DOCUMENTS | THE OLD VILNA JEWISH CEMETERY | OPPOSITION TO CONVENTION CENTER PROJECT | INTERNATIONAL PETITION | CHRISTIAN-JEWISH RELATIONS | CEMETERIES | VILNIUS JEWISH LIFE | HUMAN RIGHTS
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The dispute over Vilna’s oldest synagogue has been brewing for more than a decade. Recently, as a result of the involvement and protestations of a coalition of rabbinic leaders and activists, the fight has intensified.
The Jewish community in Lithuania is hundreds of years old. The Vilna Gaon, who lived in the 18th century, and other great Torah luminaries helped Vilna earn its reputation as the Jerusalem of Eastern Europe.
The Shoah. Lithuania has rightfully earned one of the most sordid reputations of anti-Semitism based upon its participation in the Holocaust. While almost everyone heard of Babi Yar, where 33,000 men, women, and children were murdered, many have not heard about Ponary (Ponár), the forest outside of Vilna where double that amount — approximately 70,000 Jews — were rounded up and massacred by Lithuanian Nazi collaborators.
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VILNIUS—The following statement by Vilnius native and resident Ruta Bloshtein, an active member of the city’s religious Jewish community, appeared today as an update to her international petition, which has just approached the 40,000 signature mark. Her update was issued as a reaction to the comments by Lithuania’s top leaders, made after receiving a letter of protest from twelve United States congressmen concerning plans to site a projected new national convention center in the heart of the territory of the Old Vilna Jewish Cemetery at Piramónt (in the Šnipiškės district of modern Vilnius). International opposition to “the convention center in the old Jewish cemetery” continues to mount.
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VILNIUS—Defending History today released here a Yiddish version of Julius Norwilla’s Lithuanian and English posters produced in the course of the current campaign to save the Old Vilna Jewish Cemetery from becoming the “geo-basis” for a new national convention center where revelers would cheer, clap, sing, and dance, and use bars and toilets, surrounded by thousands of Jewish graves from the fifteenth to the nineteenth centuries. Human rights specialists concur that such a fate would not be contemplated for a Christian cemetery in the European Union, much less with the proposed EU contribution of millions of euros in “structural funds”.
As in the case of the Lithuanian and English posters, readers are invited to make as many printouts as possible, and to distribute them far and wide, mentioning wherever possible the ongoing international petition which has to date attracted some 40,000 signatures from many parts of the globe. The Yiddish poster is also available as PDF and higher-res image.
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VILNIUS—Following his recent release of a Lithuanian-language poster calling for restoration of the Old Vilna Jewish Cemetery at Piramónt, Julius Norwilla (Norvila) today released the English-language version, which follows. Readers are invited to print out copies of the poster to help in the campaign (as PDF; as image). [UPDATE: A Yiddish version of the poster was subsequently published.]
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VILNIUS—For the first time in the history of modern Lithuania, a non-Jewish campaign initiative for a Jewish cause has seen its poster flood the streets of this city’s storied Old Town at the height of the summer tourist season. Conceived and produced by Julius Norwilla (Norvila), a former Protestant minister, using a quote from Dr. Andrius Kulikauskas, a Catholic philosopher, and based on an artistic visualization of a young Vilnius artist who supports the campaign, the poster is entitled “Vilnius Without its Ugliest Soviet Eyesore”. That is a reference to the hated ruin of the Soviet Sports Palace which stands in the middle of the old Vilna cemetery, where the city’s Jewish residents were buried in graves paid for by their families as freehold property, from the 15th to the 19th century. The poster makes reference to Vilnius native Ruta Bloshtein’s international petition, which is, at 40,000 signatures to date, arguably the largest Litvak initiative since the Holocaust. Members of Lithuania’s Jewish community who have spoken out to date include Moyshe Bairak, Ruta Bloshtein, Milan Chersonski, Pinchos Fridberg, Dovid Katz, and Josif Parasonis (more here). Current and recent rabbis in Vilnius who have taken a public stand include Chaim Burshtein, Shmuel Jacob Feffer, Kalev Krelin, and Sholom Ber Krinsky.
