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Jewish communuty recognized for more than 100 years

In Lisbon, anyone who goes up the Rua Alexandre Herculano towards Largo do Rato can barely notice that no. 59 runs the Lisbon Synagogue. When it was inaugurated in 1904, the Jewish religion was allowed in Portugal, but not officially recognized. Therefore, the facade of the Synagogue was turned away from the street to allow the practice of Judaism to be done discreetly, far from the reproachful looks.

Everything changed in 1912 when a Civil Government charter dated 9 May approved the Statutes of the Jewish Community of Lisbon (CIL) – thus baptized and not Jewish Community of Lisbon, because, at the time, the word “Jew” had a connotation pejorative

This historic date is set for Thursday at a ceremony that will take place at the synagogue at 7:00 pm, with the presence of the Secretary of State for Culture, Francisco José Viegas, and the Mayor of Lisbon, António Costa.

“The recognition of CIL was very important,” explains Espresso Mucznik, vice president of the organization. “It was possible for Portuguese citizens to choose a religion other than Catholicism. It was a step forward in religious freedom and also in the possibility of social integration of the Jews.”

“Until then, non-Catholic cults were assimilated to foreign cults,” continues Esther. “It was a ‘Jewish colony’ as it was spoken in the ‘English colony’ or ‘German colony’, and even today the oldest people in the community speak of ‘Jewish colony’ but with legal recognition, there will be Portuguese citizens of Jewish confession. ”

WITH THOUGHT IN GERMANY AND POLAND
In addition to the Jewish Synagogue and Cemeteries, CIL has a whole range of services to support Judaism, such as the Kosher food service, for example, and activities to promote Jewish religion and culture as well as the Hebrew language, open to non-Jews.

Esther Mucznik has no doubt that World War II was the most difficult period of CIL’s 100 years of life. “The community was not disturbed in the sense that Portugal was not invaded by Hitler and the Jews did not suffer this occupation, but many Jews who came here and who were here had their relatives in Poland, Germany, Austria, etc. “he says.

“It was perhaps the most difficult time in which the community played a very important role, and it was an interlocutor among the international Jewish organizations that financed refugee aid, and it was the Community that provided this help, and at the same time it was also the interlocutor It was a very rich but also very painful time – albeit not comparable to the communities that were occupied and decimated, of course. ”

YITZHAK RABIN NA SINAGOGA
For the leader of the CIL, there were two particularly remarkable visits to the Synagogue. In 1993 Mário Soares became the first President of the Republic to visit the temple when he paid tribute to Aristides de Sousa Mendes, the Portuguese consul in Bordeaux who, in 1940, defying the orders of the Government of Lisbon, granted thousands of visas to refugees who wanted to flee occupied France.

Another memorable visit would take place the following year featuring Israeli Prime Minister Yitzhak Rabin, who was to receive the Nobel Peace Prize this year and to be assassinated in Tel Aviv on 4 November 1995 by an extremist Jewish was opposed to the Oslo Peace Accords (1993).

Today, Esther Mucznik considers that the Jewish community is not the target of anti-Semitism. “It is evident that in Portuguese society there are still many prejudices and stereotypes, and this is because there is a great ignorance of what it is to be a Jew. Sometimes we feel it in an involuntary and unconscious way – but not necessarily because people feel hatred to the Jews. ”

 

font: http://expresso.sapo.pt/actualidade/comunidade-judaica-reconhecida-ha-100-anos=f729794#gs.pg1Zbic

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הקהילה היהודית של ליסבון

הקהילה היהודית הנוכחית של ליסבון, מקורה בקבוצות של יהודים ספרדים שהתיישבו בפורטוגל בתחילת המאה ה 19  הם היו בעיקר סוחרים  מגיברלטר ומרוקו (טנג’יר, טטוואן ומוגדור), וחלק מהשמות עדיין הביעו קשר לאדמותיהם ממוצאם האיברי, לפני תקופת הגירוש. זה המקרה של CONQUI (של קואנקה, מחוז קואנקה) או CARDOSO (של Cardoso, מחוז Viseu).

הם היו אנשים בעלי רמה תרבותית מעל הממוצע, מסוגלים לקרוא ולכתוב ולדבר, בנוסף לעברית הליטורגית, ערבית או אנגלית והקיטיה, דיאלקט יהודי-היספני-מרוקאי. היו להם קשרים בינלאומיים רבים, לא רק בגלל פעילות מסחרית, אלא גם קשרים משפחתיים ברחבי העולם. גורמים אלה מסבירים את הפריחה הכלכלית והתרבותית המהירה לא רק של יהודי ליסבון, אלא גם את הקבוצות שהתיישבו במחצית הראשונה של המאה ה -19 ,באיים האזוריים ופארו.

במקביל לאינטגרציה המהירה והמוצלחת שלהם בחיים הפורטוגליים, התארגנו קבוצות היהודים הראשונות להתארגן ככזה, ויצרו חדרי תפילה וקנו קרקעות לקבור את המתים על פי הטקס היהודי. הקבר הראשון הוא של יוסף אמזלק, שמת ב -26 בפברואר 1804 ונקבר על אדמה השייכת לבית הקברות האנגלי של הכוכב, ללא ספק בגלל אזרחותם האנגלית של יהודי ליסבון הראשונים, שמקורם, כפי שראינו, גיברלטר.

