Federaia Comunitilor

Evreieti din Romnia

Memoria
cimitirelor
evreieti

Editat cu sprijinul
Ministerului Culturii i Cultelor

Bucureti, 2007 1
 SUMMARY

1. A Reason to Remember the Jewish Cemeteries

A Sacred Inheritance, A Sacred Duty
Dr. Aurel Vainer, President of FEDROM / 7

2. The Jewish Cemeteries A Look Upon Reality

The Jewish Communities in Romania - listed / 31
The Jewish Cemeteries in Romania - listed / 38
Every Person Has a Name
Photos / 49

3. Remember!
The Respect and Duty for Those Who Passed Away
The Speech of Rabbi Menachem Hacohen,
The Great Rabbi of Jewish Communities in
Romania / 51
Tomb Stones - Explanations of the Inscriptions / 59
Photos / 70

4. Prayers
Kadish / 79
El Male Rahamim / 81
Izkor- Yizkor / 81

3
5. Word Dictionary
Cemetery / 84
Funeral / 86
Iarzyeit / 89
Candels / 91
Death / 91

6. Responsability and Duty - Thinking The

Future / 97

7. A Call to Remember / 103

5
 1. A Reason to Remember
the Jewish Cemeteries

A Sacred Patrimony,
A Sacred Duty

One of the most important missions of the Federation of

Jewish Communities of Romania is the preservation and
development of the Jewish sacred patrimony inherited
from the Jews who lived in Romania for centuries and
still do live here.
A very special place within this patrimony is taken
by the Jewish cemeteries. The whole country has 810
cemeteries, more than 750 of them being located in places
where no Jew has been living in the last decades.
Of course, the situation of the Jewish cemeteries
is very dierent from one place to another, from a
community to another. First of all, there are dierences
related to the material situation of each community.
Second of all, there are dierent capabilities to take care
of these cemeteries.
In the last two years, the Federation of Jewish
Communities of Romania focused more and more on
properly maintaining the Jewish cemeteries, in the better
conditions, even though there are a lot of hardships. These
7
refer to the need to assure protection to the cemetery, by
properly enclosing it, but also the personnel to assure the
security of the cemetery and the care of the tombs.
We are talking about hundreds of cemeteries that
need hundreds of people for guarding and maintenance.
They must be paid and, for all these, the Federation of
Jewish Communities of Romania created strategies to
assure the necessary revenues for properly keeping and
maintaining the cemeteries. Doubtlessly, any aid from
those who understand and correctly evaluate FEDROMs
eorts to keep and transmit the Jewish spiritual heritage
to the future generations, will be properly appreciated
and used.
During a lot of years, nature, the weather and
time visibly marked the look of Jewish cemeteries the
vegetation has grow, in many of them being abundant and
covering the tombstones. The lack of maintenance, of care
for the cemeteries as a whole, as well as for every single
tomb, has left deep, unpleasant marks. For example, we
have the cemetery from Vatra Dornei, the cemetery from
Trgul Ocna, the old cemetery from Botoani, where the
vegetation has grown for several years...
Obviously, we are determined to act. The Schedule
of measures adopted in 2006, stipulates the use of the
resources of the Federation, of the amounts provided by
the Romanian Government and we use this opportunity
to thank the Government for their support as well as of
the revenues from the Caritatea Foundation, of which
the Federation of Jewish Communities of Romania

9
is a founding member, having an important role in
taking decisions. Starting with 2007, the sources from
the Caritatea Foundation represent a very important
support from our programs that refer to cemeteries and
synagogues.
We are conscious of our sacred duty, entailed by our
Jewishness se need to honor our parents and ancestors.
The Ten Commandments talk about this. Our respect
consists of the care for the cemeteries where they are
buried, where they keep their name for eternity.
The Law talks about the right of property, about
the quality of owner that the Federation of Jewish
Communities from Romania has upon the Jewish
cemeteries and synagogues since 2002. This quality
provides the owner, the Federation of Jewish Communities
from Romania, with the right to take decisions related
to the properties, but also with the duty to maintain
the property in proper conditions, by maintenance and
surveillance. The leadership of the Federation discussed
about many times, and the measures that were taken and
are applied lead to good results.
We close the year 2007 with important
accomplishments and we are seriously thinking about
our schedule for 2008 and for the following years. We
have projects to rehabilitate the synagogues from Tulcea,
Fgra, Constana and Vatra Dornei. The list is longer.
These synagogues need repair works, urgent consolidation,
since nothing was repaired there for very many years.
About the cemeteries, we are going to continue

11
the project of fully enclosing them, even in the case
of cemeteries where no Jew has been living in the last
decades. After nalizing the enclosures, we shall work on
the looks of the cemeteries.
Also, we are trying to assure minimal maintenance
equipment for all cemeteries, such as mowers, for the
maintenance personnel to do their work much better. We
need to eliminate and stop the growth of the weeds that
make the cemeteries look so unpleasantly. We are also
planning to rehabilitate the fallen monuments within the
cemeteries and to repair them, from case to case. Many
of these monuments, being very old, fell down from
natural causes. The important fact is the collective will
and constant, serious concern of the Board of Leadership
of the Federation of Jewish Communities from Romania,
of its leaders, of the President, of the whole team working
in the Federation, so as to solve the presented problems.
We made an appeal to the Jews who were born
in Romania and not only to support us nancially and
materially. Unfortunately, the result is insignicant. We
shall continue this appeal and we are thinking of other
solutions. All over the world, there are possibilities
to attract nancial resources for the maintenance of
synagogues and cemeteries, but we have not identied
them yet. We are focusing on attracting resources from
funding projects structural funds or other sources
from the European Union but also from various donor
countries or private donors, be they foundations, societies
or funds that we could use to maximize our potential.

13
 An approximate, modest evaluation shows that the
Federation of Jewish Communities of Romania needs
nancial resources of about 30 million Euros in order to
bring the 810 cemeteries to an acceptable state.
This is not a caprice, but a sacred duty, especially
since the Jewish spiritual patrimony is part of Romanias
national patrimony, a fact acknowledged by the
Government. For hundreds of years, Jews and non-
Jews have been working and living together on todays
Romanian territory. Inevitably, we have a common
patrimony, built and made up of the spiritual and material
heritage of each of us.
In front of history, of pain, people become sensitive.
We want this action of presenting the Jewish cemeteries
the way they are with the support of memories,
remembrance, people facts that cannot be denied, in
order to make people sensitive, Jews and non-Jews alike,
only together can we keep this sacred patrimony and
present it in the future.
A clear proof that there is a serious interest for
the preservation of Jewish cemeteries is given by the
Filantropia cemetery from Bucharest, the Jewish
cemeteries from Braov, Oradea, Trgu Mure, Botoani,
which I can proudly invite you to visit. People are
interested in the maintenance of the cemeteries, of the
graves. They do not forget about their sacred duty towards
their ancestors, nor about their duty towards the future
generations.

15
 Let us do our duty towards our parents, our ancestors,
by keeping the spiritual sacred Jewish patrimony the
cemeteries and synagogues in good conditions, so that the
next generation will be proud of this priceless heritage.

Dr. Aurel VAINER,

President of FEDROM

17
 2. Cimitirele evreieti o
trecere n revist a realitii

Aici, timpul capt alte dimensiuni, anii se msoar n nlimea copacilor i

n duritatea pietrei Cimitirul Rmnicu Srat
Here, time receives dierent dimensions, the years being measured by the height
of the trees and toughness of stones

18
 The Jewish Cemeteries A
Look Upon Reality

Pietre tombale oameni care au fost, rdcini care ne susin neamul, locuri
care au nevoie de atenia noastr Cimitirul Rmnicu Srat
Tomb stones people who used to live there, roots that support our nation,
places that need our attention

19
Aleile din cimitir drumuri pe care, unii dintre noi, ne-am condus pentru
ultima dat prinii, prietenii... Cimitirul Rmnicu Srat
The alleys of the cemetery paths on which some of us went for the last time
together with our parents and friends...

Gardul de mprejmuire se repar, se cur locul de vegetaia abundent -

Cimitirul Rdui
The enclosing fence is being repaired and the whole place is being cleansed from
the abundant weeds

20
Parcela 1 a cimitirului loc curat, ngrijit, semn c exist interes i preocupare
pentru prezervarea patrimoniului sacru al evreilor Cimitirul Rdui
Plot 1 of the cemetery a clean and nice place, meaning that there is interest
and concern for the preservation of the sacred patrimony of the Jews

Piatr tombal pe care numele abia se poate citi, semn c a trecut mult vreme
Cimitirul Rdui
A tombstone on which the name is barely readable, meaning that a long time
has passed since the burial

21
 Intrarea n cimitir Cimitirul Rdui
Entrance to the cemetery

Cimitirul evreiesc din Tg. Frumos

The Jewish cemetery from Tg. Frumos

22
Vremea, natura i timpul au nclinat sau rsturnat pietrele. Datoria sacr ne
oblig s intervenim pentru a pune lucrurile n ordine Cimitirul Rdui
The weather, nature and time left the stones tilted or completely fallen on the
ground. Our sacred duty obliges us to intervene and set things right

23
i oameni i natur se modic dup dup loc, iar odihna se transform n
veghe Sibiu
people and nature change after the place, and the rest is changed into vigil

24
 trecutul nu se uit, se mrturisete
the past is not forgotten, it is testied

25
tineri evrei respectnd memoria celor mori
Young Jews keeping the memory of the departed

locuri n care tcerea nseamn respect, iar lumina aducere aminte - Sarma
places where silence means respect, and light means remembrance

26
Podu Iloaiei, judeul Iai gropi comune
Podu Iloaiei, Iai County common graves

27
mpotriva uitrii i pentru ca actele de barbarie s nu mai fac victime, Podu
Iloaiei, judeul Iai
Against forgetting and so that the acts of barbarism will make no more victims,
Podu Iloaiei, Iai County

28
Roman Cimitirul evreiesc pietre sub care stau amintiri, vise,
renunri
Roman The Jewish cemetery under these stones there are memories,
dreams, abandonment

Roman, 29-30 iunie si 1 iulie 1941 lacrimile au ngheat in ochii martorilor

acestor erori, iar suetele au ncremenit de durere cei asasinai n Trenul
Morii
Roman, June 29-30 and July 1, 1941 tears froze in the eyes of the witnesses
to this error, and their souls were stuck with pain those killed in the Death
Train

