ShUM cities

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As ShUM (also SCHUM ( Hebrew שו״מ)) is the name given to the association that the Jewish communities of the Upper Rhine cities of Speyer , Worms and Mainz formed in the Middle Ages . In Hebrew sources, the three congregations have been referred to as Kehillot (congregations), Spira , Warmaisa , Magenza or just as “the congregations” since the 12th century .

ShUM, with Mainz as the mother community, became a special federation that emphasized its outstanding position in Ashkenaz (i.e. Germany). The association influenced the architecture of synagogues and mikvahs (mikvahs); deeply shaped the culture, religious currents and halachic jurisprudence of the Central and Eastern European Jewish diaspora . To this day, synagogues, Jewish cemeteries and ritual baths, together with religious tradition, bear witness to the immense importance of the ShUM cities . The reputation of the communities in the Jewish world has remained unbroken since the Middle Ages.

The importance and sublimity of the medieval communities in ShUM is reflected in the archaeologically proven or rebuilt buildings as well as in the religious practical traditions that have survived to this day. Above all, it was this intellectual heritage that prompted UNESCO to include the ShUM cities as the cradle of Jewish cultural assets as part of the world heritage .

The Jewish heritage in these cities on the Rhine is unique, known worldwide and a vital part of Ashkenazi Judaism .

Structurally, this heritage in Speyer includes the Judenhof community center with a mikvah, synagogue, women's school, synagogue courtyard and yeshiva; in Worms the ensemble community center synagogue district with synagogue , women's school, Jewish council room with vestibule to the women's school, " Raschi - Yeshiwa ", synagogue courtyard, mikveh and the medieval foundations of the former community hall (today Raschi house with Jewish museum, city archive and lower monument preservation), as well as the old Jewish cemetery " Heiliger Sand ". In Mainz it is the memorial cemetery on the old Jewish cemetery " on the Judensand ".

In order to give this heritage worldwide recognition, the state of Rhineland-Palatinate, together with the three cities and the Jewish communities in Mainz and Speyer as well as the regional association of the Jewish communities of Rhineland-Palatinate, has been committed to making the ShUM sites a UNESCO World Heritage Site since 2004 to be appointed. On July 27, 2021, UNESCO finally accepted the application.

Word meaning

The word ShUM is an acronym from the Hebrew first letters of the medieval names of the three cities , which can be traced back to the Latin language:

story

middle Ages

Emergence

Rashi sculpture in front of the Worms synagogue

Jewish communities have been forming on the Rhine since the 10th century. In Mainz in the middle of the 10th century, in Worms around 1000 and in Speyer in 1084 at the latest. These Jewish communities (Kehillot) were probably created by the settlement of Jewish long-distance traders from Italy and France , who maintained close connections to one another. Among them were among others. Members of the important Italian family of the Kalonymiden , who were among the founding members of the communities in Mainz and Speyer and later to the leading Jewish families along the Rhine. Religious scholars also settled early in the cities on the Rhine. Already at the beginning of the 11th century, the Metz- born scholar Gerschom ben Jehuda (born around 960 in Metz, died 1028 or 1040 in Mainz) headed a Talmud academy , which was considered a religious and spiritual center in Ashkenaz. As The Elders of Speyer a group of the ten most famous scholars will Talmud school called in Speyer, which in 1084 in the settlement of the Jewish Community of Speyer by Bishop Ruediger Huzmann was co-founded. One of them is Samuel of Speyer .

The close ties between the three communities led to a lively intellectual exchange and so the ShUM cities developed into the cradle of Ashkenazi Jewry. Students from all parts of Europe came to learn from the scholars from ShUM. Religious laws were formulated, some of which are still binding in Judaism today, such as the prohibition of polygamy .

One of the most famous scholars who studied in ShUM, Schlomo ben Jizchak, called Raschi , came to Worms and Mainz from France. He achieved fame above all with his commentaries on the Hebrew Bible ( Tanach ) and the Babylonian Talmud . Rashi's commentaries can be found in almost every printed Hebrew Bible. The fame of the Jewish worms in particular goes back to Rashi and his commentary, although he only spent a few years there.

"A noble light of Israel once shone from Worms, the great teacher of the Torah - Rasi, whose word will remain immortal as long as Judaism professes God's word, as long as Jews on earth stand before God's face."

Meetings of the ShUM congregations

One of the means of communication between the leaders of the ShUM was meetings where common matters were discussed. Congregations are documented by sources

  • 1120 - in addition to the representatives of the ShUM congregations, members of the congregations in Cologne , Boppard and Hornbach were also present.
  • 1160 and
  • between 1165 and 1197.,
  • Another meeting assumed in the older literature for 1196 is due to an error in the reading of the source.
  • 1220 in Mainz,
  • 1223,
  • between 1286 and 1291,
  • approx. 1300 in Worms,
  • 1306/07 in Worms and
  • 1381.

Further meetings are to be assumed, for which sources no longer exist.

Taqqanot Qehillot ShUM

These meetings were also used to create a common legal basis. The result was in several editorial rounds that began with the 1220 assembly, a joint collection of Taqqanot ("legal statutes "), which the communities declared to be binding for themselves.

In the field of Jewish law, the Kehillot ShUM thus assumed a pioneering role in European Jewry. The Taqqanot Qehillot Šum are the most extensive collection of Jewish community statutes from the Ashkenazi Middle Ages. Every parishioner had to recognize the legal validity under threat of ban. The takkanah Qehillot Šum helped because of the involved great scholars that the Rhine Judaism became famous for his writings on jurisprudence and is linked up today with Jewish learning. To this day there is also a reference to the Taqqanot Qehillot Šum on every Ashkenazi ketubba ( marriage contract ) .

Persecutions and destruction

The ShUM communities on the Rhine have repeatedly been the target of violence, pogroms and total destruction. When Pope Urban II called for the “liberation of the Holy Land ” and thus for the first crusade in 1095 , it was devastating for the Jewish communities on the Rhine.

The army of the crusaders was made up of several armies from the French and German empires that had to cross the Rhine on their way to the “Holy Land”. In their wake, crowds of fanatical followers marched through, whose anger stirred up by preachers was also directed against the so-called unbelievers . In 1096 the violence on the Rhine erupted and the first anti-Jewish pogroms in the ShUM cities broke out in the Jewish communities. The persecution of the Jews at the time of the First Crusade in 1096 left deep traces in Jewish memory as " Geserot Tatnu " as well as in medieval liturgical poems .

On May 3, 1096, the mob passed through Speyer and murdered 10 people. While the bishop in Speyer managed to protect most of the Jewish community in Speyer , the situation in Worms and Mainz was downright hopeless. On May 18, 1096, the crusaders attacked the Jews of Worms. Their houses were looted and destroyed, Jews who resisted forced baptism were murdered. Those Jews who had fled to the bishop's court in Worms were attacked a few days later and fell victim to the crusaders.

In Mainz, the Jews suffered the same fate on May 27, 1096. This community was also completely wiped out. Although the first Jews returned to Mainz as early as 1097, the Mainz community never again achieved the outstanding status it had before the massacres .

With the following crusades there were again pogroms and destruction in the ShUM cities, albeit to a lesser extent. The attack on the family of the Worms scholar Eleazar ben Juda ben Kalonymos ("Rokeach") in 1196, to which his wife and two daughters fell victim, is known in particular , about which Eleazar himself wrote a report and a poetic lament. The praise it contains on his wife Dulza is famous.

In the course of the persecution of Jews at the time of the Black Death between 1348 and 1351, fueled by the anti-Jewish accusation of well poisoning , violent riots broke out in Worms on January 30, 1349. The synagogue district including Judengasse was set on fire and around 400 Jews were killed. The Jewish communities there were also completely destroyed during the plague pogroms in Mainz and Speyer. Thus the heyday of the ShUM association ended in the middle of the 14th century.

Jews returned to all three cities at different times and revitalized the communities. But apart from Worms, the continuity of teaching and learning as well as the meaning for and in Ashkenaz were broken.

