Many Jewish communities settled in East Galicia starting in the middle ages, creating part of an incredible ‘Galician Babylon’. At the beginning of World War II, Jews accounted for 40 percent of the population in Lviv, Western Ukraine’s largest city. The Nazi policy of ‘final solution for the Jewish issue’, which meant the genocide of Jews, resulted in the loss of prewar Jewish community in Lviv. People and architectural monuments were wiped out. In the Soviet period the remaining Jewish heritage was smothered. Even though only a small part of the Jewish heritage remains after all these events, an attempt to describe all the places of Jewish significance in Lviv in this guidebook would be too ambitious. Rather, the proposed tour highlights well-known Lviv historian Jakób Schall’s words: ‘When most other cities had one Jewish center, Lviv had two: in the old central part and another – so-called ‘Kazimierz’s Lviv’. We hope that you discover unexpected and unique Jewish Lviv, which is so dearly missed these days.
GPS: 49.840856, 24.033571
GPS: 49.840856, 24.033571
The house on the street Staroevreyskaa, 36 today is the department of the Museum of Religion History, dedicated to the tragedy of Jewry during the Second World War. The first part of the exhibition is divided into 4 blocks with conditional names: ‘History’, ‘Religion’, ‘Family’, ‘Forerunner’. The first three reveal the history of the Jewish community of the city and various aspects of the life of Jews in pre-war Lviv, the latter is devoted to the activities of those European politicians and intellectuals who have contributed to the emergence of anti-Semitic component in the ideology of the Nazis and to the growth of anti-Semitic sentiment in societies in European countries.
The house on the street Staroevreyskaa, 36 today is the department of the Museum of Religion History, dedicated to the tragedy of Jewry during the Second World War. The first part of the exhibition is divided into 4 blocks with conditional names: ‘History’, ‘Religion’, ‘Family’, ‘Forerunner’. The first three reveal the history of the Jewish community of the city and various aspects of the life of Jews in pre-war Lviv, the latter is devoted to the activities of those European politicians and intellectuals who have contributed to the emergence of anti-Semitic component in the ideology of the Nazis and to the growth of anti-Semitic sentiment in societies in European countries.
GPS: 49.840731, 24.034272
In the middle of the Koliyivshchyny Square there are the remains of an old well. Water was always an important staple in Lviv, therefore the city administration used every opportunity to intimidate the citizens by threatening to close the well, to demand more taxes from the Jewish district. In the early 19th century this square was called a ‘Jewish square’ (pl. Żydowski).
GPS: 49.840731, 24.034272
In the middle of the Koliyivshchyny Square there are the remains of an old well. Water was always an important staple in Lviv, therefore the city administration used every opportunity to intimidate the citizens by threatening to close the well, to demand more taxes from the Jewish district. In the early 19th century this square was called a ‘Jewish square’ (pl. Żydowski).
GPS: 49.841146, 24.034550
GPS: 49.841146, 24.034550
Turning left at the end of Staroyevreiska Street, you will walk to the square near the city arsenal. On this place was the Big City Synagogue; built in 1555 and largely reconstructed in 1799. Close to it there was a school – Beit Hamidrash (‘House of Wisdom’) where one had opportunity to read some religious literature and pray. The house was built of wood in the 17th century, and in 1798 rebuilt in stone. Thus, in the Jewish quarter of the city in the early 19th century there were two synagogues. They both were destroyed during the Nazi occupation and only archival documents, photographs and the reconstruction of the foundations can help us imagine how they looked like.
Turning left at the end of Staroyevreiska Street, you will walk to the square near the city arsenal. On this place was the Big City Synagogue; built in 1555 and largely reconstructed in 1799. Close to it there was a school – Beit Hamidrash (‘House of Wisdom’) where one had opportunity to read some religious literature and pray. The house was built of wood in the 17th century, and in 1798 rebuilt in stone. Thus, in the Jewish quarter of the city in the early 19th century there were two synagogues. They both were destroyed during the Nazi occupation and only archival documents, photographs and the reconstruction of the foundations can help us imagine how they looked like.
GPS: 49.841569, 24.035076
Turning right and walking along Arsenalska Street by the walls of the city arsenal you will approach house No. 3. Before the war the ‘Tarbut’ cultural educational center was here. Where building No. 7 stands today was used in different times for many different purposes, there was a Jewish ritual bath (mikveh), a prison for the ghetto, and a girls school named for Abraham Kohn.
GPS: 49.841569, 24.035076
Turning right and walking along Arsenalska Street by the walls of the city arsenal you will approach house No. 3. Before the war the ‘Tarbut’ cultural educational center was here. Where building No. 7 stands today was used in different times for many different purposes, there was a Jewish ritual bath (mikveh), a prison for the ghetto, and a girls school named for Abraham Kohn.
GPS: 49.840617, 24.032449
GPS: 49.840617, 24.032449
From here we will return back to Staroyevreiska Street to see the house No. 34 the owner of which was Sholom Friedman. Here a special sign is preserved which reads, ’emphyteusis’, meaning the right to own this place for an entire lifetime. On the doorpost of the houses No. 11-15 and 17 you can still see the remains of mezuzah – the notches used to hold cases containing prayers.
