15 July 2022
Remembering the Jews of Crete,
wiped out on one morning in 1944
Although I was not able to attend, I was honoured to receive an invitation from the Jewish Community in Crete to attend the commemoration on Sunday last (10 July 2022) of the tragic sinking of the Tanais on 9 June 1944.
This year’s commemoration was held at the Tanais Monument at Akti Miaouli in Chania, with memorial prayers by the Chief Rabbi of Athens, Rabbi Gabriel Negrin, Metropolitan Damaskinos of Kydonia and Apokoronos of the Greek Orthodox Church, and Father Lucus Romani from the Catholic Church of Chania.
After the memorial service at the Tanais Monument, the Jewish Community in Crete held a memorial service in the Etz Hayyim Synagogue in Chania, led by Rabbi Gabriel Negrin.
This year marks the 78th anniversary of the virtual annihilation of the Jewish community of Crete in 1944. Early on the morning of 9 June 1944, the Greek freighter Tanais – which was carrying 265 people, the entire surviving Jewish population of Crete – was torpedoed before it reached the port of Piraeus.
Etz Hayyim synagogue stands in a small alley off Kondhilaki Streer in Evraiki or the former Jewish quarter in the old town of Chania, where there has been a synagogue since the Middle Ages. It is in the heart of the walled maze of alleyways and narrow streets that spread out from the harbour with its mediaeval lighthouse and the port’s surviving mosque.
There had been Romaniote or Greek-speaking Jews in Crete for more than 2,300 years, and they survived wave-after-wave of invaders, including Romans, Byzantines, Saracen pirates, Venetians and Ottomans.
There are early references to the Jews in Crete in I Maccabees 15: 23. A letter from Simon Maccabee to the ruler of Crete in 142 BCE expresses support for the local Jews. Philo of Alexandria speaks of the Jews of Crete. Josephus the Jewish historian married a Jewish woman from Crete. He notes that the false Alexander, on his way to Rome in the year 4 BCE, visited the Jewish communities of Crete, who accepted him as a member of the Hasmonean dynasty and gave him money.
A few decades later, the Acts of the Apostles records Jews from Crete living in Jerusalem at the time of the Pentecost (Acts 2: 11).
The Emperor Theodosius II expelled the Jews from Crete in 408. But many families returned, and in the year 440 many Jews in Crete accepted the claims of Moses of Crete, a self-proclaimed Messiah.
The Jewish communities of Crete may have survived the Byzantine and Saracen periods, and there probably was a Jewish presence in Crete when the island was captured by Venice in 1204.
A significant number of Sephardic Jews arrived in Venetian Crete in 1391, having fled recent massacres in Spain. They were soon joined by more exiles from Venice in 1394 and then from Germany. Despite tensions between the original Romaniot Jews of Crete and the new Sephardic arrivals, the two communities soon intermarried.
The Jewish population of Crete in the 15th century has been estimated at 1,160. When large numbers of exiles fleeing the Spanish Inquisition arrived on Crete in the early 16th century, the island’s Jewish communities sold gold ornaments in their synagogues to raise money to ransom many exiles being kept forcibly on board the ships.
After the Turks captured Rethymnon in 1647, it is said, the Jewish population left the city for economic reasons. But the Jewish communities of Crete survived in Iraklion and Chania. On the advice of the Chief Rabbi of Crete, Moses Ashkenazi, all Jews who were Greek subjects formally adopted Ottoman nationality in 1869.
The Jews of Chania were accused of a ritual murder in 1873. But, thanks to the efforts of the French consul-general, the missing child was found and the Greek authors of the plot were jailed.
At the beginning of the Greco-Turkish war in 1897, there were 225 Jewish families in Crete, or 1,150 people in a total population of 250,000, spread across the three cities: Chania (200 families), Iraklion (20 families), and Rethymnon (five families).
But Jewish life in Crete was declining significantly, and many Jewish families left and moved to Venice, to other parts of Italy and to other Jewish enclaves in the Mediterranean, including Gibraltar, Istanbul and Thessaloniki.
Some of the remaining Jews managed to escape Crete before the Germans occupied Crete in 1941. The Nazis ordered a census of the remaining Jews on the island and found 314 Jews in Chania and 26 in Iraklion.
In 1944, the 265 remaining Jews of Crete were rounded up by the Nazis to be sent to Athens for deportation to Auschwitz. But early on the morning of 9 June 1944, the Tanais, the container ship carrying them to Athens, was torpedoed by a British submarine, the HMS Vivid, off the coast of Santorini.
In all, about 1,000 prisoners were on board the ship, including 400 Greek hostages and 300 Italian soldiers. No one survived.
In a cruel twist of fate, the Jews of Crete were destroyed by fire in the Holocaust, but not in the way the Nazis had planned. The crew of the HMS Vivid believed they were sinking an enemy target, but never realised the horrific purpose of its voyage or who was on board.
The Etz Hayyim synagogue in Chania stood empty after World War II. The building was desecrated and was used as a dump, a urinal and a kennel, damaged by earthquakes and filled with dead animals and broken glass, its mikvah or ritual bath oozing mud and muck.
The revival of the synagogue is due to the vision and hard work of Nicholas Stavroulakis who grew up in Britain, the son of a Turkish Jewish mother and a Greek Orthodox father from Crete. He first learned about Crete’s lost Jews when he was a young man, and his family ties inspired many visits to this island. He returned to Crete in 1995, set about restoring the synagogue, and Etz Hayyim reopened in 1999.
The synagogue’s floor plan is in the Romaniote or Greek tradition. The ark faces the eastern wall, while the bimah or platform for readings and prayers faces the western one. The rebuilt mikvah is fed by a spring. The scattered remains of the tombs of past rabbis have been recovered and have been reburied. In a hallway, a simple plaque bears the names of the Jews of Chania who were killed in 1944.