Late Middle Ages and Early Modern Times

In Speyer Jews were already living from the 1350s again. Recurring expulsions, however, led to the decline of the community, whose living conditions steadily deteriorated. In the 15th century, the economic power of the Jews in Speyer had sunk so much that the city increasingly lost interest in the protectorate over them and got rid of the Jews. In the 16th century only a few Jews lived in Speyer. The Jewish cemetery was leased to Christians, the synagogue was used as an armory and some tombstones were used to build bridges and walls.

In Mainz, too, Jews settled again before 1360 after the plague pogroms. In the early 15th century, the Talmud school of Jacob ben Mose HaLevi Molin (" MaHaRIL ") once again achieved great national prestige. The important time of the community was over, however, and the spiritual guidance in Ashkenaz passed to Jewish scholars, for example in Austria . With the expulsion of the Jews from Mainz in 1438 and 1471, Magenza, the mother community of ShUM, was history. Mainz Jews found refuge with other Jewish refugees from other German places in Poland-Lithuania , in Northern Italy and in the Levant .

In contrast to most of the Jewish communities in German cities, the Jews of Worms were not permanently expelled from the city until the Nazi era . The biggest break in this continuity was the destruction of Worms in the Palatinate War of Succession by the troops of King Louis XIV on May 31, 1689. The community, like all other Worms, had to leave the city and it took until 1699 before they returned to the city could return.

Several "Imperial Rabbis" from the 15th and 16th centuries lived in the city, and the community enjoyed a reputation as a center of learning until the 17th century. Examples are Elia ben Mose Loanz , called "Baal Schem" (d. 1636), who moved from Fulda to Worms, and Jair Chajim Bacharach (d. 1702). The “Miracle Stories” ( Maase Nissim ), first printed in Yiddish in 1696 - by the Worms parish servant Juspa Schammes (d. 1678) - show that the memory of the “old Ashkenazi” in Worms remained particularly vivid and passed on.

Modern times

emancipation

In the middle of the 19th century the proportion of Jews in the population of Worms reached a double-digit value. In Speyer and Mainz the percentage of the population remained in the single digits, in Rheinhessen and the Palatinate the same was an average.

From the 1860s at the latest, Jews were legally equated with other German citizens, and by the First World War most of them were acculturated or even assimilated . Many Jews belonged to the bourgeoisie . "From a population whose members still in the beginning because of centuries of diverse disadvantages of the 19th century disproportionately belonged to the lower social classes, had become a population within two generations, whose members were now disproportionately allocated to the upper social classes." Their commitment to the German State came z. B. in the membership in the Central Association of German Citizens of the Jewish Faith .

ShUM remained a term in Jewish memory (including the post-emancipatory era ) and exemplified the center and heyday of Ashkenazi Judaism in the Middle Ages. In memory, the Jewish communities in ShUM and the iconographically associated places, especially in Worms and Mainz, became ideal Jewish places. The ShUM cities with their monuments became important as links to the centuries-long history of the Jews in Germany and their own location as German Jews. The rediscovery of the monuments and their archaeological, cultural-historical and architectural exploration in the course of the science of Judaism and general historical research, among others. to the Middle Ages made the buildings and their history known far and wide. They became increasingly interesting for tourists and cast a spell on Jews as well as interested non-Jews.

After 1933: Holocaust

The Nazi dictatorship almost completely destroyed Jewish life and the almost 1,000-year-old Jewish tradition on the Rhine. From 1933, many Jews emigrated and left the ShUM cities. Those who stayed in their hometown city ​​or who had no chance to flee due to economic hardship were deported from 1942 onwards and most of them were murdered.

Synagogues, shops owned by Jewish owners, residential buildings, Jewish schools and other community facilities were attacked along the Rhine in the November pogroms from November 9, 1938. Many of the buildings were devastated or completely destroyed. In Speyer, the synagogue built in 1837 was set on fire on November 10, 1938; it burned down.

In Worms, the old medieval synagogue and women's school burned down on the same day. The first fire could still be put out by parishioners, but the second arson a few hours later destroyed the buildings. The mikveh was badly damaged; a column was smashed, a wall inside was destroyed and stones were thrown from it into the water basin.

Jews and the Jewish community were also attacked in Mainz. The new main synagogue , built in the Neustadt district of Mainz in 1911/12 , was destroyed by arson on November 10, 1938. Elsbeth Gaertner, then 14, remembered that day in 1996: “My father, a friend who lived next door, and I went to the synagogue on Hindenburgstrasse. Firemen stood there too, looking at the whole thing, protecting the houses next door. My father knew that this had to be the beginning of the absolute end. The mob raged on the streets, including schoolchildren. It was destroyed and looted. "

National Socialist Germany turned against Jews and Jewish culture, Jewish books and Jewish buildings. After the books and the synagogues, people fell victim to the fury . The Jewish communities in the three ShUM cities were wiped out in the Shoah . First through marginalization and subsequent expulsion into exile, then through systematic persecution and murder. The Jews who remained in Speyer were deported to the French internment camp Camp de Gurs in October 1940 as a result of the Wagner-Bürckel campaign that affected Baden and the Saar-Palatinate . Many died there from the catastrophic conditions. Those who had survived until then were deported to the German extermination camps in Poland from the summer of 1942 . In 1942 the last Jews living in Worms were deported - in spring to a camp near Piaski in Poland and in autumn to the Theresienstadt ghetto . Around 460 Worms Jews were murdered - and with them the presence of the Jewish community in Worms, which had existed for around 1000 years, was wiped out. The Mainz Jews suffered the same fate. They were deported to German concentration and extermination camps in Poland and to the Theresienstadt ghetto in March and September 1942 and in February 1943 . A total of around 1,300 to 1,400 Jews from Mainz were murdered during the Nazi era.

Jewish communities after 1945

After 1945 only a few Jews lived in the ShUM cities - especially those Jews who were married to a non-Jewish spouse were able to save themselves. There were also returnees from camps or the Theresienstadt ghetto. The number of Jews living in Mainz after the Holocaust was very small at around 80. The re-establishment of the Jewish community was accordingly hesitant and marked by uncertainty about post-war Germany . There were no longer ten Jews living in Worms. Until the 1990s, the number rose only marginally. Nevertheless, there was an initiative in Worms to rebuild the medieval synagogue as early as the late 1940s.

The first initiative of this reconstruction goes back to Friedrich Maria Illert , 1934 to 1958 director of the 1934 new establishment of the municipal cultural institute Worms. Illert was specifically looking for a Jewish advocate for this project - rebuilding the synagogue, and found him in Isidor Kiefer (1871–1961) at the end of 1945 . Kiefer, who emigrated to the USA in 1933 , was the last community leader in Worms. He had set up a museum in the synagogue in 1924 and always emphasized the great Jewish and international interest in the Jewish history of Worms. He was consequently a strong advocate of the reconstruction of the synagogue and emphasized that this was in the interest of the entire Jewish world. It was evidently irrelevant for Kiefer as well as for Illert that there was no longer a Jewish community in Worms after the Holocaust. Votes against the reconstruction were ignored.

The Jewess Carola Kaufmann-Levy, who was born in Worms and emigrated after 1933, wrote: “A synagogue should only be there where it serves its original purpose and where 10 Jews unite to pray.” The synagogue was rebuilt - and its shape too controversial . Prominent proponents of the project such as Federal Chancellor Konrad Adenauer and other positive voices from the preservation of monuments and politics led to the decision to officially start the reconstruction in 1957. The synagogue was rebuilt with state and federal funds and opened on December 3, 1961. Vice Chancellor Ludwig Erhard was among the guests of the celebration . The Jewish community of Mainz became the owner of the old and new church; The building is managed and maintained by the city of Worms to this day.

As a result of the immigration of Jews from the former Soviet Union , a new Jewish community was established in Worms at the end of the 1990s, which organizationally belongs to the community in Mainz. Services are regularly held in the synagogue again.