29
 Cimitirul din Siret
The cemetery from Siret

Cimitirul Evreiesc Timioara Mormntul prim-rabinului dr. Ernest

Neumann
Timioara, The Jewish cemetery The tomb of Prime Rabbi Dr. Ernest
Neumann

30
 Lista Comunitilor Evreieti din Romnia
The Jewish Communities in Romania - listed
Nr Comuniti
1. Comunitatea Evreilor din
BUCURETI
Sediul: Str. Sf. Vineri, 9-11,
sector 3
Telefon/Fax: 021/3131782
Preedinte: Ossy Lazar
Nr. total membri: 3706
2. Comunitatea ALBA IULIA
Sediul: Str. T. Vladimirescu,
4, Telefon: 0258/817840
Preedinte: Lia Borza
Nr. total membri: 58
3. Comunitatea ARAD
Sediul: Str. Tribunu Dobra,
10, Telefon: 0257/281346;
Fax: 0257/281310
Preedinte: Ionel Schlesinger
Nr. total membri: 350
4. Comunitatea BACU
Sediul: Str. Gh. Apostu, 11,
Telefon/Fax: 0234/534.714;
0234/533.511
Preedinte: Hary Vigdar
Nr. total membri: 281
Obti i localiti n care sunt evrei
membri ai comunitilor
Membri ai comunitii din alte
localiti:
Breaza, Clrai, Crevedia, Dmbovia,
Giurgiu, Pantelimon, Pipera, Progresul,
Slobozia, Voluntari
Membri ai comunitii din alte
localiti:
Aiud, Blaj, Cugir, Ocna Mure, Scele,
Sebe
Membri ai comunitii din alte
localiti:
Bocig, Chiineu Cri, Curtici, Ghioroc,
Lipova, Masca, Pncota
Obtea BUHUI
Obtea MOINETI
Responsabil: Raphael Kohlenberg
Obtea ONETI
Responsabil: Schwartz Pincu
Membri ai comunitii din alte
localiti:
P. Turcului, Tg. Ocna
31
5. Comunitatea BAIA MARE Membri ai comunitii din alte
Sediul: Str. Someului, 3, localiti:
Telefon: 0262/211.231 Copalnic Mntur, Seini
Preedinte: Nachman Salic
Nr. total membri: 83
6. Comunitatea BRLAD
Sediul: Str. Sf. Ilie, 5,
Telefon/Fax: 0235/412.001
Preedinte: Bernard Uer
Nr. total membri: 33
7. Comunitatea BISTRIA Membri ai comunitii din alte
Sediul: Str. Gral. Grigore localiti:
Blan, 9 Nsud, Parva
Telefon: 0745.616.496
Preedinte: Fredi Deac
Nr. total membri: 32
8. Comunitatea BOTOANI Membri ai comunitii din alte
Sediul: Str. 1 Decembrie, 54 localiti:
Telefon: 0231/ 514.659 Ripiceni, Sveni
Preedinte: Iosef David
Nr. total membri: 96
9. Comunitatea BRILA Membri ai comunitii din alte
Sediul: Str. Petru Maior, 14, localiti:
Telefon: 0239/611.230 Valea Cnepei
Preedinte: David Segal
Iancu
Nr. total membri: 167
10. Comunitatea BRAOV Obtea SF. GHEORGHE
Sediul: Str. Poarta Schei, 27, Responsabil: Rosner Herman
Telefon/Fax: 0268/ 511.867 Membri ai comunitii din alte
Preedinte: Tiberiu Roth localiti:
Nr. total membri: 270 Codlea, Covasna, Fgra, Malna, Ozun,
Teliu
11. Comunitatea CLUJ Membri ai comunitii din alte
Sediul: Str. Tipogra ei, 25 localiti:
Telefon: 0264/596.600; Fax: Gilu, Snpetru Almaului, Turda, Zalu
0264/433.470
Preedinte interimar: Roszai
Nr. total membri: 496

32
12. Comunitatea
CONSTANA
Sediul: Str. Sarmisegetuza, 3
Telefon: 0241/ 611.598
Preedinte: Carol Friedman
Nr. total membri: 59
13. Comunitatea CRAIOVA
Sediul: Str. Horezului, 15
Telefon: 0351/434.036
Preedinte: Cornel Sabetay
Nr. total membri: 97
14. Comunitatea DEJ
Sediul: Str. nfririi, 8 localiti:
Telefon: 0264/215.179
Preedinte: Iosif Farka
Nr. total membri: 31
15. Comunitatea DEVA
Sediul: Str. Libertii, 9
Telefon: 0254/215.550
Preedinte: Alexandru Max
Nr. total membri: 144
16. Comunitatea DOROHOI
Sediul: Str. Spiru Haret, 95
Telefon: 0231/611.797
Preedinte: Iancu Isidor
Nr. total membri: 48
17. Comunitatea FLTICENI
Sediul: Str. Dr. Bobulescu, 5
Telefon: 0230/ 540.090
Preedinte: Gold Strul
Nr. total membri: 42
18. Comunitatea FOCANI
Sediul: Str. Oituz, 4,
Telefon: 0237/623.959
Preedinte: Mircea Rond
Nr. total membri: 165
Membri ai comunitii din alte
localiti:
Mangalia
Obtea DROBETA TURNU SEVERIN
Responsabil: Lazr Iosif
Membri ai comunitii din alte
localiti:
Caracal, Rm. Vlcea, Tg. Jiu
Membri ai comunitii din alte
Gherla
Obtea HUNEDOARA
Responsabil: Muszkal Anton
Obtea PETROANI
Responsabil: Marius Rosenfeld
Membri ai comunitii din alte
localiti:
Haeg, Lupeni, Ortie, Simeria
Membri ai comunitii din alte
localiti:
Liteni Suceava, Mlini
Obtea BUZU
Tel: 0238/ 411375
Responsabil: Bernard Weiner
Obtea ODOBETI
Responsabil: Aron Lupu
33

19. Comunitatea GALAI
Sediul: Str. Dornei, 7-11
Telefon/Fax: 0236/413.662
Preedinte: Sorin Blumer
Nr. total membri: 222
20. Comunitatea HUI
Sediul: Str. 1 Decembrie, 16
Telefon: 0235/472.741
Preedinte: Iosif Leibovici
Nr. total membri: 40
21. Comunitatea IAI
Sediul: Str. Elena Doamna,
15
Telefon: 0232/313711; Fax:
0232/314414
Preedinte: Pincu Kaiserman
Nr. total membri: 492
22. Comunitatea LUGOJ
Sediul: Str. Cuza Vod, 10
Telefon: 0256/351802
Preedinte: Ivan Bloch
Nr. total membri: 81
23. Comunitatea ORADEA
Sediul: Str. Mihai Viteazul, 4
Telefon: 0259/434.843
Preedinte: Felix Koppelman
Nr. total membri: 660
34
Obtea RMNICU SRAT
Responsabil: Vorodin Anca
Membri ai comunitii din alte
localiti:
Adjud, Cmpineanca, Goleti, Gresu-VN,
Mreti, Vidra, Vultur
Membri ai comunitii din alte
localiti:
Piscu
Obtea HRLU
Responsabil: Sifra Corbici
Membri ai comunitii din alte
localiti:
Trgu Frumos, Vaslui
Obtea CARANSEBE
Responsabil: Armand Antistescu
Membri ai comunitii din alte
localiti:
Herculane, Mehadia, O. Rou
Obtea VALEA LUI MIHAI
Responsabil: Iosif Filip
Obtea BEIU
Responsabil: Bala Iudita
Obtea IMLEUL SILVANIEI
Membri ai comunitii din alte
localiti:
Aled, Auseu, Cefa, Diosig, Lzreni,
Marghita, Nusfalu, Salonta, Secuieni,
Stei, Tileagd, Zuani
24. Comunitatea PIATRA
NEAM
Sediul: Str. Petru Rare, 7
Telefon/Fax: 0233/223.815
Preedinte: Heinrich
Solomon
Nr. total membri: 162
25. Comunitatea PITETI
Sediul: Str. 19 Noiembrie, 1
Telefon: 0248/632300
Preedinte: Aurel Davidovici
Nr. total membri: 73
26. Comunitatea PLOIETI
Sediul: Str. Basarabilor, 12
Telefon: 0244/511.932; Fax:
0244/518740
Preedinte: Adela Herdan
Nr. total membri: 109
27. Comunitatea RDUI
Sediul: Str. Aleea Primverii,
11
Telefon/Fax: 0230/561.333
Preedinte: Igo Koer
Nr. total membri: 57
28. Comunitatea REIA
Sediul: Str. Mihai Viteazu, 8
Telefon: 0255/221469
Preedinte: Benjamin Aspis
Nr. total membri: 82
29. Comunitatea ROMAN
Sediul: Str. Suceava, 131
Telefon: 0233/726.621
Preedinte: Iancu Wexler
Nr. total membri: 50
30. Comunitatea SATU MARE
Sediul: Str. Decebal, 4A
Telefon/Fax: 0261/713.703
Preedinte: Nicolae Decsei
Nr. total membri: 159
Obtea TG. NEAM
Responsabil: Miu Nijnever
Membri ai comunitii din alte
localiti:
Dumbrava Roie, Zneti
Obtea RM. VALCEA
Responsabil: Samoil Teleki
Membri ai comunitii din alte
localiti:
Drgani, Pueti Maglas
Obtea CMPINA
Responsabil: Alfred Berger
Membri ai comunitii din alte
localiti:
Moreni, Trgovite
Membri ai comunitii din alte
localiti:
Com. Arbore, Marginea, Siret
Membri ai comunitii din alte
localiti:
Boca I, Boca II, Dognecea
Obtea CAREI
Responsabil: Frederic Roth
Membri ai comunitii din alte
localiti:
Apa, Dindeti, Tnad
35
31. Comunitatea SIBIU Membri ai comunitii din alte
Sediul: Str. Blnarilor, 15 localiti:
Telefon: 0269/216904 Media, Cisndie, Dumbrveni, Scele
Preedinte: Otto Deutsch
Nr. total membri: 47
32. Comunitatea SIGHETU Membri ai comunitii din alte
MARMAIEI localiti:
Sediul: Str. Basarabiei, 8 Budeti, Ocna ugatag, Vieul de Sus
Telefon/Fax: 0262/311652
Preedinte: Hari Markus
Nr. total membri: 110
33. Comunitatea SUCEAVA Obtea CMPU LUNG
Sediul: Str. Armeneasc, 8 MOLDOVENESC
Telefon: 0230/213084 Telefon:0230.312.510
Preedinte: Sorin Golda Membri ai comunitii din alte
Nr. total membri: 90 localiti:
Gura Humorului
34. Comunitatea TECUCI Membri ai comunitii din alte
Sediul: Str. Bran, 13, localiti:
Telefon: 0745/321703 Nicoreti
Preedinte: Iancu Eizic
Nr. total membri: 40
35. Comunitatea TRGU Obtea GHEORGHIENI
MURE Responsabil: Geller Geza
Sediul: Str. Aurel Filimon, Membri ai comunitii din alte
23 localiti:
Telefon: 0265/261810; Fax: Cipu, Corunca, Gorneti, Iernut,
0265/266455 Ludu, Miercurea Ciuc, Psreni,
Preedinte: Alexandru Aush Reghin, Seleuul Mic, Sighioara, Sovata,
Nr. total membri: 242 Trnveni, Toplia
36. Comunitatea TIMIOARA Obtea OROVA
Sediul: Str. Gh. Lazr, 5 Membri ai comunitii din alte
Telefon: 0256/201698; localiti:
Fax: 0256/201684 Bazoul Vechi, Gataia, Gotlob, Peciu-Nou,
Preedinte: Paul Costin Periam, Snnicolaul Mare, Uivar, Varias
Nr. total membri: 725

