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Halid Muftić - spasilac jevrejske porodice
Get PDFIn five books, "We Survived: Yugoslav Jews on the Holocaust" (three of them translated into English), the testimonies of a small number of surviving members of the Jewish community about World War II were collected. The peculiarity of the circumstances in which the entire population of the Kingdom of Yugoslavia was found is reflected in the fact that at the beginning of the war, the country was occupied by five invaders: Germany, Italy, Bulgaria, Hungary, Albania and the fascist satellite formation, the so-called. The Independent State of Croatia. These circumstances also led to different ways of surviving and rescuing Jews from these areas. The Jewish Historical Museum of the Federation of Jewish Communities of Yugoslavia / Serbia published these books with the help of donations and volunteer work of the editorial board in which seven of nine members survived the Holocaust. These books are an extraordinary collection of tragic and dramatic experiences about unique choices - the struggle for life, dignity, and freedom in partisans; about concentration camps, about refugee life under constant threat, about help and friendships. They are also a good basis for exploring the Holocaust and the history of Jews from the former Yugoslavia. Each testimony is enriched with a series of photographs and together with the text, they make unique documentation material. As the suffering of Jews on the territory of the former Yugoslavia is poorly known to the general public, these books have the task of filling that space. They thus become a memorial for all the victims whose many names are found only in memory. One of those memories is "Halid Muftić - saviour of the Jewish family" by Berta Postružnik
The role of dignity and morality in the novel “Cat and mouse” by Gunter Grass
Get PDFNa primeru romana “Mačka i miš” Gintera Grasa ovaj rad će pokušati da odgovori na pitanja kako je moguće suočiti se sa krivicom u posleratnom društvu i kako odbraniti sopstveno dostojanstvo. Analizom postupaka likova u romanu ovaj rad pokazuje duboki uticaj rata na ličnu etiku i moralne dileme sa kojima se pojedinci moraju suočiti prilikom pokušaja da usklade postupke iz prošlosti sa svetom u kome sada žive. Prikazom Grasovog narativa ispitani su višedimenzionalni aspekati krivice i morala i njihova implikacija na odluke, postupke i konačno iskupljenje počinilaca. U radu će se analizirati načini na koje se glavni junak bori sa osećanjem krivice i teži da povrati izgubljeno dostojanstvo.Based on the novel “Cat and Mouse” by Gunter Grass, this paper will attempt to answer questions about confronting guilt in a post-war society and defending one's dignity. Through the analysis of the character's actions in the novel, this paperwork demonstrates the profound influence of war on personal ethics and moral dilemmas that individuals must face when trying to reconcile their past actions with the world they currently live in. By examining Grass's narrative, the multidimensional aspects of guilt and morality, and their implications on the perpetrators' decisions, actions, and eventual redemption, have been explored. The paper will analyze how the main protagonist struggles with guilt and strives to regain lost dignity.Zbornik je rezultat istraživanja u okviru Studija Holokausta koje se pod pokrovitelјstvom Claims Conference (Conference on Jewish Material Claims Against Germany) izvode na Univerzitetu u Kragujevcu.The collection of papers is the result of research within Holocaust Studies, which are conducted at the University of Kragujevac under the support of the Claims Conference (Conference on Jewish Material Claims Against Germany)
March 11, 1943: bulletin of the Jewish community in the Republic of Macedonia, No. 32, 2023 (5783)