The community in Speyer was also only able to re-establish itself after the immigration of Jews from the CIS states and is now part of the Jewish community of the Rhine Palatinate. In 2011 the Beith-Shalom synagogue was inaugurated. It consists of a new building (architect: Alfred Jacoby ) and parts of the former collegiate church of St. Guido.

New Mainz synagogue by architect Manuel Herz

The New Synagogue was inaugurated in Mainz in 2010 . It was built on the same site as the synagogue that was destroyed in 1938. However, the design by the architect Manuel Herz does not emphasize the destruction of the previous building by the National Socialists, but the tradition of Judaism and ShUM - “For me it was crucial that the city of Mainz played a significant role for Judaism, especially during the Middle Ages. Judaism was renewed from Mainz. The course of the divine service, as it is partly still held today in the Jewish world, is largely due to renewals by Mainz rabbis. I found it much more important to refer to the contribution that Jewish Mainz made to Judaism than to choose the extermination by the Nazis as the starting point for the draft. ” In 1997 there were only 200 Jews in Mainz, today it is an active one Jewish community of around 1400 members, which also includes the Jews living in Worms.

Cultural monuments

The imposing and artistically crafted architectural heritage in ShUM indicates that the ShUM communities in the Middle Ages wanted to express their outstanding religious and cultural position visually and architecturally. The fact that this sublime legacy has been preserved to this day testifies to the awareness of many generations about the importance of ShUM.

Speyer

Model of the Monumentalmikwe in Speyer

In Speyer, the Judenhof community center ensemble forms the architectural legacy of the Middle Ages. It includes the oldest surviving monumental mikwe in Europe - a building that was said to be “a cultural monument of its kind in no other city ​​in Germany” Worms. There are also remnants of the wall of the synagogue and women's school towering up on the site, as well as underground remains of the synagogue courtyard and a yeshiva, both of which are recognized as ground memorials.

The medieval cemetery of the Jewish community Speyer has not been preserved. It was located in Altspeyer north of the city center, where the area had been given to the Jews by Bishop Rüdiger . During the plague pogrom in 1349, the cemetery was looted and (according to a later chronicle ) plowed up four years later. Today some of the approx. 50 preserved tombstones from the period between 1144/1145 and 1407 are exhibited in the Schpira Museum. There are more tombstones in the depot of the Palatinate History Museum.

Worms

Synagogue in Worms , men's building

The former Jewish quarter of Worms, in which - apart from the cemetery - the architectural legacy from the heyday of ShUM is located, has had a little changed topography since the Middle Ages . a. with a view of Judengasse. Remnants of the city wall , gates in this magnificent wall and the rebuilding of Judengasse along the original course of the street from the 1960s make the original development and topography tangible.

The Worms synagogue was subjected to repeated destruction, but was repeatedly rebuilt by the Jewish community. Architectural elements were modernized and adapted to the prevailing zeitgeist.

A few steps southwest of the synagogue is the Worms mikvah . It was built in 1185/86. Their role model is the Monumentalmikwe in Speyer.

Also part of the Worms synagogue district is the Raschi House , a new building from the 1980s, in the basement and ground floor of which the masonry of the medieval parish hall has been preserved.

The historic Jewish cemetery of Worms is located in front of the high medieval city fortifications, but still within the later, second wall ring. It is the oldest surviving Jewish cemetery in Europe. The oldest surviving inscriptions date from the middle of the 11th century.

Mainz

Memorial cemetery at the Jewish cemetery Judensand in Mainz

Mainz is considered the mother community of ShUM. A Hebrew chronicle of the 12th century says: “Our mother city, the place of our fathers. The ancient congregation, the highly praised among all the congregations in the empire. “In the 11th century, Magenza developed into the center of Jewish life on the Rhine and the starting point of Jewish learning for a large area. Numerous scholars worked in Mainz and contributed to the reputation of ShUM. Among them were Rabbenu Gerschom ben Jehuda , called " Lamp of Exile " (born around 960, died 1028 or 1040 in Mainz), Kalonymos ben Meschullam (died 1096), Elieser ben Nathan (born 1090, died 1170) and the aforementioned Jacob ben Moses haLevi (d. 1427).

In Mainz, the area of ​​the medieval Jewish cemetery on Mombacher Strasse has been preserved from this heyday of scholars and teaching. The cemetery "auf dem Judensand" was laid out in the 11th century at the latest and was used by the Jewish community in the city and the surrounding area until the Jews were expelled from Mainz in 1438.

meaning

ShUM is considered to be the cradle of Ashkenazi Judaism. A tradition from the 13th century already attests to this: “How much our teachers in Mainz, Worms and Speyer belong to the most learned of the scholars, to the saints of the Most High ... from there the teaching goes out for all of Israel ... Since that day When they were founded, all the communities on the Rhine and in the entire country of Ashkenaz were aligned with them. ” Jews throughout Central Europe orientated themselves to the writings of scholars from ShUM - already during the Middle Ages and in some cases still today. ShUM is still present in today's Judaism: as a myth, as a name, as a place of learning and Raschi's place of activity, as ideal Jewish places, and in its lasting presence in lived Judaism.

The impressive monuments in the ShUM cities are reminiscent of the heyday of Ashkenazi Jewry on the Middle and Upper Rhine. As early as the Middle Ages, the architecture in Speyer, Worms and Mainz became a model for other European Jewish communities. The two-aisled vaulting first attested to in Worms became the model for synagogue construction in Regensburg (1210/1220), Prague (1260s), Vienna (1294) and Nuremberg (1296).

The Jewish cemetery Heiliger Sand in Worms is the oldest cemetery in Europe. Numerous scholars of Ashkenazi Judaism, who are still of great importance for the Jewish world today, are buried on it.

Not only the material inheritance of the ShUM communities is of outstanding importance. The intangible legacy of ShUM also has a great place in the Jewish tradition. Even Christian contemporaries recognized the high rank of the ShUM communities in the Middle Ages. The Takkanot-ShUM are still considered the result of a special union that went far beyond the sphere of influence of the ShUM cities. The fact that the guidelines of the jurisprudence were observed and recited in other Jewish communities is significant because since the 11th century the “general rule” has been in force that all Jewish communities act sovereignly and that none of the others can impose their regulations. But time and again members of other congregations turned to the rabbis of the ShUM congregations on difficult issues for advice.

Medieval Ashkenazi Hasidism had its most important representatives in the members of the calonymid family in Speyer, Regensburg and Worms. This was not a philosophical or theological doctrine, but a mystical current, the religious practice of which was expressed in prayer as a spiritual practice. Ashkenazi Hasidism emerged against the backdrop of the Crusades and the persecution of Jews in the 12th and 13th centuries. Under the impression of the atrocities committed by the Christian environment in Jewish communities, the Hasids attempted to meet their experiences spiritually and, for example, developed special forms of asceticism and renunciation . As a moralizing group, these Hasids also often tried to be spiritual leaders in the interests of their goals and thus often came into conflict with local rabbis.

Illustration in Worms Machzor

The pijjut literature (holiday poems) is another part of the intangible heritage in ShUM. Above all, poets from the parishes of Mainz ( Mose ben Kalonymus , Meschullam ben Kalonymus , Simon ben Isaak ) and Worms ( Meir ben Isaak , Eleasar ben Jehuda ) made significant contributions to this tradition that emerged in Palestine and southern Italy . Based on ShUM, these Ashkenazi liturgical poems are best known for their lamentations and festive poems for the high holidays. The language of the Pijutim was initially strictly biblical and Talmudic, but later language and style peculiarities developed, as a result of which even comments on the Pijutim were written.

In the synagogue in Mogilev (today: Belarus ) there was once a representation of the Worms synagogue in the midst of magnificent paintings on the synagogue made of wood. The ceiling painting was owned as Mogilev to Poland, in 1700 by Chaim ben Isaac Eisik Segal created and is reminiscent of the medieval Worms. This testifies to the extent to which the reputation of ShUM radiated, which reputation the Jewish Worms and thus ShUM had in European Judaism even after the Middle Ages. The synagogue was destroyed by the German occupiers in 1941. The ceiling paintings were handed down through film and copies from the early 20th century.

