Prague -- New Kosher Shop

There's a new kosher shop in Prague, which Dinah Spritzer writes about in the New York Times. It is located in the Old Jewish Quarter at v Kolkovne 4, around the corner from the kosher King Solomon restaurant, which is run by the same management, the Gunsberger brothers.

As only a few thousand Jews currently live in Prague, the store initially targeted temporary residents who struggled to find Passover staples like matzoh and gefilte fish. But now the Günsbergers want their deli to be a hot spot for anyone seeking a taste of something Jewish, like rugelach (stuffed and rolled pastries), babka (cakes filled with chocolate, cinnamon-nut or almond paste) and kishka (beef intestine stuffed with matzo meal).

“We are especially popular with kids going to schools in New York who are spending a few months here,” said Michal. “They don’t care about the kosher part, but they love that we have Israeli cookies and huge pickles.”

The shop also carries a mix of packaged products like crackers, goat cheese and (milk-free) chocolate from France, Britain, Israel and the Czech Republic.

Read full story here

Prague/Vienna

 Prague. Photo (c) Ruth Ellen Gruber

I'm slow: still processing my recent visits to Warsaw, Piotrkow Trybunalski and Krakow (and Festival of Jewish Culture.) Meanwhile, here are links to my two latest columns for Centropa.org -- on Jewish Prague and Jewish Vienna.

Prague 

by Ruth Ellen Gruber 

PRAGUE -- Lying between the Vltava River and the Old Town Square, Prague's medieval "Jewish Town," Josefov, is one of the most popular attractions in a magical "golden city" that draws millions of tourists a year. Here, amid historic synagogues, the Old Jewish Cemetery, the Jewish Town Hall and other major sights, is the Ground Zero of Jewish Prague: the stomping ground for heroes and villains and the evocative background setting for a host of old legends, not to mention the cradle of present-day Jewish life. Here, Jewish heritage and legacy are cultivated and exploited as an integral part of the ancient city. At peak season, tourists swarm through the district, making it sometimes difficult to navigate the cobbled streets, and souvenir hawkers sell everything from miniature golems to embroidered kippot.

I imagine the Jewish presence in Prague as a series of concentric circles centered on this medieval ghetto area and then expanding outward, like widening ripples of water, to the edge of the city and beyond. Physical sites, as well as Jewish memory and contemporary Jewish life, are concentrated in the innermost circle: there are a Jewish education center, kosher facilities and Jewish communal offices, and regular services take place in several venues. But there are many places of Jewish interest well away from the city center, too. These are much less visible and well off the beaten track of most visitors to the city, but they, too, form an integral part of the Jewish experience in Prague. The following itinerary will let you sample some of these outer circles of Jewish history and culture as well as the city's inner core.

The Inner Circle

Tourists aside, Prague's old Jewish quarter today bears very little resemblance to the dense welter of narrow alleys, tiny squares, dark passageways and crowded courtyards where generations of Jews were compelled to live from the Middle Ages to the mid-19th century, when the Habsburg monarchs granted them civil rights. After emancipation, many Jews moved out, and Jewish Town became a slum. An urban renewal project in the late 19th century swept away almost everything but a handful of synagogues and a few other historic sites, and the medieval ghetto was replaced by the handsome complex of buildings we see today. On the façade of the building at Maiselova 12, across from the Old-New Synagogue, you can see Jews symbolized by the star of David, money and stereotype profiles.

Jewish Town is still, though, where the city's main Jewish sights are concentrated. And if you can brave the crowds, you will see some of the finest and best preserved and presented Jewish heritage sites in Europe.
These include the 13th-century Old-New (or Alt-neu) Synagogue, the oldest synagogue in Europe still in use. Built about 1270, the compact Gothic building has a high peaked roof and distinctive brick gables. The twin-naved sanctuary features soaring Gothic vaulting and a central bimah enclosed by a late Gothic iron grille. Carvings of grape vines surround the Ark.

Across narrow Cervena alley is the High Synagogue, built in 1568, which, like the Old-New Synagogue, is today an active house of prayer and study. Right next door to the High Synagogue is the Jewish Town Hall (entrance at Maiselova 18), which still serves as the headquarters for Jewish community offices and activities. Built in the 1560s, the Jewish Town Hall is one of the landmarks of the Jewish quarter, with a distinctive tower and big clock with Hebrew letters, that seems to run backwards.