No full textБилтенот на Еврејската заедница во Република Македонија се вика „11. март 1943 година“ во спомен на 7.200 македонски Евреи кои загинаа во концентрациониот логор „Треблинка“, како жртви на фашизмот, националната и верската нетрпеливост. Тоа беа наши познаници, пријатели, деца на улица, сонувачи кои не го живееја својот сон, само затоа што беа Евреи. Како преживеани од Холокаустот и членови на еврејската заедница, им должиме на нашите предци и на нашите деца да го пренесеме овој спомен и нашата традиција. Затоа преку овој Билтен се сеќаваме на суровиот и непремостлив 11 март 1943 година, ја чуваме еврејската традиција, култура и фолклор. Овој информатор зборува за настани поврзани со јудаизмот во нашите простори и пошироко, достигнувања на нашите членови, научни содржини, празници и многу други интересни еврејски теми.Glasilo jevrejske zajednice u Republici Makedoniji nosi ime „11. mart 1943.“ u znak sećanja na 7.200 Jevreja Makedonije koji stradali u koncentracionom logoru „Treblinka“, kao žrtve fašizma, nacionalne i verske netrpeljivosti. To su bili naši poznanici, prijatelji, deca na ulici, sanjari koji nisu doživeli svoj san, samo zato što su bili Jevreji. Kao preživeli Holokausta i članovi Jevrejske zajednice, dužni smo našim precima i našoj deci da prenosimo ovo sećanje i našu tradiciju. Zbog toga kroz ovaj Bilten pamtimo okrutni i neprebolni 11. mart 1943. čuvamo jevrejsku tradiciju, kulturu i folklor. Ovaj informator govori o događajima koji su vezani za jevrejstvo na našim prostorima i šire, dostignućima naših članova, naučnim sadržajima, praznicima i mnogim drugim interesantnim jevrejskim temama.The newsletter of the Jewish community in the Republic of Macedonia is called "11. March 1943" in memory of the 7,200 Macedonian Jews who perished in the "Treblinka" concentration camp, as victims of fascism, and national and religious intolerance. These were our neighbours, friends, children on the street, and dreamers who did not experience their dreams, just because they were Jews. As Holocaust survivors and members of the Jewish community, we owe it to our ancestors and our children to pass on this memory and our tradition. That is why through this Bulletin we remember the cruel and insurmountable March 11, 1943, we preserve Jewish tradition, culture and folklore. This informer talks about events related to Judaism in our region and beyond, achievements of our members, scientific content, holidays and many other interesting Jewish topics.Od br. 1 (1997) do br. 19 (2011) naziv je 11-ТИ март`43: билтен на Еврејската заедница во Република Македонија; brojevi 20 (2012) i 21 (2013) nose naziv 11 Март 1943; brojevi 22 (2014) i 23 (2015) nose naziv La Mangrana; br. 24 (2016) i 25 (2016) nose naziv 11 Март 1943; brojevi 26 (2018) do 29 (2020) nose naziv 11 Март 1943: гласило на Еврејската заедница во Република Македонија (from no. 1 (1997) to no. 19 (2011), the title is 11-TI March'43: Bulletin of the Jewish Community in the Republic of Macedonia; numbers 20 (2012) and 21 (2013) are entitled March 11, 1943; numbers 22 (2014) and 23 (2015) have title La Mangrana; no. 24 (2016) and 25 (2016) are entitled March 11, 1943; numbers 26 (2018) to 29 (2020) are entitled March 11, 1943: bulletin of the Jewish community in the Republic of Macedonia)
Stolperstein - stumbling stones - memory of the victims of the Holocaust
No full textProjekat Štolperštajn je urbana intervencija memorijalizacije sećanja na individualne jevrejske i druge žrtve nacizma. Kamenovi sa imenima postavljaju se ispred kuća u kojima su žrtve nacističkog progona poslednji put živele. Prvi kamen ugrađen u trotoar je u Berlinu 1996. Razlika između Kamena spoticanja (štolperštajna) i svih drugih spomenika Holokaustu je to što ovaj spomenik obeležava individuu, i na taj način simbolično obeležava kolektiv koji je stradao od nacizma. Time se, takođe, sprečava zaborav imena stradalih, jer kako Talmud kaže, umro je tek onaj čije je ime zaboravljeno. Važno je i da, skromnih dimenzija i izgleda, vizuelno ne menjaju arhitektonski celine mesta gde se nalaze, tako da ne izazivaju antisemitske reakcije otpora, pre toleranciju, empatiju, pijetet. Glavna tematska pitanja ovog teksta fokusirana su na simboličko, metaforičko, sadržinsko i vizuelno značenje urbane intervencije štolperštajna, njegove morfološke sličnosti i razlike u poređenju sa uličnim grafitima, njegov evropeizacijski uticaj tj. uzajamna povezanost urbanih prostora unutar i izvan EU moguće pod uticajem urbanih intervencija iz EU.The Stoplestein project is an urban intervention of memorializing individual Jewish and other victims of Nazism. Stones with names are placed in front of the houses where the victims of Nazi persecution last lived. The first stone built into the sidewalk was in