Public monuments

In all three cities, the areas on which the ShUM monuments are located are in monument protection zones and are protected, for example, by other building law instruments.

In Speyer, the Judenhof with the remains of the synagogue and the intact, museum-like mikveh is accessible to tourists. The owner is the city, the site is supported by the Speyer tourist office . In the entrance area is the SchPIRA Museum, which opened in 2010 and shows exhibits on Jewish medieval Speyer. These include, for example, original windows, capitals and other architectural remains of the synagogue as well as tombstones and the silver treasure from Lingenfeld discovered in 1969 . The mikveh was roofed over with a glass construction in 1999 so that it is protected from the elements. From 1965 to 1968, 1997/98 and 2000/01 archaeological excavations were carried out on the Judenhof site, which always brought new finds and information about construction phases. The Judenhof, managed by the Speyer Tourist Association, is the destination of many visitors. Special tours on the subject of “Jewish Speyer” are offered. In 2017 there were 58, but almost all regular city tours run through the Judenhof. In the same year, 18,513 individual tourists and around 40,000 more tourists visited the Judenhof as part of a city tour.

In Worms, the monuments belonging to the ShUM, owned by the Jewish Community of Mainz, are located in two different places in the city: in the synagogue district south of Judengasse within the inner city center and on the area of ​​the Jewish cemetery, approx. 1000 meters from Judengasse.

The synagogue district with mikveh received its present appearance when it was restored in the 1950s and 1960s. In 1982 a new building was opened on the cubature of the former Jewish meeting house in the area of ​​the rear Judengasse. The meeting house from the Middle Ages was a multifunctional community building: it was used for weddings, as a dance house, retirement home, secondary synagogue and accommodation for non-residents from the 13th to the 20th century, cellar walls and plaster remnants from the 13th and 14th centuries have been preserved. After the deportations during the Nazi era, the building slowly fell into disrepair, was used as a shelter for the homeless and was finally demolished in the late 1970s.

Under the name Raschi-Haus , the new building now houses the Worms City Archives and the Jewish Museum. In the basement of the Rashi house, one of the above-mentioned walls from the Middle Ages has been preserved, which can be dated to the time of the former ShUM communities. The preserved remains of this building were placed under protection and included in the application for inclusion as a UNESCO World Heritage Site.

The mikveh in Worms has been closed to visitors since November 2016, as building research as well as restoration and conservation measures have become necessary. The synagogue was visited by 28,171 people in 2017.

The Heiliger Sand cemetery is located outside the former city walls, can be reached in around 15 minutes on foot from the synagogue and was visited by around 40,000 people in 2017. These include both cultural tourists who discover Worms as a city including the ShUM monuments, as well as Jewish visitors who come specifically to the Holy Sands. Maintenance and repair measures on tombstones on the Holy Sand are carried out with the support of Warmaisa eV and the Worms Antiquities Association . However, the work is only carried out with the respective approval of the preservation authorities and in consultation with the responsible owner of the cemetery, the Jewish community in Mainz.

In Mainz, the area of ​​the memorial cemetery is located on Judensand, which is owned by the Mainz Jewish Community, northwest of the main train station on Mombacherstraße. The cemetery is not open to the public. Since the memorial cemetery in its current form was only laid out in 1926 on part of the medieval burial area, there are graves on the entire site, even if they are not visible. In order to avoid people walking over these graves, no general accessibility can be allowed halachically. As part of the UNESCO World Heritage application, there will be a design competition in the next few years, which will also include the planning of a visitor center that will make the memorial cemetery virtually accessible to visitors.

Educational work in and outside of school has been supported since 2018 to promote awareness of the ShUM cities. There are also lecture series, film screenings and readings, information boards and steles, and apps on the subject of ShUM are being developed. An image film in German and English was also presented in 2017.

Monument protection

The cultural heritage of the ShUM cities is protected by the Rhineland-Palatinate Monument Protection Act (DSchG).

In Speyer, the Judenhof with the remains of the synagogue is protected as a monument zone “Judenbad und Judenhof” as an overall structural system, Section 5, Paragraph 2 DSchG and entered in the information register as follows: “Male synagogue around 1100, parts of the east and west walls, small ashlar masonry ; Women's synagogue 1354, east and west wall, brickwork; Destroyed in 1689, extensive excavations in 1965–1968; underground ritual bath, around or soon after 1100 ”. In addition, the mikveh is protected as an individual monument / cultural monument according to § 3 DSchG.

The Worms synagogue, the mikveh and the Raschi house are also part of a monument zone: “Most of the former Worms Jewish quarter; medieval cellars, largely from the 2nd half of the 14th century; after the devastation of the Palatinate in 1689, extensive baroque reconstruction, 18th century, partly older substance, after destruction in 1945, partly reconstruction in the style of the 1950s, since the 1970s additions through adapted new buildings; overall structural system ". Within the monument zone, both the synagogue with mikveh and the Rashi House are protected as individual monuments / cultural monuments according to § 3 DSchG.

The Jewish cemetery "Heiliger Sand" in Worms is protected as a monument zone "Old Jewish cemetery" (historical park, garden and cemetery complex § 5, Paragraph 5 DSchG) and is entered in the information directory as follows: "oldest preserved Jewish cemetery in Europe with over 2,000 upright gravestones in situ; the 16,127 m² area probably laid out in the 1st half of the 11th century, expanded around 1260, tombstones from 1076, late medieval, early modern, 18th, 19th centuries to 1930s. "

The old Jewish cemetery in Mainz including the memorial cemetery is protected as a memorial zone “Mombacher Straße Alter Judenfriedhof” (historical park, garden and cemetery complex, Section 5, Paragraph 5 DSchG): “At the place of one from 1.-4. Roman cemetery occupied since the 10th century, the Jewish community in Mainz occupied since the 13th century, the cemetery has been in use since the 13th century; well over 1000 tombstones, 1700–1880, mostly red or yellow sandstone, more elaborate in the 19th century, mostly classical; 'Memorial cemetery', laid out in 1926 on the extension of 1862 with 187 medieval tombstones, mostly shell limestone, 1049–1420 ”.

UNESCO application

In 2004, the Mayor of Worms , together with the Jewish community of Mainz and the Warmaisa Association, agreed to propose that the State of Rhineland-Palatinate advertise the medieval monuments of the ShUM cities as UNESCO World Heritage . In 2006 this goal was already part of the government declaration of the then Prime Minister of Rhineland-Palatinate, Kurt Beck , and has since been repeated in every other government program. In 2012, the state of Rhineland-Palatinate submitted the first application for inclusion in the German tentative list at the Standing Conference of Education Ministers (KMK) . In 2014 the application was granted, whereupon the KMK submitted the list to UNESCO. In the same year the ShUM-Cities eV was founded to coordinate work, which developed a management plan for the world heritage. On January 23, 2020, the application documents were handed over to UNESCO.

The state of Rhineland-Palatinate, represented by the Ministry for Science, Continuing Education and Culture (MWWK), and, in the second place, the General Directorate for Cultural Heritage Rhineland-Palatinate (GDKE) and the university scientists who cooperate with the Ministry is in charge of this UNESCO application Trier , Heidelberg , Mainz and Essen , the cities of Speyer, Worms and Mainz with their highest representatives, specialist offices and administrations, the Jewish community Mainz as owner of the monuments in Worms and Mainz, the Jewish community of the Rhine Palatinate and the regional association of the Jewish communities of Rhineland - Palatinate . Other university and non-university institutes are consulted for support and scientific advice.

All these actors organize themselves in specialist working groups and develop topics such as the monitoring of the state of preservation using a monitoring system, joint marketing using a city-wide tourism concept or visitor management , the planning of the visitor centers required by UNESCO at the World Heritage sites or safety requirements.

On July 27, 2021, the responsible UNESCO commission decided to put the ShUM cities on the list of World Heritage Sites. They are the 50th world heritage site in Germany. It was the first time that UNESCO recognized Jewish cultural assets in Germany as World Heritage.