Prague's Jewish Museum occupies several historic synagogue buildings in the district. The museum was originally founded in 1906 to preserve items from the synagogues that were demolished in the urban renewal clearance of the old ghetto. Most of its collections, however, come from the more than 150 provincial Jewish communities in Bohemia and Moravia that were destroyed by the Nazis. The Nazis brought the loot to Prague, and even during World War II used the empty synagogues to exhibit precious relics of the people they sought to annihilate. The museum was run by the communist state after World War II, but it was returned to Jewish administration in 1994.

Read full story HERE

Vienna 

by Ruth Ellen Gruber 

Vienna looms large in Jewish history and memory. The imperial Habsburg capital was the vibrant hub of a vast, multi-national Empire that stretched across Europe and encompassed a colorful and sometimes contentious mix of peoples, languages, religions and local cultures.

Jews lived here for centuries. Surviving pendulum-swing periods of tragedy and triumph, prosperity and persecution, they made key contributions to the cultural, economic and intellectual development of the city.
Nineteenth and early 20th century Vienna in particular was home to some of Europe's most influential artists, authors, musicians and thinkers -- from the writers Joseph Roth, Arthur Schnitzler and Stephan Zweig, to the composers Arnold Schoenberg and Gustav Mahler, to the father of psychoanalysis, Sigmund Freud. Vienna was also the cradle of some of the icons of popular culture: the filmmaker Billy Wilder grew up in the city, and the novelist Vicki Baum, the author of Grand Hotel and other best-sellers, was born here and wrote about her Viennese childhood in her memoirs. "To be a Jew is a destiny," she once said.

The Holocaust swept this world away. But monuments, museums and other vestiges of this long and creative Jewish presence can be found in many parts of the city.

What's more, Vienna is home, now, too, to a new flowering of Jewish life and creativity, both religious and secular. Vibrant schools, synagogues and other Jewish centers bear living witness to a remarkable Jewish rebirth in the decades since the Shoah. And Jewish writers, artists, musicians and filmmakers are putting their stamp on contemporary culture.

Visitors to Vienna can get a taste of both worlds. Most Jewish historical sites and monuments, as well as most active synagogues and Jewish centers, are located in central parts of the city, embedded in a historic urban setting that conjures up the grandeur of the past amid the contemporary bustle of modern-day life.
The following itinerary highlights some of the most important (and most easily visited) Jewish sights, but still, alas, gives only a brief taste of the richness of Jewish experience in the city.

Read full story HERE

Prague -- Big New Exhibit on the Golem and Rabbi Loew

Golem figurines for sale in Prague. Photo (c) Ruth Ellen Gruber

If you'll be in Prague in the coming months, don't miss the big new exhibition that just opened at Prague castle on the legendary sage and scholar Rabbi Judah ben Bezalel Loew. Called The Path of Life, the exhibition is part of events celebrating the 400th anniversary of Rabbi Loew's death. It presents both the historical figure of the Rabbi, who was known as the Maharal, as well as the legends and legacy surrounding him -- he is renowned in books and folklore as the creator of the Golem.

The idea of Rabbi Loew as the personification of the mystery of the ghetto, a miracle worker, mathematician and creator of an artificial being may not be historically grounded but it has provided immense inspiration for literature, drama and art. “The historical and the imaginary Rabbi Loew both have a right to exist, but there is a cavernous divide between the historical image of this figure and the way he is mainly seen today,” says the exhibition curator Alexandr Putík, a researcher at the Jewish Museum. “This fact is of such importance that it serves as the basic concept for the whole exhibition, which comprises two parts. The first part focuses on the historical Rabbi Loew and the authentic traditions connected with him, while the second part looks at the Rabbi Loew’s legacy and the origin of the legends that are linked to his name.”

According to the press release about the exhibition:

Among the most important items on display are the writings of Rabbi Loew together with official registers and records associated with him. One of the unique items is a document from the State Archives in Vienna dating from 1597 that was signed by this Jewish scholar, whose fame spread following his meeting with Emperor Rudolf II at Prague Castle. Another rare exhibit is a table bell that was made from an alloy of seven metals on the basis of kabbalistic instructions and belonged to Rudolf II; this is on loan from the Kunsthistorisches Museum in Vienna.

The exhibition also showcases a number of items that were directly or indirectly connected with Rabbi Loew. These include a replica of the tombstone of his relative Lev the Elder from 1540, the original of which is in Prague’s Old Jewish Cemetery, the chair that the rabbi is said to have sat on during religious services at the Old-New Synagogue, and a Kiddush cup that – according to oral tradition – belonged to Rabbi Loew. The original tombstone and chair obviously could not be put on view at the exhibition, but they can be seen on a tour of the Jewish Museum in Prague.

