arts

Article Staging Proto-Zionism. Jewish Quarter of Zemun, Serbia: Historical Evidence, Structure, Meaning

Cedomilaˇ Marinkovi´c

Rimon Center for the Research and the Promotion of Jewish Heritage, 11080 Zemun, Serbia; [email protected]



Received: 18 January 2020; Accepted: 11 February 2020; Published: 25 February 2020


Abstract: Zemun is an old Central European town on the right bank of the Danube River, today one of the boroughs of Belgrade, the capital of Serbia. There has been a small Jewish community in Zemun dating back to the mid-18th century. Some of the Jews who lived in Zemun in the 19th century contributed to the emergence of Zionism. This paper presents new archival information about Zemun’s Jewish quarter including an analysis of the Zemun synagogue as well as various hermeneutic explanations of its urban and architectural development. Previous analyses of this area of Zemun have focused on external and morphological characteristics of its religious architecture but failed to explain its conceptual, historical, socio-political and religious context. This paper will cover these new elements as well as establish a basis for understanding this part of the old urban core of Zemun in relation to the significant personalities who lived there and the important ideas they developed.

Keywords: Zemun; Zemun Jewish quarter; Zemun synagogue; Rabbi Yehudah Alkalay; proto-Zionism; Theodor Herzl

1. Introduction Zemun (Srb. Zemun, Hun. Zimony, Ger. Semlin) is an old Central European town on the right bank of the Danube River, today one of the boroughs of Belgrade, the capital of Serbia. Due to its strategic location adjacent to the confluence of the Sava and Danube rivers and as it is at the crossroads between Central Europe and the Balkans, it has had a turbulent history. Many armies conquered it including the Avars, Byzantines, Bulgarians and the Crusaders. At the beginning of the 9th century, it was even a part of Charlemagne Carolingian’s Empire. In the Roman times, Zemun was known as Taurunum, but by the mid-9th century, Slavs moved in and bestowed it with the name Zemun which it has maintained until the present time. Towards the end of the Middle Ages, Zemun was controlled by the Hungarians and when Belgrade came under Turkish control in 1521, so did Zemun. It remained under the Turks for almost 200 years until 1717 and the signing of the Treaty of Belgrade in 1739, which defined the Sava and Danube as the border between the Ottoman and Habsburg Empires. In 1746, Zemun became part of the Military Frontier (Militärgrenze) of the Habsburg Empire and three years later, the Military Commune (Militär Communität). Zemun remained part of the Habsburg (later Austro-Hungarian) Empire until its dissolution in 1918. Economically, whenever the Sava and Danube formed its border, Zemun progressed as a border town and trading center. At the end of the 18th century, Zemun was equidistance from Vienna and Istanbul—the capitals of the two rival empires, in the vicinity of the rich and fertile Pannonian plains, as well as in the middle of the vast network of river and land traffic that connected Central Europe

Arts 2020, 9, 27; doi:10.3390/arts9010027 www.mdpi.com/journal/arts Arts 2020, 9, 27 2 of 18 Arts 2020, 9, x FOR PEER REVIEW 2 of 18

1 withwith thethe BalkansBalkans andand further further east. east.1Since Since it it was was a a border border town, town, a quarantinea quarantine station station was was established established in itin in it 1730.in 1730. In additionIn addition to sanitaryto sanitary benefits benefits i.e., i.e., in preventing in preventing the the spread spread of infectious of infectious diseases diseases like like the plaguethe plague from from Turkey, Turkey, the quarantine the quarantine was also was an also important an important trading centertrading and center an initiator and an of initiator economic of 2 developmenteconomic development for Zemun. forThanks Zemun. to2 trading,Thanks to Zemun trading, became Zemun a multiethnic became a multiethnic place where, place besides where, the Serbianbesides majority,the Serbian Aromanians, majority, Aromanians, Greeks, Czechs Greeks, and GermansCzechs and lived Germans and enjoyed lived and equality. enjoyed equality. JewsJews movedmoved toto ZemunZemun afterafter thethe AustrianAustrian retreatretreat fromfrom BelgradeBelgrade andand SerbiaSerbia inin 1739,1739, whenwhen afterafter moremore thanthan 5050 yearsyears ofof Austro-TurkishAustro-Turkish wars,wars, thethe borderborder waswas establishedestablished alongalong thethe SavaSava andand DanubeDanube rivers.rivers. Around 1742, there were fivefive to eighteight Jewish families living in Zemun ((GavriloviGavrilovi´cć 19891989,, p. 78). 78). DuringDuring thethe nextnext decade, thethe number ofof Jewish families increased. Jews were later granted permission toto settlesettle inin ZemunZemun through through Maria Maria Theresa’s Theresa’s special special decree decree of of October October 23rd 23rd 1753 1753 (Gavrilovi´c (Gavrilovi 1989ć 1989,, p. 79). p. However,79). However, that that privilege privilege was was granted granted to only to only 19 families, 19 families, with with the strictthe strict prohibition prohibition of expanding of expanding the 3 numberthe number of families. of families.That3 That prohibition prohibition proved proved to be to thebe the main main obstacle obstacle to theto the further further development development of bothof both the the Zemun Zemun Jewish Jewish community community and and the the Zemun Zemun Jewish Jewish Quarter Quarter all theall the way way until until 1867. 1867. TheThe mostmost importantimportant sources sources of of Zemun’s Zemun’s early early urbanism urbanism are are maps maps preserved preserved in thein the collection collection of the of localthe local museum museum in Zemun in Zemun and theand ones the ones housed housed at the at Vienna the Vienna War Archives War Archives (Dabiži´c (Dabiži 2014,ć p. 2014, 127). p. These 127). cartographicThese cartographic sources sources prove thatprove Zemun’s that Zemun’s urban development urban development was very rapid.was very From rapid. an abandoned From an villageabandoned sold village by Counts sold ofby Schönborn Counts of Schönborn in the 4th decadein the 4th of decade the 18th of century,the 18th tocentury, the completely to the completely formed andformed defined and defined town that town was, that according was, according to some to 19th some century 19th century accounts, accounts, “the most “the beautiful most beautiful and richest and townrichest within town thewithin Military the Military Frontier,” Frontier less than,” less 50 than years 50has years passed has passed (Dabiži´c (Dabiži 1967,ć p.1967, 8). p. 8). Basic outlinesoutlines of urban Zemun that will definedefine its future development, according to Klotz’s city planplan (Figure(Figure1 )1) appeared appeared 15 15 years years after after the the Belgrade Belgrade Treaty Treaty (1739). (1739). At At that that time, time, Zemun Zemun was was formed formed as aas relatively a relatively regular regular square square at the at footthe foot of a of sand a sa hill,nd hill, present present day Gardoš,day Gardoš, parallel parallel to the to Danube the Danube flow andflow fenced and fenced off with off palisades.with palisades.

Figure 1.1. Johan Michael Klotz’s plan of the City of Zemun, 1754.1754.

11 Zemun Zemun was was the the center center of a of large a large andmultifaceted and multifaceted trade: goods trade: from goods Italy from and GermanyItaly and arrived Germany by the arrived Sava River by the and Sava from Hungary,River and France from and Hungary, England byFrance the Danube and England River; Dutch by the goods Danube came by River; land (DutchŠkalamera goods 1966 came, p. 14. by Dabiži´c land 2014(Škalamera, p. 133). 2 The word used in archive documents for Zemun’s quarantine is Kontumaz. 3 IAB,1966, ZM, p. 14. Rathausprotocoll Dabižić 2014, 22-1756. p. 133). According to archival documents at the Zemun Magistrate (where the names of Jews 2 who The settledword used there arein archive listed), all documents of them moved for Zemun’s to Zemun fromquarantine Belgrade isin Kontumaz. 1739. There were four Jews of “Turkish“ decent 3 and IAB, 15 ZM, Ashkenazi Rathausprotocoll families. See (22-1756.Celap´ 1958–59 According, p. 60). to archival documents at the Zemun Magistrate (where the names of Jews who settled there are listed), all of them moved to Zemun from Belgrade in 1739. There were four Jews of “Turkish“ decent and 15 Ashkenazi families. See (Ćelap 1958–59, p. 60).

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2. Jewish Quarter of Zemun 2. Jewish Quarter of Zemun The part of the old Zemun core we are interested in was situated along the south-west border of the townThe partand ofwas the already old Zemun urbanistically core we are defined interested around in was 1740. situated From alongthat time the south-weston, it only borderspread ofslightly the town westward. and was Generally, already urbanistically the quarter was defined outlined around by Main 1740. Street From to that the time east, on, Bežanijska it only spread Street slightlyto the north westward. and the Generally, Kontumaz the area quarter to the was south. outlined by Main Street to the east, Bežanijska Street to the northWhile and there the was Kontumaz never a areaformal to theghetto south. in Zemun, in the early stages of the town’s development, JewsWhile were ordered there was to never“be secluded a formal from ghetto Christ in Zemun,ians”, forbidden in the early “to stageslive on of Main the town’sStreet,” development, (Ćelap 1958– ´ Jews59, p. were 62), orderedrequired to to “be stay secluded “in their from mahallah”(quarter Christians”, forbidden in Turkish) “to live4 as on well Main as Street” to live (Celapfar away 1958–59 from, 4 p.churches. 62), required5 Namely, to stayin the “in first their months mahallah”(quarter of 1742, when ther in Turkish)e were onlyas wella few as Jewish to live families far away living from in 5 churches.Zemun, theNamely, Habsburg in theSlavonian first months State authority of 1742, when recommended there were that only an a fewarea Jewishbe set aside families for livingthem “a in Zemun,bit further the from Habsburg the Sava Slavonian (sic!), where State authoritythey can construct recommended their thathouses” an area (Gavrilovi be set asideć 1989, for p. them 78).6 “a bit 6 furtherAs fromearly the as Sava1830, (sic!),Carl whereBerthold's they city can plan construct shows their that houses” the district’s (Gavrilovi´c primary 1989 thoroughfare, p. 78). was calledAs Jewish early asStreet 1830, (Judengasse) Carl Berthold’s7 (Figure city plan 2). However, shows that according the district’s to Škalamera, primary thoroughfare this is not the was earliest called 7 Jewishmention Street of the (Judengasse) Jewish Street.(Figure8 Lazar2). However, Ćelap (1958–59, according p. to 60) Škalamera, referred thisto Dubrova is not theč earliestka Street mention as the 8 ´ 9 of“Jewish the Jewish sokak.” Street.9 If weCelap accept(1958–59 both ,of p. these 60) referred accounts to as Dubrovaˇcka reliable, we Street can asassume the “Jewish that towards sokak.” theIf end we acceptof the first both period of these of accountstheir settle asment reliable, in Zemun, we can assumeJews lived that on towards two streets—Jewish the end of the Street, first period later ofknown their settlementas Primorska in Zemun, and today Jews as lived Rabbi on twoYehudah streets—Jewish Alkalay Street, Street, laterand on known Long as Street, Primorska today and known today as 10 RabbiDubrova Yehudahčka Street. Alkalay10 Since Street, the trench and on built Long to Street,protect today the Kontumaz known as and Dubrovaˇcka the town palisade Street. fenceSince were the trenchclose to built these to streets, protect theand Kontumaz since we know and the that town Jews palisade owned fence 15 houses were closethat were to these situated streets, close and by since to weone know another, that probably Jews owned due 15to housesthe regulation that were of eruv situated (ritual close halakhic by toone enclosur another,e), one probably can say due that to this the 11 regulationwas the initial of eruv Jewish(ritual quarter. halakhic11 enclosure), one can say that this was the initial Jewish quarter.