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Dr. Andrius Kulikauskas of Vilnius Gediminas Technical University is scheduled to speak at the XIII Philosophers’ Rally on “Determining Personal Responsibility for a Social Calamity: The Origins of the Holocaust in Lithuania”. The event is Poland’s annual philosophy conference and will take place on 6-8 July at the University of Wrocław, at the Faculty of Law, Administration and Economics (LAE), Building D. He will speak on Saturday, 8 July, 12:30−13:00, in Lecture Hall 2D, which is the main hall. The LAE faculty is especially interested in how philosophy addresses challenges from the contemporary sociopolitical world. Dr. Kulikauskas’s talk will be based on his findings, which have appeared in English in Defending History: “How Did Lithuanians Wrong Litvaks?” and, in particular, his analysis of champions and facilitators of the Holocaust in Lithuania. His abstract for the upcoming Wrocław conference follows his analytic chart below.
On June 23, 2017, the Lithuanian Freedom Fighters Association (Lietuvos laisvės kovotojų sąjunga) organized a commemoration of the June 23, 1941 anti-Soviet uprising with a complete lack of sensitivity for Lithuanian victims of the Holocaust.
The official celebration at the Parliament’s Independence Square included an elaborately choreographed flag raising by the Lithuanian Army’s Honor Guard, music by the Armed Forces Orchestra, a reenactment of the Declaration of Independence with its hopes for a place for Lithuania in Hitler’s New Europe, and a speech by Vytautas Landsbergis, patriarch of modern-day Lithuania.
More by Andrius Kulikauskas. Articles by Evaldas Balčiūnas; Milan Chersonski; Leonidas Donskis; Nida Vasiliauskaitė. See also:
DH section on The Legacy of 23 June 1941. DH pages on: LAF intentions; painful street names; dry-clean of the week of 23 June 1941.
VILNIUS—Less than one month after an inspiring, and by all accounts successful launch of the new Yivo-backed Jewish Studies Center at the Martynas Mažvydas National Library on 22 and 23 May 2017, the same institution, a national library of an EU and NATO member state, has launched, on the very same floor, another new center. This slightly-later launched institute, named for Holocaust collaborator and ethnic cleansing supporter Adolfas Damušis, made its debut on 15 and 16 June 2017. Its opening ceremony is described by Andrius Kulikauskas.
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A Vilnius street named for 23 June 1941, and once again: events to honor the shameful day in Lithuanian history, when, guided by the LAF and its provisional government, political, moral and religious leaders turned on their Jewish neighbors in a hate campaign that was to end with the highest rate of Holocaust murder in Europe. More here. More on this and other offensive street names and public shrines. And — How are members of the tiny surviving Jewish minority in Lithuania supposed to feel about this? Holocaust survivors and their families and descendants internationally?
INTERNATIONAL PETITION. See also DH articles by Andrius Kulikauskas, Evaldas Balčiūnas, Milan Chersonski, Leonidas Donskis, Nida Vasiliauskaitė. Also: DH section on The Legacy of 23 June 1941. DH pages on: LAF intentions; painful street names; dry-clean of the week of 23 June 1941.
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A new section has been added today to Defending History’s existing repertoire, one dedicated to the legacy of 23 June 1941, which for the Jews of Lithuania and other countries represents the onset of the Holocaust east of the 1939 Molotov-Ribbentrop line, a day after the launch of Hitler’s Operation Barbarossa, his attack on the then Soviet Union. On this day in a number of countries, including Lithuania, Latvia and (western) Ukraine, local “freedom fighters” began to molest, humiliate and butcher innocent Jewish neighbors before the arrival of the first German forces. Nothing can be more painful in the 21st century than pro-Western governments, elites, institutions and societal leaders glorifying the day as one of alleged uprising against the Soviet Union. For one thing, it is falsification of history: the Soviet forces were fleeing Hitler’s invasion, the largest in human history, not the local Jew-killers. For another, the current glorification of the Holocaust’s first local perpetrators is an affront to civilized society, human rights and basic decency. The new section is The Legacy of 23 June.