Rabbi Loew’s work stands out for its complexity and depth – he dealt with not only Torah and Talmud exegesis and religious law, but also with mystical theology and education, and he had a major influence on Hasidism and modern religious Zionism. “Ironically, the general public now knows Judah ben Bezalel mainly due to the golem legend, with which he was not associated until the nineteenth century. This legend is also featured in the exhibition,” says the other curator of the exhibition Arno Pařík. On view at the Imperial Stables are Sippurim [Hebrew “Tales”] – texts by German romantics that were published in Prague in 1847 and raised broader awareness of Rabbi Loew and his golem – and literary works by Alois Jirásek, Josef Svátek and Adolf Wenig that dealt with the golem legends.

Legends about Rabbi Loew and his golem spread most extensively, however, at the beginning of the twentieth century, which is why the exhibition showcases a number of literary works on this theme by such authors as Yudel Rosenberg, Gustav Meyrink and Chaim Bloch. Rabbi Loew and the golem were depicted in art first by Mikoláš Aleš and then by Hugo Steiner-Prag, among other artists. A monument to Rabbi Loew was made by the sculptor Ladislav Šaloun for the front of Prague’s Town Hall; the model for this – which is in the collections of the Jewish Museum in Prague – is also on view at the exhibition. A play about Rabbi Loew and his golem was also performed at the Liberated Theatre. The greatest success, however, was with the film versions of these legends by Paul Wegener, Julian Duviviér and Martin Frič (in the film The Emperor’s Baker and the Golem). Selected excerpts from these films will be screened at the exhibition.

Path of Life also traces the development of the Prague ghetto and the Jewish cemetery during the lifetime of Rabbi Loew. Thanks to the City of Prague Museum and KIT digital Czech a. s., it is possible to see a 3D depiction of the most important buildings of Prague’s Jewish Town, as rendered in an 18^th century model by Antonín Langweil. In addition to Rabbi Loew’s house, this shows the major public buildings and the tombstones of Rabbi Loew and other prominent figures from the late 16^th and early 17^th centuries.

Prague -- Holocaust Era Assets Conference

By Ruth Ellen Gruber


The Holocaust Era Assets Conference convenes in Prague this weekend, gathering representives from many countries to deal with the unresolved issues of property restitution and recovery of art and other objects looted from Jews (and others) during and after the Shoah. You can see the program HERE. The meeting is a follow up to several other major international conferences on these issues.

More than six decades after World War II the terrible ghosts of the Holocaust have not disappeared. The perverse ideology that led to the horrors of the Holocaust still exists and throughout our continents racial hatred and ethnic intolerance stalk our societies. Therefore, it is our moral and political responsibility to support Holocaust remembrance and education in national, as well as international, frameworks and to fight against all forms of intolerance and hatred.

The stated aims of the conference are:

• To assess the progress made since the 1998 Washington Conference on Holocaust Era Assets in the areas of the recovery of looted art and objects of cultural, historical and religious value (according to the Washington Conference Principles on Nazi-Confiscated Art and the Vilnius Forum Declaration 2000), and in the areas of property restitution and financial compensation schemes.
• To review current practices regarding provenance research and restitution and, where needed, define new effective instruments to improve these efforts.
• To review the impact of the Stockholm Declaration of 2000 on education, remembrance and research about the Holocaust.
• To strengthen the work of the Task Force on International Cooperation on Holocaust Education, Remembrance and Research, a 26-nation body chaired by the Czech Republic in 2007-2008.
• To discuss new, innovative approaches in education, social programs and cultural initiatives related to the Holocaust and other National Socialist wrongs and to advance religious and ethnic tolerance in our societies and the world.

Prague -- Yet More Golemania....

Dinah Spritzer writes the latest in the NYTimes orgy of Golemania.....

The golem of Prague is part clay man, part robot (a Czech word of origin) of giant-sized proportions with Biblical roots imagined by 19th-century eastern European Jewish writers as a protector of Jews. It has also been commercially repurposed as souvenir, restaurant theme and museum exhibition.

A great read, as all Dinah's stories are, but again, it's not much different from 15 or more years ago.....The photo of a Golem souvenir stand in my 1994 book Upon the Doorposts of Thy House is almost identical....

