some of have some of them backgrounds, family very diverse from come My interviewees The aim of my thesisis proveto how the revival on the institutional level and the new In the second part of my thesis the individual identity strategies of eightmembers will The evolution communitythis of went parallel the individual to identity construction 2 CEU eTD Collection matter. a private wasconsidered sphereof religion, which the to andreduced redefined identity was equal granted asrights individual citizens countriesthe of they lived in, their while collective Europe were Jewsacross withinthenewnation-states, longer no anation tenable within was of Jewish identities to the 19 Communist regimes across Central and Eastern Europe, one needs totrace back the evolution expressedly not a religious movement, while in the eye of the anti-Semite being Jewish was Jewish being anti-Semite the of eye in the while movement, a religious not expressedly one another: thetraditions anda general opening ensuing from Jewishthe Enlightenment, theHaskalah. emergence assimilation resultingfrom emancipation wasprocess also reinforced by looseningthe of The example. for religion, Jewish the of of citizens Hungarian loyal as themselves of thinking Zionism proudly many accepted, Jewswillingly that majority aprocess to societies, assimilate and the rise of anti-Semitism. Zionism was Studies 1 J DorHadash the community. some kind of an identity crisis in their lives the answer to which was first Jewishness, second, choosing this particular community can be biographically isexplained. That they all had for reasons the is that hypothesis My Hadash. Dor of community particular the choosing handother Iwill first of second, themembers motives examine the choosing Jewishness, for why and how this is from different mainstream the Budapest Jewish congregations, on the Jonathan Webber, “Jews and Judaism in contemporary Europe: Religion or ethnic group?,” ethnic or Religion Europe: contemporary in Judaism “Jews and Webber, Jonathan EWISH 20, 2 no. (April 1,1997): 264. 1 In order to understand the newly emerging Jewish identities following the collapse of identities the collapse following newly understand Jewish emerging the to In order Religion losing major importance duetwo its was also to happening parallel trends to According to this assimilatory contract in return for civil rights Jews were required to I DENTITIES INA th P century emancipation process. As the status of Jews as a nation OST -C OMMUNIST 3 E UROPE Ethnic and Racial CEU eTD Collection 5 Jewish Identities: Contemporary Europe and Beyond primary primary lifearea ofJewish about an in public brought increase sporting, “Jewish recreational, in the yeshiva. change andthe This synagogue tothe longerno restricted are Jewishness including authors, isreplacing Judaismandthesources of arguethatJewishness Webber, 4 3 2 culture”. Jewish with in “the identification decades.Beingtwo culture means today Jewish past primarily the composites. vs. ethnicity new categories as were born and became identities muchmorefluid andflexible religion of dichotomization did the so obsolete, became society majority in specificity Jewish Webber argues,thetraditional of dilemma betweenchoosing assimilation and retaining including toberedefined Jewishidentities needed andAs emerged. newoptions Jonathan identities, Contemporary community. Jewish the including society, civil of areas inall revival Assimilation and passing was the logical identity strategy for the majority of Jews. Europe. and Eastern Central across regimes Communist under in activity countries restricted assimilation affiliation. religious disregarded of 1935also Laws one.TheNuremberg a religious than more category ethnic of an cultural products that happen to appeal.”happen that to cultural products commodified those inandconsume partake “voluntaristically to possibility havethe today provide avast array individuals of cultural products from, can choose means which Jews that museums centers, cultural departments, language Jewish studies classes, organizations, Ibid., 320. Jonathan Webber,“Notes Towards Definitionthe of ‘Jewish Culture’ in Contemporary Europe,” in Ibid., 271. Ibid., 266. The general drift away from religion is reflected by the growingimportance of Jewish The collapse Communismof and a of change the systems in1989-90broughtabout Following whichin not the thefailureof only Holocaust, proved retrospect 3 2 Religion has become a voluntary activity, a matter of matter choice. a hasactivity, avoluntary become Religion , but further reinforced ethnic categories, religious practice became ahighly practice became religious categories, , butfurther ethnic reinforced 4 The boom of Jewish-themed festivals, events, music, theater, film, websites, 5 While religion is still an option on the menu, many menu, the on option an still is religion While (Budapest: Central European University Press, 2003), 317. 4 New CEU eTD Collection Identities: Contemporary Europeand Beyond 9 1979), 203. Making of Americans: Essays Honorin ofDavid Reisman 8 7 6 happeningdemonstrating ethnic revival simultaneously when and revival religious that are goals.” cultural or aims Jewish specifically of pursuit the than Jews rather if recruitment theexclusive for framework a social of creation the of which was raison d’être philanthropic, political, cultural associations societies, and and theprincipalprivate Jewish Kovács refers to as “Judaism la a carte” refers to Kovács Gans in his theory symbolicabout ethnicity and religiosity where he explains: also theparticular of elements this tradition. phenomenon is This by elucidated J. Herbert but place, inthefirst of tradition of preservation only andnot the choice, become amatter Jewishness […] as they go.” Jews, as Webber puts it, are “to a great extent self-made cultural bricoleurs, constructing their in large part is the this of ispart ritual Jewish choicenot or Whether communities. Jewish small of hubs of the become the residents and the membersto hatha of theyoga community. session, Thus,a couple ofindividuals. Beingthesetting of ranginga variety of from film events screenings from today’s clothes swap partiesyoung Jewish 20-30with meaningful home Jewsbetween in by experiences a private shared to kabbalat Shabbatalso exemplified by initiative, Moishe the House main the of purpose which is toprovide services these homes András Kovács, “Jewish Groups and Identity Strategies in Post-Communist Hungary,” in Herbert J. Gans, “Symbolic Ethnicity: The Future of Ethnic Groups and Culture in America,” in America,” in Culture and Groups ofEthnic Future The Ethnicity: “Symbolic Gans, J. Herbert Ibid., 323. Ibid., 322. This is not to say This isnot tosay religion isexcludedfrom butthat composite, this has Judaism The identities composite resulting from this identification way Andrásof which openingthus possibility upthe voluntary, individualisticof diverse, or ethnicity. […] They are free to look membership. for active demand that toorganizations or constantly, mustbepracticed that ways of expressing that identity requiresa cultureeither arduous or time-consuming to behavior an commitment that which suits them best,that do not conflict with other ways of life. As a result, they refrain for look more easy people waysand of forintermittent ways theiridentity, expressing from ethnic 7 (Budapest: Central EuropeanUniversity Press,2003), 239. 9 include both ethnic and religious elements, religious and ethnic both include 5 (Philadelphia: University of Pennsylvania Press, 6 New Jewish This is tendency On the 8 CEU eTD Collection 11 Identities: Contemporary Europeand Beyond variety of forms from attending Jewish festivals to wearing Star of David necklaces, from necklaces, of David towearing Star festivals Jewish from formsattending variety of in a manifests trend new relatively This Jewishness. virtual calls she which phenomenon Diana what sharing culture, of Jewish producers Pinto and consumers both are today Jews. Non-Jews calls Jewish Space. Ruth Ellen Gruber has written extensively on the 10 interaction” “close the been has religious, or cultural ethnic, they be developmentof ongoingonethe unexpected revivals, out that pointnumbers.authors Many in growing participating also are non-Jews is that Judaism than rather Jewishness on themselves.” identify so if they asJews others accept to Jews areprepared of numbers “large be strict: less to willing are people more and more communities, in many relevant remain definitions Halachic flexible. fluid, and chosen, voluntaristic, highly by will in effect identities dothis.most Theresulting willingare to who youngerby generations alsobut redefined the notmerely and is practice ofsilenceJewish revived whyreligious reasons decades ritual after scratch. from This literally identity a Jewish and construct to have often Jews young the these tradition living general socio-politicalmissing generations, the parents and grandparents in the chain of tradition.atmosphere In the absence of a the is generation this for challenge biggest The numbers. significant in afterlives their into religion the change of system totraditionreturn integrate and Communism to often grew uparoundthefall of decides are the decline of observantthe innumber sincemost of them constitute oldestthe agegroup. natural explainswith isreligion the S.Liebmann onthe Charles decline that The perception individuals are arbitrarily mixing those elements of either one of them that appeal to them. Webber, “Notes Towards the Definition of ‘Jewish Culture’ in Contemporary Europe,” 322. Europe,” Contemporary in Culture’ of ‘Jewish Definition the Towards “Notes Webber, Charles S. Liebman, “Jewish Identity in Transition: Transformation or Attenuation?,” in Attenuation?,” or Transformation Transition: in Identity “Jewish Liebman, S. Charles What follows from this and from the fact that Jewish identity is more and more based more and ismore identity Jewish that fact the from and this from follows What The very isdefinition whoof considered a Jew is alsochanging: while ethnicand who generation the generation, youngest the that show surveys various However, 10 (Budapest: Central EuropeanUniversity Press,2003), 345. 6 11 between Jews and non- and Jews between New Jewish CEU eTD Collection 14 13 2001 of Seder: with a Passover example the identities Jewish Jewishness.” one’s into substance construction impossible,underminesof a community but alsoinject meaning efforts to or or maintenance the renders only not boundaries of absence the run long the “over argues: ashe culture, Jewish further analready thinning and weakening future against hewarns in the heritage Jewish of transmission the about pessimistic is especially Liebmann run. long itsaccepts members irrespectively of background, religion,their ethnicity. and in and the Moishe House / Dor Hadash community,themed offered events around the year constantly provide opportunitiesjoin for non-Jews to the subject of this thesis, welcomesBudapest whichhas a substantially bigger community. Jewish abundance The of Jewish- and basically nonexistent Jewish populations, nonetheless same the thing isalso happening in surprising about is this appearancethe ofvirtual Jewishness in countries with very small or 12 sendingJewish attending synagogues to one’s schools. children to Ibid., 346-7. Liebman, “Jewish Identity in Transition: Transformation or Attenuation?,” 345. Ruth Ellen Gruber, “A Virtual Jewish World,” in (Budapest: Central EuropeanUniversity 2002),Press, 3. a meal, more. andlittle afamily gathering, whose culture is thin, these memories and associations are absent. The Jew For the […] life space. one’s of part major the Jewishness or Judaism render events, each public holiday other when celebrations,and otherrituals, private coupled with other of which evokeannual family meals. isa This aptexampleparticularly of culture.thick The their own withlayers squabbles sooften The familysitting even the family associated together, down of meaning learning ofhiding andthen “fourthe the questions”, and associatedThe songs one sings at the meal and the memories memories, it evokes in sources. Jewish of are knowledgeable one’s who table, the seated at those, from especially childhood, of however, the however, from Egypt. The and the elaborate preparations. The reading of the whose Jewish culture is thin. Both may sit down to the Passover the to down sit may Both is thin. culture Jewish whose Jew anda isthick Jewish culture aJewwhose between difference imagine the I can the in Judaism and Jewishness to do will boundaries fluid these what is question The Seder evokes a plethora of associations. The anticipation of the holiday the of anticipation The associations. of aplethora evokes midrashic 13 references and the stories one has heard or hears, He illustrates the difference between thick and thin Jewish Studies at the Central European University, 1999- 7 14 Hagadah afikoman and the rescue of the Jews , and of receiving a gift. 12 While the most the While Seder Seder . For one, . becomes Seder , CEU eTD Collection 18 17 Communism in1989 16 15 involvement, affiliation, orthodoxy, and belief” their own terms […] lead open, volition,noliving often people and these on “attheirfree, own factthat the Compared tradition to and functioningsuppression.” communist and fear Shoah, war, by Jewish stolen been had that memories the even lives, on a variety of levels themselves teach hadto of they customs, and therituals “inaddition to own:everything their on learn much hadto pretty of fall the regimes the affirm Jewishness with theirdecidedto strengthen and assure to efforts the highly undermine[s] tothe […] [and] other generation one problematic, the continuity of the Jewish people.” which is an improvement compared to the decades of silence. Those “lastJews” Those decadesofsilence. the compared to improvement which isan Jews it are nowwilling a greatachievementthat considers affirmanyform to of Jewishness, She we havetoday. what with decades ago two situation the compares asshe admiring tone tradition. Jewish with touch lost completely family whose Jew a and non-Jew is the other. However, in this respect there is notmuch difference, other than birth, between a in missing chainof often generation the the culture, transmission parental and grandparental Jewish thinning the for explanation one is undoubtedly non-Jew and Jew between boundaries Ibid., 147. Ibid., 144. Ruth Ellen Gruber, Ibid., 349-50. Liebman warns that fluid boundaries render “the transmission of Jewish heritage from heritage Jewish of transmission “the render boundaries fluid that warns Liebman Not everyone is as pessimistic as Liebman, though, Gruber takes amore positiveeveryone Grubertakes and is as Not aspessimistic Liebman, though, ([Vienna: Centropa, 2009), 14. To Begin Again: Jewish LifeinCentral- and Eastern EuropeSince theFallof 8 18 is positive in itself, argues Gruber. 