Historically, it is important to note that the mischaracterization of the onset of the Holocaust in a number of East European countries as a “rebellion against the Soviets” is worse than mistaken, it is a distortion in the interests of ultranationalist, far-right rewriting of history. These “rebels” did not fire a shot when the Soviets were in control. You cannot rebel against an army that is fleeing an external invasion. The Soviets were fleeing Hitler’s Operation Barbarossa, the largest invasion in human history, not the LAF Jew-killers. . .
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The Martynas Mažvydas National Library of Lithuania has just celebrated the opening of the Adolfas Damušis Democratic Studies Center on June 15-16, 2017 with a one-sided view of his life. Gintė Damušytė, Lithuania’s ambassador to Denmark, and Mykolas Romeris University in Vilnius founded the Center in 2013 to honor the memory of her father, Adolfas Damušis (1908-2003). He was a chemist and lifelong idealist. As a Catholic youth activist, he was arrested in 1931 by Smetona’s autocratic regime and held at the Varniai concentration camp for half a year. In 1941, he was one of the organizers in Kaunas of the anti-Soviet uprising on June 23, 1941, the leader of the Lithuanian Activist Front’s military staff in Kaunas, and the Minister of Industry in Lithuania’s short-lived Provisional Government. In 1944-1945, he was held by the Gestapo in a prison in Bayreuth, northern Bavaria, for his anti-Nazi activities. In the US, he served as the leader of the Lithuanian Catholic youth organization “Ateitis” (the Future) and many other organizations, and worked as an editor for “Radio Free Europe”.
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VILNIUS—Ms. Milda Dargužaitė, since December 2016 the highly respected Chancellor of the Office of the Government of the Republic of Lithuania, on 2 June 2017 issued a written reply to Ruta Bloshtein, the Vilnius-born Orthodox Jew who last December initiated a petition on the old Vilna Jewish cemetery at Piramónt, in today’s Šnipiškės (Yiddish: Shnípishek). The petition asks the Lithuanian government to move the national convention center project away from the old Jewish cemetery, and to restore the historic burial ground which dates to the fifteenth century and contains the remains of many of the greatest Lithuanian Jewish scholars. There has been a massive international outcry against plans to cite a convention center in the heart of the old cemetery where revelers would cheer, clap, do politics, sing, drink at bars and use toilets surrounded by thousands of Jewish graves. Ms. Bloshtein’s petition has been signed by 40,000 people, and has been the subject of coverage in Algemeiner.com, Ami, the Jewish Chronicle, Jewish Journal, Tablet, and numerous other publications.

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VILNIUS—In recent weeks, Lithuania’s Jewish community has been shaken by a number of vicious attacks against various of its members, apparently written by operatives out to provoke “senseless interethnic strife and division” who have infiltrated to echelons of the official community’s power structures, and published personal invective replete with “demonstrable falsehoods” under the imprimatur not of any named author but of the “Lithuanian Jewish Community” per se (examples here, here, and here). Against that backdrop many Jews and Lithuanians alike, who enjoy some of the best daily relations of any two groups in Eastern Europe, have been finding it necessary to stress that Lithuanian-Jewish relations are excellent and will not be disturbed by such mischief makers (see also today’s JTA report, and a 2015 paper by this journal’s editor). The ongoing passionate debates about the Holocaust, “Double Genocide”, defamation of Jewish partisans, glorification of local Nazi collaborators, city-center neo-Nazi marches on independence days, plans to have a new national convention center in the heart of the old Jewish cemetery, and the fair allocation of restitution funds, are not disputes between “Jews and Lithuanians”: there are, at least locally, proponents from both groups on all sides of each of these debates and various others.
Julius Norwilla’s speech at the Lithuanian Embassy in Tel Aviv: in English, in Lithuanian
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TEL AVIV—The following is the text of the speech delivered by Julius Norwilla during the gathering earlier today at the Lithuanian Embassy in Tel Aviv where a delegation of major Litvak rabbis, joined at their request by Mr. Norwilla, who flew in from Vilnius for the event, was welcomed by Ambassador Edminas Bagdonas. Details of the event are here.
