SYMBOLOGY | THE TEN-EURO “GAON COIN” | ABUSE OF JEWISH PROJECTS | THE “FAKE LITVAK” INDUSTRY | HUMAN RIGHTS
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This article appeared today in the Algemeiner Journal in New York City.
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A Jewish heritage commemorative coin issued by the Lithuanian government to mark the 300th anniversary of the birth of one of eastern Europe’s greatest rabbis continued to attract controversy on Thursday, as a group of US-based rabbis accused the government in Vilnius of showing “contempt and derision” toward Jewish history with its nationalistic branding of the coin.
The government of the Baltic state announced on Nov. 22 that the ten-euro coin had been minted to mark 2020 as the “Year of the Gaon of Vilna and Jewish Heritage.” The coin ostensibly pays tribute to arguably Lithuania’s best-known Jew, Rabbi Elijah ben Solomon Zalman — revered as the Gaon of Vilna. But several commentators have pointed out that the coin features a menorah atop a local symbol known as the Columns of Gediminas — the seal of an illustrious 14th-century grand duke that has now been adopted by elements of the Lithuanian far-right.
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VILNIUS—An ad-hoc group of rabbis, lawyers and Jewish communal leaders, mostly from the United States, today issued a statement of protest calling the new “Vilna Gaon coin” issued by the Lithuanian government a “rare display of cynicism.” Their press release:
2020 has been declared “The Year of the Vilna Gaon and the Jewish Heritage.” Sounds solemn? It only sounds so. Empty pots make the most noise. What are these words based on? On plans to build a convention center on Jewish graves? On the remains of the Vilna Gaon’s family members and tens of thousands of other Jews. How does that sound? Like a mockery of the close to 50,000 Jews and Non-Jews from around the world who signed the protest petition. How does that sound? Like laughing at the sorrow of the venerable rabbis, of the great leaders of Lithuanian-tradition yeshivas. How does that sound? Like a rape of the very spirit, of the religious and moral norms of the entire nation.
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Last week’s DH op-ed on the declared state-sanctioned Litvak Symbol has attracted robust responses. The debate has been covered fairly by much international Jewish media (see Arutz Sheva, Enlace Judío, Haaretz, Israel National News, Jewish Chronicle, JTA, YNet, YNetEspanol, and the Times of Israel /ToI French edition). Turning to the major debaters’ pieces per se, it is regrettable (but not unrelated to the main question) that characterizations of folks with differing opinions such as “irresponsible and malicious spreading of lies outside Lithuania or within the country” (but with no links to enable the reader to read both sides), on top of gross misrepresentation of our actual views, could be found only on the pages of the state-sponsored “official” Jewish community (not to be confused with the democratically elected Vilnius Jewish Community, and more importantly, the roughly three thousand Jewish citizens who live in the country). In a strange way, this goes to a question at the heart of the matter: What happens when a small, weak, remnant post-Holocaust, post-Soviet lavishly funded community organization is spiritually hijacked by the state?
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by Dovid Katz
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Many in the local Lithuanian Jewish and the international Litvak communities have responded with some shock to the news that the Lithuanian government’s official “Year of the Gaon of Vilna and Jewish Heritage” has been launched by a handsome, shiny 10 Euro Coin that plonks a symbol beloved in recent years of neo-Nazis (and prominently used in their new projects) onto a Jewish Menorah. The symbolism strikes some as evoking the idea that the largely vanished Lithuanian Jews and their language make for one of the “cute Jewish toys” for the ultranationalist camp to exploit in its PR outreach to unwitting foreigners.
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One does not have to be a theoretical champion of Free Enterprise vs. Government Intervention to take stock of this week’s incredible contrast between the two major products of this last week in September, the annual week of intensive Jewish commemoration activity in Lithuania, and particularly, in its fabled capital, Vilnius. By “products” we mean things of substantive physicality that will outlive by far the week’s posturing, speeches, and meetings with glittering public officials and national leaders.
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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].