15 While the recent blurring of 16 who 17 CEU eTD Collection choice is determinant: “the fact that an identity is chosen freely is in itself sufficient to make to sufficient in itself is freely ischosen identity an that fact “the is determinant: choice inheritedancestry, culture andblood ties arebecoming while lessimportant, individual “Jewishness makes a person more sensitive to various injustices and intolerances.” aboundingliberal Cosmopolitan values, these days. as to refers Gudonis explains, ininterest allthingsJewish” synagogue on holidays,high refraining from pork. Cultural eating identity entails “intense an to Gans’s definition, overlap andoften exclusive mutually not are which of three last the cosmopolitan, and cultural, symbolic, Orthodox, it can mean wearing a Star byclearreligiouscharacterized orethnic inclinations.” of David,are notalways identities[…] actual as“people’s situation, analyze current the to adequate learning of framework describing in Jewishidentities terms longerof ethnicity and religion noseems Hebrew, attendingsignificantly differ from each other. However, both of them agree that the traditional dualistic interviews,theirbut analyses semi-structured use method, qualitative research authors Both Gudonis. Marius and Rosenson Claire by extensively explored been has identities identity in strategies period is post-Communist the growing. The question of Jewish Polish IN 22 21 20 Press, 2003), 245. Analysis,” in 19 P Ibid., 248. Ibid., 247. Ibid., 248. Marius Gudonis, “Particularizing the Universal: New Polish Jewish Identities and a New Framework of aNew Framework and Identities Jewish NewPolish Universal: the “Particularizing Gudonis, Marius REVIOUS E ASTERN Research about new younger the Jewish generation’s andespecially Research about identities about Gudonis atthede-ethnicization alsopoints common of identities, that arguing Jewish Gudonis offers an alternative consisting framework offour types of identities: New Jewish Identities: Contemporary Europe and Beyond R ESEARCH ON THE E UROPE 20 . Gudonis’s interpretation of symbolic Jewishness corresponds 21 and consuming the above mentioned cultural abovementionedthe and products consuming cultural Y OUNGER 9 G ENERATION 19 (Budapest: Central European University ’ S I DENTITY S TRATEGIES 22 CEU eTD Collection Tradition and Secularism: Europe and Israel Compared 28 Religion lost two thirds of its territory, those parts of the country Hungary borders country’s the redefined whichdramatically of result post-WWI treaties the where the Orthodox lived The Hungarian Jewish community magyarisation” “cultural split into two major the welcomed and of assimilation contract social the Jews embraced above. Hungarian trends, Orthodox and Neolog. As a Neolog the dominant trend. The new borders reshaped not only the Jewish community, but only not reshaped community, Jewish the borders Thenew trend. dominant the Neolog 27 26 Identities: Contemporary Europeand Beyond 25 24 23 their identity strategy. for account cannot alone it religiosity, of form some maintain interviewees all almost while itauthentic.” I identity. group of evolution the and construction identity groups.” focusthe herof from study boundariesthe of “majorethnic groups to areasof within conflict these results in a thin identity, all four of them in a thick one. fourintroducingethical, cultural, dimensions:emotional.Exhibiting only communal, andone DENTITY András Kovács, “Religiosity, and Praxis, Tradition in Contemporary Hungarian Jewry,”in Leonard Mars, “Is There a Religious Revival among Hungarian Jews Today?,” Hungarian among Revival Religious a There “Is Mars, Leonard Ibid., 266. Claire A. Rosenson, “Polish JewishInstitutions in Transition: Personalities overProcess,” Ibid., 251. in Ibid., 250. 16, (Mayno. 2 2001): 229. The evolution of identity strategies of Hungarian Jews follows the trends discussed Rosenson offers a different approach towards new Polish Jewish identities byshifting identities newPolish Jewish towards approach adifferent Rosenson offers 25 She argues that resolving the conflicts arising from contested issues to leads from contested arising conflicts the resolving that She argues S TRATEGIES OF 23 Religion is just as inadequate according to Gudonisidentities: describe inadequateto isjust Religion to according as 24 He therefore expands the dualistic ethnic-religious framework by Hethereforethedualistic framework expands ethnic-religious 27 process: became loyal they Hungarian citizens of Jewishfaith.the H UNGARIAN (Budapest: Central EuropeanUniversity Press, n.d.), 263. J 10 EWS (Leiden: Brill, 2006), 44. 26 Journal of Contemporary Jewry Between New Jewish 28 , making CEU eTD Collection Religion 32 31 30 29 FrankSándor Scheiber Gimnázium (renamed to in1998 Gimnázium capital, aswell.the affect primarily inrecent the trends renewal is Budapest, Jewish population 90% of concentrated Hungary’s all culture from of andreligion. Hungary life, to Since affected education which areas Jewish without any kind of living tradition that they could connect to. up and were borntransmission of Jewishness left the majority of the new, younger generations, those who grew around diminished. practically religious observance the disintegrationtoday’s young Hungarian Jews havepartially completely or abandoned Jewish tradition and andgenerations thegrandparentand olderparent 1999-2000 survey of shows,the groups, age the collapseactivity impossible in Hungary, lead which massive to assimilation and passing.As Kovács’s of the Communist regime the numberobservants. of decreased further in Budapest.” concentrated were middle-class strata more assimilated, belonged urbanized, the survivors to who Jewry living in countrysidethe wascompletely annihilatedas a result,“the while majority of now seen as aliens, no longer required toboost the Magyar numbers.” Hungarian society, as well: as the country became more homogeneous ethnically, “Jews were a more Orthodox religious education and “applies the Halachic definition of Jewish status to status Jewish Halachic definition of the “applies education religious and a moreOrthodox offers inutca Foundation American Wessélenyi School The community. BudapestJewish the Leonard Mars, “Cultural Aid and Jewish Identity in Post-Communist Hungary.,” Ibid., 47. Kovács, “Religiosity, Praxis, and Tradition inContemporary HungarianJewry,” 44. Mars, “Is There a Religious Revival among Hungarian Jews Today?,” 229. 15, no. 1 (January 2000):88. New, privately funded Jewish schools appeared beside the already existing Anna already appearedbesidethe fundedJewishschools New, privately existing in community Jewish inthe renewal and a resurgence brought system of change The religious any made practically Europe in Eastern countries in other like Communism Hungarian of segment traditional the consequences: catastrophic had also Shoah The 30 Emigration following the Shoah and the revolution of following and Emigration the Shoah revolution the 1956 of 11 31 This dramatic break in the chain of 32 Journalof Contemporary 29 ) which is by supported CEU eTD Collection 38 37 36 35 34 33 new offers which community Jewish the in arebirth been has there that agree nonetheless demise of Communism, whether it is cultural, ethnic or religious, or a mixture of these, they Negyed6Negyed7 Festival Hanukkah. around and inthesummer Festival Bánkitó projects other among running organization successful Over the congregation. BeitOrim Reform the years to is alsohome while it activities recreational cultural, Marom has alsoand the Israeli Cultural which Institute opened in 2010 grown fromSzarvas youth camp funded by Jointthe and Foundation, Lauder the as well as birthright trips a small by fostered the isfurther of Israel State and the is based of existence on the strategy that grassrootsHatsair also new provided venuesof Hungarianpublic life for Jews, aswell as a newidentity initiative Europe. toNeolog, however, still remains the dominant trend in Hungary.a hugely Masorti of become part its wayto is on thesis, of present the subject the congregation, and isleadby a woman Katalinrabbi, Kelemen.DorHadash, independent an egalitarian its pupils,” branch was foundedin 1989 of Budapest worldwidethe Chabad-Lubavitch the As their heritage. recover part Jewish pupils,” “secular, Jewish day school which does not officially record the religious identity of its “Bálintház”, n.d., http://balinthaz.hu. n.d., “Bálintház”, “Israeli Cultural Institute”, n.d., http://izraelikultura.hu/en. “Sim Shalom Progressive JewishCongregation Budapest Hungary”, n.d., http://www.sim-shalom.org/. “Chabad-Lubavitch inHungary”, http://zsido.com/szoveg/English/42. n.d., Ibid. Ibid. On the cultural scene the Bálint Jewish Community Center, open since 1994 since open Center, Community Jewish Bálint the scene cultural the On While disagree authors on kindthe of revival hasbeenthat happening since the Zionistmostly youth such organizations, as groups and Habonim HashomerDror New religious options also appeared which catered to the need of Jews who chose to 34 as a result alarge proportion of its student body consists of non-Jews. 33 while the Lauder Yavne Jewish Community School while is LauderYavne JewishCommunity and the Kindergarten School a 35 . Szim Salom, a Reform in established 1994 Reform community . Szim was a Salom, 12 37 . 38 , offers 36 CEU eTD Collection existing phenomenon, the majority of the parents however, remain relatively unaffected by unaffected relatively remain however, parents the of majority the phenomenon, existing 43 42 41 40 39 yiddishkeit.” of essentials itsseniors the teaches generation junior where in the has asituation resulted ignorance Jewishness Judaism and “parental of generation. their parents’ young highest andamongthe the agegroups thehave erosion they of clearly trends reversed is of rediscoverers number The own. ontheir Jewishness learn and rediscover leftto Jews are Jews accounts for the break in the chain of transmission and in lieu of a living tradition young Shoah. the survived who those families, parental their in tradition religious little very had whomiddle-aged,were born those during Communism between 1954 and 1974:they already the of case in the strong especially is tradition from Detachment families. current in their of tradition continueabandonment gradual the groups The age older family practices. current and childhood between differences sharp are there that show results The Jews. Hungarian of threegenerations across traditions of religious-cultural the presence analyzing perspective closet.” of the “come out manifestation ethnicity”cultural of revival hand is ethnic, nor other religious, the butthat “a burgeoning neither argues the on Mars Leonard respectively. community Jewish Budapest in the phenomenon teshuva baal the and TérSynagogue theBethlen of congregation the on researches anthropological Kata Zsófia conducted Vincze Pappand Jews.Richárd for Hungarian Jewishness forms of Mars,“Cultural Aid and Jewish Identity in Post-Communist Hungary.,” 94. Ibid. Kovács, “JewishGroups and Identity Strategies Post-Communistin Hungary,”227. Ibid., 234. Mars, “Is There a Religious Revival among Hungarian Jews Today?,” 235. Mars argues that the eagerness of the young often infectsThe complete lack of tradition in this middle generation, the parents of today’s youngthe parents, as well: Kovács’sAndrás 1999-2000sociological of survey 2015 individualsoffersa wider 40 42 39 instead, which instead, makes it Jews for Hungarian possible to 13 43 While thisis undoubtedly an 41 CEU eTD Collection from anti-Semitism. from strategies as itis neither based on the trauma of the Shoah, nor on the stigmatization resulting identity previous with breaks radically it that sense in the assimilation, of alternative older the of generations.” identity stigmatized the off “cast to intention the is parents their from them resurgencethe fundamentally of ethnicity andamong young Jews, onethat differentiates which will become basisof the a symbolic identity. ethnic importantmotive Themost behind tradition Jewish of the elements certain of affirmation and selection by the characterized 49 48 47 46 Kiadó, 2008),165. practices. all mean of religious adoption the gone further down on the road of total assimilation, but they took the option to return.” choice made they asyoung toreturn Jewishness: adults voluntary to these have Jews “could religious. than rather Jewishness, symbolic Gans’s of concept to closer ethnic, mostbeen part for the has ongoingrevival the Kovács arguesthat why tradition, reason the more of forms symbolic preserving choose majority whereas rediscoverers of group, the 45 44 Jews.” were they that discovered they when adults already were them of “15% and tradition without generation grew up as this post-Communist identities, constructs, areacquired identities these emerging Jewish identities of this generation are quite strong, however, as Kovács points out, kids, which is confirmed by the results of Kovács’s survey. children’sthe enthusiastic affirmation Jewishnessof andthey follownotdo their reviving Ibid. Ibid. Ibid. Kovács, “Religiosity, Praxis, and Tradition inContemporary HungarianJewry,” 48. András Kovács, András Kovács, “Religiosity, Praxis, and Tradition inContemporary HungarianJewry,” 47. 46 It is important to point out, however, that this resurgence among the young does not small arelatively still is this young, the among evident is religion to a return While What really differentiates this generation from the previous ones is from theconscious Whatreally previous the ones differentiates generation this 49 This new form of ethnic identity therefore is neither the continuation, nor the nor continuation, the neither is therefore identity ethnic of form new This A másik szeme. Zsidók és antiszemiták a háború utáni Magyarországon. 14 48 The revival of this new generation is generation new this of revival The 44 (Budapest:Gondolat 45 Thenewly 47 CEU eTD Collection margins” they are strong enough however, to Hungary,[I]n JewishDiaspora, the of disappearance prevent gradual the slowunable to down or even counterbalance seem movements “revival Slovakia of andPoland Republic, Czech Jewish the communities the process of attrition at the 51 50 populations numbering in JewsEurope, between 80-140,000 is isJewish it largest oneof meresize: its the apart Jewry Hungarian whatreally sets Europe, R yet so embedded in the community that my personal relationships, loyalties and bias would bias and loyalties relationships, my personal that community in the embedded so yet wasrelatively Iwasnot thus short, group as amemberof the spent Ihad time personal, the decided Iwould. my Even though for becomingreasons partof this community entirely were community that Iam also amember of with the impartial eye of a social scientist Ieventually a research beto able Iwould onwhether myself Debating objectivity. One was dilemmas. two presented community this of life in the involvement My personal sorts. different of were making it the subject of myponder began thepossibility of awhile Budapest after Inaturally to inHadash community research. I had qualms and doubts this time, mythesis. of limitations length and time of face inthe as especially well,representativeness, but they of problem the into bumping kept I so, Even method. snowball with interviewees my community in Iconducted Budapest. about10 semi-structured narrative selecting interviews, youngerthe generation of Jews byinterviewing from random individuals largerthe Jewish Ibid., 239. Kovács, “JewishGroups and Identity Strategies Post-Communistin Hungary,”238. ESEARCH While these processes are happening simultaneously in countries other Eastern simultaneously happening around While processes are these The original objective of my thesis was to explore the different identity strategies of However, as I became a member and active participant of the Moishe House / Dor 51 , argues Kovács. , argues M ETHODOLOGY 15 50 . Whilein the relatively small CEU eTD Collection our life history so that it forms a coherent whole, the basis of identity. basis it our the forms acoherentwhole, of life that history our so pastandpresent by reevaluate whoweare our are constantly propelled to reconstructing we events life major of light In identity. individual for vehicle the as function can history life as isexplained based byKovácsandVajda.The on technique supposition the aperson’s that method interview narrative Rosenthal’s Gabriele Iused my research during and methodology 52 constructinterviewees to theirlife history. Eventhough providea narrativeinterview cannot lives, forinterview the situation aspecial over andopportunity the our over during gives motives. enough.not Narrative hand interviews other in helpful on proved the uncovering these and choosing this specific community asking the interviewees only about the community was order to uncover real the motivesunderlying for choosing one identity strategy over other the myare non-Jews, and hypotheses had to questions bealtered. somewhat unique natureof namely thatavery this specific community, large proportion of its members the given However, lives. in their present was Jewishness how examine and interviewees my explore Iwasstill theidentity modified of to my questions. strategies research going ithowever, interview methodology, narrative the using technique, choice of research membership. during the period of my research, andignoring information acquired I that as my of a result this by dilemma includinginonly datamy that wasavailablethesis me for asa researcher necessarilya have.Iresolved not researcher wouldthat information hadmember I accessto cloud my judgment. My second dilemma was of an ethical nature. Because of my role as a Éva Kovács and Júlia Vajda, Éva Kovács andJúliaVajda’s Since questions direct biasedin wouldsuperficial haveyieldedpartial, or answers, While thisnarrowing and ofmy altering original subject did notreally change my Mutatkozás. Zsidó Identitás Történetek. Mutatkozás 16 heavily influenced my heavilyinfluenced choice of (Budapest: Múlt és Jöv 52 Whilewe dothis Ę , 2002),18. CEU eTD Collection 53 “the rabbi” throughout the thesis. which function as “second living for rooms” my interviewees. Moishe House orin twopopular cafes of the Jewish district, Sirály and Castro Bistro, both of best instead to ask the interviewees to elaborate on certain aspects of the main narration. is it helpful, not are why? how?, when?, like questions therefore narrative, of construction parts of mainnarration the further