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The Simon Wiesenthal Center issued the following statement on 18 May, bringing it into full de facto support of Ruta Bloshtein’s petition which now approaches 40,000 signatures from around the world.
LOS ANGELES AND JERUSALEM—The leaders of the Simon Wiesenthal Center have appealed to Lithuanian President Dalia Grybauskaite to change the current plans of the government to build a convention center on the grounds of the ancient Jewish cemetery at Piramónt in the heart of the Lithuanian capital.
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A“designer menorah” proposed as an official “new Litvak logo” featuring the candelabrum’s center replaced by a Lithuanian national symbol that is perfectly legitimate but has in recent years frequently been adopted by neo-Nazi and far-right nationalist groups? One that is also at the center of the logo of the far-right organization that sponsored a demonstration defaming 95 year old Holocaust survivor (and anti-Nazi partisan hero) Fania Yocheles Brantsovsky just a few months ago? One over which women’s rights campaigners have been prosecuted in recent years (at the whim of far-right groups) for “desecrating”? One which a far right political candidate has used on his poster along with swastikas?
The official Lithuanian Jewish Community website, lavishly financed in three languages by the restitution-funded “Good Will Foundation” has this week featured on its English and Lithuanian pages the design, under the headline A New Litvak Logo. The accompanying unsigned editorial purporting to represent the “Jewish community” boasts with some potentially obsequious glee that the Justice Ministry has graciously given the community “permission” to use the symbol in its “Jewish” logo, going on to announce for the benefit of readers that incorporating the symbol “into a Litvak logo makes perfect sense” and indeed, to warn any would-be copycats that this dazzling invention is being “patented”. There is no mention anywhere about any local Jewish people (in other words the members of the community in whose name various pronouncements are being made) being surveyed, questioned or consulted.
Lithuanian Jewry may be small and fragile but it is vibrant as ever. The first published protest came within minutes of its publication in the “Motke Chabad” blog on the website of the Vilnius Russian-language publication Obzor [update: following this article, a report appeared in Izrus.il].
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I am studying How do people behave? How should they behave? and as part of that, How do issues come to matter? or no longer matter? Today I will share what I am learning about the theoretical power of our imagination to produce and resolve a real life controversy.
VILNIUS—Two regular Sunday worshipers at the grand old church in Molėtai, a town of some 6,000 inhabitants in northeastern Lithuania, reported to the Defending History team in Vilnius earlier this week that their priest, Father Kęstutis Kazlauskas, has publicly announced that the church is organizing the production of a bas-relief to be commissioned from “a major Lithuanian artist” (?!) and erected within the sacred premises, to honor alleged Holocaust perpetrator Jonas Žvinys. Outside the two church goers, Defending History has been unable to obtain further corroboration of what would be a shocking development, and a very negative one for modern Lithuania, in a town where 100% of the Jewish residents were murdered in 1941 by the Nazis, with the majority of the actual killing, and its on-site organization, carried out by local nationalist elements.
What should be done with the Old Vilna Jewish Cemetery (Piramónt, in the Šnipiškės district of modern Vilnius)? It should be restored. For this to happen, the Soviet ruin in its center should be taken down to ground level, with no further earthworks in the cemetery, ever. Let it forever remain a testimonial to the vibrancy of Jewish life in Vilna.
THIS ARTICLE IN LITHUANIAN TRANSLATION
Two of Vilna’s greatest photographers and artists, Juozapas Kamarauskas (d. 1946) and Jan Bulhak (d. 1950) were mesmerized by Vilna’s Jewish sites, and especially by the Old Jewish Cemetery. They left us with an abundance of photographs and sketches of the Old Jewish Cemetery. Jewish scholars of the 19th and 20th centuries, residents of Vilna, recorded and published for posterity meticulous transcriptions of the texts of hundreds of epitaphs inscribed on the tombstones of the Old Jewish Cemetery.