Mihailović, Milica

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Author's Bibliography

Arhivska građa o Jevrejima Beograda u Prvom svetskom ratu iz arhiva u Lavovu

Mihailović, Milica

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 2015)

TY  - JOUR
AU  - Mihailović, Milica
PY  - 2015
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/227
AB  - U Arhivu u Moskvi i manjim delom u Arhivu u Lavovu, nalazi se arhiva nastala radom Uprave beogradske sefardske jevrejske opštine u periodu od 1860. do 1940. godine. Za potrebe ovog rada pregledana je građa iz Arhiva u Lavovu u kojoj se nalazi i nekoliko dokumenata iz perioda Prvog svetskog rata.
AB  - Once the former Soviet Union archives were opened up in 1992, it became evident that practically the entire archive material related to the Jewish Community of Belgrade for the period between 1860 and 1940 was located in Moscow. Some ten years later, it was discovered that the archives in Lvov also contained a certain part of this material related to the administration of the Belgrade Jewish Religious Community of Sephardic Tradition. A number of these documents refer to World War One and they have great significance since they shed light on the unknown or scarcely known situation of the civilian Jewish population of Belgrade and Niš during World War One. Among the key new data resulting from this archive, documents are the reports submitted by Rabbi Isak Alkalaj on his humanitarian mission to Europe in 1915, and the recorded minutes from the sessions of the Community Administration for the period 1916-1918.
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Zbornik 10 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 10 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade
T1  - Arhivska građa o Jevrejima Beograda u Prvom svetskom ratu iz arhiva u Lavovu
T1  - Archive material on Belgrade Jews in World War One from the archives in Lvov
SP  - 71
EP  - 91
IS  - 10
UR  - https://hdl.handle.net/21.15107/rcub_jdb_227
ER  - 
@article{
author = "Mihailović, Milica",
year = "2015",
abstract = "U Arhivu u Moskvi i manjim delom u Arhivu u Lavovu, nalazi se arhiva nastala radom Uprave beogradske sefardske jevrejske opštine u periodu od 1860. do 1940. godine. Za potrebe ovog rada pregledana je građa iz Arhiva u Lavovu u kojoj se nalazi i nekoliko dokumenata iz perioda Prvog svetskog rata., Once the former Soviet Union archives were opened up in 1992, it became evident that practically the entire archive material related to the Jewish Community of Belgrade for the period between 1860 and 1940 was located in Moscow. Some ten years later, it was discovered that the archives in Lvov also contained a certain part of this material related to the administration of the Belgrade Jewish Religious Community of Sephardic Tradition. A number of these documents refer to World War One and they have great significance since they shed light on the unknown or scarcely known situation of the civilian Jewish population of Belgrade and Niš during World War One. Among the key new data resulting from this archive, documents are the reports submitted by Rabbi Isak Alkalaj on his humanitarian mission to Europe in 1915, and the recorded minutes from the sessions of the Community Administration for the period 1916-1918.",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Zbornik 10 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 10 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade",
title = "Arhivska građa o Jevrejima Beograda u Prvom svetskom ratu iz arhiva u Lavovu, Archive material on Belgrade Jews in World War One from the archives in Lvov",
pages = "71-91",
number = "10",
url = "https://hdl.handle.net/21.15107/rcub_jdb_227"
}
Mihailović, M.. (2015). Arhivska građa o Jevrejima Beograda u Prvom svetskom ratu iz arhiva u Lavovu. in Zbornik 10 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 10 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia].(10), 71-91.
https://hdl.handle.net/21.15107/rcub_jdb_227
Mihailović M. Arhivska građa o Jevrejima Beograda u Prvom svetskom ratu iz arhiva u Lavovu. in Zbornik 10 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 10 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade. 2015;(10):71-91.
https://hdl.handle.net/21.15107/rcub_jdb_227 .
Mihailović, Milica, "Arhivska građa o Jevrejima Beograda u Prvom svetskom ratu iz arhiva u Lavovu" in Zbornik 10 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 10 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade, no. 10 (2015):71-91,
https://hdl.handle.net/21.15107/rcub_jdb_227 .