36
37. Comunitatea TULCEA
Sediul: Str. Unirii, 2
Telefon: 0240/ 512545
Preedinte: Solomon
Feinblat
Nr. total membri: 38
38. Comunitatea Vatra Dornei
Sediul: Mihai Eminescu,
nr. 54
Telefon: 0230/371957
Preedinte: Mehler Melanie
Nr. total membri: 16

37
 Lista cimitirelor din ar
The Jewish Cemeteries in Romania - listed

Apartenen Cimitire arondate

Localitate Localitate
Alba Iulia (19) Alba Iulia Sncel
Abrud Sebe Alba
Aiud Silea
Blaj Panade
Cetatea de Balt Teiu
Ighiu Valea Lung I
Lopadia Nou Valea Lung II, str. Victoriei
Mihal 325
Ocna Mure Vinu de Jos
Sn Miclu Zlatna
Arad (39) Arad Vechi Neolog Ndlac
Arad Nou Neolog Puli
Arad Ortodox Pncota
Aradul Nou Pecica
Arneag Satu Nou
Beliu Svrin
Buteni Snpetru German
Caporal Alexe Sntana
Cermei Sebi
Chiineu Cri Seitin
Curtici Seleu
Ghioroc Semlac
Grniceri ilindia
Gurahon imad
Hlmagiu iria
Ineu Turnu
Lipova I, str. Lugojului 12 Vrand
Lipova II, str. Mreti 3 Vntori
Macea Vinga
Zerind

38
Bacu (13) Bacu I, str. Tolstoi 16 Moineti
Bacu II, str. Aman Podul Turcului
Buhui Rcciuni
Ciui Tg. Ocna, str. Cimitirului
Damieneti Tg. Ocna II, str. Cimitirului
Ghime-Fget Tg. Trotu
Livezi
Baia Mare (60) Baia Mare, str. Lebedei 27 Fersig
Arduad Finteul Mare
Arini Gardani
Baba Hideaga
Baia Sprie Lpusel
Bia de sub codru Lpuul Romnesc
Bseti Lucceti
Benesat Mineu I
Berchez Mineu II
Berina Mireul Mare
Bicaz Mogoeti
Biua Oara de Jos
Bucium Peteritea
Buag Remetea Chioarului
Cavnic Sclseni I
Cehul Silvaniei Scleni II
Cerneti Salsig
Cheud Ssar
Cicrlu Seini
Ciocoti Some Odorhei
Coa Some Uileac
Colu Suciu de Sus
Copalnic Surduc
Copalnic Mntur omcua Mare
Cristol Tui Mgherui
Cristur Tmeti
Dmcueni Tmaia
Dneti Tg. Lpu
Frcaa Basarab Ulmeni
Fureti Valea Chioarului
Brlad (5) Brlad I, str. Tutovei 2 Murgeni
Brlad II, str. Tecuciului 24 Puieti
Brlad III, str. M. Eminescu 4
Bistria (68) Bistria I, str. Chinzi 42 Beclean I, str. Codrului
Bistria II, Drumul Dumitrei Beclean II, Bd. 1821
Arhiud Bendiu

39
 Brnitea Corvinesti I.
Budui I. Corvinesti II
Budui II. Cristetii Cicerului
Cianul Mic Enciu
Chiochi Fntnele
Chiuza Feldru NOU
Ciceu Giurgesti Feleac
Cociu
Galaii Bistriei Rodna
Herina Romuli
Iliua Sasarm
Ilva Mica Slcua I
Ilva Mare Slcua II
Lechina Srata
Luca Srel
Malin Sngiorz Bi
Matei Snmihaiul de Cmpie
Mlu Simioneti
Mrielu ieu
Mila ieu Mgheru
Mintiu ieu Cristur
Nsud ieu Odorhei
Negrileti intereag
Nimigea de Jos Princip 160 irioara
Nimigea de Sus I opteriu
Nimigea de Sus II Spermezeu
Nueni Teaca
Orheiul Bistriei Telciu
Pinticu Uriu
Prundu Brgului Urmeni
Rebrioara Viile Tecii
Reteag
Botoani (7) Botoani Vechi Frumuica
Botoani Nou, str. M. Sveni
Eminescu 194 Sulia
Bucecea Stefneti
Braov (11) Braov I, str. Criana 3 Ucea de Jos
Braov II, str. Cloca 27 Sf. Gheorghe I, str. Voicani 61
Boroineul Mare Sf. Gheorghe II, str. Boruiz 32
Fgra Tg. Secuiesc
Hoghiz I Vlcele
Hoghiz II
Brila (2) Brila I, str. Dianei 12 Brila II, str. Zambilelor 13

40
Bucureti (3) Bucureti I, Giurgiului Bucureti III, Filantropia
Bucureti II, Sefard
Cluj (65) Cluj I, Ort, Cmpia Turzii 154 Aghire
Cluj II, str. Cmpia Turzii 116 Aluni
Cluj III, Neo, str. oimului 1 Apahida
Cluj IV, str. av. Bdescu Aruncua
Bonida
Bora
Cmrau Deal
Clele Zimbor
Ctina Zalu (26)
Ceanul Mare Agrij
Chichia Banior
Chidea NOU Bobota
Ciucea Bucium
Ciumfaia Camar
Fildu de Jos Chilioara
Frata Cizer Pleca
Gilu Coeiu
Hida I, str. Lung 156 Crasna
Hida II, str. Lung 155 Cristelec
Huedin I, str. E. Varga Dersida
Huedin II, str. E. Varga Diosod
Iara Doh
Luncan Jibou, str. Spitalului 18
Mociu Lompirt
Panticeu Maerite
Poieni Moiad
Reca Npradea
Srmel - sat Ortelec
Sncrai Pusa
Snpetru Almaului Recea
Suatu Uliacul Simleului
ic Vlcaul de Jos
Turda, str. Cuza Voda 97 Vrsolt
Viioara Zalnoc
Constana Constana, str. Brgan 4 Cernavod
(2)
Craiova Craiova, str. Bucov 209 Roiori de Vede
(8) Calafat Tg. Jiu
Caracal (4) Turnu Mgurele
Corabia Turnu Severin

41
Dej (35) Dej Ileanda
Batin Mahal
Boblna Maia
Bogata de Sus Nirei
Buza I Casei
Buza II Ccu
Clna Chiveti
Fizeiul Gherlei Cuzdrioara
Glgu Diviciorii Mici
Grbov Diviciorii Mari
Gherla, str. Dumbravei 95 Feldioara
Glod Oorhel
Hmai Poiana Blenchii
Iclod Rus
Slica Ungurai
Simina Urior
Sn Marghita Valea Unguraului
Sn Martin
Deva (18) Deva, str. Clugreni Hunedoara II, str. 1 Mai 5
Baru Mare Ilia
Bcini Lupeni NOU
Brad Oratie, str. Viitor 2
Dobra Petroani, str. Cireilor
Geoagiu Simeria
Gura Sada Vaa de Jos
Haeg Vulcan
Hunedoara I, Malu Pieei Zam
Dorohoi (6) Dorohoi Vechi Drbani Nou
Dorohoi Nou, str. Eternittii Mihileni
Drbani Vechi Rdui Prut
Flticeni (2) Flticeni I, str. Victoriei 106 Flticeni II, str. Broteni 76
Focani (12) Focani I, str. Blcescu 18 Odobeti I, str. tefan cel
Focani II, str. Cuza Vod 69 Mare 2
Adjud I, str. Copceti 24 Odobeti II, str. tefan cel
Adjud II, str. Copceti 84 Mare 10
Buzu I, str. Muncii 24 Panciu I, str. tefan cel Mare
Buzu II, str. Urziceni 25 Panciu II, str. Libertii 183
Rm. Srat I, str. Jitia 38
Rm. Srat II, str. Cazrmi 10
Galai (4) Galai I, str. Vegetalelor 82 Bereti I, str. Muzicii 101
Galai II, str. tefan cel Mare Bereti II, str. Drumul Taberei
34 13
Giurgiu (4) Giurgiu I, str. Albinelor Clrai str. Oborului 3
Giurgiu II, str. Mihai Viteazu 1 Oltenia

42
Hui (3) Hui I, str. Clrai Drmneti
Hui II, str. Nicolae Lupu 6
Iai (15) Iai, str. Pcurari 42 Tg. Frumos
Bivolari Vaslui (6), str. Clugreni 100
Hrlu I (2), str. Stejar 24 Bceti
Hrlu II, str. Eternitii 20 Codeti Vechi
Lespezi Codeti Nou
Pacani Negreti
Podu Iloaiei Pungeti
Rducneni
Lugoj (3) Lugoj, str. Gh. Doja 9-11 Fget
Caransebe, str. Zarandului
Oradea (81) Oradea Velena Derna
Oradea Neolog Diosig
Oradea Ortodox Episcopia Bihor
Abrmu Galo Petreu
Adoni Gherghie
Aleu Ginta
Aled Gros
Atileu Holod
Beiu Vechi, str. Plopilor 1218 Iliua
Beiu Nou, str. Roman 36 Ip
Biharia Le
Boghi Luncoara
Boiu Mgeti
Borod Vechi, str. Principal Marca I. casa 142
192 Marca II. casa 298
Borod Nou, str. Principal 192 Marca III. casa 142
Bratca Marghita, str. Brnduei 10
Cadea Mica
Cuceu Nufalu
Cefa Otomani
Ceica Poclua de Barcu
Cenalo Roiori
Chesa Scuieni
Cheereu Salacea
Chet Slard
Chislaz Salonta I, str. Aradului 108
Chitac Salonta II, str. Sarcadului 28
Ciocoaia Smbta I+II
Cociuba Mare Saniob
Cubulcu Sntimreu
Curtuieni Sfrnoi