I found the story Dinah wrote for JTA about the run-up to the 400th anniverary of the semi-legendary Rabbi Loew's death much more interesting than the pieces that have appeared in the NYTimes, with much more depth -- and real news.

Prague -- NYTimes Discovers the Golem

Menu, Prague. Photo (c) Ruth Ellen Gruber

One of the plusses, but also one of the pitfalls, of following certain phenomena for a long period of time is that you trace the development and look at what goes on today with that in mind. Dan Bilefsky of the New York Times has an article about the popularity of the Golem in Prague. It's a cute and lively article, pegged to the economic crisis that has hurt tourism in Prague (the Jewish Museum attendance fell by as much as 40 percent over the winter) as well as to the upcoming celebrations for the 400th anniversary of the death of Rabbi Jehudah Ben Bezalel Löw (or Loew), the great scholar whom legends recount as the creator of the Golem. But, like several other NYTimes pieces in the past couple years, it plows old ground.

The Golem, according to Czech legend, was fashioned from clay and brought to life by a rabbi to protect Prague’s 16th-century ghetto from persecution, and is said to be called forth in times of crisis. True to form, he is once again experiencing a revival and, in this commercial age, has spawned a one-monster industry.

There are Golem hotels; Golem door-making companies; Golem clay figurines (made in China); a recent musical starring a dancing Golem; and a Czech strongman called the Golem who bends iron bars with his teeth. The Golem has also infiltrated Czech cuisine: the menu at the non-kosher restaurant called the Golem features a “rabbi’s pocket of beef tenderloin” and a $7 “crisis special” of roast pork and potatoes that would surely have rattled the venerable Rabbi Judah Loew ben Bezalel, the Golem’s supposed maker.

Read full article

The Golem frenzy in Prague may be taking some new forms, but it erupted in the early 1990s, after the fall of communism opened the country up for tourism, for "things Jewish" and for the commercial infrastructure and exploitation spawned by the tourist demand.

I have written about this in some depth in both Virtually Jewish: Reinventing Jewish Culture in Europe and Upon the Doorposts of Thy House: Jewish Life in East-Central Europe, Yesterday and Today. The first section of Doorposts, published in 1994, is a lengthy examination of Jewish Prague, the history, the legends, and the concentric circles of Jewish experience, focusing largely on tourism and on which Jewish aspects were promoted touristically and which were ignored and forgotten.

In both books I described the Golem kitsch, the Golem figures on sale, the contrast between Rabbi Loew as a real scholar and as a mythical Golem-maker, the power of the Golem legend as part of Prague folklore, the Golem restaurant with its non-kosher dishes. In Doorposts, I have a photograph of Golems on sale that is very similar to the one in the Times. For some reason, the Golems on sale in post-Communist Prague have always been modeled on one cinematic version -- the way the Golem appeared in a 1952 Czech movie called The Emperor and the Golem: a menacingly massive and clumsy, almost headless form held together by bolts and a big belt.

In a previous post, I wrote about my friend in Budapest, the late Levente Thury, a ceramic artist who used the Golem motif in all his work. He, like many other artists and writers, was inspired by the Golem because of the implications of the myth: technology spiraling out of control, the foiled attempt to compete with God, the failure to manipulate the universe. "I would like to make things that are a mixture of spiritual and material," he told me. "That is the most important meaning of the golem. The body of the golem is material: clay, stone and earth -- the oldest materials. The message, the amulet, the spell" that brings the golem to life is the spirit. Levent's golems, I wrote in an article about him were compositions of faces, heads and other body parts.

All the parts are distorted to some extent, as if their emergence from the clay was halted before it was finished.

A hand grasps an armless torso. A baby's features form a beautiful face on one side of a partially modeled head. In some pieces, tiny golem figures emerge from larger, partial forms.

The expressions on the faces are serene but soulless. The eyes are unseeing.

There is no explicit violence in the compositions, but the elements of Thury's work are arranged in ways that can be eerie and disturbing -- as well as highly sensual.

"I make the surfaces a little bit raw -- raw human bodies, details of bodies," he told me. "I don't want to make a complete human body. I prefer to make parts."

"They aren't human people, but remembrances of the body," he added. "They have no soul, no wish. The owner, the maker, has to give a soul to them, give direction, like a computer program."

Read full article

Prague -- More on Rabbi Löw Exhibit

Golem figurines on sale in Prague. Photo (c) Ruth Ellen Gruber

JTA runs an article by Dinah Spritzer with more information about the events that are being planned in Prague to mark the 400th anniversary of the death of Rabbi Judah Ben Bezalel Löw, a renowned scholar known as the Maharal and also the legendary creator of the Golem.