Bar Mitzvah and Bat Mitzvah

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1348
AB  - Bar Mitzvah/Bat Mitzvah (Hebr. Son/Daughter of the Commandment) is a ritual commemorating a boy's or a girl's adulthood. A young person is now under obligation, he or she assumes responsibility and is believed to have reached physical maturity. Boys take this obligation when they are 13 plus one day, and girls when they are 12 plus one day. It is held that henceforth they are able to control their desires. As stated in Encyclopaedia Ju- Judaica, some Talmudic scholars, like, for instance, Rashi, claimed that Bar Mitzvah had a status of obligation and was in the category of Biblical laws. In Midrash, the thirteenth birthday is often mentioned as a turning point in the life of a young person. Until he turns thirteen, a son receives his father's merits (enjoys his father's privileges) but he is also liable to suffer for his father's sins. After Bar Mitzvah, a person is responsible for his own actions. That is also the time when a child leaves elementary school to enrol in upper grades. It is held that children of that age are already capable of fasting.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
T1  - Bar Mitzvah and Bat Mitzvah
SP  - 127
EP  - 133
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1348
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "Bar Mitzvah/Bat Mitzvah (Hebr. Son/Daughter of the Commandment) is a ritual commemorating a boy's or a girl's adulthood. A young person is now under obligation, he or she assumes responsibility and is believed to have reached physical maturity. Boys take this obligation when they are 13 plus one day, and girls when they are 12 plus one day. It is held that henceforth they are able to control their desires. As stated in Encyclopaedia Ju- Judaica, some Talmudic scholars, like, for instance, Rashi, claimed that Bar Mitzvah had a status of obligation and was in the category of Biblical laws. In Midrash, the thirteenth birthday is often mentioned as a turning point in the life of a young person. Until he turns thirteen, a son receives his father's merits (enjoys his father's privileges) but he is also liable to suffer for his father's sins. After Bar Mitzvah, a person is responsible for his own actions. That is also the time when a child leaves elementary school to enrol in upper grades. It is held that children of that age are already capable of fasting.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)",
booktitle = "Bar Mitzvah and Bat Mitzvah",
pages = "127-133",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1348"
}
Mihailović, M.. (2013). Bar Mitzvah and Bat Mitzvah. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 127-133.
https://hdl.handle.net/21.15107/rcub_jdb_1348
Mihailović M. Bar Mitzvah and Bat Mitzvah. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle). 2013;:127-133.
https://hdl.handle.net/21.15107/rcub_jdb_1348 .
Mihailović, Milica, "Bar Mitzvah and Bat Mitzvah" in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle) (2013):127-133,
https://hdl.handle.net/21.15107/rcub_jdb_1348 .

Ketuba

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1340
AB  - U početnom razvoju ovog zanimljivog dokumenta, pod terminom ketuba,
podrazumevala se obaveza muža da obešteti ženu u slučaju razvoda ili
udovištva. U ketubama se pominjao iznos od 200 zuz(a) koji bi se morao isplatiti u slučaju da je žena bila devica, ili upola manje za sve druge slučajeve. Smatralo se da je ta suma dovoljno velika da odvrati ljude od nepotrebnog razvoda. Formulacija i zahtevi su se menjali tokom vremena.
Prve ketube na kojima ima tragova dekoracije, potiču iz srednjeg veka
(X-XI vek) a pronađene su u Kairskoj genizi. Na njima je ukrašen samo
uvodni tekst "preambula", obično geometrijskim i floralnim motivima, mikrografijom ili su sama slova ukrašena. Tokom srednjeg veka standardizovan je tekst ketube. U to vreme, formiraju se i razlike u pristupu ketubi između dve grupe Jevreja, Aškenaza i Sefarda.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja
T1  - Ketuba
T1  - Ketubbah
SP  - 46
EP  - 50
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1340
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "U početnom razvoju ovog zanimljivog dokumenta, pod terminom ketuba,
podrazumevala se obaveza muža da obešteti ženu u slučaju razvoda ili
udovištva. U ketubama se pominjao iznos od 200 zuz(a) koji bi se morao isplatiti u slučaju da je žena bila devica, ili upola manje za sve druge slučajeve. Smatralo se da je ta suma dovoljno velika da odvrati ljude od nepotrebnog razvoda. Formulacija i zahtevi su se menjali tokom vremena.
Prve ketube na kojima ima tragova dekoracije, potiču iz srednjeg veka
(X-XI vek) a pronađene su u Kairskoj genizi. Na njima je ukrašen samo
uvodni tekst "preambula", obično geometrijskim i floralnim motivima, mikrografijom ili su sama slova ukrašena. Tokom srednjeg veka standardizovan je tekst ketube. U to vreme, formiraju se i razlike u pristupu ketubi između dve grupe Jevreja, Aškenaza i Sefarda.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja",
booktitle = "Ketuba, Ketubbah",
pages = "46-50",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1340"
}
Mihailović, M.. (2013). Ketuba. in Životni ciklus - običaji kod Jevreja
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 46-50.
https://hdl.handle.net/21.15107/rcub_jdb_1340
Mihailović M. Ketuba. in Životni ciklus - običaji kod Jevreja. 2013;:46-50.
https://hdl.handle.net/21.15107/rcub_jdb_1340 .
Mihailović, Milica, "Ketuba" in Životni ciklus - običaji kod Jevreja (2013):46-50,
https://hdl.handle.net/21.15107/rcub_jdb_1340 .