43
 ilindru Tinca Nou
Simian Tria Derna
imleul Silvaniei Ucuri
oimi Uilacul de Beiui
Suplacul de Barcu Uilacul de Cri
Tarcea Vaida
Tut Vadul Criului
Tuteu Valea lui Mihai
Trgusor Viioara
Tinca Vechi Zuan
Piatra Neam (6) Piatra Neam I, str. Orhei Borsec
Piatra Neam II, str. P. Movil Tulghiei
Bicazul Ardelean Tg. Neam, str. Batalion 6
Piteti (5) Piteti Rmnicu Vlcea
Gieti Slatina
Drgani
Ploieti (4) Ploieti Sinaia
Cmpina Trgovite
Rdui (6) Rduti I, str. Arbore Siret I, vechi, str. 9 Mai
Rdui II, str. tefan cel Mare Siret II, nou, str. Orizontului 6
Arbore Solca
Reita (4) Reita Mehadia
Boca str. Oituz 10 Oravia
Roman (3) Roman Bozienii de Sus
Bara
Satu Mare (122) Satu Mare I, Neo, str. 9 Mai Bercu II
1877 Berea
Satu Mare II, Ort, str. 9 Mai Berveni
1877 Bixad
Ac Bogdand
Adi Endre Boghi
Agri Boineti
Ambud Borleti
Andrid Botiz
Apa Caraeu
Apateu Carei I, str. 11 Iunie 31
Ardud Carei II, str. oimi 239
Atea Clineti Oa
Bbseti Cmrzana
Babta Cpleni Cehalut
Btrci Cua
Becheni Certeze
Beltiug Cidreag I
Bercu I Cidreag II

44
Ciumesti I Negreti Oa
Ciumesti II Oar
Comlua Odoreu
Corod Oraul Nou
Corund Sat Pele
Craidorol Petin
Cruciori Pir
Culciul Mare Piscari
Dara Piscolt
Dindeti Pomi
Dorol Porumbeti
Eriu Sncrai I Potau I+II
Eriu Sncrai II Prilog Raca
Ghenci Rteti
Gherta Mica Roiori
Ghirisa Sandra
Ghirolt Sanislau
Giorucua Santau
Giungi Satu Mic
Halmeu Sceni
Hodod I Stmrel
Hodod II Ser
Homorodul de Jos Socon
Hotoan Supurul de Jos
Hrip Supurul de Sus
Hurezu Mare Tmeni
Irina Petreti Trna Mare
Iegherite Trol
Jojib Tnad I, str. Grii
Lazuri Tnad II, str. Petru Maior
Lelei Tnad Cig I+II
Lipau Tiream
Livada I Trip
Livada II Tur
Mdrai Turulung
Martineti Unimat
Medieul Aurit I Valea Vinului
Medieul Aurit II Vama I
Medisa Vama II
Micula Vetis
Moftinul Mic Vezendiu
Nadiul Hododului Viile Satu Mare

45
Sibiu (10) Sibiu I, str. Macaralei eica Mare
Sibiu II, str. Dumbrava 155 Media I, str. Vlahu
Arpaul de Sus Media II, str. Petrolistului
Buia Media III, str. Pcii
Prumbacul de Jos Micsasa
Sighetul Sighet I+II, str. Sylaghi Istvan Breb
Marmaiei (49) 51 Budeti
Brsana Cmpulung la Tisa
Berbeti Clinesti
Bistra Crciuneti
Bocicoel Crasna Petrova
Bogdan Vod Deseti
Bora Dragomireti
Botiza Giuleti
Glod Rcova
Hrniceti Scel
Iapa Slitea de Sus
Ieud Spna
Leordina Sarasu
Mara Srbi
Moisei Sltioara
Nneti ieu
Onceti Strmtura
Poienile Izei Tisa
Poienile de sub Munte Vadul Izei
Remei Vleni
Repedea Valea Stejarului
Rona de Jos Vieul de Sus
Rona de Sus Vieul de Mijloc
Rozavlea dupa Ru Vieul de Jos
Suceava (9) Suceava I, str. tefan Toma Icani
Suceava II, str. Parcului 6 Cmpulung
Burdujeni I, str. Iasomiei 17 Moldovia
Burdujeni II, str. cp. Andrei Vama
14
Gura Humorului
Tecuci (4) Tecuci I (vechi), str. Vntori Tecuci III, str. Galai
Tecuci II. str. Linitei Iveti
Tg. Mure (68) Tg. Mure I, str. Suceava 39 Band
Tg. Mure II, str. Verii 10 Brboi
Acari I+II Beica de Jos
Bogata Bezidu N
Brncoveneti Chinari

46
 Cipu Uliei
Cuci NOU desc. 30.01.07 Valea Izvoarelor
Dmbu Vleni de Mure I str.
Deda Principal 335
Dumitreni Vleni de Mure I, str.
Glodeni Principal 252
Gurghiu Viforoasa I+II
Iernut Voievodeni
Ludu Zu de Campie
Lunca Bradului Gheorgheni (9)
Mgherani Ditru
Miercurea Nirajului I, str. Hodoa I.
Trandafiri Hodoa II.
Miercurea Nirajului II, str. Lunca de Jos
Trandafiri Miercurea Ciuc
Nazna I, str. Liliacului 35 Plopis
Nazna II, str. Principal 92 Toplia I, str. Avram Iancu
Ogra Toplia II, str. Viorele 5
Petelea Odorheiul Secuiesc I (5)
Rstolnia Odorheiul Secuiesc II nou
Rzoare Cristuru Secuiesc
Reghin, str. Cerbului 40 Mereti
Ruii Muni Praid
Sngiorgiu de Pdure I, str. Sighioara (2), str. N, Filipescu
Viilor 1 Boiu Sat
Sngiorgiu de Pdure II, str. ( 7 )Trnveni I, str. Codrului 2
Viilor Trnveni II, nou, str. 22
Snpetru de Cmpie Dec. 5
ilea Nirajului NOU desc. Admui
30.01. 07 Coroi Snmartin
Sovata Deaj
Stnceni Suplac I, str. Principal
Tuino Suplac II
Timioara (26) Timioara I, Lipovei 9 Cumloul Mic
Timioara II, Viilor 4 Deta
Banloc Dudetii Vechi
Biled Gtaia
Buzia Gelu
Cenad Jimbolia I vechi, Cimitirului 10
Cenei Jimbolia II nou, str. Cimitirului
Ceahova 1
Cumloul Mare Otelec

47
 Periam Snicolau Mare Nou
Reca Stamora Moravia
Saravale Vlcani
Snpetru Mare Orova
Snicolau Mare Vechi
Tulcea (7) Tulcea I, str. Corneliu Gavrilov Isaccea
17 Mcin
Tulcea II, str. Eternitii 35 Sulina
Babadag
Chilia Veche
Vatra Dornei (2) Vatra Dornei Crlibaba

48
 Fiecare Om are un Nume
Every Person Has a Name

Cimitirul evreiesc din

oseaua Giurgiului,
Bucureti
The Jewish cemetery
from Giurgiului Road,
Bucharest

49
 Uitarea? Niciodat! Doar aminitirea, frumoas amintire
To forget? Never! Only their memory, their beautiful memory

50
 Acolo unde venicia exist
There, together with eternity

51
 3. Remember!

The Respect and Duty

for Those Who Passed Away

Burial of the dead is a mitzvah from the Torah, where it

is written do not allow his body to remain on the tree,
but you shall bury him that day (Deuteronomy, 22:23).
Our sages learned from this that it is forbidden to delay
the burial of the dead, but rather it is a mitzvah to bury
him on the day he dies (Sanhedrin 46A).
The Jewish aggadah (Midrash) recounts as follows:
After Adam, the rst man, sinned and ate from the tree of
knowledge, God said to him: By the sweat of your brow
you shall eat bread until you return to the ground, for
out of it you were taken, for dust you are and to dust you
shall return (Genesis 3:19) and Adam learned from the
raven to bury the dead when Cain killed his brother Abel:
Adam and Eve sat and cried and mourned him and they
did not know what to do with Abels body for they were
not accustomed to burial. A raven came whose friend had
died, took him and dug in the earth and buried him in
their presence, Adam said I shall do like the raven and
buried Abel.
53
 Throughout the generations the Jews have taken care
of bringing their dead to Jewish burial [kever Yisrael] and
great efforts have been made in order to redeem Jews who
were killed or murdered in order to accord them a Jewish
burial.
In Judaism, the burial custom is connected to the
belief in resurrection of the dead and the image of God
contained in man. The body of a person that served as a
dwelling place for the godly soul is set aside with honor
in the ground, clothed in a white shroud, as is the case
with holy items. The area of the cemetery is considered a
sanctied place which must be treated with respect and
there are various laws concerning this area, such as the
laws that in the cemetery one does not act with levity such
as eating and drinking and one does not enter in immodest
clothing or with a bare head. One is not to step upon graves
or to sit or lean on a grave. At the end of the visit it is
customary to place a small stone on the grave in honor of
the deceased, as a sign that his grave was visited and upon
exiting the cemetery the hands are ritually washed.
The cemetery is a place for the burial of many, whereas
the grave is for an individual and thus if an area contains
one or two graves, there is no reason for apprehension
that it is a cemetery, but if three graves are found, it is a
cemetery. Since there are three graves it is apparent that a
cemetery was there. Additionally, a cemetery is a place that
was allocated for burial whereas with respect to a grave, it

55
could be that someone was buried there by happenstance,
and thus there are situations in which it is permissible to
remove a grave, which is not the case with a cemetery. In
addition, any place that was allocated for burial is called
a cemetery, even if there are no graves there as yet, for
the dead were given the right to the place and their right
extends to every place that was allocated to them as a
cemetery. In the Jewish tradition a cemetery is also called
the house of the worlds since from it the person moves
on to another world, and is also called the house of the
living intimating that in the future the dead will rise up at
the time of the resurrection of the dead.
Jewish law requires that an effort be made to build a
cemetery for every city out of respect for the dead.
Out of respect for the dead, herds of cattle, sheep
or other animals that are considered clean are not to be
grazed in a cemetery, and certainly unclean animals should
not be permitted to wander in the area of a cemetery.
Similarly, aqueducts are not to be built through a cemetery
and toilet facilities are not provided for within the area
of the cemetery, just as a cemetery is not to be used as a
shortcut to go from one place to another. Cemeteries are
also forbidden as places of enjoyment, one doesnt eat or
drink in them nor does one perform work there, and all
of this is out of respect for the dead and falls within the
denition of levity.
Out of respect for the dead it is permissible to read

57
the Torah in a cemetery and it is also permissible to recite
biblical verses or to give a sermon in honor of the deceased
in the cemetery.
The Bible devotes special attention to the burial of
the patriarchs and the matriarchs of the Jewish nation
Abraham, Isaac and Jacob, Sarah, Rebecca, Leah and Rachel
discernable from the detail and emphasis in the story
of the purchase of the burial cave (maarat hamakhpelah)
and the burial there of the patriarchs and matriarchs. The
burial of Rachel is accorded similar treatment.
It transpires that the burial of the patriarchs and
matriarchs of the nation served as an expression of the
social unication of the tribes of Israel and their taking root
in their land. It is possible that they even received popular
admiration in the biblical period similar to Jewish custom
in later generations.