From here we will return back to Staroyevreiska Street to see the house No. 34 the owner of which was Sholom Friedman. Here a special sign is preserved which reads, ’emphyteusis’, meaning the right to own this place for an entire lifetime. On the doorpost of the houses No. 11-15 and 17 you can still see the remains of mezuzah – the notches used to hold cases containing prayers.
GPS: 49.840879, 24.030118
Leaving the downtown of the city we are moving in a northern direction to the crossing of Teatralna Street and Kniazia Osmomysla Square. You can see a magnificent Latin Cathedral (14th-15th centuries), the main temple of the Roman Catholic Church in Lviv. Heading north along Teatralna Street, turn right onto Shevska Street which leads to Rynok square. In house No. 12 there was the famous restaurant ‘Naftuly Töpfer’, a popular place among artists and Lviv citizens.
GPS: 49.840879, 24.030118
Leaving the downtown of the city we are moving in a northern direction to the crossing of Teatralna Street and Kniazia Osmomysla Square. You can see a magnificent Latin Cathedral (14th-15th centuries), the main temple of the Roman Catholic Church in Lviv. Heading north along Teatralna Street, turn right onto Shevska Street which leads to Rynok square. In house No. 12 there was the famous restaurant ‘Naftuly Töpfer’, a popular place among artists and Lviv citizens.
GPS: 49.842108, 24.029687
GPS: 49.842108, 24.029687
It is worth taking a few steps to a small Shevska street, which leads to the Market Square. In the house number 12 was the famous restaurant ‘Naftula Tepfera’ – a place that was popular among artists and ordinary people of Lviv. Ivan Franko and the artist Ivan Trush remembered the good liquor and atmosphere in ‘Naftula’. Among the talented, but mostly unrecognized creative young people, knaypa Naftula was called ‘Pekelko’.
It is worth taking a few steps to a small Shevska street, which leads to the Market Square. In the house number 12 was the famous restaurant ‘Naftula Tepfera’ – a place that was popular among artists and ordinary people of Lviv. Ivan Franko and the artist Ivan Trush remembered the good liquor and atmosphere in ‘Naftula’. Among the talented, but mostly unrecognized creative young people, knaypa Naftula was called ‘Pekelko’.
GPS: 49.846512, 24.029666
Turning back to Teatralna Street we’ll cross Kniazia Osmomysla Square and reach one of the oldest districts in Lviv founded in the times of King Danylo Halytskyi (the founder of the city). The center of those suburbs was Staryi Rynok square with a big market. Jews were always active dwellers of this area. In the 19th to the first half of the 20th century Jews owned the largest share of stores and manufactures on present day Staryi Rynok and Sv. Teodora squares. At the beginning of the 20th century some citizens of this district were named ‘Krakidal’ because of the closely located Krakiv market. In this district there were two main temples of new religious movements: Hasidism and Progressive Judaism (Haskalah).
The influence of Haskalah, the Jewish education, increased in Lviv after Galicia became part of the Habsburg monarchy in 1772. This movement also changed the religious life of Jews causing the spread of Progressive Judaism. In this new movement the synagogue was filled with organ music, choir’s singing and women sometimes prayed with men. The followers of Haskalah were often called Maskilim. ‘Tempel’, the synagogue of progressionists, was built on Staryi Rynok Square (architects Ivan Levytskyi and Johann Salzman) in 1843-1846. It was a place where Maskilim gathered and talked over the future of the Jews in Galicia. The synagogue was burned down in August, 1941 and in the garden near that place there’s a memorial table. Abraham Kohn (1807-1848) was born in Zalužany in Bohemia. He studied philosophy at Prague University and was actively involved in formation of schooling system for Jewish youth. He supported the reformation of services in synagogues and the involvement of Jews in society. In 1844 after moving to Lviv he opened the ‘Normal schule’ school and began the construction of ‘Tempel’ synagogue. His actions angered the orthodox rabbis who were losing their authority. Kohn was threatened many times, but he didn’t believe that anyone would do anything to him. On the 6th of September 1848 Abraham Kohn and his little daughter suddenly died. The suspected Abraham Berl Pilpel was convicted but later released by the Court of Appeal. The rabbi’s death caused lots of gossips, assumptions and speculations especially about conspiracy.
GPS: 49.846512, 24.029666
Turning back to Teatralna Street we’ll cross Kniazia Osmomysla Square and reach one of the oldest districts in Lviv founded in the times of King Danylo Halytskyi (the founder of the city). The center of those suburbs was Staryi Rynok square with a big market. Jews were always active dwellers of this area. In the 19th to the first half of the 20th century Jews owned the largest share of stores and manufactures on present day Staryi Rynok and Sv. Teodora squares. At the beginning of the 20th century some citizens of this district were named ‘Krakidal’ because of the closely located Krakiv market. In this district there were two main temples of new religious movements: Hasidism and Progressive Judaism (Haskalah).