Bar micva i Bat micva

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1338
AB  - Bar micva/Bat micva (hebr. ) - sin/kći zapovesti, obred kojim se obeležava da je osoba (dečak ili devojčica) zrela, da je od tada pod obavezom, da je odgovorna i da se podrazumeva da je verski i fizički zrela. Dečaci tu obavezu preuzimaju kada napune 13 godina i jedan dan, a devojčice kada napune 12 godina i jedan dan. Smatra se da oni tada mogu da kontrolišu svoje želje. Kako se navodi u Enciclopedia Judaica neki učenjaci, kao Raši na primer, smatrali su da je Bar micva status obaveze, biblijskog zakona. U midraškoj literaturi se često pominje trinaesta godina kao prekretnica u životu mlade osobe. Do trinaeste godine sin prima zasluge svoga oca ali je i odgovoran za njegove grehe. Posle tog perioda, svako odgovara sam za ono što čini. To je i vreme kada se prelazi iz osnovne škole u vise razrede. Pretpostavlja se da je to uzrast kada su deca već sposobna da obave post...
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja
T1  - Bar micva i Bat micva
T1  - Bar Mitzvah and Bat Mitzvah
SP  - 23
EP  - 29
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1338
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "Bar micva/Bat micva (hebr. ) - sin/kći zapovesti, obred kojim se obeležava da je osoba (dečak ili devojčica) zrela, da je od tada pod obavezom, da je odgovorna i da se podrazumeva da je verski i fizički zrela. Dečaci tu obavezu preuzimaju kada napune 13 godina i jedan dan, a devojčice kada napune 12 godina i jedan dan. Smatra se da oni tada mogu da kontrolišu svoje želje. Kako se navodi u Enciclopedia Judaica neki učenjaci, kao Raši na primer, smatrali su da je Bar micva status obaveze, biblijskog zakona. U midraškoj literaturi se često pominje trinaesta godina kao prekretnica u životu mlade osobe. Do trinaeste godine sin prima zasluge svoga oca ali je i odgovoran za njegove grehe. Posle tog perioda, svako odgovara sam za ono što čini. To je i vreme kada se prelazi iz osnovne škole u vise razrede. Pretpostavlja se da je to uzrast kada su deca već sposobna da obave post...",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja",
booktitle = "Bar micva i Bat micva, Bar Mitzvah and Bat Mitzvah",
pages = "23-29",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1338"
}
Mihailović, M.. (2013). Bar micva i Bat micva. in Životni ciklus - običaji kod Jevreja
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 23-29.
https://hdl.handle.net/21.15107/rcub_jdb_1338
Mihailović M. Bar micva i Bat micva. in Životni ciklus - običaji kod Jevreja. 2013;:23-29.
https://hdl.handle.net/21.15107/rcub_jdb_1338 .
Mihailović, Milica, "Bar micva i Bat micva" in Životni ciklus - običaji kod Jevreja (2013):23-29,
https://hdl.handle.net/21.15107/rcub_jdb_1338 .

Životni ciklus - običaji kod Jevreja

Radovanović, Vojislava; Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - BOOK
AU  - Radovanović, Vojislava
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1333
AB  - ”Životni ciklus - običaji kod Jevreja" nastao je na temeljima velike izložbe koju je 1998. godine organizovao Savez jevrejskih opština Jugoslavije u Konaku kneginje Ljubice. Tekst je pisan na srpskom i engleskom jeziku i podeljen je na nekoliko celina koje se mogu čitati odvojeno. U uvodu su pružene osnovne informacije o nastanku judaizma i svetim knjigama. U drugom delu teksta opisana je struktura jevrejske porodice i odnos prema potomstvu, vaspitanje dece, brak i razvod i drugi elementi životnog ciklusa, zaključno sa smrću i žalobnim običajima. Tri poslednja poglavlja posvećena su odevanju, ishrani i istoriji jugoslovenskih Jevreja. Ova knjiga je nezaobilazno štivo za sve one koje interesuju specifičnosti života Jevreja, ali i unapređenje opšte kulture.
AB  - "Jewish Customs - the Life Cycle" was created on the basis of a large exhibition organized by the Federation of Jewish Communities of Yugoslavia in 1998 in the Residence of Princess Ljubica. Besides the historical and cultural heritage and customs of the Jews the text is written in Serbian and English and is divided into several sections that can be read separately. The introduction provides basic information about the origins of Judaism and the holy books. The second part of the text describes the structure of the Jewish family and the relationship to the progeny, the upbringing of children, marriage and divorce and other elements of the life cycle, including death and mourning customs. This book is an unavoidable reading for all those who are interested in the specifics of Jewish life, but also the advancement of general culture.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T1  - Životni ciklus - običaji kod Jevreja
T1  - Jewish Customs - the Life Cycle
SP  - 1
EP  - 245
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1333
ER  - 
@book{
author = "Radovanović, Vojislava and Mihailović, Milica",
year = "2013",
abstract = "”Životni ciklus - običaji kod Jevreja" nastao je na temeljima velike izložbe koju je 1998. godine organizovao Savez jevrejskih opština Jugoslavije u Konaku kneginje Ljubice. Tekst je pisan na srpskom i engleskom jeziku i podeljen je na nekoliko celina koje se mogu čitati odvojeno. U uvodu su pružene osnovne informacije o nastanku judaizma i svetim knjigama. U drugom delu teksta opisana je struktura jevrejske porodice i odnos prema potomstvu, vaspitanje dece, brak i razvod i drugi elementi životnog ciklusa, zaključno sa smrću i žalobnim običajima. Tri poslednja poglavlja posvećena su odevanju, ishrani i istoriji jugoslovenskih Jevreja. Ova knjiga je nezaobilazno štivo za sve one koje interesuju specifičnosti života Jevreja, ali i unapređenje opšte kulture., "Jewish Customs - the Life Cycle" was created on the basis of a large exhibition organized by the Federation of Jewish Communities of Yugoslavia in 1998 in the Residence of Princess Ljubica. Besides the historical and cultural heritage and customs of the Jews the text is written in Serbian and English and is divided into several sections that can be read separately. The introduction provides basic information about the origins of Judaism and the holy books. The second part of the text describes the structure of the Jewish family and the relationship to the progeny, the upbringing of children, marriage and divorce and other elements of the life cycle, including death and mourning customs. This book is an unavoidable reading for all those who are interested in the specifics of Jewish life, but also the advancement of general culture.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
title = "Životni ciklus - običaji kod Jevreja, Jewish Customs - the Life Cycle",
pages = "1-245",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1333"
}
Radovanović, V.,& Mihailović, M.. (2013). Životni ciklus - običaji kod Jevreja. 
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 1-245.
https://hdl.handle.net/21.15107/rcub_jdb_1333
Radovanović V, Mihailović M. Životni ciklus - običaji kod Jevreja. 2013;:1-245.
https://hdl.handle.net/21.15107/rcub_jdb_1333 .
Radovanović, Vojislava, Mihailović, Milica, "Životni ciklus - običaji kod Jevreja" (2013):1-245,
https://hdl.handle.net/21.15107/rcub_jdb_1333 .