Berlin in 1996. The difference between the Stolperstein and all other Holocaust monuments is that this monument marks an individual, and thus symbolically marks a collective that suffered from Nazism. This also prevents the forgetting of the names of the victims because, as the Talmud says, dies only the one whose name is forgotten. It is also important that, with modest dimensions and appearance, they do not visually change the architectural integrity of the places where they are located, so that they do not cause anti-Semitic reactions of resistance, but rather tolerance, empathy, and piety. The main thematic questions of this text are focused on the symbolic, metaphorical, substantive and visual meaning of the Stolperstein urban intervention, its morphological similarity and difference compared to street graffiti, its Europeanizing influence, i.e. mutual connection of urban spaces inside and outside the EU, possibly under the influence of urban interventions from the EU
Israel: origins and emergence of Jewish state’s name
No full textNaziv židovske države proglašene u Tel Avivu 14. svibnja 1948. do samoga je trenutka proglašenja bio nepoznat javnosti. Ime Izrael u povijesti Jišuva i sekularnog cionizma pojavljivalo se uglavnom u smislu Erec Izrael što je biblijski naziv koji se okvirno odnosi na područje Palestine. Drugdje u tekstovima vezanima za cionistički pokret, poput Herzlove raspravnice Der Judenstaat, rabila se sintagma "židovska država", a u prvome važnom nežidovskom dokumentu, Balfourovoj deklaraciji iz 1917., "nacionalni dom židovskoga naroda". Tek nakon što je David Ben-Gurion pročitao izraelsku Deklaraciju o nezavisnosti, naziv Izrael za novoosnovanu židovsku državu u Palestini postao je općepoznat. Premda nije bio očekivan, taj naziv ne samo da je odmah zaživio, nego je i među Židovima i među nežidovima shvaćen kao ime koje se podrazumijeva. U ovome je članku opisano povijesno značenje pojma Izrael, ponuđeno je objašnjenje njegove odsutnosti u cionističkom nazivlju prije trenutka proglašenja Države Izrael, te je predstavljena pretpostavka da je Ben-Gurion bio ključna osoba za nadijevanje imena novoosnovanoj židovskoj državi.The name of the Jewish State proclaimed in Tel Aviv on May 14, 1948, was unknown to the wider public until the very moment of its announcement. In the history of Yishuv and the secular Zionist movement, the name Israel appeared mostly in the context of Eretz Israel, which is a Biblical term roughly corresponding to the area otherwise known as Palestine. In other Zionist documents, such as Herzl’s Der Judenstaat, the syntagm "Jewish State" was mostly in use. In the first important non-Jewish text, the Balfour Declaration of 1917, its name is "a national home of the Jewish people". Only after David Ben-Gurion read the Declaration of Independence did the name of the newly established Jewish State in Palestine become widely known. The newly announced name was, from the start, not only generally accepted, but it has been understood as self-evident by both Jews and non-Jews. In this article, the historical meaning of Israel is clarified, an explanation for its absence in the Zionist terminology before 1948 is suggested, and a hypothesis of Ben-Gurion’s key role in naming the new Jewish state has been proposed
Stolpersteine
Get PDFPo dolasku nacionalsocijalista na vlast, Židove Međimurja i Prekmurja dostigla je već, do tada, svima znana tragična sudbina Židova. Shoa je i njih pogodila. Većina je sakupljena i odvedena u logore smrti diljem Europe, ponajviše u Koncentracijski logor Auschwitz-Birkenau. Po dolasku u logor većina Židova je odmah ubijena, a tek malobrojni su preživjelli prvu selekciju te su odvedeni i upućeni na prisilni rad. Danas se (2023.), kao i 2.9.2021. godine, postavljanjem Kamena spoticanja sjećamo njih i njihove žrtve. Kameni spoticanja bude sjećanje na osobe koje komemoriramo te ostaju kao vječni trag na progonjene žrtve nacističkog terora. Kao što svaki natpis počinje riječima „Ovdje je živjela/živio”, današnjim danom simbolično vraćamo sljedećih 28 članova židovske zajednice na njihova ognjišta. Da, nećemo stati, sve dok se svaki od njih ne„vrati” svojem domu. Žrtva židovskog naroda ne smije biti zaboravljena, kao ni njihov doprinos u razvoju društva kojeg su gradili, u kojem su živjeli i u