Rabbi MENACHEM HACOHEN

Grand Rabbi of the Jewish
community of Romania

59
 Tomb stones

Looking back at the history of our people and even at the

family history of each of us, it seems strange to say that
Judaism is a religion of life, for the Torah was given to the
Jewish people to live in it and to die with it. Death is
not a value, for the dead do not praise the Lord, nor does
one who descends to the place of silence. It is us, we shall
bless the Lord (...). Psalm 115:17-18.
Still, the Jewish tradition understands death in its
real dimension Dust you are and to dust you shall return,
for from it he was taken (Genesis 3:19) for man goes to
his eternal house (..) the silver rope snaps and the golden
pot is broken ... and the dust returns to the earth, where
it came from and the soul returns to God, Who gave it
to him. (Ecclesiastes 12:6-7). The life that we received is
like a corridor, a bridge, a Gesher tzar meod that one
must know how to pass in dignity, with no paralyzing fear,
but with the pride of being Gods creation and with the
deeds that leave behind you a name worth remembering.
As a result, respect for people, for each of us, no matter
of social position, money or anything else, is a duty of the
family, of the community, that does not nish with the
end of a mans life.
61
 The Jewish cemetery is the place where the silence
of the departed is transformed into presence and becomes
part of our memory as a people, from the memory that
makes us survive as Jews and permanently get back to our
roots to extract from there the power to last. The stone
placed over every single person, their name and memory
evoked at least once a year in front of the whole community
this is the secret of survival and immortality.
The tomb stones from the Jewish cemeteries are
usually written in Hebrew and have, apart from the
particular features of the deceased (the name, date of
death, etc) and general inscriptions.
In the center of the tomb stone, up, there are
written two Hebrew letters: nun and pei which means
po nikbar or po nitman meaning here is buried or
simply here is...
At the last line, down below, in the middle, there
are the encrusted letters ...., a short version of
the Biblical verse of the Torah, the Book of Samuel, 25,
verse 29: ve haita nefesh adoni rura be ror hahaim
translated with may the soul of my lord be swayed in
the bundle of the living to the Lord.
Between these inscriptions, that are compulsory on
a Jewish tombstone, there are the personal data of the
deceased:
The name of the deceased, including the patronym,
meaning the Hebrew name of his father. This is a
feature of the Jewish tombstones, whose importance
becomes clearer in our times, when many desperate

63
 relatives are trying to discover their family roots.
The Hebrew word BEN indicates the son of... and
BAT indicates the daughter of... The letters ()
, are a shortcut of ben(bat) reb meaning
The son (daughter) of the important man.....
It is worth mentioning that the expression reb
in this context is a honoric title for a person who
is very respected in the community.
The dates are also written on the tombstones after
the tradition of the Jewish calendar. The months
are written with the Hebrew name and the dates
are having the numerical value of the letters from
the alphabet. In order to calculate the equivalent
of the Hebrew date in the Gregorian calendar that
we are used to, one must use the equivalence table
with the months and dates. In order to calculate
the year, one must take into consideration the
fact that the Hebrew year is calculated since the
creation of the world, being over 5000 years old.
Most of the times, the dates after the year 5000 are
written in a shortened way, by omitting the letter
that represents 5000. if we are talking about the
year 5583, there will be written only 583. then,
to this shortened form, there should be added
the number 1240 to obtain the exact year of the
Gregorian calendar. For example, the year 5583 =
583+1240= 1823.
For example, if the stone reads the year
the calculation is performed in the following

65
 way: has the numerical value of 400, has
the numerical value of 200, has the numerical
value of 80 and has the numerical value of 3.
so, we calculate 400+200+80+30=683 to which
we add 5000 that is usually omitted, and we get
the Hebrew year of 5683. Transformed into the
Gregorian year, it is 683+1240= 1923.
One should also take into consideration the fact
that the Jewish year starts with the month of
Tishrey, usually September-October. So, the dates
falling on the months of Tishrey, Heshvan and
Kislev, sometimes on Tevet, should be considered
as belonging to the previous year... and not to the
Hebrew year that is written on the stone. Anyway,
a very precise calculation of the dates and their
transposition into the Gregorian calendar needs
detailed work, a knowledge of the calendar, as
well as if that year was a leap year or not. As a
matter of fact, there are scientic works, whole
treaties based on which one can calculate exactly
the date.
The following tables are meant to help those
who want to decipher the inscriptions on the Jewish
tombstones.

Here is... po nikbar

The son of Ben

67
The daughter of Bat
Honoric title reb, rav
The son/daughter of the ben reb
respectable man

Te one who is a Levi ha-levi

The one who is a Cohen ha-kohen
The rabbi ha-rav

Beloved (m) (much ha-yakar

beloved)
Beloved (f ) .... (much beloved) ha-ykarah

The father av
My father avi
Our father avinu
The mother eem
My mother eemi
Our mother emanu
My husband baali
My wife ishti
The brother akh
My brother akhi
Our brother akhinu
The sister akhot
The aunt dodah
The uncle dod

The man ish

The woman Ia

69
The maiden / the not-married btulah
woman
The woman (married), the marat
Lady
Old man old woman zaken zkena

The child, the small girl yeled, yalda

The young man, the young bakhur,
woman bakhurah

The deceased man/woman niftar,

niftera
Born (man/woman) nolad, nolda

The year, years shana

shanim
The day, days yom, yamim

The month khode
The rst day of the month rosh khode

BIANCA TIUBEA

71
Iehuda Leib ul lui Chaim, cimitirul
evreiesc Ciurchi, Iai, 1725
Iehuda Leib, fon of Chaim, the Jewish
cemetery from Ciurchi, Iai, 1725
Piatra funerar a unei femei,
Chantie ica lui Leib, cimitirul
evreiesc Ciurchi, Iai, 1846
Tombstone of a woman, Chantie,
daughter of Leib, the Jewish
cemetery from Ciurchi, Iasi, 1846

Pietre funerare vechi, cimitirul evreiesc din Braov

Old funeral stones, the Jewish cemetery from Braov

72
Pietre funerare vechi, cimitirul
evreiesc din Braov (1)
Old tombstomes, the Jewish
cemetery from Braov (1)

Piatr funerar, cimitirul evreiesc

din Mihileni, 1876
Funeral stone, the Jewish cemetery
from Mihileni, 1876

73
 Mormntul eruditului
doctor sefard Asriel
Assael, cimitirul evreiesc
din Timioara, 1636
Tomb of the Sefardi sage
Doctor Asriel Assael, the
Jewish cemetery from
Timioara, 1636

Mihileni,
cimitirul
evreiesc
vechi
Mihileni,
the old
Jewish
cemetery

74
Decedat n timpul evacurii
forate din Moineti, cimitirul
evreiesc din Moineti
Deceased during the forced
eviction from Moinesti, the
Jewish cemetery from Moineti

Mormntul unei femei, Ita

ica lui Moise, cimitirul
evreiesc din tefneti
Tomb of a woman, Ita
daughter of Moise, the Jewish
cemetery from tefneti

75
Mormintele a trei rabini strmutai din cimitirul vechi n cel din Pcurari,
Iai
Tombs of three rabbis, that were moved from the old cemetery to the cemetery
of Pcurari, Iai

Primul mormnt din cimitirul din Pcurari, Iai

The rst tomb from the cemetery of Pacurari, Iai

76
Iehuda sin Mordehai, ucis n sept. 1709, Cimitirul vechi Botoani
Iehuda sin Mordehai, killed in Sept. 1709, the old Jewish cemetery from
Botoani

Mormntul Dr. Tausig n cimitirul din Pcurari, Iai

Tomb of Dr. Tausig, the cemetery from Pacurari, Iai

77
 4. Prayers

Kadish Iatom

Exalted and hallowed be His great name.

Throughout the world which He has created according to His
will. May He establish His kingship, bring forth His redemption and
hasten the coming of His Mashiach in your lifetime and in your days
and in the lifetime of entire House of Israel, speedily and soon, and
say Amen.
May His great Name be blessed forever and to all eternity!
Blessed and praised, gloried, and exhaled and extolled,
honored, adored and lauded be the Name of the Holy One, blessed
be He, beyond all the blessings, hymns, praises and consolations that
are uttered in the world; and say Amen.
Upon Israel and upon our Sages and upon their disciples,
and upon all the disciples of their disciples, and upon all those who
occupy themselves with the Torah, here or in any other place, upon
them and upon you, may there be abundant peace, grace, kindness,
compassion, long life, ample sustenance and deliverance, from their
Father in heaven; and say Amen.
May there be abundant peace from heaven, and a good life for
us and for all Israel; and say, Amen.
He who makes peace (During the Ten Days of Penitence say:
the peace) in His heavens may He make peace for us and for all Israel;
and say, Amen.

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 El male rahamim

God of compassion, grant perfect peace in Your sheltering

Presence, among the holy and the pure who shine in the
brightness of the rmament, to the soul of our dear ...................
................. who-has gone to his eternal rest. God of compassion,
remember all his worthy deeds in the land of the living. May
his soul be bound up in the bond of everlasting life! May God be
his inheritance! May he rest in peace! And let us answer: Amen.