Movies

  • The Jews in the European Middle Ages . Documentary, France, 2007, 55 min., Script and director: Vincent Froehly, production: Arte France, first broadcast: February 8, 2008 by arte, summary by arte, ( memento of March 14, 2009 in the Internet Archive ).
  • Various films on ShUM, including ShUM cities on the Rhine - Jewish heritage for the world. Image film for the UNESCO application, Germany 2017, 11:15 min., Production: ShUM-Cities eV, Internet publication: YouTube channel of the ShUM-Cities eV, online.

literature

- sorted alphabetically by authors / editors -

  • Rainer Josef Barzen: Jewish regional organization on the Middle Rhine: The "Kehillot SchUM" around 1300. In: Christoph Cluse (Ed.), Europe's Jews in the Middle Ages. Contributions to the international symposium in Speyer from October 20 to 25, 2002, Kliomedia, Trier 2004, ISBN 3-89890-081-9 , pp. 248-258, online.
  • Barzen, Rainer Josef: "Kehillot Schum": On the peculiarity of the connections between the Jewish communities of Mainz, Worms and Speyer up to the middle of the 13th century , in: Cluse, Christoph / Haverkamp, ​​Alfred / Yuval, Israel J. (Ed.) , Jewish communities and their Christian context in a comparative cultural and spatial perspective from late antiquity to the 18th century , Hanover 2003, ISBN 3-7752-5622-9 , pp. 389–404.
  • Barzen, Rainer Josef: The ShUM communities and their legal statutes. History and impact history , in: Pia Herberer, Ursula Reuter (eds.), The ShUM communities Speyer - Worms - Mainz. On the way to World Heritage , Schnell & Steiner, Regensburg 2013, ISBN 978-3-7954-2594-4 , pp. 23–36, online.
  • Rainer Josef Barzen (ed.): Taqqanot Qehillot Šum. The legal statutes of the Jewish communities Mainz, Worms and Speyer in the high and late Middle Ages . 2 volumes = Monumenta Germaniae Historica. Hebrew texts from medieval Germany, Volume 2. Harrasowitz, Wiesbaden 2019. ISBN 978-3-447-10076-2
  • Baskin, Judith R .: Dulcea of ​​Worms , in: Jewish Women: A Comprehensive Historical Encyclopedia , Jewish Women's Archive, February 27, 2009, online.
  • Baumgarten, Elisheva: Practicing Piety in Medieval Ashkenaz: Men, Women and Everyday Observance . University of Pennsylvania Press, 2014.
  • Baumgarten, Elisheva: Gender in the Ashkenazi Synagogue in the High Middle Ages , in: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.), The ShUM communities Speyer - Worms - Mainz. On the way to World Heritage , Schnell & Steiner, Regensburg 2013, ISBN 978-3-7954-2594-4 , pp. 63–75.
  • Ben-Sasson, Haim Hillel : History of the Jewish People - From the Beginnings to the Present . CH Beck, Munich 2007, ISBN 978-3-406-55918-1 , p. 687 ff . ( limited preview in Google Book search).
  • Berkessel, Hans / Brüchert, Hedwig / Dobras, Wolfgang, Erbar, Ralph  / Teske, Frank (eds.): Light of Exile. Evidence of Jewish life in Mainz and Bingen . Mainz 2016, ISBN 978-3-945751-69-5 .
  • Böcher, Otto : The old synagogue in Worms. In: Fifty years of rededication of the Old Synagogue in Worms. Expanded reprint of 1961 research with sources. Worms-Verlag, Worms 2011, ISBN 978-3-936118-60-5 , pp. 11–154, beginning of the book.
  • Bondi, Jonas: The old cemetery , in: Levi, Sali (ed.), Magenza. A compendium on Jewish Mainz in the five hundredth year of death of the Mainz scholar Maharil . Vienna 1927, p 22-32, Digitalisat the UB Mainz .
  • Bönnen, Gerold : "It is my purpose in life": Isidor Kiefer and his part in the reconstruction of the Worms synagogue 1957–1961 , in: Aschkenas 12 (2002), pp. 91–113, ZDB -ID 2052844-9 , doi : 10.1515 / ash 2002.12.1.91 .
  • Bönnen, Gerold: Annual report of the Institute for Urban History Worms 2017, Worms 2018.
  • Bönnen, Gerold: Notes on the political, economic and social advancement and acculturation process of the Worms Jews (1816–1865) , in: Der Wormsgau , 32, 2016, pp. 169–248.
  • Brenner, Michael  / Caron, Vicky / Kaufmann, Uri R. (Eds.): Jewish emancipation reconsidered. The French and German models. (= Series of scientific papers by the Leo Baeck Institute , Vol. 66). Mohr Siebeck, Tübingen 2003, ISBN 978-3-16-148018-8 , limited preview in the Google book search.
  • Brüchert, Hedwig: National Socialist Racism. Disenfranchisement, deportation and murder of Mainz Jews, Sinti and mentally handicapped people . In: National Socialism in Mainz 1933–1945. Terror and everyday life. (= Contributions to the history of the city of Mainz , vol. 36), city of Mainz (ed.), Editorial team Wolfgang Dobras, Mainz 2008, pp. 79–92, online.
  • Cluse, Christoph (Ed.): Europe's Jews in the Middle Ages. Contributions to the international symposium in Speyer from October 20 to 25, 2002, Kliomedia, Trier 2004, ISBN 3-89890-081-9 , 3 articles online.
  • Cluse, Christoph: The ShUM communities and their radiation in sources from the 13th to 15th centuries. Lecture given at the “Joint workshop of Thuringia and Rhineland-Palatinate on the question of a possible joint World Heritage application”, Erfurt, January 14, 2016, proof.
  • Cluse, Christoph: The synagogues and cemeteries of the ShUM congregations in a Christian perception (12th – 18th centuries). Lecture given at the conference “Between Pogrom and Neighborhood”. Relationships and mutual perception of Jews and Christians in the ShUM cities during the Middle Ages, 27. – 28. April 2017 in Mainz.
  • Cluse, Christoph / Haverkamp, ​​Alfred / Yuval, Israel J. (Ed.), Jewish communities and their Christian context in a comparative cultural and spatial perspective from late antiquity to the 18th century. Hahn, Hannover 2003, ISBN 978-3-7752-5622-3 , table of contents.
  • Debus, Karl-Heinz: History of the Jews in Speyer up to the beginning of modern times. From the first settlement in 1084 to the end of the medieval parish. In: District group Speyer of the historical association of the Palatinate (Hrsg.): History of the Jews in Speyer . 2nd edition, Speyer 1990, pp. 9-42.
  • Epstein, Abraham: Jewish antiquities in Worms and Speier . Wroclaw 1896.
  • Grossman, Avraham: The Early Sages of Ashkenaz: Their Lives, Leadership and Works (900-1096) . Jerusalem, 2nd edition 1988, [Hebrew], ( online , free of charge, subject to registration).
  • Alfred Haverkamp : Europe's Jews in the Middle Ages: For an introduction. In: Christoph Cluse (ed.), Europe's Jews in the Middle Ages. Contributions to the international symposium in Speyer from 20. – 25. October 2002, Kliomedia, Trier 2004, ISBN 3-89890-081-9 , pp. 13-32, online.
  • Haverkamp, ​​Alfred: Jews and cities - connections and ties , in: Cluse, Christoph (ed.), Europe's Jews in the Middle Ages. Contributions to the international symposium in Speyer from 20. – 25. October 2002, Kliomedia, Trier 2004, ISBN 3-89890-081-9 , pp. 72-85, online.
  • Haverkamp, ​​Alfred: Relations between bishops and Jews in the Ottonian-Salian kingdom until 1090. In: Anna Esposito et al. (Ed.), Trier-Mainz-Rome: stations, fields of activity, networks. Festschrift for Michael Matheus on his 60th birthday . Schnell & Steiner, Regensburg 2013, pp. 45–87.
  • Haverkamp, ​​Eva : Hebrew reports on the persecution of the Jews during the First Crusade. (= Monumenta Germaniae Historica . Historical texts from medieval Germany. Volume 1). Dissertation from the University of Konstanz . Harrassowitz, Wiesbaden 2005, ISBN 978-3-447-17123-6 , table of contents (PDF), pp. 290–394.
  • Heberer, Pia: "... the whitewashed walls were adorned with paintings." The synagogue in Speyer . In: German Society for Archeology of the Middle Ages and Modern Times , Findings and Reconstruction, Volume 22, 2010, pp. 177–188.