To celebrate Loew’s yahrzeit, which falls on Sept. 7, the Prague Jewish community is hosting a conference of scholars on the Maharal, and the Jewish Museum will be putting on an exhibit at the Prague Castle on Loew’s life. The exhibition runs from Aug. 5 to Nov. 8.

The show, at Prague’s most popular tourist site, will examine Loew and his legacy. One part of the exhibit will trace the development of the Prague ghetto and the Jewish cemetery during the rabbi's lifetime. An interactive installation, “Golem,” by the artist Petr Nikl, will be on view at the Jewish Museum’s Robert Guttmann Gallery from June 3 to Oct. 4.

Earlier this year, an institution dedicated to training rabbinical students in Loew’s teachings, the Maharal Institute, was opened by the Chabad-Lubavitch movement in Prague's Jewish Quarter.

Read full article

Dinah's article notes how closely Rabbi Löw was bound up in the legends and folklore of Prague, and particularly how the Golem myth somehow became associated with him -- more than two centuries after his death. There is no evidence at all that, however, that Rabbi Löw was involved in any magical activity. On the contrary, he condemned sorcery in the strongest of terms and even wrote that anyone who use magic for worldly reasons deserved to die.

Many other legends grew up around him, too. Indeed, so intimately linked did the Rabbi become with Prague that a statue of him was erected as part of the decoration of the art nouveau New Town Hall, built in 1910. The sculpture shows the ancient, long-bearded rabbi (he lived to about 90 -- no mean feat back in his day!) recoiling in horror as a muscular, nude young woman -- representing death -- clings to his robes and tries to gain hold of his arm.

His tomb is the most famous grave site in the Old Jewish Cemetery -- Michelle Obama made a stop there on her tour of Jewish Prague in March, and she even joined thousands who came before her and left a kvittl, or slip of paper with a prayer.

The Golem, too, became a familiar local folk figure. But the Golem story also inspired artists, writers, painters, and poets. My dear friend, the late Hungarian ceramic sculptor Levente Thury only created art works whose theme was the Golem. Among other writers inspired by the Golem story (which possible was the inspiration for Mary Shelley's Frankenstein) The poet Jerome Rothenberg, who frequently uses Jewish imagery and themes, wrote a powerful poem called "Golem & Goddess."

I wrote in depth about Rabbi Löw, his reality and his legend, in my 1994 book Upon the Doorposts of Thy House: Jewish Life in East-Central Europe, Yesterday and Today, whose first section was devoted to an exploration of Jewish Prague.

PS -- Twenty years ago, the Jewish Museum in New York had a wonderful exhibition called Golem! Danger, Deliverance and Art -- which produced a marvellous catalogue book. It's out of print, but well worth getting used.

Prague -- Heads Up for Summer Exhibition on Rabbi Löw

Sign for Golem Restaurant in Prague. Photo (c) Ruth Ellen Gruber

This Sept. 7 marks the 400th anniversary of the death of the famous Rabbi Judah Löw ben Bezalel --a renowned scholar known as the Maharal and also the legendary creator of the Golem, the artificial man brought to life to defend Prague's Jews who then ran amok, was deactivated and then hidden in the attic of the Old-New Synagogue.

Prague is gearing up to mark the date with events including a major exhibition jointly sponsored by the Jewish Museum in Prague and Prague Castle.

This exhibition aims to trace the Maharal’s life and work and to examine the image of this scholar in the eyes of his contemporaries and succeeding generations. Few people have attracted such a broad range of admirers, including those with starkly contrasting religious, philosophical and cultural views. There is a cavernous divide between the historical Maharal and the predominant image of him today. This fact is of such importance that it serves as the basis for the exhibition concept.

The exhibition, called "Path of Life," runs August 5-November 8 at the Royal Stables . The exhibit is divided into two main parts, one focusing on the historical Maharal and the authentic traditions connected with him, while the second will look at Rabbi Löw's legacy and the origin of the legends that are linked to his name.

The idea of the Maharal as the personification of the mystery of the ghetto, a miracle worker, mathematician and creator of an artificial being may not be historically grounded but it has provided immense inspiration for literature, drama and art. The historical and the imaginary Maharal both have a right to exist.

A major catalogue of the exhibition will be published in Czech and English, and other events and exhibits are also planned.