Observance of tradition among the Yugoslav Jews

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1354
AB  - The Jews settled in the territory of the former Yugoslavia in different periods in the course of 2,000 years. At different times they lived in different territories. Nonetheless, they have always organized their lives according to their religious regulations and set up institutions which have enabled them to observe all the ritual laws. In ancient times, under the Romans, the Jews lived in the territory of Macedonia, Slavonia and Dalmatia. Remnants of material culture, such as inscriptions on tombstones, show that Jewish communities existed in ancient Mursa near Osijek, in Salona near Split and in Stobi in Macedonia. Apart from the remains of material culture (synagogues, houses, streets), the Jewish community that existed in the territory of Slovenia in the Middle Ages has left behind written sources which give us insight into how the life of this community was organized. Apart from the oldest Jewish inhabitants of the Balkans, called Romaniot, there were those who came to these parts in later periods and who differed in terms of their historical and cultural heritage. The arrival of the Romaniot in the Balkans was followed by that of the Ashkenazim, Central European Jews who settled in the Mediterranean and other European countries after the destruction of Jerusalem in 70 AD. The Ashkenazim were named after the Hebrew word Ashkenaz, which designates the territory of today's Germany. These Jews are the bearers of Central European culture and their language is called Yiddish. Yiddish is a mixture of old German and Hebrew with noticeable traces of Slavic (Polish and Russian) words. Later on, Yiddish spread, particularly among the Eastern European Jews. The Ashkenazim came to the Balkans from the Habsburg Empire. They founded their communities in the territory of Slovenia in Ljubljana, Maribor, Ptuj, and other towns. However, they have driven away from these regions at the beginning of the 16th century, and never again did they inhabit these parts in greater numbers. Most Ashkenazim lived in the territory of Vojvodina, Slavonia and Croatia where they settled towards the end of the 18th century and in greater numbers during the 19th century. Despite their comparatively late arrival, their economy prospered very quickly and they left a remarkable trace in the towns where they lived. They were in trade, entrepreneurship and the professions. The other group of Jews are the Sephardim, who lived for ages on the Iberian peninsula, where they created an important culture. Following their expulsion from Spain in 1492, they scattered across the Mediterranean countries, the majority of them settling in the Ottoman Empire. They reached the territory of the former Yugoslavia via Turkey, Bulgaria, and Greece and came to Split, Dubrovnik and Sarajevo from Venice over the Adriatic Sea. They founded their communities in Macedonia, Serbia, Bosnia and Dubrovnik and Split. The Sephardim were tradesmen and craftsmen. They spoke Ladino, a language based on old Spanish, with a great number of Turkish and Slavic words.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
T1  - Observance of tradition among the Yugoslav Jews
SP  - 210
EP  - 220
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1354
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "The Jews settled in the territory of the former Yugoslavia in different periods in the course of 2,000 years. At different times they lived in different territories. Nonetheless, they have always organized their lives according to their religious regulations and set up institutions which have enabled them to observe all the ritual laws. In ancient times, under the Romans, the Jews lived in the territory of Macedonia, Slavonia and Dalmatia. Remnants of material culture, such as inscriptions on tombstones, show that Jewish communities existed in ancient Mursa near Osijek, in Salona near Split and in Stobi in Macedonia. Apart from the remains of material culture (synagogues, houses, streets), the Jewish community that existed in the territory of Slovenia in the Middle Ages has left behind written sources which give us insight into how the life of this community was organized. Apart from the oldest Jewish inhabitants of the Balkans, called Romaniot, there were those who came to these parts in later periods and who differed in terms of their historical and cultural heritage. The arrival of the Romaniot in the Balkans was followed by that of the Ashkenazim, Central European Jews who settled in the Mediterranean and other European countries after the destruction of Jerusalem in 70 AD. The Ashkenazim were named after the Hebrew word Ashkenaz, which designates the territory of today's Germany. These Jews are the bearers of Central European culture and their language is called Yiddish. Yiddish is a mixture of old German and Hebrew with noticeable traces of Slavic (Polish and