Vilna My Vilna

Abraham Karpinowitz (1913–2004) was born in Vilna, Poland (present-day Vilnius, Lithuania), the city that serves as both the backdrop and the central character for his stories. He survived the Holocaust in the Soviet Union and, after two years in an internment camp on the island of Cyprus, moved to Israel, where he lived until his death. In this collection, Karpinowitz portrays, with compassion and intimacy, the dreams and struggles of the poor and disenfranchised Jews of his native city before the Holocaust. His stories provide an affectionate and vivid portrait of poor working women and men, like fishwives, cobblers, and barbers, and people who made their living outside the law, like thieves and prostitutes. This collection also includes two stories that function as intimate memoirs of Karpinowitz’s childhood growing up in his father’s Vilna Yiddish theater. Karpinowitz wrote his stories and memoirs in Yiddish, preserving the particular language of Vilna’s lower classes. In this graceful translation, Mintz deftly preserves this colorful, often idiomatic Yiddish, capturing Karpinowitz’s unique voice and rendering a long-vanished world for English-language readers.

Beautifully translated for a new generation of devotees of delicious and healthy eating: a groundbreaking, mouthwatering vegetarian cookbook originally published in Yiddish in pre–World War II Vilna and miraculously rediscovered more than half a century later. In 1938, Fania Lewando, the proprietor of a popular vegetarian restaurant in Vilna, Lithuania, published a Yiddish vegetarian cookbook unlike any that had come before. Its 400 recipes ranged from traditional Jewish dishes (kugel, blintzes, fruit compote, borscht) to vegetarian versions of Jewish holiday staples (cholent, kishke, schnitzel) to appetizers, soups, main courses, and desserts that introduced vegetables and fruits that had not traditionally been part of the repertoire of the Jewish homemaker (Chickpea Cutlets, Jerusalem Artichoke Soup; Leek Frittata; Apple Charlotte with Whole Wheat Breadcrumbs). Also included were impassioned essays by Lewando and by a physician about the benefits of vegetarianism. Accompanying the recipes were lush full-color drawings of vegetables and fruit that had originally appeared on bilingual (Yiddish and English) seed packets. Lewando's cookbook was sold throughout Europe. Lewando and her husband died during World War II, and it was assumed that all but a few family-owned and archival copies of her cookbook vanished along with most of European Jewry. But in 1995 a couple attending an antiquarian book fair in England came upon a copy of Lewando's cookbook. Recognizing its historical value, they purchased it and donated it to the YIVO Institute for Jewish Research in New York City, the premier repository for books and artifacts relating to prewar European Jewry. Enchanted by the book's contents and by its backstory, YIVO commissioned a translation of the book that will make Lewando's charming, delicious, and practical recipes available to an audience beyond the wildest dreams of the visionary woman who created them. With a foreword by Joan Nathan. Full-color illustrations throughout. Translated from the Yiddish by Eve Jochnowitz.

The Book Smugglers is the nearly unbelievable story of ghetto residents who rescued thousands of rare books and manuscripts-first from the Nazis and then from the Soviets-by hiding them on their bodies, burying them in bunkers, and smuggling them across borders. It is a tale of heroism and resistance, of friendship and romance, and of unwavering devotion-including the readiness to risk one's life-to literature and art. And it is entirely true. Based on Jewish, German, and Soviet documents, including diaries, letters, memoirs, and the author's interviews with several of the story's participants, The Book Smugglers chronicles the daring activities of a group of poets turned partisans and scholars turned smugglers in Vilna, "The Jerusalem of Lithuania." The rescuers were pitted against Johannes Pohl, a Nazi "expert" on the Jews, who had been dispatched to Vilna by the Nazi looting agency, Einsatzstab Reichsleiter Rosenberg, to organize the seizure of the city's great collections of Jewish books. Pohl and his Einsatzstab staff planned to ship the most valuable materials to Germany and incinerate the rest. The Germans used forty ghetto inmates as slave-laborers to sort, select, pack, and transport the materials, either to Germany or to nearby paper mills. This group, nicknamed "the Paper Brigade," and informally led by poet Shmerke Kaczerginski, a garrulous, street-smart adventurer and master of deception, smuggled thousands of books and manuscripts past German guards. If caught, the men would have faced death by firing squad at Ponar, the mass-murder site outside of Vilna. To store the rescued manuscripts, poet Abraham Sutzkever helped build an underground book-bunker sixty feet beneath the Vilna ghetto. Kaczerginski smuggled weapons as well, using the group's worksite, the former building of the Yiddish Scientific Institute, to purchase arms for the ghetto's secret partisan organization. All the while, both men wrote poetry that was recited and sung by the fast-dwindling population of ghetto inhabitants. With the Soviet "liberation" of Vilna (now known as Vilnius), the Paper Brigade thought themselves and their precious cultural treasures saved-only to learn that their new masters were no more welcoming toward Jewish culture than the old, and the books must now be smuggled out of the USSR. Thoroughly researched by the foremost scholar of the Vilna Ghetto-a writer of exceptional daring, style, and reach-The Book Smugglers is an epic story of human heroism, a little-known tale from the blackest days of the war.