The influence of Haskalah, the Jewish education, increased in Lviv after Galicia became part of the Habsburg monarchy in 1772. This movement also changed the religious life of Jews causing the spread of Progressive Judaism. In this new movement the synagogue was filled with organ music, choir’s singing and women sometimes prayed with men. The followers of Haskalah were often called Maskilim. ‘Tempel’, the synagogue of progressionists, was built on Staryi Rynok Square (architects Ivan Levytskyi and Johann Salzman) in 1843-1846. It was a place where Maskilim gathered and talked over the future of the Jews in Galicia. The synagogue was burned down in August, 1941 and in the garden near that place there’s a memorial table. Abraham Kohn (1807-1848) was born in Zalužany in Bohemia. He studied philosophy at Prague University and was actively involved in formation of schooling system for Jewish youth. He supported the reformation of services in synagogues and the involvement of Jews in society. In 1844 after moving to Lviv he opened the ‘Normal schule’ school and began the construction of ‘Tempel’ synagogue. His actions angered the orthodox rabbis who were losing their authority. Kohn was threatened many times, but he didn’t believe that anyone would do anything to him. On the 6th of September 1848 Abraham Kohn and his little daughter suddenly died. The suspected Abraham Berl Pilpel was convicted but later released by the Court of Appeal. The rabbi’s death caused lots of gossips, assumptions and speculations especially about conspiracy.
GPS: 49.846888, 24.026406
GPS: 49.846888, 24.026406
From the square starts Sianska Street which leads to the place with the suburb synagogue. Its first building on the crossing of Sianska and Stara Streets was wooden (today it’s a part of ‘Dobrobut’ market). In 1632 it was rebuilt in stone. The synagogue was completely destroyed by the Nazis in autumn, 1941.
Right on the opposite side on the wall of the house No. 4 on Sianska Street you can see a memorial plaque. It tells about another synagogue ‘Hasidic Shul’ which was open from 1791 to 1941 and was the first synagogue that didn’t depend on the local Jewish community – qahal.
Hasidism, as a new trend in Judaism, appeared in the middle of the 18th century and not at once became popular, besides that it was strongly opposed by other rabbis. Since 1772 and up to 1784 the followers of Hasidism were repeatedly excommunicated by rabbis (herem) and that’s why they began to build their own synagogues which were called the ‘klotz’ or ‘shulom’ depending on the direction and the size of Hasidic movement. The first such klotz was a ‘Hasidim Shul’ Lviv synagogue. The building was damaged very much after the massacre in 1918 and completely destroyed by the Nazis in the World War II.
Since the mid-nineteenth century there were positive changes in the attitude to the Hasidism followers in Lviv. A new movement called ‘Hidushim’ (novators) was organized among the Hasids of Galicia. They built a synagogue Talmud-Torah (religious school for boys) in 1840. And beside the synagogue ‘Jacob Glanzer Shul’ was built on the money of Lviv merchant and philanthropist Jacob Glanzer in 1842. During the war Nazis closed the temple and used it as a storehouse. In the postwar period the activities of the Jewish community were regulated by the Soviets and only one synagogue ‘Jacob Glanzer Shul’ was functioning in the city. In 1962, after the death of the last rabbi, the synagogue was closed under a false pretext. After Ukraine became independent in 1991 the Jewish organization named after Sholem Aleichem began to work here
From the square starts Sianska Street which leads to the place with the suburb synagogue. Its first building on the crossing of Sianska and Stara Streets was wooden (today it’s a part of ‘Dobrobut’ market). In 1632 it was rebuilt in stone. The synagogue was completely destroyed by the Nazis in autumn, 1941.
Right on the opposite side on the wall of the house No. 4 on Sianska Street you can see a memorial plaque. It tells about another synagogue ‘Hasidic Shul’ which was open from 1791 to 1941 and was the first synagogue that didn’t depend on the local Jewish community – qahal.
Hasidism, as a new trend in Judaism, appeared in the middle of the 18th century and not at once became popular, besides that it was strongly opposed by other rabbis. Since 1772 and up to 1784 the followers of Hasidism were repeatedly excommunicated by rabbis (herem) and that’s why they began to build their own synagogues which were called the ‘klotz’ or ‘shulom’ depending on the direction and the size of Hasidic movement. The first such klotz was a ‘Hasidim Shul’ Lviv synagogue. The building was damaged very much after the massacre in 1918 and completely destroyed by the Nazis in the World War II.
Since the mid-nineteenth century there were positive changes in the attitude to the Hasidism followers in Lviv. A new movement called ‘Hidushim’ (novators) was organized among the Hasids of Galicia. They built a synagogue Talmud-Torah (religious school for boys) in 1840. And beside the synagogue ‘Jacob Glanzer Shul’ was built on the money of Lviv merchant and philanthropist Jacob Glanzer in 1842. During the war Nazis closed the temple and used it as a storehouse. In the postwar period the activities of the Jewish community were regulated by the Soviets and only one synagogue ‘Jacob Glanzer Shul’ was functioning in the city. In 1962, after the death of the last rabbi, the synagogue was closed under a false pretext. After Ukraine became independent in 1991 the Jewish organization named after Sholem Aleichem began to work here