elucidation. needthat here Thegoal againis the the end of their main narration to come is interviewees It the only when narration. their formulate help interviewees or the that the interviewertheirlifebeyondis interviewer story, interrupt, whichpointthe not allowed ask questions to is allowedinterviewer the tell to tointerview the formulate of beginning the at told are they why is This own. their questions on history life their about construct can they which along a thread find to them allows which way insight both into individualthe identity construction andprocess the surrounding society. us give nonetheless can narrative resulting the world, the about truth objective an with us Ibid., 27. I changed the names of the between They conducted April were 13 and April interviewees,30, 2011. except forThe interviews vary in lengthfrom 90 to240 minutes. the rabbi, who is referred to as in homes, in either interviewees’ the wereconducted my interviews setting, As forthe give of life to their an ina instructed account interviewees the that are It isimportant 17 53 CEU eTD Collection stance and from very the beginning it consciously set itself apart from institutionalized MAZSIHISZ Budapest Jewish community. isJudaism, importantin Hadash understanding howDor fills a nichelarger within the interpretation tradition of liturgy,and definition the isof who aJew, knowledge and of Jewish as schools perceived by them, asMAZSIHISZ, such generational gap, the and congregations other of areas problem the Examining an create alternative. to need the outof which makeit by motivated opposition wereborn andunique, and were outstanding eventually features and congregation took, the shape the withinHadash andvarious Dor attitude critical isvery strong There community. Jewish a Budapest them by mainstream the to offered options religious the with problems areserious there individuals that youngthese areas of conflict. various the and aswell conversion, as membership, itsin such as mission, are central everyday operation, issues that its tradition, Jewish towards relationship its framework, institutional examines the history of the Dor Hadash community, the reasons and need forits existence, its processes of its members and one cannotbe analyzed without the other. This part of the thesis construction identity individual the to parallel went congregation this of evolution The level. collapse inof Communism Hungary forms new produced of Jewishness on institutional the THE I C NSTITUTIONAL HAPTER M This part of my thesis is meant to demonstrate how the Jewish revival following the First Dor Hadash isanti-establishment andforemost strong by a very characterized in feeling agrowing of liferesult asa to Hadashcame Dor see that to isIt important OISHE 1 H OUSE A SPECT OF SPECT THE / D OR H ADASH B 18 UDAPEST C OMMUNITY IN R EVIVAL : B A UDAPEST NALYSIS OF CEU eTD Collection a very momentfor ayoungdefining person, when inthey are alone their from age-group a general feeling of not being able to fit in is echoed by the words of Dor Hadash’s rabbi: within community. isolated the This young rediscoverers leavesenthusiastic thefewbut “It is activeingeneration, the memberscongregations most belong 75+age which tothe group, abandonment by of especially ofthisyoung agegroups, tradition older theparents thecomplete of because survey: Kovács’s to corresponds This gap. generational my wasthe appalling interviewees for experience common Therefore another age group. 54 G any form. As the rabbi argues,it is a luxury that MAZSIHISZ finances an life in in religious are engaged Jews who is, of number the that actual size of congregations, betweendiscrepancy sizeof the from infrastructure supported the funds state these and the is funds there wherearegoing. asignificant Moreover, HUF state 4-5billion annual trace the state-funded, and they it.deliberately exploit Forlack of is ittransparency, impossible to is that the MAZSIHISZ administration discovered the system’sera. post-Communist flaw, namely that it is fully faileddemocraticitimportant is Hungarian valuesof that to adopt Jewish Communities the of Federation the MAZSIHISZ, against criticism important most The Jewry. Hungarian Rabbi, “Interview”, April 23, 2011, 8. ENERATIONAL The majority of those who doattend synagogue on a regular basisbelong tothe oldest services on a weekly basis is very very small,between 600-1000. attend number twice who the of people or ayear,while synagogue once going to by in20,000, most preservetradition optimisticthe estimates, any way, majority the cater for10- theneeds WWI of 100,000out of Hungary,which today’s about to were designed that acommunity for Jewsin Neolog numbered 500,000 which pre- whichinfrastructure includes of amountthe congregations and atheological seminary According Dor Hadash’s to 21-year-old rabbi, soon-to-be most disturbing the problem G AP 19 54 CEU eTD Collection hypocritical and outdated tradition interpretations in Neolog and Orthodox communities,interpretationstraditionhypocritical andOrthodox in Neolog andoutdated feeling that they Whilewant something some else. my intervieweesof complain of leftBudapestmany also Hadashof founders asense Dor the with anddiscontent of the T mission. its of part as tradition teaching designates which a community finding butenthusiastic young group of embrace Jewswhododecide to have tradition difficulties cater notfor synagogues this such however,do knowledge. Most smallneeds; ineffect,the couldlogical gain they placewhere next bethe would synagogues less satisfactory, is than possibility learningof tradition at home and despite formal Jewish education their knowledge the have rarely Jews young today’s Since hassle. unnecessary an are they majority the for students, only fraction a tiny bodies arein of their genuinelyinterested student these subjects, whereas now we have a situation where nobody knows anything.” next, the to generation one from traditions transmitted and Hebrew learned Jews grandparents Judaism amongand Jews: Hebrew most of Hungarian generations “Up until timethe ofour 56 55 community where themajority is way andolder, middle-aged notonly butreally old.” K looking for. neverfinding congregation they Budapest, quite from to around whatwere congregation for wandering acommunity, on asearch togo myinterviewees most of experience propelled Ibid., 4. Ibid., 1. RADITION NOWLEDGE OF NOWLEDGE The interpretation of tradition itself in various Jewish congregations and schools in schools and congregations Jewish various in itself tradition of interpretation The What follows from followsWhat from broken lack is tradition chainthe of general the of of knowledge While Jewish schools make the study mandatorymake for and Whileschools their of Judaism Hebrew Jewish study the I NTERPRETATION AND J UDAISM AND H EBREW L ITURGY 20 56 55 This CEU eTD Collection including Jewish schools, offer on the other hand a“diluted form of orthodoxy” 59 58 57 the washourhands, grape juice, wedon’t Saturday blessing overtref wesay the this: “WhentheShabbatisstill India, Kiddush over insomewhere wedo Lauder,wesay the should berespected.Lauder’stradition afternoon Friday Kiddush exampleof isa for good that others ignoring while areobsolete, situation contemporary the given that certain rules Asconnect rabbi the to. explains, cannot they that identify a tradition to with and anunwillingness by disillusionment characterized religious life isthat fulfilling enough. hadothers with problems Reform claimingcongregations they provideare unable to a Jews. Jewish identities, since its student body is very diverse from ranging Halachic Jews tonon- new quality schools, model Jewish educationoutof asaalternative aswell all of of relationship towards tradition has changed overtheyears in Lauder which still offers thebest tallit Ibid., 5. Ibid., 4. Ibid., 6. challah and recite the Kiddush. I found and I Kiddush. this reciteoutrageous.” the Instead of is a living tradition that adaptedto21 says verbatim, as if it was a history book. What we end up with is a museal thing. rabbi full delivers aspeech supernatural idiotism, of which takes everything the Torah Ashkenazi singer,like with they sing an psalms noplace Because the opera lives. in pronunciation,their Many people leave thesynagogueswith this feelingthat the ahorrible thingandithas to tunes that are not enjoyable, and on top of all this the is a synagogue godecide to doto young who people of The generalexperience , and the whole thing is tref from beginning to end. from beginninglet , and Yetthey wear girls thingistref to don’t the whole 21 59 However, the rabbi adds, the st century many needs, places, century 58 ha-motzi , adhering to over 57 CEU eTD Collection it. promoting anopen,pluralistic anddiverse image of Judaism and alternativeways interpret to by Jewish andand tradition and culture recreate toreinvent rediscovering their roots in Jews young engage is mission to Marom’s district. Jewish of Budapest’s heart for young Jews. Since 2006 cultural festivals, by organization 2005 organizing concerts, anddiscussions panel workshops its headquarter has been Sirály, a Jewish cultural center in the M young demands canmeetthat rediscoverers. of the based onmutual and support sharedobjectivethe newbreathing of Jewish into life tradition is enterprise that self-sufficient and asuccessful make for part they mostfor the to time, from time conflicts generate naturally overlaps organizational years these while the and over other each with interaction in close worked have House Moishe and Hadash Marom, Dor are. interviews. Hadash Dor theme inmanyof to arearecurrent the precursor and they important an as serve initiatives earlier Marom’s in 2007, begins history official its While Jewry. needs was Hungarian above andgapsininstitutionalized alternative tothe established asan tradition, a community that is independent, democratic and egalitarian. Therefore Dor Hadash Nonethelessexisting they congregations, still felt they did, the which needwill be elaboratedfor a community in the second part of whichthe thesis. reflects how they relate to 60 H “Marom Egyesület -Marom Organisation”, n.d., http://www.marom.hu/en/home/aboutus. 60 ISTORY OFISTORY THE AROM AND Marom Marom and founded in2001asastudentgroup intoa leading Jewish was grew These accounts also shed light on how closely intertwined these threeorganizations these intertwined closely how lighton shed also These accounts in positive nohadexperiences mean my not interviewees All of does that above the S IRÁLY C OMMUNITY 22 CEU eTD Collection 62 61 stage.” Hebrew on rappingin youngintellectuals werethese bespectacled, Butthere slim,wearing paperkippas. not some lame and tedious community center see itmefeeling,Jewishnessbe was such remember acool the that a shockto could thing, to program where we stuff our faces withorganized by in Marom 2003which was also hisfirst positive with encounter matzo “IJewishness: concert Wave) Jew called (back then Hagesher hisfirst about reminisces residents, House and coordinator of one volunteer MoisheMarom’s Jewish tradition.the András,currently congregations they belonged to at the time, for others they were the very first encounters with synagogue the to arefreshing alternative some Whilefor offered they interviewees. events over the years. It is no wonder it became the setting for many of my interviews. at havevolunteered many of them where well astheplace as performances, theater services, night Friday after conversations late night of concerts, ofmemories, full aplace were born, on on Friday nights ateach around2004-5. other’s apartments hold kiddushes to began awhile they after and together attendingsynagogues people started however, backin farfewer2005 they attracted people, Ibid., 5. András, “Interview”, April 24, 2011, 2. Sirály is a recurrent setting in my interviewees’ lives: it is the place where friendships where place is the it lives: interviewees’ in my setting isarecurrent Sirály These early Marom important Marom These in turning many events early represent livesof the points Within wasandstillis Marom, acultural which primarily organization, ahandful of well before Bánkitó, Negyed6Negyed7 was and DorHadash.this small, very phase, incubator in was everything Marom, different completely in the courtyard of an old house and there were altogether about twenty of us. Itwas a wouldn’t everyone. know We would organize barbecue aTuBisvath party witha DJ It was like a club, a little wider than a circle of friends but not so wide that everyone Marom wereevents often organized aroundmajorholidays Jewish like today, 61 23 62 CEU eTD Collection in each in living each empty other’s in flats rooms, Jewishthe whatever district, wecould find.” long time wewerehomeless a congregation wandering from one place theto other, gathering recalls, biggestchallenge wasalwaysresident finding the community,“for for aplace a House Moishe a current Mina, As circumstances. the to adjusting always improvisation, from tradition home. whohadreceivedJewishness, could not to anykind of even something connect those of form livable of a kind members its to offers and Judaism of image own their reflects acommunitycreate need to that thisyoung generation’s ingeneration Hebrew,symbolizing meaning new Hadash, name, Dor a andacquired initiative the Shabbats regular kabbalat even even today. vegetarian,” we decidedcook only kashrut wewould decent kitchen andthere wetook turns cookingfor community.the solve To the problem of apartmentin Kazinczy thatwasempty.was utca spring “That 2008.Iremember wehad a Sirály together.” had challah and wine.And after Shabbat we would hang out and talk, orwe would go over to we always but akitchen, was whenthere together “We cooked sometimes adds, them. Mina for justimportant they were doingKiddush, by was that signaling what their presence or propelled everyone tocontribute in some way, by bringing either challahand wine for the that community, aliving own, their of something creating sense of the was, however, 65 64 63 D Ibid. Ibid. Mina, “Interview”, April 26, 2011, 3. OR H By 2007 some people hadleft others group, the joined, kiddushes the hadevolved into These beginning steps of the community deal by of characterized a great These community steps the were of beginning Somebody found a temporary home for Dor Hadash at Klauzál tér, then another tiny ADASH : 64 A N EW G ENERATION 24 65 a tradition that prevailsin Dor Hadash 63 It CEU eTD Collection 69 68 67 66 of group is a always there that popular wildly became back so then we introduced that tune midnightand westayed there into playingmusic night,”talking and the well around ball dinner started 6,wemadehummusandmatzo soup, late, around cooking very Westarted with people. packed benches beer were there full house, on running were always phone.” the on smoking, were reading onthecomputer, abook, or girl, theotherswereplaying other while enoughstill notfor aminyen,remembers Mina: “Onetimepeople with alone Iprayed one letalone were requiring Halachic,there Jewish background, any of kind everyone without counting despite when times were there so, Even lack thereof. the or family ties Jewish beday mission egalitarian to everyone in and count irrespectively minyen,the and gender of ten.” than less count into the minyen. Notlonger seemedeven tenable: “There werefew so of us that we soon ran intothe caringproblem of who to no definitions aboutHalachic Jewish. even not them of whosome Jewish, was Halachically them all of not Halachically Jewish we HadashbackDor constituted then, people Therewereaboutten who too. regular attendants, were often an integral and very much loved partof DorHadashthe kabbalat Shabbat. Hungary liturgy,Carlebach’smaking intoShlomomusic catchy tunes and collective singing rabbi Hadash,back stillof Dor school ahigh then incorporated student, for the firstin time aspiring enjoyable the make more nightservices As Friday to its an effort existence. years of resident. Moishe House current another Rabbi, “Interview,” 13. Rebeka, “Interview”, April 22, 2011, 8. Ibid., 23. Ibid., 4. These Friday nights significantlydiffered from today’s services in numberthe of Other important features of Dor Hadash also developed during these first formative first during these developed of important Hadashalso features Dor Other 66 67 Thisiseventually what the paved theway congregation’stowards present- For high holidays, though, the turnout was always great: “Marom Seders 25 69 “The Lecha Dodi 68 addsRebeka, CEU eTD Collection House. MoisheHouse. is aninternational,House initiative California-based whoseaimis provideto dissolution and was eventually saved by a very simple,yet very idea:successful Moishe M in Sirály.” met only we and synagogues other to went everybody