Already on June 3, an interactive installation called Golem, by the artist Petr Nikl will open at the Jewish Museum’s Robert Guttmann Gallery (it will run until Oct. 4).

Prague -- Michelle Obama Visits the Jewish Quarter

Photo (c) Jewish Museum Prague

While President Barack Obama held his political meetings, his wife Michelle became the latest of the millions of tourists who have visited Prague's famous Jewish quarter. She was accompanied by two of her husband's top advisors, both of them Jewish -- Rahm Emanuel and David Axelrod -- and also met local Jewish leaders.

Here's the press release put out by the Museum:

The First Lady of the United States, Michelle Obama, accompanied by the US president’s chief of staff Rahm Emanuel, and David Axelrod, political consultant, visited Prague’s Jewish Town today. Mrs. Obama first looked round Pinkas Synagogue, where she honoured the 80,000 Jewish victims of the Shoah from Bohemia and Moravia, whose names are inscribed on the synagogue walls. After listening to an exposition on the prayer house’s history, the First Lady was particularly interested in the story of the children’s drawings from the Terezín ghetto, over 200 of which are on display on the upper floor of the synagogue. Michaela Sidenberg, the Curator of Visual Arts at the Jewish Museum in Prague, said: “In preparing the museum tour for the First Lady, our starting point was what Michelle Obama has indicated several times in the past, namely that in her role as First Lady she intends to devote herself also to supporting programmes that focus on child education and on the importance of parents’ involvement in the education process. I believe that the experimental educational programme that the avant-garde artist Friedl Dicker-Brandeis (1898–1944) organized in Terezín and the children’s story itself were of great interest to the First Lady. In addition to the copies of artworks on display in the permanent exhibition, Mrs. Obama also had the opportunity to see an original collage by Marie Mühlstein (1932–1944), who, like the majority of children imprisoned in Terezín, did not survive the Nazi persecution.” After her tour of Pinkas Synagogue, the First Lady then went to the Old Jewish Cemetery, where she stopped by the graves of important figures from Prague’s Jewish history: the scholar and poet Avigdor Kara, whose tombstone (dating from 1439) is the oldest in the cemetery; the distinguished patron and mayor of the Jewish community Mordecai Maisel (d. 1601); and the renowned rabbi and Kabbalist Judah Loew ben Bezalel – Rabbi Loew, also known by his acronym MaHaRaL (1525?–1609) – who is the most important figure buried in the Old Jewish Cemetery and who died exactly 400 years ago. Following the old Jewish tradition, the First Lady placed a kvitl – a folded piece of paper with a personal wish – on the rabbi’s grave. Leo Pavlát, the Director of the Jewish Museum in Prague, added: “It is a great honour for us that Mrs. Obama chose to visit Prague’s former Jewish Town among other sights of the city. This testifies to the uniqueness of the Jewish monuments and to the important role that an awareness of Jewish culture can play in education, the promotion of tolerance, democracy and the sharing of human values. We co-operate with a number of institutions throughout the world and along with Prague Jewish school and kindergarten receive support from the U.S.-based Ronald S. Lauder Foundation, which is of great importance to us. We are pleased that Mrs. Obama also expressed interest in this area of our activities.” After visiting the Old Jewish Cemetery, the First Lady then went to the Old-New Synagogue, which is the oldest European synagogue that is still used for religious purposes. She was greeted there by representatives of the Czech Jewish community: the Chief Rabbi of the Czech Republic and Prague Efraim Karol Sidon, the Chairman of the Federation of Jewish Communities in the Czech Republic Jiří Daníček, the Executive Director of the Federation of Jewish Communities in the Czech Republic Tomáš Kraus, and the Chairman of the Jewish Community in Prague František Bányai with his wife. Looking round the interior of this unique Early Gothic building, Mrs. Obama’s interest was captivated particularly by the historical banner of the Prague Jewish Community with its emblem, the adornment of the Torah Ark and the seat on the east-facing side, which according to tradition belonged to Rabbi Loew. The Chairman of the Jewish Community in Prague František Bányai commented: “Mrs. Obama was probably pleasantly surprised by the atmosphere and history of the Old-New Synagogue. Her visit was a quite extraordinary event in the synagogue’s more than 700-year history.” The First Lady of the United States was presented with a Kiddush cup and memorial medal for the 700th anniversary of the Old-New Synagogue by the representatives of the Czech Jewish community and several publications by the Jewish Museum.