  • Heberer, Pia / Reuter, Ursula (editor): The ShUM communities Speyer - Worms - Mainz. On the way to world heritage . General Directorate for Cultural Heritage Rhineland-Palatinate (ed.), Verlag Schnell & Steiner, Regensburg 2013, ISBN 978-3-7954-2594-4 , table of contents , ( online , free of charge, registration required).
  • Hildenbrand, Friedrich: The Roman Jewish bath in the old synagogue courtyard at Speier on the Rhine. Speyer 1920, ( online , free of charge, registration required).
  • Hollender, Elisabeth : "And King Karl brought Rabbenu Moses with him": On the image of Charlemagne in the Hebrew literature of the Middle Ages , in: Bernd Bastert (ed.), Charlemagne in the European literatures of the Middle Ages: Construction of a myth , Tübingen 2004, pp. 183-200.
  • Hollender, Elisabeth: Liturgy and History: The Ashkenazi Machsor and Jewish Mobility in the Middle Ages - A Methodological Attempt. Arye Maimon Institute for the History of the Jews (Ed.), (= Studies and Texts , 10). Kliomedia, Trier 2015, ISBN 978-3-89890-201-4 .
  • Kaltwasser, Steffen: The Speyerer Judenhof in the light of ceramic finds , in: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.), The SchUM communities Speyer - Worms - Mainz. On the way to World Heritage , Schnell & Steiner, Regensburg 2013, ISBN 978-3-7954-2594-4 , pp. 77-92.
  • Karpeles, Gustav : History of Jewish literature . Volume 2, Berlin 1909, limited preview in the Google book search.
  • Kanarfogel, Ephraim: The Intellectual History and Rabbinic Culture of Medieval Ashkenaz . Wayne State University Press, Detroit 2013, ( online , free, requires registration).
  • Kühn, Hans: Political, economic and social change in Worms 1798–1866 with special consideration of the changes in the order, the functions and the composition of the municipal council , (= Der Wormsgau , supplement no. 26), Worms 1975, online file ( PDF; 7.4 MB) from the Worms city archive .
  • Levi, Sali : Contributions to the history of the oldest Jewish gravestones in Mainz. Mainz 1926, microfilm in Senckenberg University Library .
  • Levi, Sali: As an introduction , in: Levi, Sali, Magenza. A collector's book about the Jewish Mainz in five hundredth death years of the Mainz scholars Maharil , Vienna 1927, p 9-21, Digitalisat the Mainz University Library .
  • Marcus, Ivan G .: Piety and Society: The Jewish Pietists of medieval Germany. (= Etudes sur le judaïsme médiéval , 10). EJ Brill, Leiden 1981, limited preview in Google book search.
  • Meyer, Michael A.  / Brenner, Michael (ed.): German-Jewish history in modern times. Volume 2: Michael Brenner, Stefi Jersch-Wenzel, Michael A. Meyer: Emancipation and Acculturation. 1780-1871. Beck, Munich 2000, ISBN 978-3-406-39703-5 .
  • Nestler, Gerhard / Paul, Roland  / Ziegler, Hannes (eds.): Brown years in the Palatinate. New contributions to the history of a German region during the Nazi era . Institute for Palatinate History and Folklore , Kaiserslautern 2016, ISBN 978-3-927754-85-0 .
  • Paulus, Simon: The architecture of the synagogue in the Middle Ages. Tradition and inventory. (= Bet Tifla series of publications , Volume 4). Imhof Verlag, Petersberg 2007, ISBN 978-3-86568-313-7 , dissertation from TU Braunschweig , ( online , free of charge, registration required).
  • Paulus, Simon: Worms. Old Synagogue Hintere Judengasse . In: Cohen-Mushlin, Aliza / Thies, Harmen H. (Eds.), Synagogue architecture in Germany. Documentation for the exhibition "... and I became a small sanctuary for them ..." - Synagogues in Germany, (= series of Bet Tifla , Volume 5), Imhof Verlag, Petersberg 2008, ISBN 978-3-86568-344-1 , p. 109-112.
  • Preißler, Matthias: The ShUM cities on the Rhine. Ed. General Directorate for Cultural Heritage Rhineland-Palatinate , Directorate for Landesdenkmalpflege Mainz. Schnell & Steiner, Regensburg, ISBN 978-3-7954-2661-3 .
  • Preißler, Matthias: The ShUM cities Speyer - Worms - Mainz. Excursion destinations to the cultural sites of Judaism on the Rhine . General Directorate for Cultural Heritage Rhineland-Palatinate (ed.). Schnell & Steiner, Regensburg 2013. ISBN 978-3-7954-2595-1 .
  • Raspe, Lucia: The ShUM communities in the narrative tradition from the Middle Ages and early modern times , in: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.), The ShUM communities Speyer - Worms - Mainz. On the way to World Heritage , Schnell & Steiner, Regensburg 2013, ISBN 978-3-7954-2594-4 , pp. 313–326.
  • Raspe, Lucia: Yuzpa Shammes and the Narrative Tradition of Medieval Worms , in: Karl E. Grözinger (Ed.), Jüdische Kultur in den ShUM-Cities: Literature - Music - Theater , (= Jewish culture: studies on intellectual history, religion and Literature , 26), Harrassowitz, Wiesbaden 2014, ISBN 978-3-447-10137-0 , pp. 99-118.
  • Reuter, Fritz : Warmaisa. 1000 years of Jews in Worms. (= Der Wormsgau , supplement 29). Worms 1984; 3rd edition, Books on Demand, Norderstedt 2009, ISBN 978-3-8391-0201-5 , table of contents , beginning of the book.
  • Reuter, Ursula: Jerusalem am Rhein , in: Contributions to Rhenish-Jewish history , ZDB -ID 2774839-X , Heft 3, 2013, pp. 5-32.
  • Rothkoff, Aaron / Grossman, Avraham / Kaddari, Menahem Zevi / Fraenkel, Jona / Israel Moses Ta-Shma and Judith R. Baskin: Rashi . In: Encyclopaedia Judaica . 2nd Edition, Volume 17. Macmillan Reference USA, Detroit 2007, pp. 101-106.
  • Rothschild, Samson : From the past and present of the Israelite community of Worms . Kauffmann, Frankfurt am Main 1905, digitized in Internet Archive , with illustrations.
  • Schechter, Solomon / Bloch, Isaac: Gershom ben Judah , in: JewishEncyclopedia.com , online.
  • Schlösser, Annelore / Schlösser, Karl: Nobody was spared: The persecution of the Jews 1933–1945 in Worms. Stadtarchiv Worms, Worms 1987, DNB 900760117 , online , (PDF; 7.4 MB).
  • Schoeps, Julius H. (Ed.): Neues Lexikon des Judentums , Munich, Gütersloh 1992.
  • Schütz, Friedrich: Magenza. The Jewish Mainz , in: Dumont, Franz / Scherf, Ferdinand / Schütz, Friedrich (eds.), Mainz. The history of the city , 2nd edition, Mainz 1999, pp. 679–702.
  • Shalev-Eyni, Sarit: Reconstructing Jerusalem in the Jewish Liturgical Realm: The Worms Synagogue and its Legacy. In: Kühnel, Bianca / Noga-Banai, Galit / Vorholt, Hanna (eds.), Visual Constructs of Jerusalem. (= Cultural Encounters in Late Antiquity and Middle Ages , Vol. 18). Brepols, Turnhout 2014, ISBN 978-2-503-55104-3 , pp. 161–169, doi : 10.1484 / M.CELAMA-EB.5.103073 , table of contents.
  • Stein, Günter: The medieval Judenhof and its buildings , in: District group Speyer of the Historical Association of the Palatinate (ed.), History of the Jews in Speyer , 2nd edition, Speyer 1990, pp. 48–64.
  • Susanne Urban, Gerold Bönnen , Günter Illner (eds.): The exhibition SchUM on the Rhine. From the Middle Ages to the Modern. Jewish Museum Worms - Rashi House . Wernersche Verlagsgesellschaft , Worms 2021. ISBN 978-3-88462-402-9
  • Weber, Annette : New Monuments for Medieval Ashkenaz? On the sacred typology of ritual buildings in the ShUM communities , in: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.), The SchUM communities Speyer - Worms - Mainz. On the way to the World Heritage , Regensburg 2013, ISBN 978-3-7954-2594-4 , pp. 37-62.
  • Weber, Annette: On the trail of the dragon: To represent the city of Worms with the dragon in the synagogue of Mohilev in Belarus. In: Karl E. Grözinger (Ed.), Jewish Culture in the ShUM Cities: Literature - Music - Theater , (= Jewish Culture: Studies on Spiritual History, Religion and Literature , 26), conference proceedings, conference program , Harrassowitz Verlag, Wiesbaden 2014 , ISBN 978-3-447-10137-0 , pp. 21-36, table of contents.