and Shabbats have monthsfor end new ourselves. wefindBut and wewouldwe didn’t on place revive a when “Wewe would very Mina. highholidays agreedthat only from sad,” remembers then on do sad. Iremember as the five of us were walking from Szinva utca to Jelen after Shabbat, it was Oneg Shabbat Club in Szinva utca, it was a room from Bethlen Synagogue’s wegot go. Then to hadnowhere we places, of out the all so tiny and there were so few of us. It wasexist:a nadir “We to kicked cameto nearly hadbeen anditceased initiative crisis, whole the really languagethe of liturgy the bemodernwould Hebrew. blocked byawindowless wall. peoplein while faceeach other acircle standing offacing often instead Jerusalem which was ismandatory times facing when not South-East turning rabbi proposed the inwardssothat other prayer,standa person upfacing the Jerusalem reciting while requirecertain that prayers of forby becameexample ritual:the Similarforalterations proposed part rabbi the Shabbat. instead becamein ofsitting the modus operandi thatacircular rows arrangement apartments professional toplayguitarist popularof the tunes Friday psalms.night has These days thecongregation a guitar. have numbermembers the of taken playing turns 72 71 70 we singpeople that even demanding only today,”that Mina, “Interview,” 22. Ibid. Ibid., 14. OISHE Fortunately congregation monthsbrinksurvived thosecouplethe of on the of The winter of Hadash in The catastrophicDor history down as an almost winter of 2008-9 went utca Kazinczy and tér Klauzál in the spent community the time the during also was It H OUSE / D OR H ADASH 71 It was also in this period when the community decided that decided community the when period in this also was It 26 70 recalls the rabbi. Over the years a recallsrabbi. the the Over 72 CEU eTD Collection help various and foundwith during intreasures throwaway agarbage the summer.day with Marom’s apartment furnishedthe only Sirály. awayfrom blocks They of utca, a couple in Király district Jewish the of heart in the situated is which across came they apartment third apartment-hunting settledAfter girls onthe application and their the started was approved about residents the and aSkype interview coordinators with Moishein House Oakland, CA. 75 74 73 asyoga ideas for Housesuch the program brainstormed various application the they process religious onesin the world,a religious although requirement. programs are not While during of makesMoisheHouseone most four theBudapest already the of off which them, ticked nightservices whohad organizeseven eachmonth: Friday responsibility the programs to Dor Hadash community with its old members and lots of newfound enthusiasm. opened BudapestMoishe anditsSeptember was House firstenter 2009the doors the the to Hadash.” community: “It was our secret desire with Sára that Moishe House wouldbe the home ofDor finally moveherhouse, Mina of it parents’ saw out planforher asthe strugglingrescue to opportunity likeagreat While forendeavorseemed Rebeka the inBudapest. open a house more worldwide engaging eachthan attendees year.40,000 minimum where livefor they 1year.generally are36houses Atpresentthere in countries 13 home in their month a events 3-7 host to required are residents House Moishe community. the of members by the basis voluntary a on arecovered costs their of rest while the The receiveresidents rentsubsidy and aportion from of their budget external organizations, community. Jewish of a vibrant center the ahome becomes which create to move intogether residents 3-5 Generally twenties. in their adults young for experiences Jewish meaningful Rebeka, “Interview,” 4. Mina, “Interview,” 22. “Moishe House”, n.d., http://www.moishehouse.org/. In addition to sentimental reasons, Dor Hadash also came in handy for the residents the for handy in came also Hadash Dor reasons, sentimental to addition In applyMoishe to In thespring andSáradecided 2009 Mina,Rebeka House of to to 74 The application process involved submitting mini-essays, together with with together a video mini-essays, The involved application submitting process 27 73 75 In CEU eTD Collection 76 can which Pesach like holidays Jewish major around especially and week every members theproblem membership; least havingof ten at forpeople aminyen nonexistent. became substantial a had already congregation the opening after month one Just Shabbat. to coming new people started spread over Budapest opening House’s the newsof programs, asthe tothe Although initially regularHouse. attendants DorHadashsupplied resuscitated the mostly self-propelling, people know about it, without advertisements and Facebook invites. but group almostand openingis years its Facebook say two they after Shabbat kabbalat the list mailing House the Moishe programs on advertise the Theyalso to have Shabbat. up after organizing events,cooking whennobody from community the and todoso, offers cleaning each between other, tasks include distributing residents Moishe House of day responsibilities photos on Moishethe invoices Housewebsite andsend tothe coordinator.Theday-to- their future plans, as well as how the residents are doing. They are also required toupload program month’s programs, that they discuss which Kevin Sherman, during Houses coordinator, to participate in a monthly hour-long conference Skype with Moishe House’sInternational additional In return$375 fortheir budget. program for funding the are the required residents belongsprograms the mid-range to means category which they get $500rentsubsidy an and with The Budapest House itsbased onthe number seven they of programs organize. the residents, as well as Saturday morning Shaharitservices once a month. parties, kippah-making exhibits, history by workshops, aHungarian workshop taught one of film screenings organizedjointly with eco-minded youth Yachad,group, clothes swap classes and social justice programs, the restof the beside events usually includeShabbats Ibid., 11. During thefollowing months Hadash Dor kept growing insize,recruiting new of successful the opening marketingsince the has been strategy This word-of-mouth House Moishe through charities majorfunding Jewish from receive The residents 28 76 CEU eTD Collection 77 friends,” of acircle Hadash Dor bigger than can “so that grow be more people more open, and attract each evening by Hadash’sperformed rabbi Dor in Sirály. festival isduring which Hanukkah Negyed6Negyed7 there candle lightinga daily ceremony Marom’s as well as Bánkitó, as such organizations, two the between overlaps fewerserious, involving exclusively Nonetheless there attendant. arestill programs religious Hadash for more Dor community,was designated while Jewish andnon-JewishBudapest number from greater holidays of organized attracting larger around majorthe Jewish people officially as an association. Marom would still continue to organize cultural programs it itfrom Marom organization, and establishing its separate parent officially timethe cameto December 2010.DorHadashhadinto an itsindependent matured organization of own and to join them as a new resident. than 30), Rebeka and Mina asked András, who had already been working at Marom foryears, morebe cannot herbecause age(residents of move out hadto residents of one the As Sára, other. another tradition in which Marom and Dor Hadash yet couldestablishing festival, summer successful hugely atMarom’s services and Havdalah work in close interaction with each andsupporter visiting from rabbi Stockholm,held Lazar David Shaharit kabbalatShabbat, Jewish culture and have but tradition Moishe been to DorHadash House. and its enthusiastic opportunity for communitymore the open up to hundred than to interested in people whoare another offered Festival summer Bánkitó the while asmanyover as60guests, attract Rabbi, “Interview,” 16. Establishing DorHadash as an official by motivated organization was intentionthe to in place took also developments institutional changes personal the to Parallel Hadash. Dor and House Moishe both for changes major brought 2010 of winter The 77 explains Moishe therabbi. During House’s almost two-year various existence 29 CEU eTD Collection people came for the dinner, but now it’s the other way around, some people come only for the among members and as visitors, Rebeka explains: four times.” or atleastthree return have to they name face and someone’s remember for meto that and go come many people “So face of high fluctuation: inthe do this, especially the capacity to or have time the always House residents’ responsibilitybecome part of that small inner circle.” to help newcomers a and closely longitnewcomersmembersa longtime takes to group us, constitute for knit feel part of the community, outthatfitting Seder,points inforwildly anewcomeris easy: popular not still “The older they do not balance within membership hasMirjam, been who member sincea Moishe House’s 2010 Klára, whohasbeenpart Hadash its of Dor Kazinczysince period. Despite the shifting 81 80 79 78 it’s harder for the oldmany so new facesnow, areso “There thecommunity. become a minority havewithin now ones but beginning very we the since there havebeen had who people the drastically: to changed have benewcomers open because the goal resultof growth the and the highfluctuation membershipof the of oldratio members and is to grow,” As a newcomers. occasional additional andthe regular attendants least 20-30 at services have left. Shabbat These days others around, stuck some of them House, people visited the have Ibid. Rebeka, “Interview,” 10. Mirjam, “Interview”, April 27, 2011, 2. Klára,“Interview”, April 28, 2011, 17. The motivation also haschanged over time, asMina ponders: “Inthe beginning you’re non-Jewish.And people come. And they learn. And they ask questions. hereif can come community. You learning non-judgmental, is open, because this an tradition and learning, but they don’t believe in God. It is easier for them to come here for heresolely in family. Jewscome have the any Some tradition didn’t they because here Jewish roots discover their pray to to or here whocome those There are food. Some people come for the company, to beBesides fluctuation, motivation the for coming toMoishe also House varies greatly with their friends. Others come for the 80 79 Rebeka also adds that while itshould be the Moishe 30 78 81 argues CEU eTD Collection even have been a couple of love stories over the years.” overthe love stories of been have even a couple here, there findfriends time, they have agreat they and here see thatpeoplecome great to Talking about the many friendships and lovesfruition. to thatcome have were borncommunity the to in Dor Hadashcommitment and Minaperseverance adds, their how “Itabout is 86 85 84 83 82 life: religious Jewish in Budapest intoarecognized Hadashhas congregation grown Dor sign sure tell that the tourists” “synagogue these enthusiastic of appearance the Therabbi calls Nagy Fuvaros. congregations, Vasvári, various Chabad, Bethlen, other Budapest belongedpeople to who friends. new House Moishe with district Jewish the barhoppingaround hegoes week the when this New Year’s Eve, also adds that the Moishe House soon spread over to the other nights of Moishethrough House.” know to friends my got Mostcircle I of of current IsraeliCultural the Yachad Institute. at have dinner or go to theater, many of us are alsomembers of theto Democracy together Workshopout go and often “We out, points member, new a relatively Áron, as House, Moishe of walls the outside extend a whilethey after apartment, utca Király overcrowded often important to them.” is prayer hour-an-a-half-long that because dinner, before leave and Shabbat kabbalat Rabbi, “Interview,” 23. Manó, “Interview”, April 13, 2011, 14. Áron,“Interview”, April 14, 2011, 5. Ibid., 19. Mina, “Interview,” 20. Looking years backon the memberspast older often reminisce with pride joy and we areanacknowledged community. sign that first the was appearance Their House. andMoishe places, Orthodox places, they young these a little Neolog thing,try from that Chabad, everything, take people toover go B, they then A, thenin synagogue start C,They then appeared. they ago D, months of andA couple this is what they do all Friday night. I think this is a great winter of withthe appearance Hadashcameover2010-2011 The boom Dor of real 85 82 84 Manó, who first visited Moishe House on the kabbalat Shabbat 86 31 83 While therelationshipsbegin inthe CEU eTD Collection meetings are open to any meetings andthey and areopen encouragedvoice toparticipate members to their are General theorganization. members of board elected or members become official have American It’sourresponsibility support. andthe not Rothschilds’.” membersisit that our own responsibility make DorHadashto we shouldn’t work, depend on and self-sufficient,various American Jewish foundations but the long-term isgoal beto entirely self-financed as monthly 1000HUF contribution, House also Moishe while receives fundingexternal from the rabbi explains: “Ittime being Dor Hadash, justislike Marom is not affiliated with MAZSIHISZ.importantfor the However, synagogue. needareal will and Moishe House outgrows congregation the to raise awarenesswhich will probably change when Hadash’sDor rabbi young becomes an ordained rabbi and among something JewishCommunities, is Hungarian part of years. the of over It Federation not the our 87 I detail. Hadash infrom will beelucidated which setDor congregations apart restof the Budapest’s these features In following positive. the flexible, and section which arefluid, voluntary, and highly individualistic Jewish that identities have evolved parallel to community the interpretation, and ritual liturgy, Masorti affiliation, rabbi, the spectrum and awhole new of youngofferfor tradition alternative institutional Jews.Theseinclude aspects, organizational, can community what Jewish mainstream contrastthe Budapest in to which are stark features NFRASTRUCTURE Ibid., 21. Since its official infoundation 2010 December many people from community the by The isfinancially membersits supported inorganization form own the a of Hadash hasDor keep managed its to distancefrom MAZSIHISZ andindependent stay The reasons for Moishe House / Dor Hadash’s success and appeal lie in many of its inmany of lie appeal and success Hadash’s /Dor House Moishe for reasons The 32 87 CEU eTD Collection 91 90 89 88 is inyears, situation new a which Hungary.” completely we builtfrom everythingAnd averagein ourselves groundthe up. the ageDorHadashis25 hands the control over our religious life and we created a universe of our own for ourselves, butsomething in theirneeds:something“We tailor canchoose our one own to can one took young,the from post-Communistgeneration olderones:Jewishness forthem isthe notonly established system.” foryou,what’s good you andit,you do happen, makeitmelt andyou don’t into the years and it works for András, whoisinvolved in both Marom me.and DorHadash, adds,“I’ve been thisfordoing You get together Klára webuilt from up,the wayit.” says, “It’s this ours, ground withthe community we wanted your friends, brainstormbrought to life,what you have want, Marom. Membersareinvolved and to theirnurtureddevoted because community is it something they over the years and seen grow into meetingsonly whennecessary.” assembly have a successfulWe informal. very intentionally is initiative,it and structure organizational invisible almost is an “There as institutional changes members claim HadashDor has managed keep itsto informal tone: membersof president frequentmeetings. andthe the have more Despite organization the lengthy opinion questions leads about on board agenda,which the Thefive to often debates. Rabbi, “Interview,” 16. András, “Interview,” 7. Klára, “Interview,” 17. András, “Interview,” 8. This sense of individualism and the importance of choice fundamentally differentiate fundamentally choice of importance the and individualism of sense This much like very itisorganization, DorHadashis Onea grassroots to that of secrets the 90 33 88 91 89 CEU eTD Collection rabbi his project: are passion other communities.” implies that he is one adds: “He is somebody indisputablewith an butstill knowledge ofthisdoes with that an attitude us, refusing any kind of horrible hierarchy that is so emphatic in hearted and welcoming. You just andit’shearted forknow important welcoming. him You that personally.” warm- always is He questions. ask we if happy always is he tradition, transmit to wants “Hereally recalls: Mirjam as congregation, to the that transmit to his desire and knowledge his extensive with Hadash Dor members of the of and admiration respect earned the Theological Seminary as well as at Eötvös Loránd University’s Hebraic Studies Program, has House.” Moishe isdue