Figure 2. Carl Berthold’s plan of the City of Zemun with Jewish street, 1830.

Although secluded from the rest of the town, the Jewish quarter had no gates and did not have the appearance or other characteristics of a ghetto. It closely resembled the “Civutskaˇ mahallah” (Jewish 4 IAB, ZM, RathsProtocol, F. II, XXIV, 1771. quarter in Turkish) across the river in Ottoman controlled Belgrade. Both the Jewish quarter of Zemun 5 All of the Zemun churches are rather far away from the Jewish quarter. The closest are the Franciscan monastery and the Kontumaz chapels that were, due to their “secluded” function, fenced off and thus “invisible” in the town structure. 4 6 IAB, Zemun ZM, is RathsProtocol, situated on the F. II, right XXIV, bank 1771. of the Danube. 5 7 All of the Zemun churches are rather far away from the Jewish quarter. The closest are the Franciscan monastery and the Kontumaz Bertold’s chapelsplan is thatthe were,first plan due toto their contain “secluded” street function,names officially fenced off adoptedand thus in “invisible” 1816–1818. in the See town (Dabiži structure.ć 1967, p. 6 Zemun16). is situated on the right bank of the Danube. 78 Bertold’s Škalamera plan (1966, is the firstp. 14) plan says, to contain without street quoting names officially the exact adopted source, in 1816–1818. that already See ( Dabiži´c18th century 1967, p. documents 16). of 8 Škalamera(1966, p. 14) says, without quoting the exact source, that already 18th century documents of Zemun Magistrate Zemun Magistrate mention Jewish Street. mention Jewish Street. 99 Sokak is is Turkish Turkish for for small small street, stre equivalentet, equivalent to German to GermanGasse. Gasse. 1010 More on on the the chronology chronology of Zemun’s of Zemun’s street street names names in (Škalamera in (Škalamera 1966, pp. 1966, 14–17). pp. 14–17). 11 11 Based on on archival archival documentation documentation found found at theZemun at the Magistrate,Zemun Magistrate, we know that we 15 know Jews livedthat in15 theirJews own lived houses in their in Zemun own in 1756. However, we cannot determine their exact location, although we know that the majority of them lived in houses numberedhouses in from Zemun 137 doin 162.1756. See However, (Gavrilovi´c we 1989 cannot, pp. 93–96). determine their exact location, although we know that the majority of them lived in houses numbered from 137 do 162. See (Gavrilović 1989, pp. 93–96).

Arts 2020, 9, 27 4 of 18 and the mahallah of Dor´col-Yali in Belgrade were situated on land that was prone to flooding, close to the main business centers and both had a DubrovaˇckaStreet nearby. The location of Zemun’s Jewish quarter presented certain challenges. There were health issues because the land was low lying and moss covered it, causing residual water to seep into the houses, exposing the inhabitants to the risk of malaria. It was also close to the quarantine, exposing them to the constant threat of the plague. The location also presented certain benefits: Jewish traders—mainly wholesalers—were able to participate in business transactions related to the Kontumaz which, during its 112-year long existence, was the main engine of Zemun’s economy and the center of trade on the border of the two empires.12 Living conditions in the quarter did not improve much with the closure of the Kontumaz in 1842 since the abandoned warehouses were repurposed for drying raw hide which was accompanied by an unbearable stench (Dabiži´c 2013, p. 148).13 According to the research of Sitte(1967, p. 2), symbolic-hierarchical structuring of the town marked all of the historic periods until the 20th century; later on, modernistic and functionalistic concepts were implemented through zoning principles. According to that principle, the town became urbanistically structured around central objects that had symbolic meaning. In Zemun, this certainly referred to the Great Square with its Catholic Church of the Ascension of the Blessed Virgin which was the town’s focal point since during Zemun’s formation as a modern settlement at the beginning of the 18th century, Catholicism was the official state religion of the Habsburg Empire.14 In such a hierarchical order, church edifices have the greatest symbolic weight, as well as spatial-material significance. In general, each of Zemun’s ethnic quarters was formed around main religious buildings, although the hierarchy was also established according to the wealth and influence of certain citizens.15

3. Zemun Synagogue, 18th Century The central part of the Zemun Jewish quarter is occupied by the synagogue (Figure3). It is the oldest synagogue still standing in Serbia and until today, has not been examined in depth.16 It is common practice to call it the Ashkenazi synagogue, although it was Ashkenazi only between 1871 and 1947, i.e., while a Sephardi synagogue also existed.17 According to Škalamera(1966, p. 79), it was built on the site of an older building from the 18th century.18 Authors that wrote after Škalamera about Jewish religious buildings in Zemun mostly mention 1755 as the year when the “first” synagogue

12 “Everything that came from Turkey had to pass through the Kontumaz: people, animals, goods, even letters. According to descriptions and documents, large loads of various goods could be found in Kontumaz warehouses. A contemporary witness compared Zemun’s Kontumaz to an Eastern bazaar or bezistan because of the numerous storerooms, mixture of languages and various items: wool, cotton, oriental red-dyed yarns, raw silk, fabrics, Persian rugs, Indian shawls and other dyed goods, Macedonian honey and wax, oils coming from Provence and other places, Arabian coffee, rice, Tokay and Cypriot wines, citrus fruits, spices, various oils and perfumes, incense, turtle shells, gold and silver ingots and pearls from Istanbul” (Dabiži´c 1987, p. 77). 13 Due to the unpleasant smell, raw hide processing was forbidden within the town and on the river bank. 14 It is necessary to mention that the same hierarchical system was true in Zemun during the previous Turkish period: instead of the Catholic Church and school, there was a mosque and a school on the central square. 15 Towards the end of the 18th century, most of the Serbian houses in Zemun (including the most prominent among them, the Karamata family house) were grouped around the Orthodox St. Nicolas Church. The Aromanian quarter developed around the Greek Church of St. Mary, near the homes of Naum Iˇcko(Bežanijska Street 18), Afrodita Bialo (Main Street 45) and Gina Vulko (Main Street 18). This distribution one should take into account only conditionally since due to religious tolerance, Christian communities of the central Zemun were rather intertwined. The German colony of Franzstal was separate since its inception and maintained its own language and national and confessional uniqueness until World War II. 16 Rudolf Klein(2017, p. 657) only mentions the Zemun synagogue in the catalogue of his book on synagogues in Hungary. The Ashkenazi synagogue in Zemun can be found in the Bezalel Narkis Index of Jewish Art, under n. 20517. http://cja.huji.ac.il/browser.php?mode=set&id=20517 (accessed on 17 October 2019). However, the technical drawings presented there are from 2001 and show the modern apperance of the synagogue building, not the original one. 17 Until the Sephardi synagogue was built in Zemun in 1871, this synagoge was the only synagogue in Zemun. Regretfully, it returned to this status again in 1947 when the Sephardi synagogue was demolished. 18 For this statement, Škalamera does not offer any documentation. Arts 2020, 9, 27 5 of 18 was “built“ (A´cimovi´c 2010, p. 48; Borovnjak 2013, p. 84; Borovnjak 2017, p. 129), without quoting 19 Artstheir 2020 sources, 9, x FOR for PEER this REVIEW statement. 5 of 18

Figure 3. ZemunZemun synagogue synagogue today. today.

ItMore is common frequent practice references to call to theit the synagogue, Ashkenazi synagogue or the Temple, although, can be it found was Ashkenazi in the historical only between records 1871of the and Magistrate 1947, i.e., archives while a ofSeph theardi second synagogue half of thealso 18th existed. century.17 According Thus, for to example, Željko Škalamera “Johanes Georg(1966, p.Schalk 79), it paid was 4built forints on onthe 17.site 2.of 1774an older as a building fine for twicefrom disturbingthe 18th century. Jews in18 Authorstheir synagogue.” that wrote20 afterThe well-knownŠkalamera about Zemun Jewish chronicler, religious Dr. buildings Petar Markovi´c( in ZemunMarkovi mostly 2004mention, p. 133),1755 writesas the inyear his whenHistory the of “first”Zemun synagoguethat the “Jewish was “built“ Temple (A inćimovi Zemun”ć 2010, is mentionedp. 48; Borovnjak as early 2013, as 1776.p. 84; Also,Borovnjak the Jewish 2017, p. traders 129), withoutJakob Rafael quoting Salamon their sources and Enoh for this Faischl statement. reported19 that “during the night of 14. 5. 1791 somebody brokeMore into frequent the Temple references and stole to the ritual synagogue, and precious or the items, Temple and, can are be asking found thatin the an historical investigation records be ofundertaken.” the Magistrate21 Since archives the Zemun of the second Magistrate half of only the passed 18th century. a protocol Thus, for for the example, building “Johanes construction Georg in 1871,Schalk it paid is impossible 4 forints on to 17. confirm 2. 1774 the as veracitya fine for of twice the assertiondisturbing that Jews the in first their synagogue synagogue.” was20 erectedThe well- in 1755known as Zemun stated previously. chronicler, Dr. Petar Marković (Марковић 2004, p. 133), writes in his History of Zemun that theOn W“Jewisherthenpreis-Wolgenmuht’s Temple in Zemun” cityis mentioned plan, compiled as early in 1780 as 1776. and consideredAlso, the Jewish by many traders researchers Jakob Rafaelas an “absolutelySalamon and valuable Enoh Faischl topographic reported source” that “during (Dabiži´c the 2013 night, p. of 128)—which14. 5. 1791 somebody was created broke at into the thetime Temple when theand synagogue-Templestole ritual and precious had alreadyitems, and been are mentioned asking that in an historical investigation documents be undertaken.” and travel21 Sincerecords—on the Zemun Jewish, Magistrate Dubrovaˇckaor only Prekapassed streets, a protocol no larger for or the free building standing buildingconstruction is visible in 1871, (Figure it 4is). Atimpossible the same to time, confirm all the the prominent veracity of cult the edifices assertio ofn Zemun,that the twofirst Serbian synagogue Orthodox was erected and one in Catholic1755 as statedChurch, previously. as well as the Franciscan monastery, are visible on the plan. It seems that we can conclude withOn certainty Wеrthenpreis-Wolgenmuht’s that a synagogue as a free standingcity plan, building compileddid not in exist1780 in and that period.considered22 by many researchers as an “absolutely valuable topographic source” (Dabižić 2013, p. 128)—which was created at the time when the synagogue-Temple had already been mentioned in historical documents and19 Recently travel Đrecords—on. Borovnjak addressed Jewish, this Dubrova issue twicečka but withor Preka scarce results.streets, In no the firstlarger publication or free (2013, standing p. 84) speakingbuilding about is visiblethe Askhenazi (Figure 4). synagogue At the shesame refers time, to a all photo the that prominent represents thecult Sephardi edifices synagogue. of Zemun, In the two second Serbian publication Orthodox (2017, p. 129, f. 3), she mixes two synagogues again. Describing Ashkenazi synagogue she refers to the photo of the Sephardi andsynagogue one Catholic from Ljiljana Church, A´cimovi´c’sbook. as well as the Franciscan monastery, are visible on the plan. It seems that 20 IAB, ZM, 10, K. 20, 17. 2.1774. 21 IAB, ZM, K. 1465, 1791. f.XXXVI, n. 59. 22 Zemun Magistrate archival documents relate serious tensions between the Jewish community and the Magistrate relating to even the most basic rights including the right to live and work in Zemun. Thus, it seems unlikely and hardly possible technicalthat the synagogue drawings was presentedbuilt in that there period. are from It is more2001 probableand show that the one modern of the existingapperance buildings of the wassynagogueadapted to building, serve as a synagogue. not the original one. 17 Until the Sephardi synagogue was built in Zemun in 1871, this synagoge was the only synagogue in Zemun. Regretfully, it returned to this status again in 1947 when the Sephardi synagogue was demolished. 18 For this statement, Škalamera does not offer any documentation. 19 Recently Đ. Borovnjak addressed this issue twice but with scarce results. In the first publication (2013, p. 84) speaking about the Askhenazi synagogue she refers to a photo that represents the Sephardi synagogue. In the second publication (2017, p. 129, f. 3), she mixes two synagogues again. Describing Ashkenazi synagogue she refers to the photo of the Sephardi synagogue from Ljiljana Aćimović’s book. 20 IAB, ZM, 10, K. 20, 17. 2.1774. 21 IAB, ZM, K. 1465, 1791. f.XXXVI, n. 59.