Etz Hayyim suffered two arson attacks in the same month in 2010. But there was international outage, and donations poured in for the restoration of Etz Hayyim. A synagogue in Athens, where most of Greece’s 5,000 Jews live, lent spiritual support by declaring itself a sister synagogue.
Today, barely more than a dozen Jews live in Crete, and Evraiki, the former Jewish quarter of Chania, is crammed with tavernas, cafés and souvenir shops. Etz Hayyim holds weekly Shabbat services in Hebrew, Greek, and English, and is home to a research library with 4,000 volumes. Rabbi Gabriel Negrin, who was once a student in Crete, regularly comes to Chania from Athens to help with the Rosh Hashanah and Yom Kippur services.
I was both privileged and humbled to be a guest in the past at the memorial service in Etz Hayyim to mark the anniversary of the destruction of the Jewish community of Crete. The services have been led by Rabbi Gabriel Negrin, and I have been invited to join in reading the names of the 265 Jews from Crete who died on board the Tanais.
After the Haskhavah or memorial service, 265 candles have been lit to remember each one of the victims. In silence the candles were placed around the synagogue, in the courtyard and in the garden, in the mikvah or ritual bath, and on the tombs of the rabbis buried there in Ottoman times.
In the past, the New York-born poet Natalia Ventura, who lives in Crete, has read her poem ‘Memorial Service’:
perfumes the air
like incense in this house of prayer.
Through the evening service,
we listen still
for the music of your presence,
half expecting a miracle:
ringing in our ears.
Your names – at least – survive.
We say them one-by-one,
speak the being behind the name.
Whole families grouped
like sheaves of wheat –
Elchais: Chaim, Elvira, Rebecca, Leon,
Osmos: Solomon, Stella, Ketti, Mois.
A shower of names, unrelenting –
Avigades, Dientes, Depa, Evlagon, Ischakis, Cohen, Kounio.
A tide, a torrent, hailstones
hitting hard: Isaak. Zapheira. Matilda. Nisim.
Zilda. Salvador. Raphael. Rosa.
We light candles
to your memory, carry them
to every corner of the courtyard:
set them on the steps,
the Hebrew-lettered stones,
the walls round the rabbis’ tombs;
among the roses, potted palms
and jasmine; under the walnut,
under the pomegranate tree
until the courtyard’s a sea
of light, shimmering with spirit –
yours and ours entwined.
Sorrow and joy,
absence and presence,
Then and Now cross borders,
join hands, are one.
Praying with the Psalms in Ordinary Time:
15 July 2022 (Psalm 142)
In the Calendar of the Church, we are in Ordinary Time. The calendar of the Church of England in Common Worship today (15 July 2022) commemorates Saint Swithun, Bishop of Winchester, and Saint Bonaventure, friar, bishop and teacher of the faith. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.
In my blog, I am reflecting each morning in this Prayer Diary in these ways:
1, Short reflections on a psalm or psalms;
2, reading the psalm or psalms;
3, a prayer from the USPG prayer diary.
Psalm 142 is the fifth psalm in the final Davidic collection of psalms (Psalm 138 to Psalm 145) that are specifically attributed to David in their opening verses.
In the slightly different numbering system in the Greek Septuagint and the Latin Vulgate, this is Psalm 141. This psalm often serves as a prayer in times of distress. Its opening words in Latin are: Voce mea ad Dominum clamavi.
Psalm 142 is labelled as a ‘maskil’ (psalm of enlightenment) or contemplation. In the Latin Vulgate, it is an oratio or prayer.
The text is presented as a prayer by David at the time when he was hiding from Saul in the Cave of Adullam, part of the story of David and Jonathan (see I Samuel 24). Describing this as a prayer when David was in the cave could mean this psalm was a prayer he composed while in the cave, or one he composed at a later date, putting into poetic form the substance of the prayer that he uttered while he was in the cave.
David says he calls out to God, pouring out his heart to him. He shares his pain with God when his spirit is weary from his troubles. God knows that David has chosen the path of righteousness for himself, but he can also see that David’s enemies have laid traps for him all along the way.
There is no one to assist David and no human means of escape. Yet David places his trust in God, with the result that his portion is among the living.
David asks God to heed his cry, for circumstances have brought him very low, indeed.
Militarily, Saul’s forces completely outnumber David, who is now trapped in a cave with Saul. His only way of getting out is with God’s help.
When he does get out, David will thank God and the righteous will share in his triumph.
Psalm 142 (NRSVA):
A Maskil of David. When he was in the cave. A Prayer.
1 With my voice I cry to the Lord;
with my voice I make supplication to the Lord.
2 I pour out my complaint before him;
I tell my trouble before him.
3 When my spirit is faint,
you know my way.
In the path where I walk
they have hidden a trap for me.
4 Look on my right hand and see—
there is no one who takes notice of me;
no refuge remains to me;
no one cares for me.
5 I cry to you, O Lord;
I say, ‘You are my refuge,
my portion in the land of the living.’
6 Give heed to my cry,
for I am brought very low.
Save me from my persecutors,
for they are too strong for me.
7 Bring me out of prison,
so that I may give thanks to your name.
The righteous will surround me,
for you will deal bountifully with me.
The theme in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) this week is ‘Partners in Mission.’ It was introduced on Sunday.
Friday 15 July 2022:
The USPG Prayer Diary invites us to pray today in these words:
We pray for the Anglican Church of Tanzania and give thanks for the work they do to prevent the transmission of HIV/AIDS.
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Posted by Patrick Comerford at 06:30 No comments:
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