Russian) words. Later on, Yiddish spread, particularly among the Eastern European Jews. The Ashkenazim came to the Balkans from the Habsburg Empire. They founded their communities in the territory of Slovenia in Ljubljana, Maribor, Ptuj, and other towns. However, they have driven away from these regions at the beginning of the 16th century, and never again did they inhabit these parts in greater numbers. Most Ashkenazim lived in the territory of Vojvodina, Slavonia and Croatia where they settled towards the end of the 18th century and in greater numbers during the 19th century. Despite their comparatively late arrival, their economy prospered very quickly and they left a remarkable trace in the towns where they lived. They were in trade, entrepreneurship and the professions. The other group of Jews are the Sephardim, who lived for ages on the Iberian peninsula, where they created an important culture. Following their expulsion from Spain in 1492, they scattered across the Mediterranean countries, the majority of them settling in the Ottoman Empire. They reached the territory of the former Yugoslavia via Turkey, Bulgaria, and Greece and came to Split, Dubrovnik and Sarajevo from Venice over the Adriatic Sea. They founded their communities in Macedonia, Serbia, Bosnia and Dubrovnik and Split. The Sephardim were tradesmen and craftsmen. They spoke Ladino, a language based on old Spanish, with a great number of Turkish and Slavic words.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)",
booktitle = "Observance of tradition among the Yugoslav Jews",
pages = "210-220",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1354"
}
Mihailović, M.. (2013). Observance of tradition among the Yugoslav Jews. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 210-220.
https://hdl.handle.net/21.15107/rcub_jdb_1354
Mihailović M. Observance of tradition among the Yugoslav Jews. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle). 2013;:210-220.
https://hdl.handle.net/21.15107/rcub_jdb_1354 .
Mihailović, Milica, "Observance of tradition among the Yugoslav Jews" in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle) (2013):210-220,
https://hdl.handle.net/21.15107/rcub_jdb_1354 .

Ketubbah

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1350
AB  - In the early stages of development of this interesting document, the term ketubbah related to the husband's obligation to reimburse his wife in case of divorce or widowhood. The ketubbah mentioned the sum of 200 zuzim which had to be paid in case the wife had been a virgin or half that in all other cases. It was considered that the sum was high enough to dissuade people from un-necessary divorces. Formulations and demands changed with the times.  The first ketubbot which show signs of decoration date from the Middle Ages (10th-11th century), and were found in the Cairo geniza. They have decorations only around the introductory text, or "preamble", usually consisting of geometric or floral motifs, micrography or adornment of the letters themselves. During the Middle Ages, the text of the ketubbah was standardized. At that time, differences arose in attitudes towards the ketubbah between two groups of Jews, the Ashkenazim and the Sephardim.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
T1  - Ketubbah
SP  - 152
EP  - 157
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1350
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "In the early stages of development of this interesting document, the term ketubbah related to the husband's obligation to reimburse his wife in case of divorce or widowhood. The ketubbah mentioned the sum of 200 zuzim which had to be paid in case the wife had been a virgin or half that in all other cases. It was considered that the sum was high enough to dissuade people from un-necessary divorces. Formulations and demands changed with the times.  The first ketubbot which show signs of decoration date from the Middle Ages (10th-11th century), and were found in the Cairo geniza. They have decorations only around the introductory text, or "preamble", usually consisting of geometric or floral motifs, micrography or adornment of the letters themselves. During the Middle Ages, the text of the ketubbah was standardized. At that time, differences arose in attitudes towards the ketubbah between two groups of Jews, the Ashkenazim and the Sephardim.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)",
booktitle = "Ketubbah",
pages = "152-157",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1350"
}
Mihailović, M.. (2013). Ketubbah. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 152-157.
https://hdl.handle.net/21.15107/rcub_jdb_1350
Mihailović M. Ketubbah. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle). 2013;:152-157.
https://hdl.handle.net/21.15107/rcub_jdb_1350 .
Mihailović, Milica, "Ketubbah" in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle) (2013):152-157,
https://hdl.handle.net/21.15107/rcub_jdb_1350 .