inlargehim. part to without One theotherwouldn’t be butenough,it’s more him than which is overechoed and overagain inall of interviews,the as Mina says,“Our success story also been part of the group since its early days. He is the “heart and soul” of the community, had rabbi who by Hadash’syoung, soon-to-be weretaken Dor over responsibilities gradually these moved Moishe House to thecongregation from community. Since the seceded has by now members oneofthewho old as as director, well current such asMarom’s years, 94 93 92 T Manó, “Interview,” 8. Mirjam, “Interview,” 10. Mina, “Interview,” 24. HE R become a rabbi I can always describe how horrible the current situation is in situation Hungary, current the howhorrible describe Icanalways become arabbi livableform of Jewishness in Hungary. Ofcourse if somebody asks me why I want to important be me would for anything be there more than that thinkelsethat cannot a really of I this. have I think I and it do to obsession an even or passion of a kind need become arabbi. Ithink thatif somebody wants todothis professionally and well they rabbi,itwas preciselyhuge in vacuum this Hungarian life Jewish propelledthat meto When I decided to be a rabbi it was very important for me that I become a Hungarian Hadash, asa Dor aswell becoming isfrom that rabbi’sinterview the It alsoapparent There were various leading figures in religious matters within Hadashoverthe matters infiguresDor religious There werevarious leading ABBI 92 The rabbi, who isat Therabbi, Jewish studentthe simultaneously a rabbinical who 94 34 93 Manó also Manó CEU eTD Collection morning of each month: each of morning Saturday first on the services held caseof Shaharit especially in the texts scrutiny over for need the asserts therabbistrongly of itsprayers, certain treatment becauseof especially belief. and orthodoxy Jewishness, most congregation, members in with hugeimportantly backgrounds factthat the differences the from come diverse of characteristics special the as well as tradition, towards relationship and its liturgical framework. Both of these rabbi’s the reflect personal views andhis L 97 96 95 ground for the next generation. And we are his education,” become practice the to goal Marom’s been always It’s inheaven! made a match rabbi? It’s of his has “Dor been Hadash education, something Marom’smission, which too: and our T Rabbi, “Interview,” 12. András, “Interview,” 8. Rabbi, “Interview,” 3-10. RADITION AND RADITION ITURGY prayers, are heavilyin prayers, Hadash. are altered Dor they that and can saying they’re what understand they prayers identify these recite people when especially ina likeabsurd importantvery community is DorHadash. it that Ithink withfind recitingit. passages I them. tolerate cannot are I horribleand where that Therefore prayers of these parts certain There are we thank God for not being born a non-Jew or a womanthese parts of the liturgy, and especiallyways alternative its for Hadash Dor criticize frequently outsiders though Even the morning Dor Hadash Dor is interpretation because its uniquein also of Budapestscene the tradition Functioning Functioning as rabbi the this of new andyounghas been community a formativepart there. just it’s explain, really cannot you that obsession need of akind also a rabbi.mean You be should I necessarily doesn’t butthat R ITUAL 35 97 96 explains András. explains 95 CEU eTD Collection Hebrew over Ashkenazi pronunciation, Ashkenazi over Hebrew modern of he thepreference finds important how alsoadds listeners. He silent remain especially dislikes how old cantors sing as if they were opera singers and the congregations fill not members. Dávidwhooftentoother synagogues congregations did for the goes The popularity collectiveof singingin Hadash alsoDor reflects avoid otherBudapest iswho also amemberof Hadash’snew calledDor choir Király34 House’saddress).(Moishe photocopied siddur with the text of the kabbalat Shabbat service written in transliterated Shabbat written service kabbalat of textthe the with photocopied siddur to join in, others for while whodo not readHebrew Hadashhas Dor aspecial created for everyone,” reference can be of butstill community a point the dominate doesn’t that ita volume on healsodoes voice, mostpeople’s is in of range the that register voice makeseveryonejoin want in. to“Heis this.amazingly He great at singsinalways a beautiful rabbi’s the how stress often they interviewees, my of all on impression a great made has His voice congregation. tothe newones as healwaysteaches become boring and rarely learn tunesare too. The enjoyable, in easy isindubitable The rabbi’s areas, influence these to mostyoungthe appealingliturgy of for aspects Jewsandnon-Jews Jewishness. searching for 100 99 98 M men?” the to in addition inprayer ancestors women our remember to important it’s think we if anyone “Many disapprove of rabbi people our changing thetext itof does butprayers, really hurt people from pray theirheart then itnot should be a if problem arealtered:these prayers András, “Interview,” 12. Dávid, “Interview”,April 30, 2011, 12. Dávid, “Interview,” 7. USIC AND Music and collective singing have also become unique Dor Hadash traits andof haveMusic uniqueDorHadashtraits become one andcollectivesinging also Dávid, an aspiring convert, always fights off critics of Dor Hadash by arguing that if that Hadashbyarguing Dor of fights off critics always convert, aspiring Dávid, an 98 C OLLECTIVE S INGING 100 something which makes it easier for some people 36 99 explains András CEU eTD Collection 102 101 inner the in least areone step towards once,they forat whole dinner community the cooked have they if members: newer for experience bonding or initiation of a kind also is It Hadash. when the residents buy meat for their own consumption they stay away from pork. and vegetarian dinners arealways in factShabbat Klára, onthe table,” argues meat together and dairy have don’t we that enough it’s think I it. about less care couldn’t people “Honestly, dosoeither: has to nodesire secondly congregation majority the becausethe of kashrut, keep residents its of none because firstly kosher not is House Moishe that is consensus welcome memberswould akosherseveral Hadash’s kitchen,general rabbi and the own and assembly meetings, as well as with the appearance of visiting Masorti rabbis. While Dor K tension. to leading without peacefully coexist to allows for these Hadash’sliberal attitude very butDor discussions these during clash often views opposing opinions, and beliefs different very have members commentaries, after which the rabbirabbinical relevant and parsha week’s current also of the summary the community the adds his own comments. Arising from 2010. January around Moishe House the fact that D’ English. Hebrew.find Others also helpful, bilingual simultaneouslysiddurs both Hebrewreading and Mina, “Interview,” 11. Rebeka, “Interview,” 8. ASHRUT VAR The discussion of weekly Torah portions became a regular part of Friday evenings in Cooking and communal eating, however, constitute an important tradition in Dor tradition animportant constitute however, eating, communal and Cooking The comesquestion of upoverkashrut and over again majoron occasion holidays of T ORAH 101 Members are encouraged to take turns presenting to turns take to encouraged are Members 37 102 CEU eTD Collection very homely. Sitting around a table packed with heaps of fruits and reciting prayers after each still atmosphere the keeping services Shabbat littlethan kabbalat more people as itattracts in place take Sirály. candle-lightings and Festival Negyed6Negyed7 important for me,” important very that’s in Hadash, everything Dor do Girls can good. was really a That tallit. put on allowed to read from the Torah in Dor Hadash: “I read from the Torah, too, and I could also .Ę with Dor Hadash’s Torah scroll where they dance and sing with the Torah while regular 103 K to over walk they and House Moishe in gathers congregation the Torah Simchat sukkah where they gather every reciteevening prayersandhavedinner to On together. down the street from Moishe House, where the community builds and decorates a spacious its very young, 21 diverse, tradition by reinterpretingreinventing, it, almost has tailored all holidays demands tothe of its mission newlifeinto years Hadash,faithful breathing the of to Over tradition. Dor Jewish to rediscover reconnect andbond and with to toother Hadashmembers each Dor J which usually end in one of the bars in the Jewish district. circle Mirjamhad ahard time becoming partof. Itis alsoduring dinner discussions that begin The week-long is holiday organized in K generation expressto their Jewishnessis individualistic and self-made forms. EWISH Mirjam, “Interview,” 13. leves Kert guests smile at them as they drink their wine spritzers. Girls, of course, are Tu Bishvat Seder is Hadashmembers, Tu Bishvat popular communal Seder another forDor experience is Hanukkah,mentioned above, with as as partof jointly Marom organized Jewish holidays as formative communal experiences provide further opportunities for opportunities further provide experiences communal formative as holidays Jewish Sukkot is Sukkot Hadash interviewees. an mostespecially experiencepositive for Dor of the H OLIDAYS 103 confesses Mirjam. st century, learning community. It also reflects the need for this Ę leves an Kert, open-air bar inKazinczy just utca 38 Ę leves Kert leves CEU eTD Collection Hungarian pattern does not coincide with the European one, as Rebeka explains: Rebeka as one, European the with coincide not does pattern Hungarian isis the that however, It Masorti. partof seeing as Marom interesting, fororganizations both be beneficial also would it strategically and MAZSIHISZ from independence their maintain This help Hadash would Europe. Dor congregation asaMasorti under Masorti acknowledged congregation. It is the intention of the board members, as well as the leaders of Marom to get M in synagogues Budapest. second. the Seder which has about sixty guests on the first evening of Pesach and about twenty on the Marom’s read out alternative Haggadah Dorduring is Hadash. to belong atradition not It to were killed. that enemies for the kaddish recited person athird while version, Hungarian the out congregation read from memberthe Another Torah reading. for pointer yad,the end of tothe the attached amini camera of help the with projection through version Hebrew the follow could audience concert in Gödör, while DorHadash’s rabbi and members read aloud the Book of Esther. The sized venuesin For2011’s invitedband, Marom Budapest. Purim British Oi Va Voi give a to tradition. glass of wine offers another opportunity for people to bond, as well as to learn Jewish ASORTI Affiliation with a certain branch of Judaism is a debated issue within the For Rosh Rosh For membersHashanah mostKippurand Yom various Hadash of to Dor go Pesach is probably mostthe holiday popular attracting many people whootherwise do Purim is alsotraditionally in cooperation organized with inMarom one of mid- the , N EOLOG OR R ECONSTRUCTIONIST 39 ? CEU eTD Collection Hadash tend to think of the congregation as isolated islands of acceptance and tolerance in islands ofandtolerance as isolated Hadash tendacceptance tothink of congregation the host of interviews While members up inall Dor a adjectives. with of of gay the positive has become such important andan refreshingly feature unique of communitythe itcomes that its unequivocal of manyacceptance members,firstandforemost therabbi.gay including This and leaving all ritualsreligious openfor women. been tobeinghavefoundersbeginning Hadash from of very the Dor egalitarian committed The members. these of treatment its and congregation) the of half than (more members Jewish non-Halachically and non-Jewish of number high very is the communities Jewish 105 104 E Judaism buttoday an independent branchin Unitedthe but States, in it Europe notdoes exist. Americanclosestprobably to Reconstructionist Judaism, part originally of Conservativethe by inside. wing aliberal creating the on very Europe the Masorti traditional liberalize be ableto would Lazar they Stockholm David rabbi supporter, congregation’s great instruments during Hadash’s kabbalatShabbat.Dor is hopeful rabbi with that helpof the the musical of use the as well as problematic, also is balcony House’s Moishe on smoking require the tobe congregation in moreimportantly many strict mostin but areas, kashrut, congregations.is Budapest theonly whereplace this happened the other way around.” Masorti existing from Marom a launch people young world in the else “Everywhere GALITARIANISM Rabbi, “Interview,” 20. Rebeka, “Interview,” 10. Another area where Dor Hadash puts up a united front is the equal treatment and isfronttreatment equal the upaunited Hadash puts where Dor area Another Another important feature which sets Dor Hadash apart from the rest of Hungarian He adds, however, that Dor Hadash is closer to the Hungarian Neolog trend, and Hadashis Dor Hungarian trend, Neolog tothe closer He adds,however,that Masorti affiliation though would entail much more than a good strategic step, it would 40 105 104 CEU eTD Collection 108 107 106 religion.” basedon acceptsomebody as Jewishisnot we decide to lives when decision determinesimportant and our itis our toseethatwhat about also thisbut hisinitial standpoint on the subject, as he argues:is “It important to see what Jewish law says It is no wonder that even Dor Hadash’s rabbi,is who well aware of Jewish law, had changeto religion. of decline general the and generations several in tradition of abandonment the rates, intermarriage of face inthe especially Hadash Dor by questioned rightly is which definitions, these retain Many congregations Hungarian Europe. inEastern demisethe Communism of becomingground, lessdetermining lessand inthedefinition of Jewishness especially since members, as well.As the rabbi recalls, asequal be accepted they that was decided it learn group the joined to eager young people more andmore as however, theminyen, towards count not they that would was agreedupon of rabbi.” Butthey the herecome because tolerant. and very liberal is because but community the of notbecause rabbiisgay and our been “It’s accepted always too, the appeal of its Hadashfor gay Dor members onthe handother him:is to connected necessarilyis not not is their or bywhether determined gay, rabbi probablyhelpsthat though tolerance community’s the that out points however, Klára House. Moishe within experiences acquired newly asidetheir of and asaresult cast reevaluated havebeen radically stereotypes their how stress often member non-gay society, majority homophobic ocean Hungary’s the of Ibid., 4. Rabbi, “Interview,” 15. Klára, “Interview,” 21. As pointed out earlier ethnic and Halachic definitions have already beenlosing already have definitions outearlierethnic and Halachic As pointed openness liberalismand mustbe stronger than our traditionalism. while itwas obviousthatthis was a learningcommunity young people,of andour that Aftermeasures. a handthis, other the on different completely demanded situation the Jewishness.for Itwasabig because Jewish melaw dilemma clearvery is too about their about newcomers ask wealways suggested people some beginning In the it initially non-Jews, and Jews non-Halachic with different somewhat was case The 41 108 106 107 CEU eTD Collection 111 110 Jobbik. 