kojem su djelovali. Kao što je svaki Židov imao ime, svaki kamen ima ime, jer svaka žrtva ima ime. Dok se sjećamo imena žrtava, ona neće biti zaboravljena. Prema Talmudu osoba je zaboravljena tek kada je zaboravljeno i njezino ime. Kamen spoticanja je podsjetnik na nevine žrtve židovskog naroda. Neka se ne zaboravi. Neka im je vječna slava. Zihronam livraha. Ovo izdanje iz 2023. godine je dopunjeno i prošireno, izdanju objavljenom 2021. godine.Jews, which had already become known to everyone, befell the Jews of Međimurje and Prekmurje. They too fell victim to the Shoah. Most of them were gathered and taken to death camps across Europe, chiefly to the Auschwitz-Birkenau Concentration Camp. Upon arrival at the camp, most of the Jews were killed immediately. The few who survived the initial selection were taken and directed to forced labour. Today (2023), like on 2 September 2021, we remember them and their sacrifice by placing Stumbling Stones. The Stumbling Stones evoke a memory of the commemorated persons, remaining as an eternal trace of the persecuted victims of the Nazi terror. Just like every inscription begins with the words “Here lived”, today we symbolically return the following 28 members of the Jewish Community to their hearths. Yes, we will not stop until each and every one of them “returns” to their home. The sacrifice of the Jewish nation - as well as their contribution to the development of the society they were building, in which they lived and worked - must not be forgotten. Just as every Jew had a name, each Stone had a name because each victim had a name. As long as we remember a victim's name, they will not be forgotten. In the Talmud, it is written that a person is forgotten only once their name is forgotten. The Stumbling Stone is a reminder of the innocent victims of the Jewish people. Let it not be forgotten. Eternal glory to them. Zihronam livraha. This 2023 edition is a supplement and expansion of the 2021 edition
Words like ashes: selected poems
Get PDFŽidovski narod često zovu „narodom knjige“. Ta je izjava istinita i izvan religijskog konteksta: Izrael je proizveo i ima jaku književnu kulturu, a ponosi se time što je dom velikana moderne književnosti: Amosa Oza, Davida Grossmana, Etgara Kereta, Shulamit Lapid, kao i novijih generacija pisaca poput Yaira Assulina, Yirmija Pinkusa, Noe Yedlin i drugih pisaca proze, kao i jake i aktivne zajednice pjesnika. Među tim je pjesnicima i Lea Goldberg (1911-1970) koja se de finitivno izdvaja kao netko tko je oblikovao tijek moderne poezije u Izraelu. Vidljivo je to i u njenom nasljeđu - njezine pjesme danas spadaju u klasike izraelske književnosti. Lea Goldberg rođena je u današnjem Konigsbergu u tadašnjoj Pruskoj, a odrastala je u Litvi. Nije imala lako djetinjstvo: od progona u Rusiju do uhićenja njezinog oca i psihološkog udara koji je taj događaj imao na njega i na ostatak obitelji, Goldberg se cijeli život suočavala s poteškoćama.The Jewish people are often called the "people of the book". This statement is also true outside the religious context: Israel has produced and has a strong literary culture, and is proud to be the home of the greats of modern literature: Amos Oz, David Grossman, Etgar Keret, Shulamit Lapid, as well as newer generations of writers such as Yair Assulin, Yirmij Pinkus, Noah Yedlin and other prose writers, as well as a strong and active community of poets. Among these poets is Lea Goldberg (1911-1970), who stands out as someone who shaped the course of modern poetry in Israel. It is also visible in her legacy - her poems are today among the classics of Israeli literature. Lea Goldberg was born in today's Konigsberg in what was then Prussia and grew up in Lithuania. She didn't have an easy childhood: from being exiled to Russia to her father's arrest and the psychological impact that event had on him and the rest of the family, Goldberg faced difficulties throughout her life.Tekst usporedo na hrvatskom i hebrejskom jeziku (parallel text in Croatian and Hebrew).Biblioteka Gea
Everything was taken from them: a report of the suffering and the process of confiscation of property of the Jews in Petrovgrad: 1941-1944. Part 2