Web links

Wiktionary: ShUM community  - explanations of meanings, word origins, synonyms, translations
Applications for World Heritage titles from Unesco

Remarks

  1. ↑ The meeting primarily discussed the exorbitant ransom demands of King Rudolf I for the release of Meir von Rothenburg , with participants who did not belong to the ShUM communities also being present. It is therefore uncertain whether the assembly should be classified here (Barzen: Taqqanot Qehillot Šum , p. 71f).
  2. ↑ It is unclear whether the meeting of the "Medinath Worms" was a meeting of the three congregations. But it does a renewal of the Taqqanot (Barzen: Taqqanot Qehillot Šum , p. 73).

Individual evidence

  1. ↑ UNESCO recognizes ShUM cities as new world heritage for Germany
  2. ↑ a b Gerd Mentgen: Praised and praised before all communities in the empire. The Jews in the SCHUM communities Speyer, Worms and Mainz. In: Damals 12. 2004, pp. 36–41 , accessed on November 22, 2019 .
  3. ^ Alfred Haverkamp: Relations between bishops and Jews in the Salian-Ottonian kingdom until 1019 . In: Anna Esposito et al. (Ed.): Trier - Mainz - Rome: stations, fields of activity, networks. Festschrift for Michael Matheurs on his 60th birthday . Schnell & Steiner, Regensburg 2013, ISBN 978-3-7954-2763-4 , pp. 45–87 ( d-nb.info - table of contents).
  4. ↑ Elisabeth Hollender: "And King Karl brought Rabbenu Moses with him": On the image of Charlemagne in the Hebrew literature of the Middle Ages . In: Bernd Bastert (Ed.): Charlemagne in the European literatures of the Middle Ages: Construction of a myth . Tübingen 2004, p. 183-200 .
  5. ^ Avraham Grossmann: The Early Sages of Ashkenaz: Their Lives, Leadership and Works (900-1096) . 2nd Edition. Jerusalem 1988 ( academia.edu - Hebrew, free of charge, subject to registration).
  6. ↑ Ephraim Kanarfogel: The Intellectual History and Rabbinic Culture of Medieval Ashkenaz . Wayne State University Press, Detroit 2013 ( academia.edu - free of charge, requires registration).
  7. ^ Joseph Jacobs, Morris Liber, M. Seligsohn: Rashi (Solomon Bar Isaac). In: JewishEncyclopedia.com , 2019, (English).
  8. ↑ Julius Schoeps : New Lexicon of Judaism . Munich, Gütersloh 1992.
  9. ↑ Article: Rashi , in: Encyclopaedia Judaica , 2nd edition, Volume 17, pp. 101-106.
  10. ^ Letter from the Hungarian Jewish State Museum to the Presidium of the Jewish Community in Worms, June 24, 1934, in: Stadtarchiv Worms .
  11. ↑ a b Rainer Josef Barzen: The ShUM communities and their legal statutes. History and impact history . In: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.): The ShUM communities Speyer - Worms - Mainz. On the way to world heritage . Regensburg 2013, ISBN 978-3-7954-2594-4 ( academia.edu ).
  12. ^ Rainer Josef Barzen: "Kehillot Schum": On the peculiarity of the connections between the Jewish communities of Mainz, Worms and Speyer up to the middle of the 13th century . In: Christoph Cluse, Alfred Haverkamp, ​​Israel J. Yuval (eds.): Jewish communities and their Christian context in a comparative cultural and spatial perspective from late antiquity to the 18th century . Hanover 2003, ISBN 3-7752-5622-9 .
  13. ↑ Barzen: takkanah Qehillot Šum , pp 45-47.
  14. ↑ Barzen: takkanah Qehillot Šum , pp 47-51.
  15. ↑ Barzen: takkanah Qehillot Šum , p. 51
  16. ↑ Barzen: takkanah Qehillot Šum , S. 58th
  17. ↑ Barzen: takkanah Qehillot Šum , p 141ff.
  18. ↑ Barzen: takkanah Qehillot Šum , p 159ff.
  19. ↑ Barzen: takkanah Qehillot Šum , S. 69th
  20. ↑ Barzen: takkanah Qehillot Šum , pp 75-79.
  21. ^ A b c Eva Haverkamp : Hebrew reports on the persecution of the Jews during the First Crusade . In: Monumenta Germaniae Historica . Historical texts from medieval Germany . tape 1 . Harrassowitz, Wiesbaden 2005, ISBN 978-3-447-17123-6 ( rlp.de [PDF] table of contents). Dissertation from the University of Konstanz .
  22. ↑ Avraham Fraenkel, Abraham Gross, Peter Lehnardt: Hebrew liturgical poetry on the persecution of the Jews during the First Crusade . In: Monumenta Germaniae Historica . Historical texts from medieval Germany . tape 3 . Harrassowitz, Wiesbaden 2016, ISBN 978-3-447-10159-2 ( mgh.de [PDF] table of contents).
  23. ^ Friedrich Schütz: Magenza. Jewish Mainz . In: Franz Dumont, Ferdinand Scherf, Friedrich Schütz (eds.): Mainz. The history of the city . 2nd Edition. Mainz 1999.
  24. ↑ Judith Baskin: Dulcea of Worms. In: Jewish Women's Archive. Retrieved November 23, 2019 .
  25. ^ Karl-Heinz Debus: History of the Jews in Speyer up to the beginning of modern times . In: District group Speyer of the historical association of the Palatinate (Hrsg.): History of the Jews in Speyer . 2nd Edition. Speyer 1990, p. 44 .
  26. ↑ Fritz Reuter : Warmasia. 1000 years of Jews in Worms . 3. Edition. Worms 2009, ISBN 978-3-8391-0201-5 , p. 685.
  27. ↑ Lucia Raspe: The ShUM communities in the narrative tradition from the Middle Ages and early modern times . In: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.): The ShUM communities Speyer - Worms - Mainz. On the way to world heritage . Regensburg 2013, ISBN 978-3-7954-2594-4 , pp. 313-326 .
  28. ↑ Lucia Raspe: Yuzpa Schammes and the Narrative Tradition of Medieval Worms . In: Karl E. Grözinger (ed.): Jewish culture in the ShUM cities: literature - music - theater . Wiesbaden 2014, ISBN 978-3-447-10137-0 , pp. 99-118 .
  29. ↑ a b Gerold Bönnen : Comments on the political, economic and social advancement and acculturation process of the Worms Jews (1816–1865) . In: City of Worms, Altertumsverein Worms (ed.): The Wormsgau . tape 32 . Worms 2016.
  30. ↑ Michael A. Meyer , Michael Brenner : German-Jewish history in modern times . In: Stefi Jersch-Wenzel, Michael A. Meyer (Ed.): Emancipation and Acculturation. 1780-1871 . Beck, Munich 2000, ISBN 978-3-406-39703-5 .
  31. ↑ Michael Brenner, Vicki Caron, Uri R. Kaufmann: Jewish emancipation reconsidered. The French and German Models . Mohr Siebeck, Tübingen 2003, ISBN 978-3-16-148018-8 ( limited preview in Google book search).