Izkor

For Ones Father: Translation

May the L-rd remember the soul of my father, my teacher,
(reference to deceased father) who has gone on to his world,
because, without making a vow, I shall give to charity on his behalf.
As reward for this, may his soul be bound in the Bond of Life,
together with the souls of Abraham, Isaac, and Jacob; Sarah, Rebecca,
Rachel, and Leah; and together with the other righteous men and
women in the garden of Eden.
Now let us respond: Amen

For Ones Mother: Translation

May the L-rd remember the soul of my mother, my teacher,
(reference to deceased mother) who has gone on to her world,
because, without making a vow, I shall give to charity on her behalf.

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 As reward for this, may her soul be bound in the Bond of Life,
together with the souls of Abraham, Isaac, and Jacob; Sarah, Rebecca,
Rachel, and Leah; and together with the other righteous men and
women in the Garden of Eden.
Now let us respond: Amen.

For Ones Male Relative: Translation

May the L-rd remember the soul of my grandfather: (name of
the deceased) my uncle: (name of the deceased) my brother: (name
of the deceased) my son: (name of the deceased) my husband: (name
of the deceased) who has gone on to his world, because, without
making a vow, I shall give to charity on his behalf.
As reward for this, may his soul be bound in the Bond of Life,
together with the souls of Abraham, Isaac, and Jacob; Sarah, Rebecca,
Rachel, and Leah; and together with the other righteous men and
women in the Garden of Eden.
Now let us respond: Amen.

For Ones Female Relative: Translation

May the L-rd remember the soul of my grandmother: (name
of the deceased) my aunt: (name of the deceased) my sister: (name of
the deceased) my daughter: (name of the deceased) my wife: (name
of the deceased) who has gone on to her world, because, without
making a vow, I shall give to charity on her behalf.
As reward for this, may her soul be bound in the Bond of Life,
together with the souls of Abraham, Isaac, and Jacob; Sarah, Rebecca,
Rachel, and Leah; and together with the other righteous men and
women in the Garden of Eden.
Now let us respond: Amen.

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 5. Dicionar explicativ

Cimitir

Teren destinat nmormntrii morilor. n epoca biblic, ecare

familie i avea locul ei de nmormntare. Mina (Sanh. 6,5) spune
c ucigaii executai nu erau ngropai alturi de strmoii lor, ci n
cimitire separate. O alt regul prevede ca mormintele s e amplasate
n afara oraului. Cimitirul, ca instituie, pare s se dezvoltat n epoca
talmudic. La Roma, existau catacombe pentru ngroparea evreilor.
n ebraic, cimitir se spune bet kevarot (casa mormintelor)
sau bet olam (casa veniciei) sau, eufemistic, bet haim (casa vieii).
Pmntul cimitirului este considerat ndeobte sfnt, locul este inaugurat
printr-o ceremonie de snire i este rezervat evreilor. Cimitirului i se
acord tot atta cinstire ca unei sinagogi. Pe de alt parte ns, el este o
surs de necurenie ritual (tuma). Preoii (cohanim) i persoanele de
obrie sacerdotal nu au voie s intre n cimitir dect pentru a asista la
nmormntarea unei rude apropiate al crei doliu l poart. Cei care au
intrat ntr-un cimitir trebuie s se purice. n prezent, curirea se face
n mod simbolic, prin splarea minilor la ieire. Cimitirul are deci un
statut paradoxal, ind n acelai timp un loc de snenie i o surs de
impuritate ritual.
Sarcina de a nina un cimitir evreiesc i revine comunitii i
este una din primele probleme pe care o comunitate proaspt ninat
trebuie s le rezolve. Cimitirele evreieti au fost n general cumprate
i ntreinute din fondurile comunitii i tot comunitatea numea un
comitet pentru administrarea lor. Mai recent, cimitirele s-au cumprat
de ctre comuniti, sinagogi sau societi de nmormntare.
Conform unui obicei ancestral, cimitirele trebuie s e lipsite
de orice podoab de verdea. Obiceiul s-a pstrat n vechile cimitire
comunitare din Israel, cum sunt cele de la Safed, Tiberiada i Hebron.

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n zilele noastre, nfrumusearea cimitirelor evreieti cu plante i copaci
a devenit ceva obinuit.
n mod tradiional, la intrare era amplasat o cldire care servea
drept capel (ohel) i, uneori, ca loc de pregtire a corpului pentru
nmormntare. Cimitirul este ntotdeauna nconjurat cu un gard sau
cu un zid.
Mormintele sunt aliniate pe rnduri. Legea evreiasc prevede c
ntre dou morminte alturate trebuie lsat o distan de ase palme.
n cazuri speciale, distana poate redus la ase degete. La nevoie,
corpurile pot suprapuse cu condiia s se lase un strat de pmnt de
ase palme ntre ele. n unele cimitire, rndurile femeilor sunt separate
de cele ale brbailor. n altele, membrii unor comuniti diferite
sunt ngropai separat unii de alii, de exemplu, achenazii de sefarzi.
Uneori, locurile se ocup n ordinea cronologic a deceselor; alteori,
morii sunt ngropai n mormntul familial; n ne, n unele cimitire
ambele practici sunt valabile. n comunitile tradiionale, anumite
rnduri erau rezervate rabinilor i conductorilor comunitii. Exista,
de asemenea, un rnd aparte, n general lng gard, pentru sinucigai
(cu excepia celor considerai nebuni), pentru apostai i pentru cei
vinovai de grave nclcri ale Legii. ulhan aruh spune c un om
necinstit nu trebuie ngropat lng unul cinstit. Numai un om evlavios
poate sta alturi de un alt om evlavios. De asemenea, dumanii nu
trebuie ngropai unul lng altul.
Locul mormntului este marcat printr-o plac. La sefarzi, cu
excepia celor din Italia i din alte cteva ri occidentale, placa se pune
de obicei culcat pe mormnt. La achenazii din diaspora, piatra se
aaz vertical la capul mormntului. Rabi Iehiel Mihael Epstein, n
al su Aruh ha-ulhan, critic obiceiul unora de a ridica monumente
funerare costisitoare i extravagante. Plcile trebuie s e simple, spune
el. n loc s cheltuiasc banii pe monumente, familiile ndoliate ar face
mai bine s-i dea de poman, cci memoria celui decedat ar astfel
mai bine slujit.
Cine intr ntr-un cimitir trebuie s se comporte decent. Nu se
cade s mnnce sau s bea sau s studieze acolo. Animalele nu trebuie
lsate s pasc n cimitir. De asemenea, nu se cuvine s treci prin cimitir
doar ca s te plimbi sau ca s scurtezi un drum. Nu se poart lactere

85
(tlin) sau o Sefer Tora la mai puin de patru coi de un mormnt, cci
altminteri se consider o batjocur fa de mori. Cum Tora nu poate
respectat dect de cei vii, a mplini o miva n cimitir nseamn s le
aminteti morilor c ei nu pot face la fel
n privina vizitelor la cimitir, obiceiurile difer. Se merge, n
general, la captul celor apte zile de doliu, la treizeci de zile de la
nmormntare i de aniversarea morii (iarait). Cu aceast ocazie, se
spun psalmi i rugciuni pentru defunct. n multe comuniti, exist
obiceiul de a merge la cimitir n luna Elul, nainte de Ro Haana, ca i
de 9 Av i n ajun de Iom Kipur. Totui rabinii nu recomand vizitele
prea dese. De Lag-ba-Omer, unele comuniti sefarde obinuiesc s
ngroape n cimitir crile snte i alte obiecte de cult ieite din uz. n
trecut, se fceau pelerinaje la cimitir n vremuri de nenorocire. Atunci
oamenii mergeau s se roage la mormintele unor persoane evlavioase,
implornd mila divin.
Potrivit tradiiei, cine merge la cimitir dup peste treizeci de zile
de cnd n-a mai fost pe acolo trebuie s recite o binecuvntare n care
arm c Dumnezeu este stpnul vieii i al morii, care ne va nvia
la o via nou n lumea cealalt. Rugciunea se termin cu formula:
Binecuvntat i Tu, Doamne, care-i nvii pe mori.

nmormntare

nhumarea morilor (kevura) care, n tradiia evreiasc,

presupune depunerea defunctului n pmnt sau sub o grmad de
pietre. Obiceiul este o reectare a versetului biblic: cci eti rn i n
rn te vei ntoarce (Gen. 3,19). n Israelul biblic, a lsa un cadavru
nengropat era o fapt ngrozitoare (1 Regi 14,11; 16,4; Ier. 22,19) i
unul din blestemele cele mai cumplite: Trupul tu mort va hrana
tuturor psrilor cerului i arelor pmntului i nu va nimeni s le
tulbure. (Deut. 28,26). Talmudul (Sanh. 46b) deduce c ngroparea
morilor este o ndatorire religioas, de vreme ce pn i criminalii

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spnzurai beneciau de acest tratament: trupul lui mort s nu stea
noaptea pe lemn, ci s-l ngropi n aceeai zi (Deut. 21,23).
n Biblie, referirile la moarte sunt legate frecvent de cele privitoare
la nmormntare. Capitolul 23 din Genez descrie pe larg episodul n
care Abraham cumpr grota Macpela ca loc de venic odihn pentru
nevasta lui, Sara. Ulterior, grota devine mormntul tuturor patriarhilor
i al nevestelor lor, cu excepia Rahelei. Despre Moise, Biblia spune c
a fost ngropat n Moab unde, potrivit tradiiei rabinice, Dumnezeu
nsui l-ar nmormntat, fr ca locul exact s e vreodat dezvluit
oamenilor (Deut. 34,6).
nhumarea pioas a morilor a fost dintotdeauna caracteristic
poporului evreu. n vechime, se foloseau n acest scop grote, catacombe
i alte locuri asemntoare. n prezent ns morii sunt ngropai n
cimitire sau pe terenuri particulare Potrivit precedentelor biblice
(Gen. 25,9), sarcina ngroprii morilor revine n prim instan
familiei. Dac defunctul nu are rude sau acestea, dintr-un motiv sau
altul, nu sunt n msur s ntreprind cele cuvenite, sarcina revine
comunitii. Talmudul precizeaz c nmormntarea unui mort fr
rude i fr prieteni (met miva) este o ndatorire religioas dintre cele
mai importante. Obligaia este valabil i pentru cadavrul unui strin,
descoperit de exemplu la marginea drumului: acesta trebuie ngropat
i anume ct mai aproape de locul n care a fost gsit (Meg. 28b; B.K.
81a). nsui marele preot, cruia legea i interzice n mod normal orice
contact cu morii, trebuie s se ocupe de nhumarea unui met miva
dac nu exist nici o alt persoan disponibil (Naz. 7,1). Datoria
nmormntrii morilor nu cunoate nici o excepie sau restricie:
conform unei norme din ulhan aruh (I.D. 367,1), evreii trebuie s
se ocupe i de nhumarea neevreilor dac nu are cine s-i ngroape.
n general, comunitile evreieti mai mari au o aa-numit societate
sfnt (hevra kadia) care se ngrijete de nmormntri. Pn nu de
mult, aceast societate era una din primele instituii pe care i le nina
orice comunitate. nhumarea morilor este una din poruncile pozitive
ale Pentateuhului.
nsoirea morilor este una dintre aciunile umanitare
fundamentale (gmilut hasadim), ce vor rspltite n viaa de apoi (ab.
127a), dei membrii societilor de nmormntare i ofer serviciile