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Artswe 2020can, 9conclude, 27 with certainty that a synagogue as a free standing building did not exist in6 ofthat 18 period.22

Figure 4. WWеerthenpreis-Wolgenmuht’srthenpreis-Wolgenmuht’s plan of the City of Zemun with the Jewish quarter, 1780.1780.

The fact that Toleranzpatent waswas issuedissued in 17811781 confirmsconfirms thisthis opinion.opinion.23 According to that act, religions tolerated in the Austrian Empire were allowedallowed to have meetings of “not more than hundred people in a private home, whose appearance does no nott differ differ much from a regular house” (Blitz (Blitz 1989,1989, p. 585).24 The same act limited the possibility of constructing a non-Catholic religious building, “only to thosethose placesplaces where where more more than than a hundred a hundred families families live andlive thatand is that more is thanmore a day’sthan a walk day’s to another”walk to (another”Blitz 1989 (Blitz, p. 585).1989, According p. 585). According to the census to the of census 1777, Zemun of 1777, had Zemun 3918 had inhabitants, 3918 inhabitants, out of which out 47of werewhich Jews 47 were (Markovi Jews (Марковић2004, p. 92, 2004, f. 17). p. Since 92, f. we17). know Since thatwe know Jews were that Jews forbidden were toforbidden settle within to settle the Militarywithin the Frontier Military zone Frontier and that zone the and total that number the total of Jewish number families of Jewish who families were allowed who were to permanently allowed to settlepermanently in Zemun settle until in 1862 Zemun never until surpassed 1862 never 33, itsurpas is notsed credible 33, it thatis not a synagoguecredible that could a synagogue have been could built ashave a separate been built, free standingas a separatebuilding., free 25standingMoreover, building. Christian25 Moreover, intolerance Christian towards intolerance the Jews in towards Zemun wasthe veryJews pronouncedin Zemun was throughout very pronou thatnced period. throughout26 that period.26

Zemun Synagogue, 19th Century 22 Zemun Magistrate archival documents relate serious tensions between the Jewish community and the MagistrateWhen the relating First Serbian to even Uprisingthe most basic broke rights out inincl 1804,uding a largethe right number to live of and Jews, work mostly in Zemun. of Sephardic Thus, it origin,seems left unlikely Belgrade and hardly and came possible to Zemun.that the synagogue Thus, the was number built in that of families period. It rose is more to 27.probable The that central one governmentof the existing in Vienna buildings was was concerned adapted to byserve these as a developmentssynagogue. and therefore, in early 1816, Emperor 23 The Patent of Toleration or Toleranzpatent was an act issued by the Austrian Emperor Joseph II in October 1781. Among other things, it enabled non-Catholic Christian denominations (Orthodox and Protestant) 23 Thewithin Patent the of Habsburg Toleration orEmpire Toleranzpatent excercitium was religionis an act issued privatum by the Austrianthe right Emperor to hold Joseph religious II inOctober services 1781. in private Among otherhomes. things, The looks it enabled of the non-Catholic buildings Christianwhere such denominations non-Catholic (Orthodox services andwere Protestant) performed within was the precisely Habsburg specified: Empire excercitium religionis privatum the right to hold religious services in private homes. The looks of the buildings where such non-Catholicbuildings should services not were have performed bells, direct was precisely entrance specified: from the buildings street shouldand no not external have bells, religious direct entrance characteristics. from the streetAlthough and no Joseph external II religiousproduced characteristics. an Edict on AlthoughToleranceJoseph thet referred II produced to the an EdictJews on as Tolerance early asthet the referred beginning to the of Jews 1782, as earlyit did as not the contain beginning any of indication 1782, it did noton the contain apperance any indication of Jewish on the cult apperance edifices. of Therefore, Jewish cult the edifices. above-mentioned Therefore, the above-mentioned regulation was also applied to synagogues (Kaplan 2007, p. 192). 24 Suchregulation semi-clandestine was also applied houses of to worship— synagoguesKaplan (Kaplan(2007, pp.2007, 192–94) p. 192). calls them schuilkerk—used by religious minorities 24 (Christians Such semi-clandestine and Jews) were houses to be found of wo “insidership—Kaplan houses” and (2007, were commonpp. 192–94) in Europe calls them as a way schuilkerk “for governments—used by to religious permit a degreeminorities of religious (Christians tolerance”. and Jews) were to be found “inside houses” and were common in Europe as a way 25 Special act of 8.1.1773 on limited settling of Jews within Zemun community (Celap´ 1958–59, p. 64, f. 41, refers to the document“for governments IAB, ZM, to RathsProtokoll, permit a degree f.XVI, of n. religious 38, 1796, tolerance”. that is missing today). Some time later, towards the end of 1781, 25 Joseph Special II act introduced of 8.1.1773 a rule on which limited stipulated settling thatof Jews “Jews within should Zemun not spread community further in ( hisĆelap land 1958–59, i.e. the Habsburg p. 64. f. 41 Empire”. refers That was further confirmed by the Zemun community’s decision that: “not a single Jew, except for those with privileges (the to the document IAB, ZM, RathsProtokoll, f.XVI, n. 38, 1796, that is missing today). Some time later, towards archival documents call them Schützjuden) can settle in Zemun. ” IAB, ZM, RathsProtokoll, f.XXVIII, 15.12. 1781. 26 Alreadythe end of in 1781, 1755, Joseph only two II introduced years after Empressa rule which Theresa stipul grantedated that settling “Jews privileges should tonot Jews, spread the further Zemun in Magistrate his land issuedi.e. the a Habsburg decision that Empire”. “Jews are That not towas be consideredfurther confir citizensmed as by all the other Zemun Christian community’s contribuents, decision but only that: as a tolerated “not a community ´ single Jew,”(Celap except 1958–59 for those, p. 61 ,with f.9). privileges Since Zemun (the was archival at that timedocuments considerably call them multi-ethnic, Schützjuden although) can primarily settle in a Christian town, attacks on Jews did not only come from one side. According to Celap´ ’s (1958–59, p. 62) research, the basis forZemun. intolerance ” IAB, against ZM, JewsRathsPro amongtokoll, Zemun’s f.XXVIII, Germans 15.12. was mostly1781. based on religion, while Serbs and Aroumanians felt that 26 Jews Already were in threatening 1755, only them two economically years after as competition. Empress Th Towardseresa thegranted end of settling the 18th century,privileges conflicts to Jews, between the Christians Zemun andMagistrate Jews became issued more a decision frequent andthat even “Jews escalated are not in to 1792. be considered The Magistrate, citizens upon as the all directive other ofChristian the Military contribuents, Command, investigated the case and reported on 8.5.1792 that no formal dispute between the Jewish and the Serbian community in Zemunbut only was as determined.a tolerated community After that,”( theĆelap Magistrate 1958–59, ordered, p. 61, promisingf.9). Since toZemun issue strict was punishmentsat that time considerably that “all must multi- refrain from abusing Jews”. IAB, ZM, K.1502-1792, F. LXIV, 33. Arts 2020, 9, x FOR PEER REVIEW 7 of 18

Zemun Synagogue, 19th Century

Arts 2020When, 9, 27 the First Serbian Uprising broke out in 1804, a large number of Jews, mostly of Sephardic7 of 18 origin, left Belgrade and came to Zemun. Thus, the number of families rose to 27. The central government in Vienna was concerned by these developments and therefore, in early 1816, Emperor Francis II ordered ordered that that “thirty “thirty families families that that originate originate from thosefrom nineteenthose nineteen that were that granted were thegranted privilege the toprivilege settle in to Zemun settle inin 1753,Zemun will in be 1753, allowed will tobe stay allowed and to to possess stay and thirty to houses.”possess thirty Besides houses.” private Besides houses, ´ “oneprivate community houses, “one building” community was mentioned building” toowas ( Celapmentioned 1958–59 too, p.(Ćelap 67). 1958–59, p. 67). Carl Berthold’sBerthold's city map from 1830 presents ZemunZemun in detail (Figure5 5).). TheThe regularregular streetstreet rosterroster of thethe downtowndowntown nucleus clearly presents religious buildings that were grouped around the GreatGreat Square (Catholic(Catholic Church), Church), in in the the north-east north-east part part of the of town the town (Orthodox (Orthodox Church), Church), as well as thewell building as the ofbuilding the Magistrate. of the Magistrate. In the south-western In the south-western part of the part town, of the on town, Jewish on Street, Jewish one Street, building one building is marked is darkermarked than darker the others.than the It others. is a building It is a in building the shape in ofthe letter shape L, withof letter its longerL, with face its towardslonger face Preka towards Street. ThePreka wing Street. spreads The wing to the spreads depth to of the the depth plot and of the runs plot parallel and runs to Jewishparallel Street. to Jewish It is Street. unclear It is from unclear the 27 drawingfrom the drawing whether thiswhether small this building small building touches Jewishtouches Street Jewish too. StreetWe too. might27 We assume might assume that this that part this of Berthold’spart of Berthold's city map city represents map represents the “Jewish the community“Jewish community building”, building”, where the where rabbi, teacherthe rabbi, and teacher ritual slaughterand ritual lived,slaughter and alived, “school and building” a “school where, building” according where, to accordingGavrilovi´c to(1989 Gavrilovi, p. 85),ć “church(1989, p. and 85), school“church activities and school were activities undertaken”. were undertaken”. Besides the Besides house and the thehouse school, and the this school, complex this most complex probably most containedprobably contained a mikveh (ritual a mikveh bath). (ritual We bath). do not We have do muchnot have data much on the data ritual on bath,the ritual although bath, italthough is certain it thatis certain it existed. that it The existed. only evidence The only we evidence have at we our have disposal at our are disposal receipts are for receipts the five forintfor the tax five for forint “renting tax outgoingfor “renting bath outgoing waterinto bath the water fortress into the canal” fortress for the canal” years for 1852, the years 1856 1852, and 1859, 1856 whichand 1859, are which currently are 28 preservedcurrently preserved in the Jewish in the Historical Jewish Historical Museum inMuseum Belgrade. in Belgrade.28

Figure 5. Carl Berthold’s Plan of the City of Zemun, 1830. The Jewish quarter is to the left, the Greek quarter isis inin the the center center and and the the Orthodox Orthodox quarter quarter is on is theon farthe right.far righ Thet. CatholicThe Catholic Church Church with thewith Great the SquareGreat Square is underneath. is underneath.