  32. ↑ Hans Kühn: Political, economic and social change in Worms 1798–1866 with special consideration of the changes in the order, the functions and the composition of the municipal council . In: City of Worms, Altertumsverein Worms (ed.): The Wormsgau . tape 26 . Worms 1975, p. 194 ( worms.de [PDF]). Dissertation from the University of Göttingen .
  33. ^ Postcards of the city of Worms from the beginning of the 20th century . In: Stadtarchiv Worms (Ed.): Holdings 209 .
  34. ↑ Annelore and Karl Schlösser: Nobody is spared. The persecution of the Jews 1933–1945 in Worms . Stadtarchiv Worms, Worms 1987 ( worms.de [PDF]).
  35. ↑ Hedwig Brüchert: National Socialist Rassenwahn. Disenfranchisement, deportation and murder of Mainz Jews, Sinti and mentally handicapped people . In: Wolfgang Dobras, City of Mainz (ed.): National Socialism in Mainz 1933–1945. Terror and everyday life . Mainz 2008, p. 79-92 ( mainz1933-1945.de [PDF]).
  36. ^ Gerhard Nestler, Roland Paul , Hannes Ziegler: Brown Years in the Palatinate: New Contributions to the History of a German Region in the Nazi Era . Kaiserslautern 2016, ISBN 978-3-927754-85-0 .
  37. ^ Fritz Reuter : Warmaisa. 1000 years of Jews in Worms . Worms 1984.
  38. ↑ Otto Böcher : The old synagogue in Worms . Worms-Verlag, Worms 2011, ISBN 978-3-936118-60-5 ( wormsverlag.de [PDF] beginning of the book).
  39. ↑ Elsbeth Lewin: Testimony 10818 . Ed .: VHA Shoah Foundation. Philadelphia 1996, p. 73 .
  40. ↑ Kathrin Hopstock: In memory - The deportation to Gurs. In: Stadtarchiv Speyer • Remembering in Speyer 1933–1945. October 22, 2017. Retrieved November 24, 2019 .
  41. ↑ Annelore and Karl Schlösser: Deportations from Worms. In: wormserjuden.de. Retrieved November 24, 2019 .
  42. ^ City of Mainz: Jewish Mainz. Retrieved February 20, 2018 .
  43. ↑ a b Gerold Bönnen : "It is my purpose in life": Isidor Kiefer and his part in the reconstruction of the Worms synagogue 1957–1961 . In: Ashkenaz . tape 12 , 2002, ZDB -ID 2052844-9 .
  44. ↑ Manuel Herz , Ines Weizman: The instrumentalized experiment. Manuel Herz in conversation with Ines Weizman about the new synagogue in Mainz. In: Arch +  / manuelherz.com , October 2010, No. 200, accessed on November 24, 2019.
  45. ↑ Annette Weber : New Monuments for Medieval Ashkenaz? On the sacred typology of ritual buildings in the ShUM communities . In: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.): The ShUM communities Speyer - Worms - Mainz. On the way to world heritage . Schnell + Steiner, Regensburg 2013, ISBN 978-3-7954-2594-4 .
  46. ^ Friedrich Hildenbrand: The Roman Jewish bath in the old synagogue courtyard at Speier on the Rhine . Speyer 1920 ( martinabeckenbauer.tk - free of charge, registration required ).
  47. ^ Alfred Haverkamp: Jews and cities - connections and ties . In: Christoph Cluse (Ed.): Europe's Jews in the Middle Ages. Contributions to the international symposium in Speyer from 20.-25. October 2002 . Trier 2004 ( medieval-ashkenaz.org [PDF]).
  48. ↑ Solomon Schlechter, Isaac Bloch: Gershom ben Jehuda. In: JewishEncyclopedia.com . Retrieved November 24, 2019 .
  49. ^ Rainer Barzen: Jewish regional organization on the Middle Rhine. The Kehillot ShUM around 1300 . In: Christoph Cluse (Ed.): Europe's Jews in the Middle Ages. Contributions to the international symposium in Speyer from 20.-25. October 2002 . Kliomedia, Trier 2004 ( academia.edu ).
  50. ↑ Simon Paulus: Worms. Old Synagogue Hintere Judengasse . In: Aliza Cohen-Mushlin, Harmen H. Thies (ed.): Synagogue architecture in Germany. Documentation for the exhibition "... and I became a small sanctuary for them ..." - Synagogues in Germany . tape 5 . Imhof Verlag, Petersberg 2008, ISBN 978-3-86568-344-1 .
  51. ↑ Lecture by Christoph Cluse: The synagogues and cemeteries of the ShUM communities in a Christian perception , Mainz April 2017.
  52. ↑ Lecture by Christoph Cluse: The ShUM communities and their radiation in sources from the 13th to 15th centuries , Erfurt, January 2016, evidence.
  53. ↑ Gustav Karpeles : History of Jewish Literature . Volume 2, Berlin 1909, limited preview in the Google book search.
  54. ^ Ivan Marcus: Piety and Society: The Jewish Pietists of Medieval Germany . Brill, Leiden 1981 ( limited preview in Google Book search).
  55. ^ Elisabeth Hollender: Liturgy and history: The Ashkenazi Machzor and Jewish mobility in the Middle Ages - A methodological attempt . Kliomedia, Trier 2015, ISBN 978-3-89890-201-4 .
  56. ↑ Annette Weber : On the trail of the dragon: To the representation of the city of Worms with the Lindwurm in the synagogue of Mohilev in Belarus . In: Karl Grözinger (ed.): Jewish culture in the ShUM cities: literature - music - theater . Harrassowitz, Wiesbaden 2014, ISBN 978-3-447-10137-0 , pp. 21-36 .
  57. ↑ Steffen Kaltwasser: The Speyerer Judenhof in the light of ceramic finds . In: General Directorate for Cultural Heritage Rhineland-Palatinate (ed.): The ShUM communities Speyer - Worms - Mainz. On the way to world heritage . Schnell + Steiner, Regensburg 2013, ISBN 978-3-7954-2594-4 .
  58. ↑ Figures from the Speyer Tourist Information Office, as of February 1, 2018.
  59. ↑ a b Gerold Bönnen : Annual report of the Institute for Urban History Worms 2017. In: worms.de , January 16, 2018, (PDF; 1.3 MB), p. 33 f.
  60. ↑ Rhineland-Palatinate Monument Protection Act. In: rlp.de .
  61. ↑ List: Informational directory of cultural monuments. Independent city of Speyer. In: denkmallisten.gdke-rlp.de , August 3, 2018, (PDF; 5 MB), accessed on November 22, 2019.
  62. ↑ a b List: Informational directory of cultural monuments. Independent city of Worms. In: denkmallisten.gdke-rlp.de , January 16, 2019, (PDF; 5.1 MB), accessed on November 22, 2019.
  63. ↑ List: Informational directory of cultural monuments. Independent city of Mainz. In: denkmallisten.gdke-rlp.de , September 12, 2019, (PDF; 5.5 MB), accessed on November 22, 2019.
  64. ↑ UNESCO World Heritage application for ShUM sites in Speyer, Worms and Mainz , press release by the General Directorate for Cultural Heritage Rhineland-Palatinate from July 2020.
  65. ↑ ShUM sites Speyer, Worms and Mainz are World Heritage , UNESCO press release of July 27, 2021, accessed on July 27, 2021.
  66. ↑ ShUM cities become world cultural heritage , Jüdische Allgemeine from July 27, 2021, accessed on July 27, 2021.