Get PDFOva knjiga bavi se oduzimanjem jevrejske imovine - pravnim licima, u raznim oblicima i delatnostima. U njoj su procesi oduzimanja prikazani onako kako su tekli. S obzirom da Zakon o otklanjanju posledica oduzimanja imovine žrtvama Holokausta koje nemaju živih zakonskih naslednika (Službeni glasnik RS, br. 13/2016) predviđa samo naturalni povrat pokretne i nepokretne imovine, Jevrejska opština je samo u jednom slučaju vodila postupak povrata imovine pravnog lica, ali nije uspela da dokaže da je oduzeta imovina na bilo koji način bila u funkciji Jevrejske opštine Zrenjanin. Upravo u vreme kad su svi Jevreji odvedeni, počev od noći 14. aprila 1941. godine, počinje sistematski postupak oduzimanja imovine Jevrejima, te pokretne i nepokretne imovine pravnih lica u kojima su oni bili vlasnici, deoničari, rukovodioci. Postupak se vodio uredno prema svakome za koga je utvrđeno da takvu imovinu poseduje. Zahvaljujući donetom Zakonu o otklanjanju posledica oduzimanja imovine žrtvama Holokausta koje nemaju živih zakonskih naslednika (Službeni glasnik RS, br. 13/2016), pristupljeno je detaljnom istraživačkom poslu oko utvrđivanja svih okolnosti, kako bi se stekli uslovi za podnošenje zahteva za povrat imovine.This book deals with the confiscation of Jewish property - legal entities, in various forms and activities. It shows the confiscation processes as they happened. The Law of Eliminating the Consequences of Property Confiscation of Holocaust Victims Who Have No Living Legal Heirs (Official Gazette of the RS, No. 13/2016) provides only for the in-kind return of movable and immovable property. The Jewish Community only in one case led the procedure for the return of property of a legal entity, but she failed to prove that the confiscated property was in any way used by the Jewish Community of Zrenjanin. Precisely at the time when all the Jews were taken away, starting on the night of April 14, 1941, the systematic procedure of confiscation of the property of the Jews, as well as the movable and immovable property of the legal entities in which they were owners, shareholders, managers, began. The procedure was conducted properly against anyone who was found to possess such property. Thanks to the adopted Law detailed research work was undertaken to determine all the circumstances, to obtain the conditions for submitting a request for the return of property.Edicija: Dokumenti / Jevrejska opština, Zrenjanin ; 3
The portrayal of Jewish life during the occupation in the works "Diary" by Ellen Behr and "Dora Bruder" by Patrick Modiano
No full textPredmet ovog rada jeste život Jevreja prikazan u „Dnevniku“ Elenen Ber i u Modijanovom delu „Dora Bruder“. Reč je, naime, o životu Jevreja u Francuskoj za vreme okupacije. Kako bismo prikazali život ovog naroda i njihov položaj, u radu ćemo se najpre okrenuti životu Jevreja kroz istoriju i videti odakle potiče prezir prema njima koji је doveo do masovnog progona Jevreja za vreme Drugog svetskog rata. Elen Ber, autorka „Dnevnika“, ali i Dora Bruder, o kojoj je pisao Patrik Modijano, bile su Jevrejke koje su živele upravo u to vreme, tako da njihovi životi oslikavaju položaj Jevreja u Francuskoj za vreme već pomenutih ratnih godina. Dok Elen Ber piše svoj dnevnik u kome beleži kako se život Jevreja odvija pod okrilјem mera koje se nad njima sprovode, Patrik Modijano pokušava da rekonstruiše život Dore Bruder, koju takođe ove mere nisu zaobišle. U oba ova dela možemo pronaći verodostojne informacije i podatke o životu Jevreja, što je i cilј ovog dela. Zaklјučak do koga se dolazi jeste da je život Jevreja, naročito u vreme koje nas zanima, bio obeležen brojnim antisemitskim merama, nametnutim od strane vlasti. Pored toga što nisu bili prihvaćeni, smatrani su neprijatelјima, postajali izvor mržnje i gledalo se na njih kao na rasu koju treba iskoreniti. Jevrejima je oduzeta ne samo sloboda već i njihova ličnost. Postajali su brojevi i bivali deportovani u logore u kojima su se njihovi životi i završavali.Le sujet de cette œuvre est la vie des Juifs représentée dans le "Journal" d'Hélène Berr et dans l'œuvre de Patrick Modiano, "Dora Bruder". Il s'agit de la vie des Juifs en France pendant l'Occupation. Afin de montrer la vie de ce peuple et sa position, nous examinerons d'abord la vie des Juifs à travers l'histoire et verrons d'où vient le mépris envers eux, qui a conduit à la persécution massive des Juifs pendant la Seconde Guerre mondiale. Hélène