In 1944, the Yiddish poet Abraham Sutzkever was airlifted to Moscow from the forest where he had spent the winter among partisan fighters. There he was encouraged by Ilya Ehrenburg, the most famous Soviet Jewish writer of his day, to write a memoir of his two years in the Vilna Ghetto. Now, seventy-five years after it appeared in Yiddish in 1946, Justin Cammy provides a full English translation of one of the earliest published memoirs of the destruction of the city known throughout the Jewish world as the Jerusalem of Lithuania. Based on his own experiences, his conversations with survivors, and his consultation with materials hidden in the ghetto and recovered after the liberation of his hometown, Sutzkever’s memoir rests at the intersection of postwar Holocaust literature and history. He grappled with the responsibility to produce a document that would indict the perpetrators and provide an account of both the horrors and the resilience of Jewish life under Nazi rule. Cammy bases his translation on the two extant versions of the full text of the memoir and includes Sutzkever’s diary notes and full testimony at the Nuremberg Trials in 1946. Fascinating reminiscences of leading Soviet Yiddish cultural figures Sutzkever encountered during his time in Moscow – Ehrenburg, Yiddish modernist poet Peretz Markish, and director of the State Yiddish Theatre Shloyme Mikhoels – reveal the constraints of the political environment in which the memoir was composed. Both shocking and moving in its intensity, From the Vilna Ghetto to Nuremberg returns readers to a moment when the scale of the Holocaust was first coming into focus, through the eyes of one survivor who attempted to make sense of daily life, resistance, and death in the ghetto. A Yiddish Book Center Translation

In 1990 a document was discovered in Poland, according to which the Gaon of Vilna (1720 1797) stopped in Amsterdam on his way to Erez Israel. Research based on this astonishing find, detailed in this book, brought about a chain of dramatic discoveries that fundamentally altered our knowledge of the historic figure of the Gaon of Vilna. One such discovery reveals that the journey to Erez Israel transpired in the year 1778, three years prior to 1781 the year set as the end time by the kabbalists of that generation, including the Gaon of Vilna himself. This book demonstrates that the Gaon of Vilna traveled to Erez Israel in order to compose a new Shulh an arukh, a final halakhic code that would bring an end to halakhic disputes within the Jewish people. In this way he hoped to ensure the Messiah s arrival in the year 1781. Mysteriously, the Gaon of Vilna abandoned his dream, reporting that Heaven had prevented him. By following in the Gaon s footsteps, The Gaon of Vilna and His Messianic Vision uncovers the cause of his aborted journey and the revolutionary approach to redemption that the Gaon subsequently developed.

Elijah ben Solomon, the "Genius of Vilna,” was perhaps the best-known and most understudied figure in modern Jewish history. This book offers a new narrative of Jewish modernity based on Elijah's life and influence. While the experience of Jews in modernity has often been described as a process of Western European secularization—with Jews becoming citizens of Western nation-states, congregants of reformed synagogues, and assimilated members of society—Stern uses Elijah’s story to highlight a different theory of modernization for European life. Religious movements such as Hasidism and anti-secular institutions such as the yeshiva emerged from the same democratization of knowledge and privatization of religion that gave rise to secular and universal movements and institutions. Claimed by traditionalists, enlighteners, Zionists, and the Orthodox, Elijah’s genius and its afterlife capture an all-embracing interpretation of the modern Jewish experience. Through the story of the “Vilna Gaon,” Stern presents a new model for understanding modern Jewish history and more generally the place of traditionalism and religious radicalism in modern Western life and thought.

The Destruction of Vilna Jewry 1941-1945: An Eyewitness Account.

In 1991, archaeologists in lower Manhattan unearthed a stunning discovery. Buried for more than 200 years was a communal cemetery containing the remains of up to 20,000 people. At roughly 6.6 acres, the African Burial Ground is the largest and earliest known burial space of African descendants in North America. In the years that followed its discovery, citizens and activists fought tirelessly to demand respectful treatment of eighteenth-century funerary remains and sacred ancestors. After more than a decade of political battle—on local and national levels—and scientific research at Howard University, the remains were eventually reburied on the site in 2003. Capturing the varied perspectives and the emotional tenor of the time, Frohne narrates the story of the African Burial Ground and the controversies surrounding urban commemoration. She analyzes both its colonial and contemporary representations, drawing on colonial era maps, prints, and land surveys to illuminate the forgotten and hidden visual histories of a mostly enslaved population buried in the African Burial Ground. Tracing the history and identity of the area from a forgotten site to a contested and negotiated space, Frohne situates the burial ground within the context of late twentieth- and early twenty-first-century race relations in New York City to reveal its enduring presence as a spiritual place.