109 claims, rabbi asthe theHolocaust, of trauma the or Jewishness to attached by thestigma less determined less and they Hungary are in thesensethat a newwithin represent direction identities these egalitarian, non-judgmental congregation: “I always tell newcomers that many people in Dor people many that newcomers tell always “I congregation: non-judgmental egalitarian, why Mina which makes an feel them andnot often partof excluded community.the accepted is This always toit isadecisive question, this interviewees in congregationsattest asmanyof the welcomes other inBudapest.” anywhere doesn’t else exist that is something Hadash,this of Dor new membersis charm This the firstplace. in all Jewish youthe at are whether you areor asks howJewish by nobody letalone Halachically, someone beJewish, expected isthat it,“It not András puts assuring carry any ofvaluekind is judgment,it “not asissue”, asmany of intervieweesthe claim.As them thatnoinclination becometo one.Jewishnessin Hadash isDor a not requirementand notit does Dor Hadashto participate in lifethe communityof the if considerthey themselves non-Jewish and have ismembers. They are free to say they are Jewish if anthey identify as such but they are just as free Hadash by Dor is needs one’s exercised also own to identity tailored constructing aJewish spectrum of new Jewishidentities. This freedom in of choice Jewishnessaffirming and post-Communist has become countries matter of has aandchoice this in resulted wide András, “Interview,” 7. Rabbi, “Interview,” 16. Hungarian politician and lawyer, memberof European Parliament. She is affiliated with far-right party, Another important feature of the various Jewish identities within Dor Hadash isfeature Dor of that Jewish within important various identities the Another happened to grandma or what Krisztina Morvai grandma what or to happened what with do to nothing have that reasons for Jewish themselves consider Hadash inlonger areno family background Themajority family, definitive. of Dor the people of roots Jewish identities. Jewish healthy very and new completely have them Even though largevery portion membersnotof Halachicallyour are Jewish, 90%of Less andless determined by ethnicity, the anti-Semitism or HolocaustJewishness in is completely new and refreshing. important and the appearance of such a community in Hungarian Jewish religious life 110 42 109 said about Jews, and this is very is this and Jews, about said 111 Whereas CEU eTD Collection anybody communally and liturgically, however, in order for our non-Jewish members to be to members non-Jewish our for in order however, liturgically, and communally anybody for open rituals wereleft “We agreedthat too: House, Moishe outsidewalls of accepted the its convertso that supports membersto their non-Jewish is intheirdecision Jewishness although means isbynothis an expectation them, Hadash towards Dor encourages and 114 113 112 C for anybody.” rituals havethese open leftthen we consistently just forgive couldn’t herfor This this. was a definingmomentfor communitythe and since determining andpainful ofits conflicts existence and“the asthe rabbirecalls, community them left the community for good, went down in Dor of Hadashboth historywhich after as one of theincident, most This challah. the over ha-motzi the recite to not conversion, for incidentallymembers, who had been in an especially traditional hephase as was preparing member of Dorgradually Hadash evolved over timeasked but the issue wasin once front and for alldoes more fordecided Hungarian Jewry than any ofother congregation in Budapest.” afterthe an emblematic entire Jewishness, then learn,this organization to want inwhochoose interested Judaism, who are community who Jews young reach can Hadash Dor If childhood. intheir pray to how them taught nobody one of the non-Jewishnot Jewish or if they know very little about Jewish tradition even though they’re Jewish.” at home. I tell them because they shouldn’t feel awkward, they shouldn’tfeel bad if they are many Hadash non-Jews little and thatare very Jewishmembershavereceived of tradition our ONVERSION Rabbi, “Interview,” 15. 6-10. “Interview,” Dávid, Mina, “Interview,” 24. Over the yearsmanynon-Jewishmembers haveconvert decided to toJudaism and This very conscious and unconditional acceptance of all members who are not Jewish fault their is not “It says, as Dávid aswell, respect, inthis aniche fills Hadash Dor 43 114 113 112 CEU eTD Collection 117 http://www.europeanmasortibetdin.org/conversions.htm. 116 115 else. As the rabbi explains, everyone than Jewish more become and overcompensate often they and Jews observant are many its times existence. Many feel during prove converts to theworld needto the they that degree of which depends on individual.the Hadash Dor has witnessed thisphenomenon the Law of Return, providing all other requirements are met.” “Those who convert to Judaism under our auspices are entitled toimmigrate to Israel under something MAZSIHISZ future converts, for toIsrael immigration it alsoFurthermore, enable Assembly. will conversion will by accepted Jewry, world by asthey are acknowledged Rabbinical International the not, as pointed outbreak of the privileged status whileMAZSIHISZ, and conversion doing sothis bewill still on Masorti Europe’s Masorti,butthrough for whichorganization be the breakthrough amajoras itfinallywill will website: praises his ability transmithisJudaism to students. to and year a over for rabbi the with session private having been has who Dávid like basis, one converts, for the time being those who decide to convert are taught by the rabbi on a one-on- for aspiring Hadashisfuture organizecourse aconversion in Dor While to planning the such as Jewish wedding, childbirth,burial, and weencourage support them in conversion.” able to integrate into the wider Jewish community and take part in major life cycle events Rabbi, “Interview,” 17. “Conversion to Judaism through The European Masorti Bet Din”, n.d., Ibid., 18. romantic fever of excitement in the beginning but that usually passes. usually that but beginning in the excitement of fever romantic it’s a community andthat acceptedunconditionally are Hadash isDor people think acommunity where that to like I’d that but Jews good are they fills that prove to have they feel a They nicheobsession. in this respect,This is anatural for everybody process converts whoor returns to tradition: theinitial too. It’s natural that there is some the overtraditionalizing in some naturally culminates of conversion The process Dávid will also be the first one in Dor Hadash to convert not through MAZSIHISZ 44 116 117 115 CEU eTD Collection 119 118 people who are“Those who don’t want to convert can of nowcourse stay part of the community. Butif mostthinking Ponderingveto. future of non-Jewishmembers the Hadash, of rabbiaddsDor the amusingly: of converting it final say indecision would be probably though, thatto rabbi,MAZSIHISZ the of case, the willleftto the is marriage question gay of the However, in intermarriage. officiate mustnot rabbi really convertget married he to will want day one not will members beif these that ablesays than rabbi the toHowever, marry religion. necessarily not them,that as it is one of willMasorti’s four standards by create feel already for primary beingaccepted community and their inDorHadashisthe reason that a an She deservesher. it more.so much thousand times better than any us wasgiventomeof atmybirth ifand Icould I’dgiveitto as Manó: “It’s almost embarrassing that all of what she’s yearning for and what she does a happened with one of the recent converts who went through a phase of overtraditionalizing: also it as congregations, traditional more for community the leaving up end eventually many converts liberally, therefore very is treated Hadash tradition where likeDor community Manó, “Interview,” 19. Ibid. This obsession with tradition nonetheless often leads to conflicts especially in a in especially conflicts to leads often nonetheless tradition with obsession This While conversion is definitely an option, a lot of non-Jews decide against it as they lotnon-Jewsof decideagainst isoption, While a an conversion definitely This kind is of obsession hardunderstand to for non-religious Jewish members, such endpoint and told me that she may have overdone it. I said, ‘You think?’ shean an reached answer, Whenshefinally got enough. was kosher whether Calgonit pondered ever has inBudapest soul living no because answer the knew nobody a her sent kosher But certificate. finally before all shethey this of askedmany in rabbis Budapest but Calgonit, international the to wrote she so her satisfy didn’t over its ingredients.kosher not becauseenough if what wasn’tCalgonitkosher! Soshe launched aninvestigation still was this thought she Then one. by one mikveh, the to everything took She wrote marked with red andblue dots. Thenwhen to she thought stillthis wasn’tenough, they the Hungariandrawers branch forShe decided kosherto utensils, their new apartment,of completely separated everything,Calgonit different different but their set reply of utensils for the dairy and the meat, everything 119 45 118 CEU eTD Collection private lives,private too. residents, andbusy their lives organizers of as community frequentlythe conflict with their plays during kabbalatShabbats is alsosubjectthe of discussions.heated contributions in formany other butmoney. monthly The fee of professionalthe who guitarist individuals’ for responsibility their own community,advocates voluntary the other while subject of wherea never-ending debate, one sidefor self-financing argues andthe time. time to from andthey keep arising solved, they issues,are rarely however, these about easier for people to voice their opinion. General meetings also serve as a forum to speak these debates and quarrels happen online through Moishe House’s mailinglist whichmakesit on balcony,the isit abeamer whether prohibitedto operate Shabbat. Many afterkabbalat of notor Moishe haveHouse should kitchen, a itiskosher whether smoke acceptable outsideto whether about debates been have There rules. of laxity of the because exactly conflicts incite often matters Religious years. the over upin Hadash havecome that Dor many the conflicts 120 C Halachic Jews.” in be upof will situation Hadash:the majority community the made of unprecedented Dor ONFLICTS Rabbi, “Interview,” 19. Living together under the same roof also generates conflicts between Moishe House betweenMoishe conflicts roof underthesame generates Livingalso together The question of monthly the 1000HUF memberscontribution is should pay the The conflict arising from the new converts’ demand for more tradition is just one of 120 46 CEU eTD Collection community community and programs. tradition. of chain broken the reestablish help also and olderwould itmothers would creation ofa helpintegrate generations the for theircircle that members. argues Mina not young have only does for future the plans congregation that Dor Hadash wouldwouldcommunity, besomething.” that have to Hadashgrow story, and as thereach rabbi symbolize Dor the andinbad shape, would currently unoccupied synagogue, tradition. The reasons: older “It is in andshambles form a circle duringShabbats, while kabbalat traditional benchesrows of would this disrupt younger now. And to fill generationsthat witha perfect life and a home foras Dorsynagogue is dream the many members, includingof the andrabbi, inmany ita ways be would healthyHadash. Its circularan the rabbiand community ordained ofitscan searchfor asynagogue own. Rumbach arrangement Hadash’s become this rabbiwill Dor two organizations by time beinevitable. Hopefully will would allow the congregation to step up probably András, to andlearnlead how to kabbalatShabbats. hard.” community hitthe Mina says,“will as years, which of nextcouple in his studiesthe there move finish Israel to to planning to both House, of beforwhich community. the will challenges Hadash’syoung is Dor rabbi 123 122 121 F UTURE Mina, “Interview,” 21. Rabbi, “Interview,” 23. Mina, “Interview,” 20. If Dor Hadash moves out of Moishe House, the organization will be left without a without left be will organization the House, Moishe of out moves Hadash Dor If Over the long run Dor Hadash will outgrow Moishe House and the separation of the issuesTwo came future thediscussion upduring of Hadash of the Dor Moishe and 122 Moving to a synagogue Moving to wouldmean also thatthe 121 47 It will require some of the members, most members, the of some require will It 123 CEU eTD Collection her childhood and they never celebrated Jewish holidays. Jewish celebrated never during they and family childhood her Mina’s in tradition little was there so, even Salom, Szim congregation, Reform mother is member of herthe a in tradition, interest Jewish have not aparticular father does M interview rabbi. the of the analyze they decidedwhy as well as to something, for choosesearch a on interviewees the pushed which Jewishnesscrisis or dilemma and the particular community of Dor Hadash. whothey were. feltreflected they that communities religions, rituals, customs, places, I will not identity which crises redefinepropelled them themselvesto forsearch and things, people, different life stories and personalities. All of them at one point or anothervery facedtheir reflect also they butin, grewup they that era some the characterize that consumerism, kind of themselvesfor custom-made have they reflectidentities different very The adults. young as scratch, from both the identities Jewish their importancecreate to had they that is narratives their of in all is common What of choiceall. at roots Jewish no have them of two tradition, andif any little, very with families selection,from come what Gudonis Allthem identities. of post-CommunistJewish about literature relevant tothe correspond refers to as thesis now and turn to the individual identities of my interviewees. Their respective narratives D I C NDIVIDUAL OR HAPTER INA H Mina was born onMay in Both 13, 1983 of Budapest. her areJewish, parents her After the institutional analysis of Dor Hadash I am going to change the focus of my Below I will analyze their life narratives one by one and uncover first the identity the first uncover and one by one narratives life their analyze will I Below ADASH 2 I DENTITY C OMMUNITY IN S TRATEGIES WITHINTHE B UDAPEST 48 M OISHE H OUSE / CEU eTD Collection 124 and intimate more is Judaism with religion, with my relationship that realized I and didn’t very me, satisfy “It itcongregation’s interpretation: tradition diluted wasn’tenough, closer to tradition and ritual but she also became more and more disillusioned by the Reform Shabbat servicesin Szim Salom helped herpull personalthis through crisis, though. variousin. activities extracurricular and atLauder,pursuing attending Excelling regular fitnot and her felt newfamilies often onthemargins could of she was parents’ she remarried parents hadabandoned. heritagethe whichtheir reestablishto aconnection lesseagerto weremuch students asmost tradition rediscover to andenthusiasm her desire headfirstinto the study of Judaism and Hebrew; however, she claims she often felt alone with dove She revival. Jewish ongoing the of experience first-hand had Mina school Jewish recalls. This was right after the change Yavne very Community Jewish class.andfirst School Kindergarten’s of system and asimportantly a student of thisthe more withvery Judaism. Even real contact her first itwas also and readin extraHungarian, learned to alternative year allowed she here readin before tolearn, learnedto she Hebrew in eagerness life-long her ignited a her to enroll next it year for Minaas inKazinczyutca. This wasformative orthodox center in Budapest’s fall in the newly established hiddenfinal during yearof theregime, onlyJewish the Communist the thus kindergarten was Lauder This was to learn Hebrew. enroll in hermother decidedtokindergarten a Jewish Her year. willingnot talk sheforto in andpsychologists recommended stay more kindergarten one her for an extra year in kindergarten before going to elementary school. As a child she was Ibid., 1. The first determining experience in Mina’s life was when her parents her keep inMina’slife waswhen decidedto experience determining The first parents Szim Salom and the ten years she spent there were also formative for Mina as she got Mina’s parents divorced when she was 8 pushing her intoa crisis and after her parents The first years 5-6 atLauderwere one of happiesttimesthe in lifeMina’s asshe 49 124 CEU eTD Collection 129 128 127 126 125 from beginningthe inHadash,Dor building it upfrom littlenothing, by little, nurturing it, something of herown, something valuableputting and worth Minainto. effort hasbeen there hersatisfy temporarily. scholarship in Berlin she found a community youngof yeshiva students couldthat finally Whilefor. ona what shewaslooking findingnever places, quite Orthodox places, needs. many For years she was from synagoguewandering tosynagogue, trying Neolog least this muchfrom kashrut. at fulfilling pork, eat never to choice shemade theconscious that time that around was also her. for was religion important how realized she that environment non-Jewish strikingly startingher French Aesthetics Studies atEötvösand Loránd was University.in It the tradition to them, something herfamily never did. allow choose the freedom for herto while own children, she is thinks it important totransmit to like also would she day one and her, for choice a was Jewishness says Mina with. identify they tomake do decide room itinfor lives their itthen should besomething which they can she says. Salom and leave decide to theimportantfirst community,decision her ayoungas adult made religion herrelationshipShabbat servicesthat andkabbalat to Minareexamine Szim intensive.” Ibid., 2. Ibid. Ibid., 11. Ibid. Ibid., 2. It wasin 2007 when Hadash Dor was launched that finally Mina felt shethat found leavingUpon Szim Salom Mina began asearch for acommunity her couldthat fulfill Mina’s Judaism ties wereyetto after graduating again