Further proof that our conclusion is correct and that the synagogue, as a free standing building did not exist until the sixth decade of the 19th century, is the application for “constructing a synagogue”, whichethnic, was although submitted primarily in the a nameChristian of thetown, Jewish attacks community on Jews did to not the only Zemun come Magistratefrom one side. by According Jakov Isak to AlbahariLazar (ĆFogelelap’s 2007 (1958–59,, p. 18) p. in62) May research, 1833 the and basis was for denied intolerance on June against 10th ofJews the among same yearZemun’s by the Germans Habsburg was Slavonianmostly based General on religion, Command while (Gavrilovi´c Serbs and 1989Aroumanians, p. 87). felt that Jews were threatening them economically asIn competition. the second Towards half of the the 19th end century,of the 18th the century, living conditionsconflicts between of Zemun’s Christians Jews and improved Jews became somewhat more duefrequent to the revolutionary and even escalated events ofin 18481792. in The the Magistra Habsburgte, Empireupon the marking directive the of turning the Military point inCommand, relations towardinvestigated minorities: the case constitutional and reported equality on 8.5.1792 of all that citizens, no formal regardless dispute of between religious the or Jewish any other and the affi Serbianliation, wascommunity announced. in However,Zemun was in thedetermined. period that After followed that, asthe a Magistrate reaction to ordered, the revolution promising of 1848, to issue known strict as Bach’spunishments absolutism that(1851–1860), “all must refrain pre-revolutionary from abusing anti-JewishJews”. IAB, ZM, regulations K.1502-1792, were F. reintroduced,LXIV, 33. including 27 It is interesting that the disposition of this building corresponds to the present day synagogue. 28 JIM, Zemun: 8–10, reg.n.1152/53. 27 It is interesting that the disposition of this building corresponds to the present day synagogue. 28 JIM, Zemun: 8–10, reg.n.1152/53. Arts 2020, 9, 27 8 of 18 the prohibition of real estate property ownership. Only in 1860 were these restrictions abolished with the restoration of constitutional order. However, it was not until 1867 that the Austrian law granted full equality to the Jews. Nevertheless, the situation that the Jews of Zemun found themselves in was more difficult than in other parts of the Habsburg Empire. Namely, according to the order of the Habsburg Supreme Military Command of 1849, Jews from Hungary were forbidden to stay in the area of the Military Frontier since they had supported the Hungarian uprising. The Jews of Zemun sympathized with the Hungarians in the course of their revolution. A respected Jewish merchant from Zemun, Simon Herzl, was even jailed for 10 days for this political offence, but was released during the Jewish High Holidays after a request was submitted by the Jewish community (Celap´ 1958–59, p. 69). Because of such political circumstances, it is hardly probable that a synagogue was built in the course of those years—especially not in 1850 as stated by all previous researchers—knowing that such an application was denied 20 years earlier when circumstances were much quieter. There is another detail that proves that the synagogue could not have been built before 1862. According to Toleranzpatent, formally cancelled in 1848 and in practice only in 1862, religious buildings of non-Catholic faith could have been built only if they did not resemble a church, i.e., they could not have any religious characteristics. Also, the religious buildings of tolerated religions were forbidden to have round windows—oculi. The synagogue in Zemun has both: oculi—one on the apse, above the Aron HaKodesh, and another one above the entrance. Visible religious characteristic—Tablets of the Ten Commandments—are on the roof of the building. Since the edifice is a two-story building some 13 m in height, it is higher than the surrounding one-story houses and the Tablets of the Ten Commandments are visible even outside of the Jewish quarter. Those two characteristics would have defined the building as a religious edifice, which was forbidden in those delicate times, according to the still valid Patent of Tolerance. However, one decade later, the circumstances in the Habsburg Empire and in Zemun changed considerably. By August 1862, Jews were allowed to settle in Zemun without any restrictions. After more than a century of struggle between the Magistrate and the Jewish community of Zemun, the time for the construction of the Zemun synagogue had arrived.

4. Zemun Synagogue, Structure According to Rabbi Ignjat Šlang, the Zemun synagogue was built in 1862 and was consecrated the same year by Leopold Löw, the rabbi of Szeged (Šlang 1939, p. 82).29 Although the synagogue was a result of efforts of the whole community, Rabbi Šlang informs us that two of the biggest contributors were Simon and Jakob Herzl, grandfather and father of Theodor Herzl (Šlang 1939, p. 81).30 Today the synagogue is situated at no. 7 of Yehudah Alkalay Street and has not been in active use since 1962.31 It occupies a plot 21 by 32.5 m at the corner of two streets. The entrance is on Preka Street. It is withdrawn 2.5 m from Preka and 4 m from Yehudah Alkalay Street. It is surrounded by a brick-and-iron fence.32

29 It is important to note that Šlang wrote this text in 1939 based on Zemun synagogue books that were destroyed during WWII. 30 Simon Herzl gave a gift of 51 forints and 48 kreuzer, and Jakob Herzl gave 44 forints. 31 The Jewish Community of Zemun suffered greatly during the Holocaust. The records show that 574 community members were taken to Jasenovac or Stara Gradiška concentration camps in Croatia. After WWII, two aliyot left for Israel. Since just a few Jews remained in Zemun, the community decided to sell the synagogue building to local authorities in 1962 under the condition that it was to be used for cultural events. The building first became a warehouse, then a disco-club, and since 2005, a non-kosher restaurant. In accordance to the Special Law on Restitution of Jewish Property for the Victims of Holocaust with No Legal Heirs of 2016, an application was submitted for it to be returned to the community in exchange for another building. However, the Court of Appeal rejected that application in October 2019. 32 The building’s appearance is in line with the strictly applied regulation, dating from the reign of Emperor Joseph II, which decreed that non-Catholic religious buildings could not have an entrance directly on the street. Such buildings also needed to be separated from the street by a fence. Cf. (Kaplan 2007, p. 192). Arts 2020, 9, 27 9 of 18

The synagogue is a single nave building with the apse orientated south-eastwardly, i.e., in the direction of Jerusalem.33 The dimensions of the building are 17.9 m 11.4 m and the height is 12.9 m × (Figure6). A somewhat narrower entry front hall is placed on the north-west side of the building, with dimensions 9.7 m 4.3 m. On both longitudinal sides of the building, there are single rows of × three windows, both on the ground floor and on the first floor. All the openings (doors and windows) are arched and accentuated with simple profiles. The main facade is symmetrical, organized along the vertical axis and divided in three horizontal parts: the ground floor has one door and two side windows, three windows are to be found on the first floor and above them and on the top of the gable, there is a closed oculus. Above the main entrance door, there is an inscription in Hebrew block letters carved on pink stone. On the eastern side wall, on the ground floor level, there is another door and staircase leading to the women’s gallery. A similar opening is visible on the western side where today the opening is bricked-in so it is unclear whether it was another entrance to the gallery or a window.34 TheArts Tablets 2020, 9, x of FOR the PEER Ten REVIEW Commandments are located on the south east side of the roof. 10 of 18

FigureFigure 6.6. Zemun synagogue synagogue plan, plan, cross cross section section and and elevation. elevation.

33 Although the position of the apse of the synagogue is largely dictated by the street roster and in synagogues in Hungary is mostly towards the East, according to Klein(2017, p. 53), the orientation directly towards Jerusalem is a characteristic of Orthodox synagogues. 34 This opening is clearly defined and according to the overall symmetry of the building, it is more likely that it represents a door which was once the second entrance to the women’s gallery.

Figure 7. Zemun synagogue interior before WWII.

Arts 2020, 9, x FOR PEER REVIEW 10 of 18

Arts 2020, 9, 27 10 of 18

The interior of the building is a single space. Judging by the photo of the interior, the women’s gallery was made of wood (Figure7a) and shaped like the letter U. The ceiling was co ffered. The gallery was lit by a row of windows on the longitudinal sides of the building and by one on each side of the Aron HaKodesh (Figure7b). Above the Aron HaKodesh, there was one oculus that provided light to the interior and there were also two windows on the ground floor.35 Three stairs led to the bimah, which was situated in front of the Aron HaKodesh and separated from the central area by a nice balustrade. According to Klein, such a disposition of the synagogue’s floor plan—where the bimah is situated in front of the Aron HaKodesh—indicates a period of construction after 1848 and is characteristic of Neolog synagogues (Klein 2017, p. 107). One cannot state with certainty whether the Zemun synagogue was 36 Neolog or Orthodox, althoughFigure 6. Zemun some characteristics synagogue plan, indicate cross section that itand was elevation. Orthodox.

Figure 7. Zemun synagogue interior before WWII.

The synagogue is a brick building, which was subsequently plastered. Compared to the oldest visual testimony at our disposal for this building—dating back to 1863—it never underwent any external changes37 (Figure8). The interior of the building, however, was grossly altered and adapted to its new function. The ceiling was lowered, rendering longitudinal galleries and the first floor invisible from the inside. In front of the apse, an elevation—which once was the bimah—is still visible.

35 After 1962, this part of the building underwent some structural changes with the construction of the second floor that divides that space into two distinct levels. 36 Since the entrances to the women’s gallery were separated from the men’s, one can assume that the synagogue was Orthodox. Also, the synagogue did not have the small decorative towers—“minarets,” which are usually associated with “factory hall type” synagogues. According to Klein(2017, p. 304), a lack of this decorative element is characteristic of Orthodox synagogues. 37 JIM, K.17, reg. n.1155/53. The header of the document represents the synagogue as built from bricks. However, today, the synagogue is covered with plaster. Arts 2020, 9, x FOR PEER REVIEW 11 of 18

The synagogue is a brick building, which was subsequently plastered. Compared to the oldest visual testimony at our disposal for this building—dating back to 1863—it never underwent any external changes37 (Figure 8). The interior of the building, however, was grossly altered and adapted Artsto its2020 new, 9, 27 function. The ceiling was lowered, rendering longitudinal galleries and the first11 floor of 18 invisible from the inside. In front of the apse, an elevation—which once was the bimah—is still visible.