Ritualno kupatilo - mikve

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1341
AB  - Mikve je kupatilo ili prostor ispunjen čistom vodom koja treba da omogući da se ritualno nečista osoba, zaronjavanjem u tu čistu vodu, ritualno očisti. Propis o ritualnom kupatilu zasniva se na stihovima iz Treće knjige Mojsijeve (Lev, 11:36): „A vrelo ili čatrnja koja drži vodu neka se smatraju čistima. Ali tko dirne strvinu životinje, neka je nečist”. Danas je ostala upotreba mikve uglavnom za žene posle menstruacije (niddah) jer su ostali zakoni o nečistoći prestali da važe posle razorenja Drugog hrama. Svaka količina sakupljene vode, bilo da je to kišnica ili izvorska ili bilo koja druga voda, koja je dovoljna da se u nju ceo čovek zaroni (zagnjuri), može se upotrebljavati kao mikve. Rabini su naglašavali da za mikve može biti upotrebljavana samo ona voda koja prethodno nije bila ni u kakvom sudu (posudi).
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja
T1  - Ritualno kupatilo - mikve
T1  - Ritual bath - Mikveh
SP  - 51
EP  - 53
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1341
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "Mikve je kupatilo ili prostor ispunjen čistom vodom koja treba da omogući da se ritualno nečista osoba, zaronjavanjem u tu čistu vodu, ritualno očisti. Propis o ritualnom kupatilu zasniva se na stihovima iz Treće knjige Mojsijeve (Lev, 11:36): „A vrelo ili čatrnja koja drži vodu neka se smatraju čistima. Ali tko dirne strvinu životinje, neka je nečist”. Danas je ostala upotreba mikve uglavnom za žene posle menstruacije (niddah) jer su ostali zakoni o nečistoći prestali da važe posle razorenja Drugog hrama. Svaka količina sakupljene vode, bilo da je to kišnica ili izvorska ili bilo koja druga voda, koja je dovoljna da se u nju ceo čovek zaroni (zagnjuri), može se upotrebljavati kao mikve. Rabini su naglašavali da za mikve može biti upotrebljavana samo ona voda koja prethodno nije bila ni u kakvom sudu (posudi).",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja",
booktitle = "Ritualno kupatilo - mikve, Ritual bath - Mikveh",
pages = "51-53",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1341"
}
Mihailović, M.. (2013). Ritualno kupatilo - mikve. in Životni ciklus - običaji kod Jevreja
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 51-53.
https://hdl.handle.net/21.15107/rcub_jdb_1341
Mihailović M. Ritualno kupatilo - mikve. in Životni ciklus - običaji kod Jevreja. 2013;:51-53.
https://hdl.handle.net/21.15107/rcub_jdb_1341 .
Mihailović, Milica, "Ritualno kupatilo - mikve" in Životni ciklus - običaji kod Jevreja (2013):51-53,
https://hdl.handle.net/21.15107/rcub_jdb_1341 .

Traditional Jewish cooking

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1353
AB  - Because of the obligation to observe the ritual and dietary laws, the Jewish diet is very complex. Ritual diet includes (1) regulations about foods that may be consumed, (2) regulations concerning shehitah - the ritual slaughtering - and the preparation of meat meals, (3) regulations about the consumption of meat and milk products, and (4) regulations about cooking and running a kasher household. The Jewish diet was strictly defined by-laws listed in the Bible and later codified in the Talmud. These laws about ritually fit or unfit foods are known as kosher diet, according to the Hebrew word kasher, meaning pure. (The word kosher, broadly used today, is, in fact, the Yiddish pronunciation of the Hebrew word kasher.) The dietary laws specify the foods which can be consumed, the manner in which they must be consumed, as well as which foods can be prepared or consumed together.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
T1  - Traditional Jewish cooking
SP  - 192
EP  - 209
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1353
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "Because of the obligation to observe the ritual and dietary laws, the Jewish diet is very complex. Ritual diet includes (1) regulations about foods that may be consumed, (2) regulations concerning shehitah - the ritual slaughtering - and the preparation of meat meals, (3) regulations about the consumption of meat and milk products, and (4) regulations about cooking and running a kasher household. The Jewish diet was strictly defined by-laws listed in the Bible and later codified in the Talmud. These laws about ritually fit or unfit foods are known as kosher diet, according to the Hebrew word kasher, meaning pure. (The word kosher, broadly used today, is, in fact, the Yiddish pronunciation of the Hebrew word kasher.) The dietary laws specify the foods which can be consumed, the manner in which they must be consumed, as well as which foods can be prepared or consumed together.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)",
booktitle = "Traditional Jewish cooking",
pages = "192-209",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1353"
}
Mihailović, M.. (2013). Traditional Jewish cooking. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle)
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 192-209.
https://hdl.handle.net/21.15107/rcub_jdb_1353
Mihailović M. Traditional Jewish cooking. in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle). 2013;:192-209.
https://hdl.handle.net/21.15107/rcub_jdb_1353 .
Mihailović, Milica, "Traditional Jewish cooking" in Životni ciklus - običaji kod Jevreja (Jewish Customs - the Life Cycle) (2013):192-209,
https://hdl.handle.net/21.15107/rcub_jdb_1353 .