reevaluated from Lauder and This also reflects how religion is more of a choice for the young generation and if 125 Itwasfinally despoticthe frequent woman andunwillingnessrabbi her hold to 129 50 127 126 128 , as It CEU eTD Collection traditionally high proportion of Jewish students, however,thisa wasnot real connection to transmitted to their identity childrenthe strategy passing.of present in the form of Káposztásmegyer.anxiety Both of András’s parents are Jewish but Jewishness in the family was only over the stigma and instead of a living tradition the parents own.” my on prayers Friday’s if Irecite around is go evena synagogue nosynagogue there or hereinBudapest to try always I abroad I’m When framework. liturgical a in preferably Shabbat, hold they where night be Friday somewhere have on “Iis: to whereshe matter no Shabbat to the devoted 131 130 A grew upinwho silence.” change my grandparents who were more or less affected by the Holocaust, neither my parents peace with this: “I am the one in my family who’s revived tradition. I no longer want to around walking tours 8 the Jewish socio-cultural alternative organizes days she These resident. House as aMoishe working at the Jewish Museum as a guide, while simultaneously fulfilling her responsibilities it earlier House. rescuingwith Moishe worrying about it when it almost ceased to exist in the winter of 2008-9, and, as revealed NDRÁS Ibid. Ibid., 11. After elementary AfterAndrás elementary school enrolled inBerzsenyi,aBudapesthigh with school a András wasborn on Novemberin 14,1986 Budapest and grew upin suburbsthe in Shekeep kashrut still not butrefrains does and from eating is pork herFriday evening Her parentsdonotfollow herin butas tradition shepreserving she says hasmade her fall inbegan her as Jewishness occupiedthe more more2009 shealso of and life of 131 th districtin Budapest while also working towards her PhD. 130 51 CEU eTD Collection 132 dislike,an I that arrangement and by Iamsurrounded instrangers is which a building meant “People pray with a differentpronunciation, thatdon’tappeal totunes me,to while insitting himself religious. A synagogueenvironmenttraditional irritate him, would even he as says, prayers. Shabbat mostly tounderstand so hecanlearn Program Hebrew well enough Studies he inthe Hebraic enrolled also However, his with classmates. and debates futile racistremarks into wherehe Catholic keepsrunning University Pázmány Péter conservative majorhistory very heis atthe and a festivals. Currently Bánkitó Jewstock organization’s and more involved groupsAndrásforth thesebetween years of friends, keptgoing backand two more getting in Marom’sJewish for them culture,having funny-lookingJewishness equaled Over followingthe noses. work conflicts with hisfriends innoinvolved Berzsenyi who had particular get inclination in to first as a volunteer,talks, discussions, and andfeltproud happyfor belonging such to Thisa group. lead also to a kind of highlater activity inparallel school.extracurricular Heparticipated to Marom lectures, as a coordinator on stage.” in the in rapping Hebrew youngintellectuals bespectacled, weretheseslim, Butthere paper kippas. wearing matzo faceswith westuff our where program center community lame andtedious some not thing, beacool Jewishness could me see that to it to was suchashock feeling, the andit finally cool, András was something could connect toandidentify with: “I remember life-like, contemporary, waspositive, that Jewishness animage of Marom which presented fantasizing moving about akibbutz to in Israel. after theotherand Wouk book Herman one wasreading andneither Jewishness either, András, “Interview,” 2. András’s relationship with Judaism is quitehe untraditional considerand doesnot He developed manynew friendships attending Marom within and started its events as The turningcame pointin in2003 form the a Hagesherof organizedby concert 132 52 CEU eTD Collection 134 133 resident. becameAndrás House aMoishe strong pull Dor Hadash towards and in Jewishness general, anditis also reason the why very another is which friends, of community a involve they importantly, most And ahead. week the for energy him give also they and good feel and relax him make they highlight, observe night law, integral Jewish Friday servicesarean if of András’s not itspart week, chametz during not fast Pesach, onYomKippur does andkeep kashrut has nodesire to or withoutrefrainhaving not hegood judgment. Even face kind from to though any does of can hethis, wayithe the to,the way wherecan Judaism makesdo wants practice himfeel itwhere he in is Hadashbecause only become the of Budapest to Dor chose place amember He from others. away stays while he likes, that menu the from some he things selects carte: toyoupersonally.” come.a while important it to becomes After calling people the whole thing. And thento join in and become involved “It’s personally, youwhen having start aliving connection to all of decides someone a when sudden comes always he says, point, turning The nights. I Friday wasanticipating the one putting out soon caughthimself humming Jedid Nefeshchairs psalms and other duringthe week and for people andhave asAndrás made the trick seem tunes to thecatchy However, Carlebach others. with the he finally joindid DorHadash in 2007 he boredwas often in beginningthe and wouldn’t sing was reluctantto join his friends whowere all annoyingly onFriday unavailable Whennights. such an environment.” be aplaceto pray feel whereyou’re supposedto inand Ijust cannot easeup God’s presence. Ibid., 7. Ibid., 6. András’s relationship towards Jewish tradition is example Jewish ala Judaism for theperfect tradition András’s towards relationship inMarom’s alongFor he he Shabbat 2005-6 time even programs knew about though 133 53 134 CEU eTD Collection father even stopped goingfather synagogue even with her,stopped butby late, to Rebeka timethis itwas too which she loves, as well as to Marom’s hugely popular Seders. going Together they Rabbi instarted to Darvas’s congregation synagogue NagyFuvaros the Klára. importantly most members, Hadash Dor long-time several with friendships offline into Rebeka wasandavidalso readerof an online the Judapest.org acquaintances gradually turned work asa discoveredin to attheir Sirály volunteer Marom 2007andbegan and programs. andfoundinvisible closet ways toembraceher Judaism. attraction very towards She strong Jewishness wasrarely affirmedhowever,by students, go back into Rebekarefusedthis to it. a talking everybody about there, itwas subject taboo was not that liberating says, itwas very student body is which Jewishness strong Jewish, pull was yet another towards and asRebeka exploring Judaism and Jewishin culture footsteps of the herfather. began too she and the seedinRebeka planted All things these of Theological Seminary. aPhD Jewish is working towards atthe a currently when andhe Rebeka was child with him synagogue on Jewishto holidays, hehimself earned a degree in Hebraic Studies her taking he kept Jewish were they that Rebeka told explicitly never has father her though Even matzo. tomake knew how who agrandma name conversions, about changes, stories certain andfamily signs are guess,there canonly she As Rebekasays, of side family.the Jewishness has always hadan underlying,quite unsaid, ambiguous presence in the father’s 135 R EBEKA 135 Rebeka, “Interview,” 1. Her parents soon worry began to sheas wasbecomingmore andmore Jewish herand in andbecome where University enrolled Semmelweis adoctor Rebeka decidedto She attended Radnóti High School where traditionally a huge percentage of the of percentage huge a traditionally where School High Radnóti attended She Rebeka wasborn on inMay Herparents are Budapest. 19, 1987 Adventists but 54 CEU eTD Collection father is notJewish and an atheist, her mother is Jewish, although notHalachically. She never K she has nofor.need intoshe of integrate which exercises scrutiny some herlifeparts which over to tradition and community which morecomprised and more of her friends. its was Hadash Dor for choosing reason important Another Rebeka. for choice perfect the it made egalitarian and non-judgmental being of mission whose Hadash Dor for community Jewishness. her legitimize that point on she as beenhow hasnolongermaking in herself, decision Rebeka this to referdoubt to from to has been a self-professed Jew who does not need the outside world to 136 really matters is how I define myself andnot the fact that I have a paper toprove it.” about Because by care Iknowmyself whatdon’t aboutbothered Iknow that. andwhat I this, embedded deepenough in the wholething theconversion without if and issomebody I wasalready that “I decided Assherecalls: convert. need to longerfeltthe no andshe was it as enough strong was identity Jewish her that felt and history family in her blanks the made with her identity. She peace Jewish herof became foundation Rebeka, anditalso the for point turning important an was that course this quit to decided eventually she when tomakeconversion course upfor gapsin the family narrative.the a began she Fuvaros Nagy at while and herself for chose she that path the along continued LÁRA Ibid., 6. Klára wasborn on August 4,1979. She comes from intermarriedand her family, As for religion Rebeka says was in believing neverGod for really a question her but leftthat eventually Rebeka and acceptedthis decision, herunderstood Although rabbi This course propelled her to reexamine her beliefs and her relationship to Judaismreexamine propelledThis hertobeliefs andher to course her and relationship 55 136 Since CEU eTD Collection Like Rebeka,shebecame of areaderand in foundmany Judapest guest-blogger 2006 and without a community, Klára was also looking for ways to connect to Judaism this way, too. 137 her.is than bigger much of that something becoming part transmitted from generation to generation, and by becoming part of this tradition she was also her reason for being in this world is God and that Jesus is her savior. that in knowing comfort found she where Golgota, called congregation, Christian alternative Shefound of them: two Jesus andJudaism. attending In2000she started services the of an something that could give her strength and hope to goon, so she began tosearch for answers. needinKlára of bottom.finally desperate nose was hit broken she breakupthat rock a and was after apainful It more and overwhelming. college werebecoming while to going theirhome, the ensuingit hermaking pressure of ownand on supporting herself financially of herout mother throwing her in family, A major her of life. crisis make itintegral part an among her own people, who were smart, liberal and incidentally, Jewish. environment. It was onlyalso whenfelt shechosen enrolled to achieveherself identify as she with she could chosennesswassomething people’s Bible. Jewish The in Berzsenyi more than that her sheparents finally did feltand breakthat she lifeout herself. for wanted abetter wasof their working in She class excelled school. hard,always shestudied achieve more. Therefore to she wanted do Ibelong?’. Klára couldnot identify with her parents’ working classbackground. She knew ‘Where I come Where like, do from? questions around which ongoingreveled crisis identity received aJewish Asa upbringing. hadchild Kláraoften self-esteem andan problems Klára, “Interview,” 12. On the other hand, Judaism was important to Klára because it was an age-old tradition It took a downward spiral in her personal life for Klára to connect to religion and the reading started she when was Jewishness with identification of point first The 56 137 As Judaism is inconceivable is AsJudaism CEU eTD Collection 138 rules. these notobserve she does therefore wait. Ontheotherhandkeeping shedoesnot think that wouldher and kosher any do good to wants she and world in this her for person is one there that believes she because but God she is a good Jew. She decided torefrain from premarital sex notbecause she wants toplease world the that prove to to pleaseor God to only perform these rites feel needto not any does why new convertsunderstand cannot she says She lax. keep more lot is a Klára ritual, to tormentingcomes it when members, themselves with all those restrictions andtoo on spectrumthe in congregation.the Justlikeneed you agay rabbi.” rules and she this is more all so the for areason Hadash:her beingin need “You Dor like something this do not believe in this. I including rabbi the House, inMoishe am people the of majority the RedSea,while the crossed the rabbi’s complete antidote.”in origin, I believe the Jews really were in Egypt and that there were miracles, that they really is divine Bible the believe I verbatim, Bible the take I sex. premarital from refrain “I views, religious conservative most the has she Hadash in Dor Asclaims, she weirdo.” loving Jesus toJesus.points Thoughmost Christians thinkI’m a crazy philo-Semite, and Jewsthink I’ma sense without Judaism,Klára claims thatwhile for her thisJudaism’s is the only way theyultimate make sense:identities “Christianityand their interpretationgoal, of Jewish tradition on the go. the does reasonnot make Jewish their constructing all were rediscoverers herself Klára and like Rebeka people,the why Jews were Hadash of theirand something own because Dor was congregation replaced Rabbi Darvas’s chosen, for synagogue Nagy awhileFuvaros Marom finally Hadashgradually butSirály,and Dor in they Rebeka. services importantly Together most onlinefriendsattended both andoffline, Ibid., 19. While her beliefs about God and the Torah do seem conservative to mostDor seem and Hadash God Torah to While herthe do about conservative beliefs system, belief in her coexist can Judaism and Christianity how about asked When 57 138 However, according to Klára according to However, CEU eTD Collection make up for those lost years. lost for those make up feeling,the deeply intradition especially were Jewswho around thatembedded shecould not to the core. Later she alsolearned about her mother’s story. However,for along time shehad her shocked which there, belonged she because her told they there her sent they why parents her sheasked home when at Back way.feltthis timefirst she wasthe Szarvas life but later motif in her became arecurrent being anoutsider of sense she recalls.The traumatic,quite as for Mirjam was by adjectives, positive ismostly characterized young people of generation a for which experience, Szarvas The there. her sending were they why her telling without age 12 her at sent her parents where in camp Szarvas Jewishsummer tothe connected Catholics. wereraised as parents as both Jewish, andthebooks they had athome. The question of though, was unambiguous religion mostly in the kind of culture they consumed, thefriends hermotherhad,most of them it had in Rebeka’s. Mirjam recalls that it was always there, under the surface but itmanifested late, Mirjam’s mother when she was 20, Mirjam when she was 12. intimacy is both also reinforced by factthat the of learnedthem abouttheir origin relatively narrative with her mother’s shows how much Mirjam’s own identity is connected to her. This arriving home she gave birth to my mother and put her in an orphanage.” in an her put and my mother to birth gave she home arriving after pregnant, got she from camps, home the her coming asshewas to happened something born in 1946 and my her. adopted grandparents My mom’s mother birth was very young, narrative. She beginsby stating thatherlife story starts with her mother’s story: “She was 139 M Mirjam, “Interview,” 1. IRJAM The most important and formative event in terms of Jewishness in Mirjam’s life is life in Mirjam’s Jewishness of in terms event formative and important most The Jewishness had a similar unsaid but still somehow felt presence in Mirjam’s family as Mirjamborn in was in April Budapest,not ishowshe butthis 4, 1986 beginsher 58 139 Starting her own CEU eTD Collection 140 Hadash’s gay members hasbeen an enriching andeye-opening experience for Mirjam. Dor of many with friends Becoming community. LGBT the importantly most House, It opened up her eyestoissues with before hadnoreal she contact Moishe coming to of young,liberal, and many tolerant, open-minded people, haveof her becomewhom friends. asoutsiders. watch in part memberwhere isan take whocan inequal she rituals thewomen only Tikva can Torah portion. As weekly the about is discussion the Shabbat of kabbalat part favorite her learn and a eager to girl it is also importantshebut is kashrut observe has nodesire very to not As she sheis religious, sheclaims better. for Mirjam that she belongs to ‘That, I a don’t have, butcommunity I have a Jewish identity. In Moishe House nobody asked.” As she remembers: “Years later when I returned to Tikva they