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ca simplu act de bunvoin (hesed el emet) fr s atepte nici o
recompens. Atunci cnd cortegiul funerar se ndreapt ctre cimitir,
evreul este dator s i se alture mcar civa pai (cel puin doi metri).
Gestul nsoirii are prioritate fa de alte porunci i ignorarea acestei
ndatoriri este interpretat ca o lips de respect fa de mori (Ber. 18a;
.Ar., I.D. 361,3). Termenul halvaiat ha-met sau, mai general, levaia
(dintr-un radical ebraic cu sensul de a nsoi) desemneaz deopotriv
cortegiul funerar i slujba de nmormntare de la cimitir. nhumarea
trebuie efectuat ntr-un interval ct mai scurt de la deces. Legea
iudaic nu admite ntrziere dect n mprejurri speciale cnd este
n joc cinstirea defunctului: de exemplu, ca s se pregteasc giulgiul
sau ca s poat ajunge rudele care vin de departe. Cu toate acestea,
ceremonia ntrzie frecvent peste 24 de ore n comunitile ortodoxe.
Nu se fac nmormntri de abat sau de Iom Kipur i, n prezent,
exist tendina de a dezaproba organizarea funeraliilor n prima i n
ultima zi a srbtorilor de pelerinaj. n Israel, n special la Ierusalim,
nmormntarea poate avea loc i noaptea, inclusiv noaptea de dup
ncheierea abatului.
A ngropat n pmntul lui Israel a fost ntotdeauna un
deziderat. Unii evrei, nu neaprat practicani, i cumpr locuri de
veci n Israel i-i iau din timp toate dispoziiile necesare n acest scop.
Cnd nmormntarea are loc n diaspora, exist obiceiul de a aeza puin
pmnt din Israel n sicriu, sub capul ori sub trupul defunctului.
Cnd membrii unei hevra kadia preiau sarcina nmormntrii,
tot ei pregtesc i trupul n acest scop: l spal bine, conform procedeului
denumit tohora (sau tahara, puricare ritual), apoi l mbrac ntr-
un giulgiu de in alb (tahrihin). La achenazi, locul unde se efectueaz
aceste operaii se numete casa pentru tahara; n loc de tahara, sefarzii
folosesc uneori termenul rehia sau rehiat ha-met (toaleta mortului)
. n sfrit, dup ce trupul a fost nvelit n giulgiu, el este aezat ntr-
un sicriu sau ntr-un cociug n ateptarea nmormntrii. Conform
unui obicei strvechi nc n vigoare n Israel i la unii dintre sefarzii
orientali, trupul se ngroap direct n pmnt, fr sicriu.
n lad sau n sicriu, mortul este dus la cimitir cu capul nainte.
Brbaii aduli sunt nhumai cu alul lor de rugciune (talit), din care
se rupe un franj sau care se deterioreaz n mod special spre a-l face

88
inutilizabil. n unele comuniti orientale, defunctul este ngropat i cu
lacterele lui (tlin).
Folosirea giulgiului simplu de in are scopul de a terge diferenele
sociale.
Pe morminte se aaz o plac funerar ct mai curnd posibil
n limita termenului tradiional: la sfritul doliului de 30 de zile, n
Israel, sau dup 11 luni de la deces, n diaspora. Legea iudaic interzice
deshumarea morilor cu excepia cazurilor cnd se are n vedere
reinhumarea n Ere Israel sau n locul de veci al familiei (.Ar., I.D.
363,1; 364,5). Membrele amputate n timpul vieii trebuie ngropate,
la fel i trupurile care au fost supuse la autopsie sau la disecie sau din
care s-au extras organe pentru transplant. Copiii nscui mori sau care
mor nainte de a mplini 30 de zile trebuie de asemenea nhumai, dar
nu se ine doliu n acest caz.

Iarait

Lit.: moment al (mplinirii) anului (idi)

Aniversarea morii unei rude sau a unei persoane apropiate,
dup care avem obligaia s inem doliu. Data aniversar se stabilete
dup calendarul ebraic. Ritualurile asociate aniversrii au fost stabilite
iniial de ctre achenazii din Germania n secolul al XV-lea i s-au
extins apoi la restul lumii evreieti. Ele se ntemeiaz n special pe
credina c a spune Kadi la ecare iarait permite nlarea suetului
defunct pn la naltele sfere ale nemuririi i ale odihnei. Este obiceiul
s se aprind o acr a amintirii (ner neama sau lumnare de iarait)
care arde timp de 24 de ore n casa celui decedat, cci suetul omului
este o acr divin (Prov. 20,27).
n cursul iaraitului, ndoliaii recit Kadi n cadrul unui
minian (cvorum de rugciune), la toate cele trei slujbe religioase
zilnice. Unii sefarzi ncep s spun Kadi nc din abatul care precede
aniversarea morii. Dac iaraitul cade ntr-o zi de luni sau joi, ndoliaii

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achenazi sunt chemai la citirea Legii (a se vedea Tora, Citirea -ei);
dac nu au fcut-o n abatul precedent. n zilele sptmnii, ociantul
intoneaz o rugciune de comemorare dup ce ndoliatul i-a terminat
lectura. ndoliaii sefarzi sunt chemai n general la Tora n abatul
care precede sau urmeaz zilei de amintire. nc din epoca talmudic,
copiii defunctului se abineau de la carne i vin n timpul iaraitului
(Ned. 12a; ev. 20a). De aici vine obiceiul, practicat nc de unii evrei
ortodoci, de a posti de iarait, dac acesta nu coincide cu o zi n care se
omite Tahnun din cultul zilnic . Tot astfel, dac data iaraitului coincide
cu o circumcizie sau cu ceremonia de rscumprare a unui primnscut,
tatl copilului, naul (sandak), circumcizatorul (mohel) i ociantul
ceremoniei de rscumprare sunt scutii de post. Un alt obicei foarte
rspndit de iarait const n a merge la mormntul defunctului, unde
se recit versetele Psalmului 119, ncepnd cu literele numelui ebraic
al defunctului.
La sefarzii orientali, iaraitul se numete nahala (motenire).
Evreii din Spania sau din Portugalia l numesc meldado (lectur),
ceremonie la care sunt invitai cei apropiai i prietenii defunctului.
Slujbele religioase de dup amiaz i de sear fac parte din meldado,
care se termin printr-o mas uoar, servit celor care iau parte la
ceremonial. Acest obicei, practicat odinioar acas, are loc n prezent la
sinagog. Ziua de 7 Adar, aniversarea morii lui Moise, este respectat
tradiional de membrii confreriei hevra kadia (fria sfnt) i de
evreii cucernici. De Lag ba-Omer este iaraitul presupus al lui R.
imon bar Iohai; el este celebrat la Meron, n Israel, unde o mulime de
pelerini se duc la mormntul rabinului i aprind focuri mari. Hasidimii
celebreaz iaraitul pentru conductorii lor (admor sau rebe), iar evreii
din Africa de Nord organizeaz o serbare vesel la mormntul rabinilor
venerai (Hilula).

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 Lumnri

Mult mai rspndit este obiceiul de a aprinde lumnri n cadrul

riturilor mortuare, n ideea c luminile i crile simbolizeaz suetul,
cci suarea omului este o lumin a Domnului, cum se spune n
Prov. 20,27.
La moartea cuiva, se aprind lumnri n casa defunctului n cele
apte zile de doliu (iva), la aniversarea morii (iarait) i n zilele cnd
se spune Izkor, rugciunea de comemorare, la sinagog.
Evreii orientali obinuiesc s aprind lumnri pe mormintele
rabinilor venerai. n mod tradiional, de *Iom Kipur, se arde o
lumnare pentru suetele morilor.
n Israel, se procedeaz la fel i de Iom ha-oa, comemorarea
victimelor Holocaustului.

Moarte

Sfritul vieii. Pe tema morii, Biblia se preocup mai ales de

dou chestiuni: 1. De ce trebuie omul s moar i care e fora care l
lipsete de via? 2. Care e destinul omului dup moarte? n Geneza
(3,19), Dumnezeu l ntiineaz pe om c se va rentoarce n pmntul
de unde a fost luat. Pe de alt parte, dup ispita din grdina Edenului,
omul a fost alungat de acolo, ca nu cumva s mnnce din pomul vieii
i s devin nemuritor (Gen. 3,2223), ceea ce sugereaz c moartea
este rezultatul pcatului.
Atitudinea evreiasc fa de moarte, aa cum se reect ea n
literatura rabinic, este un amestec de sdare i de acceptare. Dat
ind c iudaismul nu contest realitatea existenei lumeti, moartea
trebuie combtut; viaa trebuie iubit i aprat. Moartea este un ru;
moartea timpurie este considerat o nenorocire, iar longevitatea, o
binecuvntare. Dumnezeu i promite lui Abraham c va tri pn la