Ishrana

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1345
AB  - Jevrejska kuhinja je zbog obaveze poštovanja ritualnih - dijetetskih pravila, složena kuhinja. Ritualna ishrana podrazumeva: (1) propise o namirnicama koje se mogu konzumirati, (2) propise o klanju (šehita) i pripremi namirnica od mesa, (3) propise o konzumiranju mesnih i mlečnih proizvoda, i (4) propise o kuvanju i održavanju kašer domaćinstva. Ishrana Jevreja bila je strogo određena propisima navedenim u Bibliji a koji su kasnije kodifikovani i u Talmudu. Ovi propisi o ritualno ispravnoj i ritualno neispravnoj hrani dobili su naziv košer ishrana prema hebrejskoj reči kašer - čisto. (Reč košer, koja se danas upotrebljava je zapravo jidiš izgovor hebrejske reči kašer.) Propisi o ritualnoj ishrani određuju namirnice koje se smeju koristiti, način na koji se smeju koristiti, kao i način kombinovanja namirnica prilikom pripreme i jela.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Životni ciklus - običaji kod Jevreja
T1  - Ishrana
T1  - Traditional Jewish cooking
SP  - 81
EP  - 98
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1345
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "Jevrejska kuhinja je zbog obaveze poštovanja ritualnih - dijetetskih pravila, složena kuhinja. Ritualna ishrana podrazumeva: (1) propise o namirnicama koje se mogu konzumirati, (2) propise o klanju (šehita) i pripremi namirnica od mesa, (3) propise o konzumiranju mesnih i mlečnih proizvoda, i (4) propise o kuvanju i održavanju kašer domaćinstva. Ishrana Jevreja bila je strogo određena propisima navedenim u Bibliji a koji su kasnije kodifikovani i u Talmudu. Ovi propisi o ritualno ispravnoj i ritualno neispravnoj hrani dobili su naziv košer ishrana prema hebrejskoj reči kašer - čisto. (Reč košer, koja se danas upotrebljava je zapravo jidiš izgovor hebrejske reči kašer.) Propisi o ritualnoj ishrani određuju namirnice koje se smeju koristiti, način na koji se smeju koristiti, kao i način kombinovanja namirnica prilikom pripreme i jela.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Životni ciklus - običaji kod Jevreja",
booktitle = "Ishrana, Traditional Jewish cooking",
pages = "81-98",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1345"
}
Mihailović, M.. (2013). Ishrana. in Životni ciklus - običaji kod Jevreja
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 81-98.
https://hdl.handle.net/21.15107/rcub_jdb_1345
Mihailović M. Ishrana. in Životni ciklus - običaji kod Jevreja. 2013;:81-98.
https://hdl.handle.net/21.15107/rcub_jdb_1345 .
Mihailović, Milica, "Ishrana" in Životni ciklus - običaji kod Jevreja (2013):81-98,
https://hdl.handle.net/21.15107/rcub_jdb_1345 .