were asking for papers. Isaid either. it questioned ever nobody and Jewishness her prove to have not did she where place was a It accepting. and welcoming was always who andarabbi rediscoverers, of similar religious for her. though she could not by accepted torespect and shealways madean rulesthem the by, theylivedeffort even fully identify with innights thehomes ofvarious families from the community,learning little bylittle. She felt all of them and Jewishness,theabout Judaism how that can and be incorporated into one’s life. spentFriday She environment was whichcommunity in Budapest, inwas period a determining lifeher and shelearned alot overall too Ibid., 15. In her search to recover Jewish tradition Mirjam started going to Tikva, an Orthodox Finally, Dor Hadash gave Mirjam a community where she could fit in, where she could fit a community HadashgaveMirjam Finally, acommunity Dor Dor Hadash is also alearning suits community which Mirjam’s identity and needs aswell community as less strict, something handoffered the other on House, Moishe 59 140 CEU eTD Collection sensitive to certain in injustices sensitive to world.the says Jewishness should belike eye marginal,color, although it makes undoubtedly him more in Jewishness out open hebased determinecame on and hisidentity refusedashe to the this, himself andhis peers.Itfrustrated him how people athim looked differently soon as as his between visible any difference discern or not palpable confusedashecould perplexed and Manó young the left This value. negative added an has it occasion on and people between elementary schoolin was It time. to time from identity of crises when into Manó pushing him for hefrustration first realized that Jewishness problem himselfdefiningof andhisin place worldthe have been a recurrentsource of can be the basis of differentiation activity was kept to a minimum,it was limited to going to synagogue once a year. of grandparents. Shoah Thepreservationthe which andanyreligious affected tradition of andthetrauma Jewishculture with more identification of meantfamily an inthe Jewishness 142 141 M was very sweet.” That other. each left, hug,and joined,hugging entangledinapeopleothers they and some ahalf, were group this groupof people inthehallway whowerestanding there and I’m notkidding,for anhour “That was a real communal experience; everybody was so euphoric and happy. There was Jewish status and never to accept the same thing from others either pro, or contra. Manó, “Interview,” 2. Ibid., 14. ANÓ Despite the absence of tradition in the family the question of Jewishness and the and Jewishness of question the family the in tradition of absence the Despite but are Both his Jewish, parents inBudapest. 1989 December21, Manó wasborn on She has especially fond memories about the kabbalat Shabbat on New Year’s Eve: Year’s New on Shabbat kabbalat the about memories fond especially has She 141 142 60 Nonetheless he decided never to exploit his exploit to never he decided Nonetheless CEU eTD Collection closer to God and closer toGod in norhe does thenot religious futureashe intend to andtake isnot does morning,itthe but thatpeople love.” could wassomething youryou armin wraparound that they with whatdoyoucallitwhatever and the Torah the do wasn’t “ItJudaism: forced on people, they tormenting weren’t themselves every day, doing finally imageof presentedapositive position DorHadash onJudaism and Jewishness. in this community. in this was mission Hadash: explicitexactly Dor carry the valuejudgmentof Jewishness any not did made itsensational of whatwas the shock hadbeenrealizing that inconceivable, previously What “sensational.” itwas on him,as he had impact recalls which ahuge Eve New Year’s young andliberalpeople. time first His inDorHadash wasthekabbalatShabbaton 2010 145 144 143 Jews.” surrounding himself with “middle-aged IQ-fighterswhomuch were more most liberal than was strategy other while the being apianist, his of career Music) and of Academy Liszt higher education (Ferenc his choice of whichalsodetermined piano, was playingthe one solutions, two found eventually he which to crisis identity an into him pushed eventually because down This becauseothers not. they were Jewish andlooked upon theywere vehemently identifying resisted with their of kind value valued system which people merely basic Judaism knowledge Jewishness of in anaversion hedeveloped him towards and in lacking were they time same at the that fact the and chauvinism proud Their schoolmates. Jewish his by exercised and out inside turned was it time this only earlier, as phenomenon same hethe experienced Here Budapest. of Jewish of schools the one School, Scheiber High Ibid. Ibid., 7. Ibid., 5. 143 That Friday That Friday night and manythe followedmore which his madeManó reevaluate What eventually lead Manó to Moishe House was the search for a community for acommunity search the Moisheof was leadto House Manó eventually What High school High school was a formative forManó period ashis enrolled parents himin Sándor 144 61 145 Although henotget any did CEU eTD Collection 146 Afterinis acommunity. asitpracticed Judaism experience sohecould Moishe House outturned beHadash’sto Dor much loved After rabbi. Dávid awhile rabbi the took to learnyoungfriends, from and who rabbinical studentdeciding Judaism a Hebrew and to himself Jewish synagoguesJudaism,his with surrounding travels, connectduring to going to was something he wanted. From that point on he was consciously looking for ways to itseeing be how can to daily incorporated life especiallyand familylife felt Dávid this that a Hasid in neighborhood Brooklyn. Hefinally had afirst-hand experience with Judaism and with Christianity itas didseem not family as and community a centered religion Judaism.as identify never really he could he asclaims anyway. However, in secret go classes tothe to Bible study was available at school. Ashis letstillparents did nothe him participate decided that system of change the after only was It upbringing. religious any have not did he home, at subject taboo a was religion that mentions he family his about talks he When Europe. Masorti through so do to one first be the to going is also he and Hadash, in Dor convert to D values. andsame new sharedthe finallyand his were who contemporaries many incame friends hislife from disappeared Jewishness to hisaversion foremost and First as well. life, Manó’s being part of the community, which he refers to as a “gem” and a “refreshing exception.” part in ritual,notrecite does prayersthe and blessings,the he saysitstill makes him feel good Ibid., 8. ÁVID What really set things in motion for Dávid was the 6 months he spent in New York in York in New he spent 6 months the was Dávid for motion in things set really What Becomingmember Hadashhasbrought significant aregular of changesintoDor Dávid August wasborn on 8,1979in one Heves. Heis of decided memberswhothe 62 146 CEU eTD Collection 148 147 anti-Semitism of by rise the strengthened further was attraction This Shoah. the about learned no ties. Jewish develop Hebegan to an Jewishnessattraction towards inhigh school he when ahealthy balancebrought into hislife. has whichfrom his he andcomputer, and refrainingusing keepingShabbat can, cell phone life. leadway of aJewish to decided he asJewish since identifies importantly,more askedand himself asJewish when referred to identity. David says hehas aJewish a newidentity, foundation of aswell as the converting, Budapest,around andmuch learninghe Dáviddecidedthat wanted convert.to monthslearning, of Hadash Dor attending visiting Shabbats, variouskabbalat synagogues Á Jewish for a long time now. relationship Judaism towards and his identity own Jewish as he already has feelingbeen whichprocess, hisbut especiallywill formally legitimize will not Jewishness change his this of point end symbolic the is months coming in the sometime Din Bet Masorti a of front growing religion. upwithout ishe Conversion, says, alonglearning. process of in Standing experience by of motivated his own childhood part isinin large which tradition, Jewish inservices Chabad. morning aroundservices weekin the Budapest, aswell several during synagogues as Shaharit attend to effort an makes he days these Shabbat, during prayed he only initially while prayer, RON Ibid., 4. Dávid, “Interview,” 7. Áron Áron born was on June in5, 1991 Cegléd. He from comes a Christianhe family, has This decision was aturningas it pointmarked beginning the of longthe of process The most important reason forThe mostimportantis convert reason Dávidhe futurehis to children can so raise 147 This entails keeping kashrut whenever and wherever and whenever kashrut keeping entails This 148 He also devotes more and more of morehis andmore Healso to devotes of days 63 CEU eTD Collection 149 my dioptres many how like natural, it’s now, But House. Moishe to came first I when me for itunusualwas so openly whole wreckabout gay, talking the about nervous Being gay thing. himself were gay: “It gay butmanywas notonly accepted includingmembers,was congregation’sthe of rabbi the so surreal for find a place like this. Back congregation. the home I was always even he when tolda them hewas a non-Jewhe still feltas an and memberaccepted of equal and Jewishness his about him asked nobody where place non-judgmental a being of charm and he time atone fall Hewasinstantly the joinedbyDorHadash’s them. during touched he Loránd University been who metnewfriends Moishewhere hadalready House to going Jewishness. opportunity and hertosynagogue, accompanied which was his real first connection to minority, the LGBT community: a to belonged also he Jews, with common in thing one had he religious, especially nor Jewish ethnically neither was he though even Jewishness: for search Áron’s in point turning survive wasthemost of palpable This persecution. centuries people inthefaceof managedto Jewish howthe him fascinated most What was the books. recommending him subject started in the interest growing his seeing librarian a after library the from books many borrowed aboutmore in aroundlearnJewish 2006.Áron Hungary to decided andculture andhistory he Áron, “Interview,” 2. Another even greater shock forÁron was that Moishe House was a place where being After graduating from school high he became aHebraic Studies major atEötvös When it outturned that anold friendhis toJudaism of converted Áron the seized majority. the from in a society which is completely different from me, or rather I am completely different youbecausehavesurvivelivemy lifeis don’tnot in anything, to buthow to danger, example thatshowed thatyou can survive beingin minority,really not survive maybe thatIam intersect, neededAnd kind an some This isI of gay. two the where 149 64 CEU eTD Collection in a more traditional Hadash. in amore traditional Dor Jews whose primary reason for coming to the community non- is not those religious how sure not will is Áron find their congregation place larger a with own its of synagogue a have will Hadash Dor day and one separate organizations two if the however, Hadash, in Dor choice legitimate a is being time the for Which, Judaism. to convert to intention no has and religious although he likesthecommunal in part singing and consider hedoesnottaking rites, himself learning. as well as friends, his and community the is reason main his says Áron environment, Hisfriendly favorite part of the homophobic was like finding a refuge, island an Áron. for Friday night service is the discussion of parshas, and 150 have.” glasses Ibid., 4. As for his reasons for coming to Dor Hadash other than the fact that it is a gay- 150 Finding a place like Moishe House in a society where the majority is majority the where society in a House Moishe like place a Finding 65 CEU eTD Collection reverse the erosion trendthe of the generationgeneration exactly reintegrate to Hadash Dor enables also it but realities of contemporary the the reflects only parents of and Jewsgrandparents. into whom marginalizedparticipationare otherwise in often and congregations, not denied other Of coursea living such all non-Jews, of and aswell as women Jews, andnon-Halachic of Halachic equal treatment traditionThe definitive. and relevant less and less becoming are that Jewishness of who definitions beyond have the potential anddoing so they can find joy in it. enthusiasmtradition interpretation offers a livableform of membersJewishness in partake can and while to Hadash’snew holidays. Dor Jewish celebrating of inits ways alternative are reflected italso breathes new life into itby reconstructing and reinterpreting itin various forms which but missing tradition the doso. DorHadashhowever,fail notonly reestablishes Budapest to responsibility theyoung rediscoverers aroundteaching manycongregations generation of of community building. actively in its members to encourages depend participate to on therefore MAZSIHISZ, makes not its it mission is grassrootsorganization that independent, Jewish community. an It inexceptional theniches Jewishreligiouslife Budapest mainstream the and failuresof reflect make Hadash that features Dor it.Most asthey call of their auniverse own, themselves, foradequate theiroptions aunique were not create needsand for to decided community these that felt still individuals young many Jews Hungarian to strategies identification new as well as options, cultural and religious new offering Communism of collapse the following C ONCLUSION Another unique feature of Dor Hadash is its commitment to egalitarianism to and going of Hadashisits uniquefeature commitment Dor Another the by taking tradition Jewish of chain in the break dramatic the to responds also It up sprung that initiatives various the despite how demonstrated have I thesis my In 66 CEU eTD Collection tradition they can to. connect can they tradition living a have already will children Those hands. their on situation different completely that time most of its current members will have childrenchoice as it is shown by the growing number of its participantsof each week. their own but they far thesecond andpath it people? Hadash chose has so obviously a successful been Dor will have a as are not traditional allowingor liberal more interpretations tradition butgainingmore also real the but questiontraditionalists is:more what the by is more important,criticism strictlyincite might adhering to rules atinterpretations the price of losing tradition thoseliberal who It willIt besee exciting extremely what to Dor Hadashin happen will to 10 years.By 67 CEU eTD Collection Kovács, Éva, and Júlia Vajda. András. Kovács, Jewry Between TraditionandSecularism: EuropeandIsrael Compared Jewish intheNew Identities Europe “Israeli Cultural http://izraelikultura.hu/en.Institute”, Lastaccessed May 14, 2011. “Marom Egyesület - Marom Organisation”, http://www.marom.hu/en/home/aboutus. Last http://www.marom.hu/en/home/aboutus. Marom - Organisation”, “Marom Egyesület ———. Gruber, Ruth Ellen. “A Virtual Jewish World.” In Gitelman, Zvi, András Kovács, and Barry Alexander Kosmin. “Conversion to Judaism through The European Masorti Bet Din”, “Chabad-Lubavitch in Hungary”, http://zsido.com/szoveg/English/42. Last accessed May 14, “Bálintház”, http://balinthaz.hu. Last accessed May 14, 2011. B IBLIOGRAPHY Budapest:GondolatKiadó, 2008. a changing worldv. 5.Leiden: Brill, 2006. accessed May 14, 2011. Jöv Communism in1989 University, 1999-2001 2003. Contemporary EuropeandBeyond http://www.europeanmasortibetdin.org/conversions.htm. Lastaccessed May 14, 2011. 2011. To Begin Again: Jewish in Life Central- andEastern EuropeSincetheFall of Ę , 2002. A másikszeme. Zsidókés antiszemiták aháborúutáni Magyarországon. . Vienna: 2009. Centropa, . Budapest:Central European University 2002. Press, Mutatkozás.Zsidó Identitás Történetek. . London: Littman Library of Jewish Civilization, 1994. . Budapest:Central European University Press, 68 Jewish StudiesattheCentral European New New Identities:Jewish Budapest:Múlt és . Jewish identities in identities Jewish . CEU eTD Collection Mars, Leonard. “Cultural Aid and Jewish Identity in Post-Communist Hungary.” ———. “Is There aReligious Revival among Hungarian Jews Today?” Webber, Jonathan. “Jews and Judaismin Religioncontemporary Europe: ethnicor group?” “Sim Shalom Progressive Jewish Congregation Budapest Hungary”, n.d. http://www.sim- Riesman, David, and Herbert J. Gans. “Moishe House”, http://www.moishehouse.org/. Last accessed May 14, 2011. Contemporary Religion Contemporary Religion Ethnic and Ethnic Racial Studies shalom.org/. Riesman . University of Pennsylvania Press, 1979. 15, no.1 (January 2000): 85. 16, no.2 (May 2001): 227-238. 20,no. 2(April 1, 1997):257-279. On themaking of Americans:essaysDavid inhonorof 69 Journal of Journal of