Figure 8.8. Receipt showing that Leon Abram bought the ri rightght to sit in the second row of the men’s section of the synagogue inin 1863.1863. Arts 2020, 9, x FOR PEER REVIEW 12 of 18 The shape of the synagoguesynagogue building is simple.simple. It follows the shape of secular architecture and resemblesnational: it city was houses. rarely Itused only on slightly Christian deviates sacral from edifices the look and therefore, of surrounding in a non-intrusive houses due to manner, its sizesize (Figureexpressed(Figure9 9).). the difference. This is why Jews mostly used it.41 The common style identification of the Zemun Ashkenazi synagogue is related to the modest repertoire of its outside decoration. Namely, along the roof line, there is a typical Rundbogen frieze that connects this synagogue, style-wise, with Romanticism. The Rundbogen style38 is a common decoration in synagogues of the Habsburg Empire, especially with “factory-hall type synagogues” to which this synagogue belongs according to Rudolf Klein (2017, p. 304).39 As a romantic expression of striving towards national style,40 this decorative repertoire was the most universal, i.e., the least

37 JIM, K.17, reg. n.1155/53. The header of the document represents the synagogue as built from bricks. However, today, the synagogue is covered with plaster. 38 Rundbogenstil (round-arch style) is a nineteenth-century historic revival of neo-Romanesque architecture popular in some countries of Central Europe. Cf. (Strauss and Olbrich 1968–78, p. 293). 39 “The factory-hall type synagogue emerged in Hungary in the 19th century but is rooted in architectural traditions of the Habsburg Empire. Before the Emantipation synagogues could not represent their religious purpose on their facade and therefore, they followed the forms of secular architecture.” See more: (Klein 2017, pp. 302–17). 40 About serach for the style in Hungarian synagogues built in the period of Romanticism see (Klein 2017, p. 110).

Figure 9. General view of Zemun Jewish quarter from CukovacĆ´ ukovac hill.

TheThere common were many style reasons identification why Rabbi of the Yehudah Zemun Alkalay Ashkenazi (1798–1878), synagogue the is Zemun related chacham to the modest at the repertoiretime, and his of its community outside decoration. decided to Namely, build this along type the of roof synagogue: line, there more is a typicalthan a centuryRundbogen of restrictivefrieze that policies towards Jews enacted by the Zemun Magistrate, the size and limited wealth of the Zemun Jewish community, the placement of the building at the edge of the town and, as we assume, an Orthodox denomination. Here we must stress another very important fact. Ashkenazim made up the majority of Zemun’s Jewish population from the beginning of their settlement in town. However, over the following two centuries, depending on events in neighboring Belgrade, a Sephardic presence began to be seen. However, Sephardim never comprised more than half of the community membership. Despite many authors assuming that during Rabbi Alkalay’s time two separate Jewish communities existed in Zemun (Štajner 1970, p. 58; Weisz 2013, p. 47), existing documents suggest otherwise. The very first documents from Zemun’s archive from 1753 states: although “four of the 19 families (first to settle in Zemun) were marked as Turkish and the rest as German Jews,” they made up “one community.”42 Indirect testimony that only one Jewish community existed in Zemun until 1871 is a document from the mid-19th century that is now kept in the Jewish Historic Museum in Belgrade (Figure 8). It is a receipt showing that Leon Abram bought the right to sit in the second row of the men’s section of the synagogue, dated September 1863.43 Judging by the name and family tradition, Leon Abram was of Sephardic origin. His ancestor, with the same name, moved to Zemun around 1795 and in 1800 already owned a house at number 142.44 The question can be asked: if another community existed, why would a Sephardi rent a seat in an Ashkenazi synagogue? The assumption is that only one Jewish community existed in Zemun at the time the synagogue was built. Further evidence of

41 Such a definition of style is especially prominent in the local architectural context since all of the Zemun churches—either Orthodox or Catholic—were built in Baroque style and the Magistrate (Town hall) building was built in Classicist style. 42 IAB, ZM, Raths Protocoll, f.I, n.1. pro anno 1755. 43 JIM, K.17, reg.n.1155/53. 44 According to an excerpt from the Zemun Magistrate, it seems that Leon Abram moved to Zemun around 1795 since the census data shows that he had spent the previous 20 years in Zemun (Gavrilović 1989, p. 94). Miss Barbara Panić, curator of the Jewish Historical Museum in Belgrade, is a direct decendant of Leon Abram, through her maternal relatives.

Arts 2020, 9, 27 12 of 18 connects this synagogue, style-wise, with Romanticism. The Rundbogen style38 is a common decoration in synagogues of the Habsburg Empire, especially with “factory-hall type synagogues” to which this synagogue belongs according to Klein(2017, p. 304). 39 As a romantic expression of striving towards national style,40 this decorative repertoire was the most universal, i.e., the least national: it was rarely used on Christian sacral edifices and therefore, in a non-intrusive manner, expressed the difference. This is why Jews mostly used it.41 There were many reasons why Rabbi Yehudah Alkalay (1798–1878), the Zemun chacham at the time, and his community decided to build this type of synagogue: more than a century of restrictive policies towards Jews enacted by the Zemun Magistrate, the size and limited wealth of the Zemun Jewish community, the placement of the building at the edge of the town and, as we assume, an Orthodox denomination. Here we must stress another very important fact. Ashkenazim made up the majority of Zemun’s Jewish population from the beginning of their settlement in town. However, over the following two centuries, depending on events in neighboring Belgrade, a Sephardic presence began to be seen. However, Sephardim never comprised more than half of the community membership. Despite many authors assuming that during Rabbi Alkalay’s time two separate Jewish communities existed in Zemun (Štajner 1970, p. 58; Weisz 2013, p. 47), existing documents suggest otherwise. The very first documents from Zemun’s archive from 1753 states: although “four of the 19 families (first to settle in Zemun) were marked as Turkish and the rest as German Jews,” they made up “one community.”42 Indirect testimony that only one Jewish community existed in Zemun until 1871 is a document from the mid-19th century that is now kept in the Jewish Historic Museum in Belgrade (Figure8). It is a receipt showing that Leon Abram bought the right to sit in the second row of the men’s section of the synagogue, dated September 1863.43 Judging by the name and family tradition, Leon Abram was of Sephardic origin. His ancestor, with the same name, moved to Zemun around 1795 and in 1800 already owned a house at number 142.44 The question can be asked: if another community existed, why would aArts Sephardi 2020, 9, x rent FOR aPEER seat REVIEW in an Ashkenazi synagogue? The assumption is that only one Jewish community13 of 18 existed in Zemun at the time the synagogue was built. Further evidence of this assumption can be seen bythis the assumption heading and can the be sealseenon by this the veryheading document and the where seal on it isthis written very document Israeli Religious where Communityit is written (IsraelitischeIsraeli Religious Cultusgemeinde), Community (Israelitische as opposed Cultusgemeinde), to documents from as opposed the end to of documents the 19th century from the where end theof the Ashkenazi 19th century community where was the called Ashkenazi the German-Israel community Religious was called Community the German-Israel (Deutsch Israelitische Religious 45 Cultusgemeinde,Community (Deutsch Semlin). Israelitische45 Cultusgemeinde, Semlin).

4.1. Zemun Synagogue, Inscription There isis anan inscriptioninscription aboveabove thethe entranceentrance doordoor (Figure(Figure 1010),), carvedcarved intointo pinkpink stone,stone, withwith thethe Have“Have them them make make a a sanctuary sanctuary for for me and I will dwelldwell“ ְו ָﬠשׂוּ ִלי, ִמ ְק ָדּשׁ; ְו ָשׁ ַכ ְנ ִתּי, ְבּ ָתוֹכם :Hebrew words:words among them”,them”, whichwhich isis aa quotationquotation fromfrom thethe SecondSecond BookBook ofof MosesMoses (Shemot(Shemot 25:8–9).25:8–9).

38 Rundbogenstil (round-arch style) is a nineteenth-century historic revival of neo-Romanesque architecture popular in some countries of Central Europe. Cf. (Strauss and Olbrich 1968–78, p. 293). 39 “The factory-hall type synagogue emerged in Hungary in the 19th century but is rooted in architectural traditions of the Habsburg Empire. Before the Emantipation synagogues could not represent their religious purpose on their facade and therefore, they followed the forms of secular architecture.” See more: (Klein 2017, pp. 302–17). 40 About serach for the style in Hungarian synagogues built in the period of Romanticism see (Klein 2017, p. 110). 41 Such a definition of style is especially prominent in the local architectural context since all of the Zemun churches—either Orthodox or Catholic—were built in Baroque style and the Magistrate (Town hall) building was built in Classicist style. 42 IAB, ZM, Raths Protocoll, f.I, n.1. pro anno 1755. 43 JIM, K.17, reg.n.1155/53. 44 According to an excerptFigure from 10. Inscription the Zemun Magistrate,above the itmain seems entr thatance Leon to Abramthe Zemun moved synagogue. to Zemun around 1795 since the census data shows that he had spent the previous 20 years in Zemun (Gavrilovi´c 1989, p. 94). Miss Barbara Pani´c,curator of Zemunthe Jewish Synagogue, Historical MuseumInscription, in Belgrade, Meaning is a direct decendant of Leon Abram, through her maternal relatives. 45 JIM, K. Zemun, reg.n. 1186/54. Although up until now, to the best of my knowledge, no one has systematically collected and explained the inscriptions above entrances to synagogues, there are some local parallels that can now be drawn, which are very interesting.46 Christian churches have their patron protector represented above the main entrance. Usually this patron is chosen by the church founder and quite often this choice represents his various (religious or even political) attitudes. Contrary to that, the inscription that adorn the entrance of a synagogue is usually determined by the entire Jewish community. Thus, the choice of the specific verse from the Tanakh might indicate internal intentions of the community, its attitudes, aspirations and perspectives. Since Rambam’s time until today, one can find a large number of explanations for the biblical verse that adorns the entrance to the Zemun synagogue. As said previously, that quotation refers to Shemot 25:8–9 and is related to the parashat Terumah. 47 Some of its interpretations might be interesting for our analysis. originates from the makom kodesh root and means the Holy place. In a way, every ( ִמּ ְק ָדּשׁ) Mikdash The Jerusalem - ( ֵבּ ַית־ה ִמּ ְק ָדּ שׁ) synagogue is a mikdash, although the most famous one is Beit HaMikdash Temple. According to sages, the Jerusalem Temple is the one that will descend from the sky or be Tabernacle), which is also) ִמ ְשׁ ַכּן built in Jerusalem at the end of times.48 On the other hand, mishkan

45 JIM, K. Zemun, reg.n. 1186/54. 46 Although many scholars such as Shalom Sabar, Bracha Yaniv, Ilia Rodov, Sergey Kravtsov and Bezalel Narkiss addressed Jewish inscriptions (either in Jewish or Christian Art) in their work, to the best of my knowledge no one has systematically collected and explained the inscriptions above entrances to synagogues in Central Europe. My text that deals with this topic is in preparation. The Sephardi synagogue of Zemun (1871), as well as the nearby Novi Sad synagogue (1906), had the inscription based on Isaiah 56:7. The Zagreb synagogue (1867) had an inscription from Psalms 118:6. The Belgrade Askhenazi synagogue (1926) does not have any inscription at all and for both Belgrade Sephardi synagogues, we do not have any information because they were destroyed after WWII. About other inscriptions, see: (Rodov 2015, cols. 624–31). 47 https://www.etzion.org.il/en/parashat-teruma-and-let-them-make-me-sanctuary-i-may-swell-among-them (accessed on 13 October 2017). 48 The idea that the Third Temple “will descend fully formed from heaven“ was further adopted by Rashi in his commentary to the Sukkat Treatise of the Babylonian Talmud (41a) (Shallev-Eyni 2004, p. 177). On the other side, Maimonides declared that the Third Temple “will be built by the human hands of the Messiah”