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o btrnee fericit (Gen. 15,15) i oamenii i ureaz frecvent unii
altora, cu diferite ocazii, s triasc pn la o sut douzeci de ani.
Din punct de vedere ritual, cadavrul este cea mai important surs de
impuritate.
Halaha consider c nu trebuie cruat nici un efort pentru a
salva un muribund (vezi Etic medical evreiasc). Talmudul (R.H.
16b) susine c se poate uneori evita moartea printr-o schimbare de
nume; de aici, obiceiul de a schimba formal numele unei persoane grav
bolnave. n astfel de situaii, cel n cauz primete de regul un nume
simbolic, cum ar Haim (via) sau Rafael (Dumnezeu vindec).
n perioada de doliu se obinuiete recitarea versetului 25,8 din Isaia,
unde se arm c Dumnezeu va nimici moartea pe vecie.
Pe de alt parte, iudaismul prezint un puternic element de
acceptare a morii. Potrivit Midraului (Gen.R. 9,5), atunci cnd
Dumnezeu declar c lumea pe care a creat-o este foarte bun, la
moarte se refer; Dumnezeu ar creat deci moartea ca o parte pozitiv
i necesar a universului. Rugciunea iduk ha-Din, pe care ndoliaii
o recit n timpul slujbei funebre, l descrie pe Dumnezeu ca pe un
Judector drept i accept caracterul irevocabil al hotrrilor sale.
Moartea individului este considerat (aa cum se poate vedea i
din caseta alturat) cea mai important ispire a pcatelor omeneti.
Maimonide, care descrie diferitele moduri de ispire, spune c pcatul
de profanare a numelui lui Dumnezeu nu poate ispit pe deplin
dect o dat cu moartea. nelepii Talmudului credeau iar aceast
credin este admis ca fundamental n iudaism c suetul omului
se ntoarce la Dumnezeu.
Iudaismul impune un respect deosebit fa de muribund i fa
de trupul lui, dup ce suetul l-a prsit. O persoan pe moarte nu
trebuie lsat singur i se consider un fapt meritoriu de a de fa la
moartea celor apropiai. Dei n iudaism mrturisirea pcatelor nu are
valoarea unei taine, ca n catolicism, muribundul trebuie ndemnat, cu
toate menajamentele, s-i mplineasc datoria spovedaniei. n aceast
situaie, este bine s i se spun: Muli care s-au spovedit nu sunt
mori i muli care nu s-au spovedit au murit. E piaa plin de oameni
care s-au spovedit. Prin spovedanie, vei tri. Toi ci se spovedesc i
au locul lor n lumea viitoare. Cei ce asist la moartea cuiva recit

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binecuvntarea Baruh Daian ha-emet (Binecuvntat e adevratul
Judector) iar rudele recit iduc ha-Din. Msurile legate de grijirea
trupului i de pregtirea nmormntrii poart numele de hesed el emet
(adevrata buntate), indc beneciarul nu va putea niciodat s
returneze acest serviciu. O dat moartea denitiv conrmat, se nchid
ochii i gura mortului, care este aezat pe podea, acoperit cu un cearaf
i cu o lumnare la cap. n locuina mortului, se acoper oglinzile i
se vars apa din vase, n aa fel nct s nu e nici o suprafa de ap
stttoare. Originea acestor obiceiuri este obscur i poate atribuit
unor rmie de folclor i de superstiii. Respectul datorat mortului
are o nsemntate fundamental: cadavrul nu trebuie lsat singur i
este o miva s stai lng el i s citeti psalmi. Cel care vegheaz un
mort este scutit de obligaia de a pune tlin. naintea nmormntrii,
se procedeaz la toaleta corpului (tohora sau tahara) care este nvelit
ntr-un giulgiu (tahrihin).
Cei ndoliai implor mila lui Dumnezeu pentru suetul
defunctului. Unii obinuiesc s viziteze mormintele celor dragi i ale
unor oameni foarte evlavioi, spre a le cere s se roage pentru cei n
via. Ambele obiceiuri pun n eviden credina ntr-o relaie continu
ntre vii i mori.

93
6. Responsability and Duty
- Thinking The Future

It is a honorable duty, to correctly inform the

audience in Romania, Israel and other countries about
the state of the synagogues and Jewish cemeteries from
Romania:
The sacred patrimony of the Federation of Jewish
Communities from Romania consist of:
- 94 synagogues, out of which 41 are in use;
- 809 cemeteries, located in 724 places, out of
which only 148 are in places where Jews are still
living.
From the concrete assessments of the existing
sacred patrimony, we reached the following
conclusions:
- for the rehabilitation and preservation of the
sacred Jewish patrimony, we are in need of large
human and nancial resources, estimated at a total
of about 50 million Euros.
- as a rst emergency, we need to perform works for
eliminating the various deciencies that continue
the degradation of most of the synagogues and
cemeteries
- it is necessary to ask and get internal and
international support for preserving and
improving the present situation of the Jewish

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religious patrimony.
- in order to identify possibly unregistered Jewish
cemeteries in our records, we need to perform
investigations in rural places where we know that
Jews used to live decades ago.
I drafted in the rst half of 2006 a Schedule for
Measures concerning the Jewish cemeteries
from Romania, presented at the Meeting of the
Board of Leadership of the Federation of Jewish
Communities from Romania, that took place on
July 10, 2006 and was approved.
The schedule of measures stipulates various
actions, such as:
- getting support from central and local
authorities;
- identifying the Jewish cemeteries that were not
included in the Data Basis of the Federation of
Jewish Communities from Romania;
- Removing the weeds from the Jewish
cemeteries;
- Guarding and supervising the cemeteries;
- Updating the Data Basis of the Jewish
cemeteries;
- Identifying some possibilities to reallocate
amounts from FEDROMs and the communities
budget to perform rst emergency works at the
Jewish cemeteries;
- Constituting The Jewish Cemeteries from
Romania Humanitarian Fund;

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We acted and obtained the inclusion into the
National Restoration Plan of some important
works at the synagogues from Ortie (work
nished in 2007), Iai and Piatra Neam, as well
as other works due to the local authorities;
We initiated and sent to the Government a
Memorandum including the proposals of the
Federation of Jewish Communities from Romania
for the protection of the Jewish patrimony, as
a part of the national patrimony. The concrete
result was the Gov. Decision no. 544/06.06.2007,
obtaining the amount of 400.000 lei for urgent
repairs in 14 religious locations 6 synagogues
and 8 cemeteries.
- Also, Romanias Government founded the
Mixed Committee for the Support of the
Preservation of the Sacred Jewish Patrimony, with
representatives of the Ministry of Culture and
Religion, the Ministry of Internal Aairs, as well
as of the Federation of Jewish Communities from
Romania.
- In 2007, a Protocol was signed with the
Caritatea Foundation, for nancial support worth
of 1.000.000 USD for works at Synagogues and
Cemeteries.
With the help of the Town Hall of Bucharest, we
perform rebuilding works at the fences, as well as
other repairs at the three Jewish cemeteries from
Bucharest.

99
 At present, we are working on the Program for 2008,
for new measures in order to improve the conditions
for the rehabilitation of the synagogues and Jewish
cemeteries from the resources of the Federation of Jewish
Communities from Romania and also from the nancial
support granted by the Caritatea Foundation. In 2006
and 2007 there were performed numerous and various
works for the synagogues and cemeteries, summing up
some 765.000 USD.
In the year 2000, the Jewish cemeteries beneted
from repairs and maintenance works amounting to 12800
USD (27 works), in 2006 and 2007 we performed 120
works, amounting to 288000 USD.
So, it is not at all a case of neglect from
the part of the Federation of Jewish
Communities from Romania, of the
Jewish Communities from the province
or of FEDROMs President, related to the
maintenance, keeping and modernization
of the sacred Jewish patrimony.
President of the Federation of Jewish
Communities from Romania addressed
an APPEAL to the Jews who were born in
Romania, for the support of the very dicult
actions of preservation, maintenance and
valorization of the Jewish heritage in Romania,
that was created along centuries by the Jews
who lived in these places.

101
 FEDROM Appeal
The Jewish Communities in Romania, united within
their Federation, FEDROM, are launching the
following

APPEAL
TO THE JEWS OF ROMANIAN ORIGIN AND TO
ALL OUR JEWISH BROTHERS AND SISTERS IN
ISRAEL, THE UNITED STATES OR WHEREVER
ELSE THEY HAPPEN TO LIVE,

To assist, in any way they nd t, including

nancially, in the complex and extremely dicult task of
preserving, maintaining and enjoying the Judaic heritage
of Romania, created along the centuries by the Jews living
in these parts of Europe.
Our appeal, that of the less than ten thousand
members of todays Jewish communities in Romania is
a sincere one, meant to ensure that together, we will be
able to fulll our sacred duty to secure the existence and
normal functioning of our beautiful heritage consisting
of synagogues and cemeteries. We inherited this legacy
from the 800-thousand Jews who lived and created in
Romania in the years preceding World War 2, after
centuries of Jewish presence in these lands.
In our days, in Romania, there are 98 synagogues
and 802 Jewish cemeteries, an inheritance sacred to all

103
Jews. We assure you, our beloved brothers and sisters
that no Jewish cemetery whatsoever has disappeared in
Romania, even though in many localities with a Jewish
cemetery, there is not even one Jew left, for many years
now.
Please, dont forget even for a moment that, helping
materially and nancially, as much as you can aord, you
are really helping the Jews of Romania, who are making
great eorts to fulll the sacred duty to preserve their
heritage.
From soul to soul, from one Jew to another Jew,
lets ask ourselves in all sincerity what have we done and
what will we do, in order to save our sacred heritage
which gives us the chance of a rendezvous with History
- the history of the authentically Jewish life lived by our
mothers and our fathers and our ancestors.
With all our moral responsibility based on Jewish
ethics, we assure you, our beloved Jewish brothers and
sisters, that every penny youll donate to this noble cause
will be spent only for keeping alive and giving a new lease
on life to the Jewish heritage in Romania.
Everything we are going to do and achieve in the eld
of preserving our historical legacy will be subject to the
utmost transparence. We will systematically disseminate
information and report on our projects. We will account
to the very last penny of the monies we will receive from
you, from the Romanian authorities and from any other
source.
Please, stand with us in the fulllment of a sacred

105
duty, as required by our Jewish faith!
In the name of the Jewish communities in
Romania,

DR. AUREL VAINER,

President of FEDROM

YOUR DONATIONS CAN BE SENT/WIRED TO

THE FEDROM ACCOUNTS KEPT AT BANCA
COMERCIALA ROMANA, FILIALA SECTOR 3
BUCURESTI.

In Romanian currency (RON):

IBAN code RO23RNCB0074011952750020

In US Dollars:
IBAN code RO66RNCB0074011952750022

In EURO:
IBAN code RO66RNCB0074011952750021

cod SWIFT:
RNCBROBUB30

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 Realizat de:
JANINA ILIE
MIRELA AMAN
Traducere: GEORGE WEINER
Tehnoredactare: MARIUS GELLER

Mulumim pentru sprijinul acordat de

dna. dr. IRINA CAJAL MARIN

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