Berr, l'auteur du "Journal", ainsi que Dora Bruder, sur laquelle Patrick Modiano a écrit, étaient des femmes juives qui vivaient à cette époque, leur vie reflète donc la position des Juifs en France pendant les années de guerre. Tandis qu'Hélène Berr écrit son journal dans lequel elle raconte comment se déroule la vie des Juifs sous les auspices des mesures qui leur sont appliquées, Patrick Modiano tente de reconstituer la vie de Dora Bruder, qui n'a pas non plus été épargnée par ces mesures. Dans ces deux ouvrages, nous pouvons trouver des informations et des données fiables sur la vie des Juifs, ce qui est le but de cet article. La conclusion est que la vie des Juifs, surtout à l'époque qui nous intéresse, était marquée par de nombreuses mesures antisémites imposées par les autorités. En plus de ne pas être acceptés, ils étaient considérés comme des ennemis, devenaient une source de haine et étaient perçus comme une race à exterminer. Les Juifs furent privés non seulement de leur liberté, mais aussi de leur personnalité. Ils sont devenus des numéros et ont été déportés dans des camps où leurs vies ont pris fin.The subject of this paper is the life of the Jews depicted in the “Diary” of Elenen Behr and Modiano's work “Dora Bruder”. Namely, it is about the life of Jews in France during the occupation. To show the life of these people and their position, in the paper, we will first turn to the life of Jews throughout history and see where the contempt towards them originates, which led to the mass persecution of Jews during the Second World War. Ellen Behr, the author of the “Diaries”, as well as Dora Bruder, who was written about by Patrick Modiano, were Jewish women who lived at that time, so their lives depict the position of Jews in France during the aforementioned war years. While Ellen Behr writes her diary in which she records how the life of the Jews unfolds under the auspices of the measures implemented against them, Patrick Modiano tries to reconstruct the life of Dora Bruder, who was also not bypassed by these measures. In both of these works, we can find reliable information and data about Jewish life, which is the goal of this work. The conclusion reached is that the life of Jews, especially at the time we are interested in, was marked by numerous anti-Semitic measures imposed by the authorities. In addition to not being accepted, they were considered enemies, became a source of hatred and were seen as a race to be eradicated. The Jews were deprived not only of their freedom but also of their personality. They became numbers and were deported to camps where their lives ended.Zbornik je rezultat istraživanja u okviru Studija Holokausta koje se pod pokrovitelјstvom Claims Conference (Conference on Jewish Material Claims Against Germany) izvode na Univerzitetu u Kragujevcu.The collection of papers is the result of research within Holocaust Studies, which are conducted at the University of Kragujevac under the support of the Claims Conference (Conference on Jewish Material Claims Against Germany)
Bibliography of the "Jewish Almanac"
Get PDF„Jevrejski almanah“ je časopis koji je sa prekidima u izlaženju trajao gotovo koliko i Jugoslavija: od decembra 1924. godine, kada je na kongresu Saveza rabina Kraljevine SHS, održanom u Beogradu, doneta odluka o njegovom pokretanju, do 2000, kada je odštampan njegov poslednji broj. Iako je posredi zavidan vremenski raspon, količina objavljenih brojeva bila je relativno mala: u periodu između dva svetska rata, „Almanah“ je izašao svega pet puta, dok je u socijalističkoj državi, između 1954. i 1970, imao samo osam brojeva. Njegovo četrnaesto i zaključno izdanje sabiralo je priloge koji su nastajali tokom četvrt veka, od 1971. do 1996. godine; iako se Jugoslavija do tada već raspala, osnovna zamisao časopisa - da bude ogledalo kulture Jevreja sa čitave njene teritorije - i u tom, poslednjem broju vidno je bila prisutna. U periodu između dva svetska rata, „Jevrejski almanah“ izlazio je u Vršcu, gde je bilo sedište Saveza rabina Kraljevine SHS, njegovog izdavača, i Artističkog zavoda udove J. E. Kirhnera, u kojem je štampan. Osim pretežno religioznih i filozofskih članaka na srpskom i hrvatskom, kojih je bilo najviše, u njemu su objavljivani i prilozi koji su, u celini ili delovima, bili na nemačkom ili na hebrejskom