ArtsArts 20202020,,, 99,,, xxx FORFORFOR PEERPEERPEER REVIEWREVIEWREVIEW 1313 ofof 1818

thisthis assumptionassumption cancan bebe seenseen byby thethe headingheading andand thethe sealseal onon thisthis veryvery documentdocument wherewhere itit isis writtenwritten IsraeliIsraeli ReligiousReligious CommunityCommunity (Israelitische(Israelitische Cultusgemeinde),Cultusgemeinde), asas opposedopposed toto documentsdocuments fromfrom thethe endend ofof thethe 19th19th centurycentury wherewhere thethe AshkenaziAshkenazi communitycommunity waswas calledcalled thethe German-IsraelGerman-Israel ReligiousReligious 45 CommunityCommunity (Deutsch(Deutsch IsraelitischeIsraelitische Cultusgemeinde,Cultusgemeinde, Semlin).Semlin).4545

4.1.4.1. ZemunZemun Synagogue,Synagogue, InscriptionInscription ThereThere isis anan inscriptioninscription aboveabove thethe entranceentrance doordoor (Figure(Figure 10),10), carvedcarved intointo pinkpink stone,stone, withwith thethe ְו ָﬠשׂוּ ִלי, ִמ ְק ָדּשׁ; ְו ָשׁ ַכ ְנ ִתּי, ְבּ ָתוֹכם Have“Have themthem makemake aa sanctuarysanctuary forfor meme andand II willwill 13dwelldwell of 18“ְְְוו ָﬠָָﬠשׂוּשׂוּ ִִלִליי,, ִִִממ ְְְקק ָָָדּדּשׁשׁ;; ְְְוו ָָָשׁשׁ ַכַַכְְנְנ ִִִתּתּיי,, ְְְבּבּ ָתוֹכָָתוֹכםם ArtsHebrewHebrew2020, 9 words:,words: 27 amongamong them”,them”, whichwhich isis aa quotationquotation fromfrom ththee SecondSecond BookBook ofof MoMosesses (Shemot(Shemot 25:8–9).25:8–9).

FigureFigure 10.10. InscriptionInscription aboveabove thethe mainmain entrentranceance toto thethe ZemunZemun synagogue.synagogue. Figure 10. Inscription above the main entr entranceance to the Zemun synagogue.

ZemunZemun Synagogue,Synagogue, Inscription,Inscription, MeaningMeaning AlthoughAlthough up up until until now, now, tototo thethethe bestbestbest ofofof mymymy knowledge,knowknowledge,ledge, nono oneoneone hashashas systematicallysystematicallysystematically collectedcollected andand explainedexplained thethe inscriptionsinscriptions aboveabove entrancesentrances toto synago synagogues,synagogues,gues, therethere areare somesome local local parallels parallels that that can can now now 4646 bebe drawn,drawn, whichwhich areare veryveryvery interesting.interesting.interesting.46 Christian Christian churches churches have have thei theirtheirr patronpatron protectorprotector representedrepresented aboveabove the the mainmain entrance.entrance. Usually Usually thisthis patron patron is is ch chosenchosenosen by by the the church church founder founder and and quite quite oftenoften thisthis choicechoice representsrepresents hishis variousvariousvarious (religious(religious(religious ororor eveneveneven political)political)political) attitudes.attitudes.attitudes. Contrary Contrary to to that,that, thethethe inscriptioninscriptioninscription thatthat adorn adorn the the entrance entrance of of a aa synagogue synagoguesynagogue is is usually usually determined determined by by the the entire entire Jewish Jewish community. community. Thus, Thus, thethe choicechoicechoice ofofof thethethe specificspecificspecific verse verseverse from fromfrom the thethe Tanakh TanakhTanakh might mimightght indicate indicateindicate internal internalinternal intentions intentionsintentions of of theof thethe community, community,community, its itsattitudes,its attitudes,attitudes, aspirations aspirationsaspirations and andand perspectives. perspectives.perspectives. SinceSince Rambam’sRambam’sRambam’s time timetime until untiluntil today, today,today, one oneone can cancan find findfind a large aa largelarge number numbernumber of explanations ofof explanationsexplanations for the forfor biblical thethe biblicalbiblical verse versethatverse adorns thatthat adornsadorns the entrance thethe entranceentrance to the Zemuntoto thethe ZemunZemun synagogue. synagogusynagogu As saide.e. AsAs previously, saidsaid previously,previously, that quotation thatthat quotationquotation refers to refersrefers Shemot toto 47 Shemot25:8–9Shemot and 25:8–925:8–9 is related andand is tois related therelated parashat toto thethe Terumah. parashatparashat47 Terumah.SomeTerumah. of its4747 interpretations SomeSome ofof itsits interpretationsinterpretations might be interesting mightmight forbebe interestingourinteresting analysis. forfor ourour analysis.analysis. originates originates from from the the makommakom kodesh kodesh rootroot and and means means the the Holy Holy place. place. InIn aa way,way, every every (( ִִִִמּמּ ְְְְקק ָָָָדּדּשׁשׁ)) MikdashMikdash The The Jerusalem Jerusalem - - (( ֵֵבֵֵּבּ ַַַַית־הית־ה ִִִִמּמּ ְְְְקק ָָָָדּדּ שׁ שׁ)) synagoguesynagogue isis a a mikdashmikdash,, although although the the mostmost famousfamous oneone isis BeitBeit HaMikdashHaMikdash ArtsTemple.Temple. 2020, 9 According, According x FOR PEER toREVIEW to sages, sages, the the Jerusalem Jerusalem Temple Temple is is the the one one that that will will descend descend from from the the sky sky14 or orof be18be 48 Tabernacle), (Tabernacle), whichwhichwhich isis alsoalso) ִִִִממ ְְְְשׁשׁ ַכַַַּכּןן builtbuilt in in Jerusalem Jerusalem at at the the end end of of times. times.4848 On On thethe otherother hand,hand, mishkanmishkanmishkan Divine Presence—the place where—שכינה mentioned in this parashat, originates from the shekhinah mentioned in this parashat, originates from the shekhinah —Divine Presence—the place where 49 God45God is is present present and and where He will really live together with His chosen people. MikdashMikdash isis in in many many 4545 JIM, JIM, K.K. Zemun,Zemun, reg.n.reg.n. 1186/54.1186/54. waysways4646 always always a a separate, separate, holy holy area. area. MishkanMishkan,, however, however, can can exist exist only only when when believers, believers, united united in in prayer prayer 46 Although Although manymany scholarsscholars suchsuch asas ShShalomalom Sabar,Sabar, BrachaBracha Yaniv,Yaniv, IliaIlia RoRodov,dov, SergeySergey KravKravtsovtsov andand BezalelBezalel and celebration of God, invite His presence to the place where they are. Thus, according to some andNarkissNarkiss celebration addressedaddressed of God, JewishJewishinvite inscriptionsinscriptionsHis presence (either(either toinin theJewishJewish place oror ChristianChristian where they Art)Art)are. inin theirtheir Thus, work,work, according toto thethe bestbest to of someof mymy 5050 explanations,explanations,knowledgeknowledge only no onlyno oneone human human hashas systematicallysystematically activity, united collectedcollected action andand, can explainedexplained turnturn aa themikdashthe inscriptiinscripti intointoonsons aa aboveabovemishkan entrancesentrances.. toto synagoguessynagogues ininThisThis CentralCentral possible possible Europe.Europe. explanation explanation MyMy texttext thatthat brings brings dealsdeals us us withwith to to several severalthisthis topitopi inte interestingcc isis resting inin preparation.preparation. topics topics such suchTheThe Sephardias:Sephardi as: the the Temple Temple synagoguesynagogue in in Jerusalem, Jerusalem, ofof ZemunZemun activismactivism(1871),(1871), and and asas wellwell the the as asreturn return thethe nearbynearby to to the the NoviNovi Land Land SadSad ofof synagoguesynagogue Israel, Israel, which which (1906),(1906), at at hadhad the the thethe same same inscriptioninscription time, time, are are basedbased also also onon thethe IsaiahIsaiah central 56:7.56:7. ThethemesThe themes ZagrebZagreb of of synagogue (1867) had an inscription from Psalms 118:6. The Belgrade Askhenazi synagogue (1926) does not politicalpoliticalsynagoguesynagogue proto-Zionism. proto-Zionism. (1867)(1867) hadhad an an inscriptioninscription fromfrom PsalmsPsalms 118118:6.:6. TheThe BelgradeBelgrade AskhenaziAskhenazi synagoguesynagogue (1926)(1926) doesdoes notnot havehaveThere anyany is inscription inscriptionno doubt thatatat allall the andand choice forfor bothboth of this BelgradeBelgrade inscription SeSephardiphardi above synagogues,synagogues, the entrance wewe dodo to notnot the have haveZemun anyany synagogue informationinformation becausebecause theythey werewere destroyeddestroyed afterafter WWII.WWII. AboutAbout otherother inscriptions,inscriptions, see:see: (Rodov(Rodov 2015,2015, cols.cols. 624–31).624–31). is47 connected to the most important religious personality of the Zemun Jewish community—Rabbi 4747 https://www.etzion.org.il/en/parashat-teruma-and-lhttps://www.etzion.org.il/en/parashat-teruma-and-let-them-make-me-sanctuary-i-may-swell-among-themet-them-make-me-sanctuary-i-may-swell-among-them Yehudah46 Alkalay. In 1862, at the time the Zemun synagogue was being built, Rabbi Alkalay had (accessedAlthough(accessedmany onon 1313 scholars OctoberOctober such 2017).2017). as Shalom Sabar, Bracha Yaniv, Ilia Rodov, Sergey Kravtsov and Bezalel Narkiss addressed (accessed on 13 October 2017). 51 lived,48 Jewish served inscriptions and taught (either inJudaism Jewish or in Christian Zemun Art) for in almost their work, 40 toyears. the best of my knowledge no one has systematically 4848 The The ideaidea thatthat thethe ThirdThird TempleTemple “will“will descenddescend fullyfully formedformed fromfrom heaven“heaven“ waswas fufurtherrther adoptedadopted byby RashiRashi inin collectedThrough and his explained religious the inscriptionsactivities aboveand work entrances as a to writer, synagogues Alkalay in Central initiated Europe. the My idea text thatof the deals return with thisto histopichis commentarycommentary is in preparation. toto thethe The SukkatSukkat Sephardi TreatiseTreatise synagogue ofof thethe of Babylonian ZemunBabylonian (1871), TalmudTalmud as well as(41a)(41a) the nearby(Shallev-Eyni(Shallev-Eyni Novi Sad 2004,2004, synagogue p.p. 177).177). (1906), OnOn hadthethe Eretzothertheother Israel. inscription side,side, In MaimonidesMaimonides 1839, based he on published Isaiah declareddeclared 56:7. ThethatDarhethat Zagreb thethe ha’am ThirdThird synagogue, theTempleTemple Hebrew (1867) “will“will had grammar bebe an builtbuilt inscription byby book thethe humanhuman from advocating Psalms handshands 118:6. forofof thethe the The Messiah”Messiah” revival Belgrade of theAskhenazi Hebrew synagogue language (1926) as a does national not have language. any inscription52 In the at all following and for both years, Belgrade he Sephardideveloped synagogues, his ideas we based do not have any information because they were destroyed after WWII. About other inscriptions, see: (Rodov 2015, cols. 624–31). on47 anhttps: ancient//www.etzion.org.il idea of collective/en/parashat-teruma-and-let-them-make-me-sanctuary-i-may-swell-among-them teshuvah, understood as a return to the Holy Land first formulated (accessed on in 13 his bookOctober Minhat 2017). Yehudah, published in Vienna in 1843.53 48 The idea that the Third Temple “will descend fully formed from heaven“ was further adopted by Rashi in his commentary toRabbi the Sukkat Alkalay Treatise didof the not Babylonian stick only Talmud to (41a)the (theory.Shallev-Eyni In the 2004 decade, p. 177). Onprior the otherto the side, construction Maimonides declaredof the Zemunthat thesynagogue, Third Temple his “will activities—both be built by the human theoretical hands of theand Messiah” practical—reached (Code of Law, Sefer their Mishpatim, climax: 11:1) In and1852 “if in he London,succeeded he andfounded built the The Temple, Society he is certainlyfor Settling the Messiah” in Eretz (ibid., Israel p. 178). for settling in Palestine and to assist 49 Few subjects in Judaism are as central as the notion of God’s presence, “dwelling” in the Holy Temple in Jerusalem. See endangered(Cohen 2011 Jews., pp. 237–75). One of his most influential works, in which he describes the overall system for the colonization50 http://www.rabbidanny.com of Palestine, Goral/2016/ 02la/ two-minutes-of-torah-terumah-more-than.htmlAdonai was published in Vienna in 1857. (accessed He also on participated 13 October 2017). in the organization of Alliance Israelite Universelle with Montefiore and Crémieux in 1860 in Paris. For that reason, we are of the opinion that the inscription above the entrance to the synagogue reveals a lot about the Jewish community of Zemun of those times and about its leader. It explains the atmosphere the community lived in, tells us about the money that was invested in the temple, about Zemun’s Jews self-perception in multi-ethnic Zemun, but mostly about the activism that Rabbi Alkalay was involved in. We know that Alkalay invested all the money he earned into publishing his books and in the realization of his theoretical and practical ideas about the return to Eretz Israel. Towards the end of his life he was penniless, so much so that his two daughters were left without dowries (Štajner 1970, p. 65). For that reason, we can assume that the choice of verses for the Zemun synagogue inscription might be seen as a pars pro toto expression of the centrality of the idea of Mikdash (understood primarily as Beit HaMikdash in Jerusalem) and as such, as an abbreviated formula or motto of not only Alkalay’s personal beliefs, but of political proto-Zionism in general.