באותו זמן עדיין נחשבו היהודים למושבה זרה, והקהילה עדיין לא היתה קיימת. האמנה החוקתית של 1826 הכירה רק בקתוליות כדת היחידה שמותר לאזרחי פורטוגל, בהתייחסו לכתות אחרות לזרים. לכן, דיברו אז  על “מושבה” ישראלית, כפי שנדונה כמושבה אנגלית או גרמנית ולא כמושבה יהודית.

מכיוון שלא הצליחו להשיג את הלגיטימציה של הקהילה, יצרו יהודי ליסבון, במיוחד במחצית השנייה של המאה ה 19 , צדקה בצורה של עמותות אוטונומיות, שחוקיהם הוגשו לאישור הממשלה האזרחית או בצורה של קרנות פרטיות, בדרך כלל מנוהלות על ידי נשים. מוסדות אלה מילאו תפקיד מכריע באיחוד ובארגון של היהדות הפורטוגזית. נביא רק שלושה:

SOMEJ-NOPHLIM (אמפארו דוס פוברס): נוצר בשנת 1865 על ידי Simao Anahory, במטרה לעזור לעניים. מאוחר יותר, בשנת 1916, תפתח אגודה זו את בית החולים הישראלי, שתפקיד כה חשוב בא לידי ביטוי בתמיכה בפליטים ישראלים במלחמת העולם השנייה.

גמילות חסדים: נוסד בשנת 1892 על ידי משה אנאהורי כדי לשרת את העזרה הרוחנית ולטפל בקבורה היהודית.

מטבח כלכלי: שנוסד בשנת 1899, וכמו בית החולים הישראלי, מילא תפקיד מרכזי במלחמה השנייה.

צעד מכריע נוסף לקראת החוקה של הקהילה היהודית הנוכחית בליסבון ניתן ב -1894 עם עצרת הכללית של יהודי ליסבון על מנת לאחד את שירותיו של שחיטה (שחיטה פולחנית ואספקה ​​של בשר כשר).  בדחיפת  יצחק לוי וסימאו אנאהורי התחיל תהליך שהגיע לשיאו ב -1897 בוועדה לבניית בית כנסת אחד ובחירת הוועד הראשון של קהילת ליסבון הישראלית, שנשיא הכבוד היה אברהם Bensaúde ואת נשיא ומנכ”ל, Simao Anahory.

Font: https://www.dn.pt/artes/interior/do-rossio-a-alfama-pelos-caminhos-da-lisboa-judaica-5095257.html

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The Lisbon Jewish Community

The present Jewish community of Lisbon has its origin in the groups of Sephardic Jews who settled in Portugal at the beginning of the century. XIX. They were mostly dealers from Gibraltar and Morocco (Tangier, Tetouan and Mogador) and some of the names still expressed a connection to their lands of Iberian origin, before the period of the expulsion. This is the case of CONQUI (of Cuenca, province of Cuenca) or CARDOSO (of Cardoso, District of Viseu). (details here)

They were people with a cultural level above average, able to read and write and speak, in addition to the liturgical Hebrew, Arabic or English and Haquitia, a Jewish-Hispanic-Moroccan dialect. They had numerous international contacts, due not only to commercial activities but also to family ties around the world. These factors explain the rapid economic and cultural flourishing not only of the Jews of Lisbon but also of the groups that settled in the first half of the 19th century. XIX, in the Azores and Faro.

Parallel to their rapid and successful integration into Portuguese life, the first groups of Jews soon sought to organize themselves as such, creating prayer rooms and acquiring lands to bury the dead according to Jewish ritual. The first tomb is that of Joseph Amzalak, who died on 26 February 1804 and was buried on land belonging to the English Cemetery of the Star, no doubt because of the English citizenship of the first Jews of Lisbon, originating, as we have seen, from Gibraltar.

At that time the Jews were still regarded as a foreign colony and the community still had no legal existence. The Constitutional Charter of 1826 recognized only Catholicism as the only religion allowed to Portuguese citizens, referring other cults to foreigners. Hence, at that time, one speaks of an Israeli “colony”, as it was spoken of as an English or German colony.

Not being able to obtain the legalization of the community, the Jews of Lisbon were creating, especially in the second half of the century. XIX, charities in the form of autonomous associations, whose statutes were submitted for the approval of the Civil Government or in the form of private foundations, generally run by ladies. These institutions played a decisive role in the union and organization of Portuguese Judaism. We will cite only three:

SOMEJ-NOPHLIM (Amparo dos Pobres): created in 1865 by Simão Anahory, with the aim of helping the poor. Later, in 1916, this association will open the Israelite Hospital that such an important role came to play in supporting Israeli refugees during World War II.

GUAMILUT HASSADIM: founded in 1892 by Moses Anahory to minister the spiritual help and to treat the Jewish burials.

ECONOMIC KITCHEN: founded in 1899 and, like the Israelite Hospital, played a fundamental role during the Second War.

Another decisive step towards the constitution of the present Jewish community of Lisbon was given in 1894 with the holding of a General Assembly of the Jews of Lisbon in order to unify the services of Shehitá (ritual slaughtering and provisioning of cacher meat). Under the impulse of Isaac Levy and Simão Anahory, a process begins, culminating in the creation in 1897 of a commission for the construction of a single synagogue and with the election of the First Committee of the Israelite Community of Lisbon, whose Honorary President is Abraham Bensaúde and the President and CEO, Simão Anahory.

Font: https://www.dn.pt/artes/interior/do-rossio-a-alfama-pelos-caminhos-da-lisboa-judaica-5095257.html