jeziku. Stoga je pored dominantne latinice - koja je ujedno bila i pismo naslovne strane - u časopisu bilo i hebrejskog alfabeta, kao i ćirilice. Nakon Drugog svetskog rata, izdavač „Almanaha“ postao je Savez jevrejskih opština Jugoslavije, dok je sedište redakcije preseljeno u Beograd. Opredeljujući se za obnovu imena nekadašnjeg, rabinskog časopisa, nova redakcija je uspostavljala kontinuitet sa predratnom jevrejskom zajednicom, koju je gotovo u potpunosti progutala Šoa. Posredi je ipak bio bitno drugačiji časopis: dok se u predratnoj etapi svog postojanja pre svega obraćao Jevrejima, kao zatvorenoj verskoj i etničkoj zajednici, donoseći religiozno i didaktnično tumačenje aktuelnih društvenih zbivanja i prošlosti, posleratni „Almanah“ je bio multidisciplinarno koncipiran, sa člancima opremljenim standarnim naučnim aparatom i bogatom književnom rubrikom, kako bi tekovine jevrejske kulture prezentovao što široj javnosti. U cilju međunarodne promocije naporedo sa svakim brojem, štampana je bila i brošura na engleskom jeziku, u kojoj su se nalazili podaci o sadržaju objavljenih priloga. Poslednji broj „Almanaha“ objavljen je u sklopu obeležavanja osam decenija postojanja Saveza jevrejskih opština Jugoslavije; kako socijalistička država više nije postojala, udruženje je okupljalo svega deset jevrejskih opština u Srbiji i Crnoj Gori, sa nešto manje od 3.500 članova. Stoga je „Almanah“ sada dobio počasnu redakciju, u kojoj su bili predstavnici jevrejskih zajednica formiranih u Hrvatskoj, Bosni i Hercegovini i Makedoniji, čime je sugerisana istrajnost veza među osamostaljenim udruženjima i njihovim čelnicima. Posredi je bila obimna publikacija na srpskom i hrvatskom jeziku, sa koricama i ilustracijama u boji; uporedni naslov, napomene o ilustracijama i sponzorima, kao i predgovor bili su prevedeni na engleski jezik.
Bibliografija „Jevrejskog almanaha“ sadrži 563 jedinice sa anotacijama. Nihov raspored je hronološki, kako bi korisnici mogli da steknu uvid u to kako se duh vremena menjao a sa njim i jevrejska zajednica u Jugoslaviji. U okviru samih godišta, raspored članaka je abecedni, prema imenu autora, odnosno prema naslovu. Imena su predočena u fonetskom obliku, onako kako se na srpskom jeziku izgovaraju, i praćena su godinama rođenja i smrti autora. Bibliografski opis je standardni, u skladu sa međunarodnim pravilima opisa sastavnih delova publikacija. U području rezervisanom za napomene, unete su i elektronske adrese iz repozitorijuma Jevrejska digitalna biblioteka na kojoj se svaki od ovih tekstova nalazi u skeniranom obliku. U „Autorskom registru“ abecednim redom navedena su imena svih saradnika „Jevrejskog almanaha“, autora i prevodilaca, u onim oblicima u kojima se ona nalaze u časopisu, odnosno u bibliografiji. U „Predmetnom registru“ su, sistemom odrednica i pododrednica, anotacije precizirane ali i razgranate, kako bi sadržine svih godišta „Jevrejskog almanaha“ bile što adekvatnije predstavljene. „Jevrejski almanah“ je časopis od nesumnjivog dokumentarnog, kulturnog i književnoistorijskog značaja, a naučnoj i kulturnoj javnosti dosad nije bio dovoljno poznat. Njegova bibliografija može da bude podsticaj za dalja proučavanja istorije Jevreja na ovim prostorima, ali i doprinos istraživanjima iz ostalih humanističkih disciplina.“Jewish Almanac” is a periodical which, with a few interruptions, lasted almost as long as Yugoslavia: from December of 1924, following the decision of the Congress of the Union of Rabbis of the Kingdom of Serbs Croats and Slovenians (SHS), held in Belgrade, until 2000, when the final issue was published. Even though the time span was extensive, the number of published issues was relatively small: in the period between two world wars, the “Almanac” was published only five times and during the socialist period, from 1954 to 1970, only eight issues were printed. “Almanac’s” 14th and final issue was a compilation of articles which were created during the quarter of a century period from 1971-1996. Although Yugoslavia had already disintegrated by then, the main idea of the journal - to be a reflection of the culture of the Jews from all the regions of former Yugoslavia - was remarkably evident in the final issue. Between the two world wars, “Jewish Almanac” was published in Vršac where both the publisher (the Union of