(Code of Law, Sefer Mishpatim, 11:1) and “if he succeeded and built the Temple, he is certainly the Messiah” (ibid., p. 178). 49 Few subjects in Judaism are as central as the notion of God’s presence, “dwelling” in the Holy Temple in Jerusalem. See (Cohen 2011, pp. 237–75). 50 http://www.rabbidanny.com/2016/02/two-minutes-of-torah-terumah-more-than.html (accessed on 13 October 2017). 51 Rabbi Yehudah Alkalay (1798–1878) was a descendant of the famous rabbinic family from Thessaloniki. Originally from Alkala, Spain, the family settled in Thessaloniki after the Expulsion. Rabbi Judah was born in Sarajevo in 1798 (5558 in the Jewish calendar). From a young age, he was educated at the Chacham Yeshiva in Jerusalem. He was a kabbalist. He spent almost half a century (1825–1874) in Zemun as a school teacher and rabbi. While in Zemun, he wrote 53 publications (Štajner 1970, pp. 55–66). 52 Darhe ha’am was printed in Belgrade's State Printing House in 1839. It is interesting to mention Weisz’s idea that in the 1830s, Theodor Herzl’s father, Jacob, was a student of Alkalay’s at the Zemun cheder and he probably used this textbook to learn Hebrew (Weisz 2013, p. 47). 53 Weisz (2013, pp. 73–74) was the first author to draw attention to the relationship between Rabbi Alkalay’s teshuvah idea of the Return to Eretz Israel and Theodor Herzl’s central idea of Heimkehr zur Judenthum (Return to Jewishness).

Arts 2020, 9, 27 14 of 18

There is no doubt that the choice of this inscription above the entrance to the Zemun synagogue is connected to the most important religious personality of the Zemun Jewish community—Rabbi Yehudah Alkalay. In 1862, at the time the Zemun synagogue was being built, Rabbi Alkalay had lived, served and taught Judaism in Zemun for almost 40 years.51 Through his religious activities and work as a writer, Alkalay initiated the idea of the return to Eretz Israel. In 1839, he published Darhe ha’am, the Hebrew grammar book advocating for the revival of the Hebrew language as a national language.52 In the following years, he developed his ideas based on an ancient idea of collective teshuvah, understood as a return to the Holy Land first formulated in his book Minhat Yehudah, published in Vienna in 1843.53 Rabbi Alkalay did not stick only to the theory. In the decade prior to the construction of the Zemun synagogue, his activities—both theoretical and practical—reached their climax: In 1852 in London, he founded The Society for Settling in Eretz Israel for settling in Palestine and to assist endangered Jews. One of his most influential works, in which he describes the overall system for the colonization of Palestine, Goral la Adonai was published in Vienna in 1857. He also participated in the organization of Alliance Israelite Universelle with Montefiore and Crémieux in 1860 in Paris. For that reason, we are of the opinion that the inscription above the entrance to the synagogue reveals a lot about the Jewish community of Zemun of those times and about its leader. It explains the atmosphere the community lived in, tells us about the money that was invested in the temple, about Zemun’s Jews self-perception in multi-ethnic Zemun, but mostly about the activism that Rabbi Alkalay was involved in. We know that Alkalay invested all the money he earned into publishing his books and in the realization of his theoretical and practical ideas about the return to Eretz Israel. Towards the end of his life he was penniless, so much so that his two daughters were left without dowries (Štajner 1970, p. 65). For that reason, we can assume that the choice of verses for the Zemun synagogue inscription might be seen as a pars pro toto expression of the centrality of the idea of Mikdash (understood primarily as Beit HaMikdash in Jerusalem) and as such, as an abbreviated formula or motto of not only Alkalay’s personal beliefs, but of political proto-Zionism in general. Alkalay’s religious fervor and political activism were contagious: they “infected” other members of Zemun’s Jewish Community, especially Simon Herzl, and through him, his grandson Theodor (Weisz 2013, pp. 47–51). Simon Herzl (1797–1879) was a respected Zemun merchant, member of the community board, descendant of a glass-cutter Naftali Herzl who moved to Zemun in the mid-18th century (Šlang 1939, pp. 85–86). Simon and his family lived in his parents’ family house at Apostelgasse 253 (Figure 11).54 He was married to Rebecca, the daughter of a Zemun chacham named Bilitz. They were probably married around 1830 (Šlang 1939, p. 84).55 Although there are no precise data, it is probable that Rabbi Alkalay officiated at the marriage ceremony as we have already shown that there was only one Jewish community and one synagogue in Zemun in those times. Therefore, Rabbi Alkalay and Simon Herzl were acquaintances for at least 40 years. Simon Herzl probably had one of the first copies

51 Rabbi Yehudah Alkalay (1798–1878) was a descendant of the famous rabbinic family from Thessaloniki. Originally from Alkala, Spain, the family settled in Thessaloniki after the Expulsion. Rabbi Judah was born in Sarajevo in 1798 (5558 in the Jewish calendar). From a young age, he was educated at the Chacham Yeshiva in Jerusalem. He was a kabbalist. He spent almost half a century (1825–1874) in Zemun as a school teacher and rabbi. While in Zemun, he wrote 53 publications (Štajner 1970, pp. 55–66). 52 Darhe ha’am was printed in Belgrade’s State Printing House in 1839. It is interesting to mention Weisz’s idea that in the 1830s, Theodor Herzl’s father, Jacob, was a student of Alkalay’s at the Zemun cheder and he probably used this textbook to learn Hebrew (Weisz 2013, p. 47). 53 Weisz(2013, pp. 73–74) was the first author to draw attention to the relationship between Rabbi Alkalay’s teshuvah idea of the Return to Eretz Israel and Theodor Herzl’s central idea of Heimkehr zur Judenthum (Return to Jewishness). 54 The Herzl family house has not existed since 1910, but the site where it was standing is known; the current address is Gunduli´cevaStreet 15, about 100 meters from the synagogue (Markuš 1992, pp. 245–48). Photo source: JIM, K. Zemun 1, reg. n. 1435. 55 Both Simon and Rebbeca Herzl are buried in Zemun’s Jewish cemetery. Arts 2020, 9, x FOR PEER REVIEW 15 of 18

Alkalay’s religious fervor and political activism were contagious: they “infected” other members of Zemun’s Jewish Community, especially Simon Herzl, and through him, his grandson Theodor (Weisz 2013, pp. 47–51). Simon Herzl (1797–1879) was a respected Zemun merchant, member of the community board, descendant of a glass-cutter Naftali Herzl who moved to Zemun in the mid-18th century (Šlang 1939, pp. 85–86). Simon and his family lived in his parents’ family house at Apostelgasse 253 (Figure 11).54 He was married to Rebecca, the daughter of a Zemun chacham named Bilitz. They were probably married around 1830 (Šlang 1939, p. 84).55Although there are no precise data, it is probable that Rabbi ArtsAlkalay2020, 9officiated, 27 at the marriage ceremony as we have already shown that there was only one Jewish15 of 18 community and one synagogue in Zemun in those times. Therefore, Rabbi Alkalay and Simon Herzl were acquaintances for at least 40 years. Simon Herzl probably had one of the first copies of Goral la of Goral la Adonai from 1857, in which Alkalay precisely laid out his plan for the “return of Jews to Adonai from 1857, in which Alkalay precisely laid out his plan for the “return of Jews to the Holy the Holy Land and the resurrection of Jerusalem’s glory” (Štajner 1970, p. 62).56 Simon’s son, Jakov, Land and the resurrection of Jerusalem’s glory” (Štajner 1970, p. 62).56 Simon’s son, Jakov, was born was born in Zemun in 1831. In the mid-19th century, Jakov moved to Budapest and started his own in Zemun in 1831. In the mid-19th century, Jakov moved to Budapest and started his own family. We family. We know that he often travelled to Zemun and that he, on more than one occasion, contributed know that he often travelled to Zemun and that he, on more than one occasion, contributed to the to the synagogue (Šlang 1939, p. 82).57 It seems that Jakov’s son, Theodor (Zeev) Herzl, Simon’s synagogue (Šlang 1939, p. 82).57 It seems that Jakov’s son, Theodor (Zeev) Herzl, Simon’s grandson, grandson, also often visited Zemun, since in 1903, he was issued citizenship of Zemun58. Based on also often visited Zemun, since in 1903, he was issued citizenship of Zemun58. Based on these historic theseand archival historic evidences, and archival the evidences,connection thebetween connection Alkalay’s between proto-Zionistic Alkalay’s proto-Zionisticideas and Herzl’s ideas Zionist and Herzl’sideas seems Zionist very ideas probable, seems which very probable, is a connection which that is a some connection authors that have some recently authors been have paying recently attention been paying attention to.59 to.59

Arts 2020, 9, x FOR PEER REVIEW 16 of 18 Figure 11. The Herzl family House in Zemun, once Apostelgasse 253, before 1910.

5.5. ConclusionsConclusions

54 TheAllAll Herzl restrictionsrestrictions family house concerning concerning has not Jewish existedJewish settlement since settlement 1910, inbut in Zemun th Zemune site were where were lifted it lifted was in standing 1862,in 1862, the is the sameknown; same year the year that current that the Zemuntheaddress Zemun synagogue is synagogue Gunduli wasćeva was completed. Street completed. 15, about 100 meters from the synagogue (Markuš 1992, pp. 245–48). Photo source:InIn FebruaryFebruary JIM, K. Zemun 1867,1867, Emperor Emperor1, reg. n. 1435. FranzFranz JosefJosef acknowledgedacknowledged fullfull equalityequality withwith otherother religionsreligions forfor thethe Jews;55Jews; Both inin Simon 1871,1871, theandthe Military RebbecaMilitary Herzl FrontierFrontier are buried waswas cancelledca inncelled Zemun’s andand Jewish oneone yearcemetery.year later,later, ZemunZemun becamebecameLiberae Liberae civitatercivitater regiae56regiae Alkalay’s—a—a freefree Goral town.town la Adonai. The is samesame a detailed year,year, step-by-step aa ZemunZemun builder builderguide about JosefJosef how MarksMarks to re-establish builtbuilt aa SephardiSephardi the Jewish synagoguesynagogue state in Israel, inin Zemun’sZemun’sby introducing Jewish Jewish quarter quarterHebrew ( (DabižiDabiži´clanguage,ć 1999 1999, gradually, pp. pp. 145–51),145–51), purchasing aa nicenice land oriental-lookingoriental-looking and returning to SephardiSephardiagricultural temple,temple, production. classifiedclassified by57by OnKleinKlein the( 2017occassion(2017,, p. p. of 643)643) consecration as as a a “Solomon “Solomon of the Se Temple” ferTemple” Torah in type type1879, synagogue. Jakobsynagogue. Herzl donated AlthoughAlthough silver itit wasrimonim was built built for afterthe after Torah, the the EmancipationEmancipationin memory of was was his announced,deceased announced, sister the the Rezl building building (Šlang was1939, was withdrawn p. wi 82).thdrawn from from the the street street and and fenced fenced off (Figureoff (Figure 12). 58 The12). IAB inscriptionThe -100- inscription K903. on According its on façade its façade to the was censuswas the the product list product of citizens of aof di ofa ffdifferentZemun,erent inspirationwhich inspiration is kept as in as comparedthe compared Belgrade to Cityto the the Archives one oneon on Herzl,” “For“For my“writer,”my househouse (living) willwill be“inbe called Paris”called was aa househouse granted ofof כי ביתי בית Todor“,(15 תפילה Street יקראć evaלכל העמיthethe(Census firstfirst ZemunZemun list without synagogue:synagogue: date for Gunduli prayerprayerZemun forfor citizenship allall nations”nations” (document (Isaiah(Isaiah 56:7).n.7859/903).56:7). ItIt isis obviousThobviousis document thatthat its itswas moremore issued universaluniversal as a proof and andof citizenship politicalpolitical messagethatmessage represents waswas directeddirectedthe original beyondbeyond citizenship thethe JewishJewish of the quarterquarter whole which, fawhich,mily. I due dueam grateful toto politicalpolitical to Michal changeschanges Brandl andand, Ph.D. Emancipation,Emancipation, at the Department waswas nono of longer longerJudaic Studies of the Faculty of Philosophy in Zagreb for sharing her explanation of the concept “zavičajnost” asas secludedsecluded fromfrom thethe restrest of of the the town. town. (citizenship) with me. 59 Until recently, the connection between Rabbi Alkalay and Theodor Herzl’s ideas was merely based on the facts that they were both connected to the Zemun Jewish community. Weisz was the first author to recognize 56 Alkalay’s Goral la Adonai is a detailed step-by-step guide about how to re-establish the Jewish state in Israel, by introducing Hebrewthe ideological language, connection gradually purchasing between landRabbi’a and returningAlkalay's to idea agricultural of teshuvah production. as a collective return to the Land of 57 OnIsrael the and occassion Theodor of consecration Herzl’s central of the Seferidea Torahof the in return 1879, Jakobto the HerzlPlace. donated See more: silver (Weiszrimonim 2013,for the pp. Torah, 47–51, in memory73–74). of his deceased sister Rezl (Šlang 1939, p. 82). 58 IAB -100- K903. According to the census list of citizens of Zemun, which is kept in the Belgrade City Archives (Census list without date for Gunduli´cevaStreet 15),“Todor Herzl,” “writer,” (living) “in Paris” was granted Zemun citizenship (document n.7859/903). This document was issued as a proof of citizenship that represents the original citizenship of the whole family. I am grateful to Michal Brandl, Ph.D. at the Department of Judaic Studies of the Faculty of Philosophy in Zagreb for sharing her explanation of the concept “zaviˇcajnost”(citizenship) with me. 59 Until recently, the connection between Rabbi Alkalay and Theodor Herzl’s ideas was merely based on the facts that they were both connected to the Zemun Jewish community. Weisz was the first author to recognize the ideological connection between Rabbi’a Alkalay’s idea of teshuvah as a collective return to the Land of Israel and Theodor Herzl’s central idea of the return to the Place. See more: (Weisz 2013, pp. 47–51, 73–74).

Figure 12. Josef Marks’ Sephardi synagogue, Zemun 1871.

Building of the Sephardi synagogue was the last stage of emancipation of Jews in Zemun and also the last stage of the development of the proto-Zionistic idea. Theodor Herzl, a Zemun citizen himself, would further develop this idea 25 years later and would present it in his own work. At the same time, upon construction of the second synagogue, the Jewish quarter got its own small square and the town of Zemun got another defined religious focal point in its south-west part (Figure 13).

Figure 13. Jewish quarter of Zemun in 1909.

Arts 2020, 9, x FOR PEER REVIEW 16 of 18 Arts 2020, 9, x FOR PEER REVIEW 16 of 18

5. Conclusions All restrictions concerning Jewish settlement in Zemun were lifted in 1862, the same year that thethe ZemunZemun synagoguesynagogue waswas completed.completed. InIn FebruaryFebruary 1867,1867, EmperorEmperor FranzFranz JosefJosef acknowledgacknowledged full equality with other religions for the Jews;Jews; inin 1871,1871, thethe MilitaryMilitary FrontierFrontier waswas cacancelled and one year later, Zemun became Liberae civitater regiaeregiae—a free town.. TheThe samesame year,year, aa ZemunZemun builderbuilder JosefJosef Marks built a Sephardi synagogue in Zemun’s Jewish quarter (Dabižić 1999,1999, pp.pp. 145–51),145–51), aa nicenice oriental-lookingoriental-looking SephardiSephardi temple,temple, classifiedclassified by Klein (2017, p. 643) as a “Solomon Temple” typetype synagogue.synagogue. AlthoughAlthough itit waswas builtbuilt afterafter thethe Emancipation was announced, the building was withdrawnthdrawn fromfrom thethe streetstreet andand fencedfenced offoff (Figure(Figure 12). The inscription on its façade was the product of aa differentdifferent inspirationinspiration asas comparedcompared toto thethe oneone onon For“For mymy househouse willwill bebe calledcalled aa househouse ofof“ כי ביתי בית תפילה יקרא לכללכל העמיהעמי :thethe firstfirst ZemunZemun synagogue:synagogue prayer for all nations” (Isaiah 56:7). It is obvious that its more universal and political message was Artsdirected2020, 9beyond, 27 the Jewish quarter which, due to political changes and Emancipation, was no longer16 of 18 as secluded from the rest of the town.

Figure 12. JosefJosef Marks’Marks’ SephardiSephardi synagogue, synagogue, Zemun Zemun 1871. 1871.

Building ofof thethe SephardiSephardi synagogue synagogue was was the the last last stage stagestage of emancipationofof emancipationemancipation ofJews ofof JewsJews in Zemun inin ZemunZemun and alsoandand alsothe last the stage last stage of the of development the development of the of proto-Zionistic the proto-Zionistic idea. Theodor idea. Theodor Herzl, aHerzl, Zemun a citizenZemun himself, citizen wouldhimself, further would develop further thisdevelop idea 25this years idea later 25 years and wouldlater and present would it inpresent his own it in work. his own At the work. same At time, the sameupon time, construction upon construction of the second of synagogue, the second thesynago Jewishgue, quarter the Jewish got its quarter own small got its square own andsmall the square town andof Zemun the town got of another Zemun defined got another religious defined focal religious point in itsfocal south-west point inin itsits part south-westsouth-west (Figure 13 partpart). (Figure(Figure 13).13).

Figure 13. Jewish quarter of Zemun in 1909. Figure 13. Jewish quarter of Zemun in 1909.

6. Coda We unintentionally confirmed the identification of the Zemun synagogue with the Jerusalem Beit HaMikdash, by the fact that the members of the Society of Serbian Templars, official name of which is Ordo Supremus Militaris Templi Hyerosolymitani, today hold their meetings on the first floor of the Zemun synagogue. For them now, as was the case with Rabbi Alkalay, Simon Herzl and the small 19th century Zemun Jewish community, Zemun’s synagogue represents Beit HaMikdash—The Holy Temple of Jerusalem.

Funding: This research received no external funding. Acknowledgments: The text was translated by Brane Popovi´cand proofread by Rachel Chanin and Joel Fisher. Ana Mihailovi´cprovided drawings of the ground plan and section of the synagogue (Figure6). Aleksandra Dabiži´cgave permission for publication of Figures1,2,4,5 and 13 from her text (Dabiži´c2014). Tijana Kovˇci´c helped in archival research. The Jewish Community of Zemun provided Figure7. Figures8 and 11 are from the Arts 2020, 9, 27 17 of 18

Jewish Historical Museum in Belgrade and Figure 12 is in the public domain. Figures3,9 and 10 were created by the author. Conflicts of Interest: The author declares no conflict of interest.

Abbreviations

IAB, ZM Historical Archives of Belgrade, Zemun Magistrate JIM Jewish Historical Museum Belgrade

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