Rabbis of the Kingdom of SHS) and the printing house (Art Institute under the auspices of J. E. Kirschner’s widow) resided. Aside from the articles which were predominantly devoted to religious and philosophical themes and written in Serbian and Croatian, some commentaries were partially or completely written in German or Hebrew. As a consequence, Hebrew and Cyrillic alphabets can be found in the journal next to the Latin alphabet used for the “Almanac’s” title page. After World War II, the Federation of Jewish Communities of Yugoslavia took over the publishing of the “Almanac”, while the head office of the editorial board was moved to Belgrade. The new editorial board determined to revive the former rabbinical journal and continued establishing connections with the pre-war Jewish community, which had almost vanished during the Shoah. The “Almanac” was significantly changed. While the pre-war journal was primarily intended for Jews as a separate religious and ethnic community and dealt with religious and didactic explanations of current and past events, the post-war “Almanac” had a multidisciplinary concept and approach. It introduced papers that followed scientific standards, featured strong literary columns and was driven to promote Jewish cultural heritage to the wider public. In order to publicize the journal internationally, the summaries of journal content were published in English in a booklet format as a supplement to each issue. The last issue of “Almanac” was published in the context of a celebration of the eightieth anniversary of the Federation of Jewish Communities of Yugoslavia. At this point, the Socialist Federative Republic of Yugoslavia no longer existed. The Federation included only ten Jewish communities from Serbia and Montenegro with less than 3500 members. Consequently, the “Almanac” added an honorary editorship of representatives from Jewish communities from Croatia, Bosnia and Herzegovina and Macedonia demonstrating the long-lasting cooperation among independent associations and their chairpersons. The result was a comprehensive publication in the Serbian and Croatian languages with illustrated covers and coloured illustrations. Parallel titles, notes about illustrations and sponsorship, as well as the foreword, were all translated into English. A bibliography of the “Jewish Almanac” consists of 563 units with annotations. The chronological arrangement of units allows users to observe the changing times as well as changes in the Jewish community in Yugoslavia. Within the annual volumes, articles are organized in alphabetical order by authorʾs name or title. Authors’ names are in phonetic form, as pronounced in Serbian and accompanied by their years of birth and death. The bibliographic description is in accordance with the international standard bibliographic description for serials and other continuing resources. Comments include email addresses of authors, as taken from the repository Jewish Digital Library which contains all articles in digital form. The names of all contributors, authors and translators of the “Almanac” are listed alphabetically in the Author Index in the form they appear throughout the journal. Subject Index consists of headings and subheadings which contain precise and detailed annotations, all with the purpose of adequately representing the content of the journal. “Jewish Almanac” is a journal of immense documentary, cultural, literary and historical importance, yet it is largely unknown to the scientific and cultural communities. This bibliography could serve as an incentive for further exploration of Jewish history in the region as well as a valuable contribution to research in broader humanistic fields.Objavljivanje ove knjige pomogla je Jevrejska kulturna i humanitarna fondacija „Sabitaj Buki Finci“ (the publication of this book was supported by the Jewish cultural and humanitarian foundation "Sabitaj Buki Finci").Link: Jevrejski almanah - Savez jevrejskih opština Jugoslavije (Jewish Almanac - Federation of Jewish Communities in Yugoslavia) [https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/137].Link: Jevrejski almanah - Savez jevrejskih opština Jugoslavije (Jewish Almanac - Federation of Jewish Communities in Yugoslavia [https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/122