Održavanje tradicije kod jugoslovenskih Jevreja

Mihailović, Milica

(Beograd : Savez jevrejskih opština Srbije : Jevrejski istorijski muzej, 2013)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 2013
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1346
AB  - Jevreji se doseljavaju na tlo bivše Jugoslavije tokom 2000 godina. U različitim periodima živeli su na raznim teritorijama. No uvek su svoj boravak i način života organizovali prema propisima vere, osnivajući institucije koje su omogućavale ispunjenje svih ritualnih propisa. U antičkom periodu, pod rimskom vlašću, Jevreji su živeli na području Makedonije, Slavonije i Dalmacije. Ostaci materijalne kulture i tekstovi sa nadgrobnih spomenika govore da je jevrejska zajednica postojala u antičkoj Mursi kod Osijeka, u Saloni kod Splita i u Stobima u Makedoniji. O jevrejskoj zajednici koja je postojala na teritoriji Slovenije u srednjem veku ostali su pored materijalnih spomenika (sinagoge, kuće, ulice) i pisani izvori koji govore o tome kako je bio organizovan život te zajednice. Pored najstarijih jevrejskih stanovnika Balkana, koji su nazvani Romanioti, oni koji su se doseljavali u kasnijim periodima su bili različiti po svom istorijskom i kulturološkom nasleđu. Posle Romaniota na Balkanu se pojavljuju Aškenazi, srednjoevropski Jevreji koji su se posle razorenja Jerusalima 70. godine naše ere, raselili po sredozemnim i drugim evropskim zemljama. Aškenazi su dobili ime po hebrejskoj reči "Aškenaz" kojom se označava područje na kome je danas Nemačka. Ovi Jevreji su nosioci srednjoevropske kulture, a jezik kojim su govorili naziva se jidiš. To je mešavina staronemačkog i hebrejskog, sa velikim primesama slovenskih (poljskih i ruskih) reči. U kasnijem periodu, jidiš se vise proširio među Jevrejima istočne Evrope. Aškenazi se doseljavaju na Balkan sa područja Habzburškog carstva. Oni osnivaju svoje zajednice na teritoriji Slovenije u Ljubljani, Mariboru, Ptuju, i drugim gradovima. Proterani su iz ove oblasti početkom XVI veka. Nikada vise na toj teritoriji nisu živeli u znatnijem broju. Najviše Aškenaza je živelo na području Vojvodine, Slavonije i Hrvatske gde se doseljavaju krajem XVIII i, u većem broju, tokom XIX veka. I pored toga što se doseljavaju relativno kasno, oni su ekonomski veoma brzo prosperirali i ostavili velikog traga u gradovima u kojima su živeli. Bavili su se trgovinom, preduzetništvom i slobodnim profesijama. Druga grupa Jevreja su Sefardi, koji su vekovima živeli na Iberijskom poluostrvu i tamo stvorili značajnu kulturu. Godine 1492. prognani su iz Španije i razilaze se po Mediteranu, a veliki broj je bio primljen na teritoriju Otomanske imperije. Na područje bivše Jugoslavije stigli su preko Turske, Bugarske, Grčke i iz Venecije i preko Jadrana u Split, Dubrovnik i Sarajevo. Svoje zajednice su osnovali na teritoriji Makedonije, Srbije, Bosne, u Dubrovniku i u Splitu. Sefardi su se bavili trgovinom i zanatima. Govorili su ladino, jezik koji je u osnovi stari španski jezik sa dosta turskih i slovenskih reči.
PB  - Beograd : Savez jevrejskih opština Srbije : Jevrejski istorijski muzej
T2  - Životni ciklus - običaji kod Jevreja
T1  - Održavanje tradicije kod jugoslovenskih Jevreja
T1  - Observance of tradition among the Yugoslav Jews
SP  - 99
EP  - 108
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1346
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "2013",
abstract = "Jevreji se doseljavaju na tlo bivše Jugoslavije tokom 2000 godina. U različitim periodima živeli su na raznim teritorijama. No uvek su svoj boravak i način života organizovali prema propisima vere, osnivajući institucije koje su omogućavale ispunjenje svih ritualnih propisa. U antičkom periodu, pod rimskom vlašću, Jevreji su živeli na području Makedonije, Slavonije i Dalmacije. Ostaci materijalne kulture i tekstovi sa nadgrobnih spomenika govore da je jevrejska zajednica postojala u antičkoj Mursi kod Osijeka, u Saloni kod Splita i u Stobima u Makedoniji. O jevrejskoj zajednici koja je postojala na teritoriji Slovenije u srednjem veku ostali su pored materijalnih spomenika (sinagoge, kuće, ulice) i pisani izvori koji govore o tome kako je bio organizovan život te zajednice. Pored najstarijih jevrejskih stanovnika Balkana, koji su nazvani Romanioti, oni koji su se doseljavali u kasnijim periodima su bili različiti po svom istorijskom i kulturološkom nasleđu. Posle Romaniota na Balkanu se pojavljuju Aškenazi, srednjoevropski Jevreji koji su se posle razorenja Jerusalima 70. godine naše ere, raselili po sredozemnim i drugim evropskim zemljama. Aškenazi su dobili ime po hebrejskoj reči "Aškenaz" kojom se označava područje na kome je danas Nemačka. Ovi Jevreji su nosioci srednjoevropske kulture, a jezik kojim su govorili naziva se jidiš. To je mešavina staronemačkog i hebrejskog, sa velikim primesama slovenskih (poljskih i ruskih) reči. U kasnijem periodu, jidiš se vise proširio među Jevrejima istočne Evrope. Aškenazi se doseljavaju na Balkan sa područja Habzburškog carstva. Oni osnivaju svoje zajednice na teritoriji Slovenije u Ljubljani, Mariboru, Ptuju, i drugim gradovima. Proterani su iz ove oblasti početkom XVI veka. Nikada vise na toj teritoriji nisu živeli u znatnijem broju. Najviše Aškenaza je živelo na području Vojvodine, Slavonije i Hrvatske gde se doseljavaju krajem XVIII i, u većem broju, tokom XIX veka. I pored toga što se doseljavaju relativno kasno, oni su ekonomski veoma brzo prosperirali i ostavili velikog traga u gradovima u kojima su živeli. Bavili su se trgovinom, preduzetništvom i slobodnim profesijama. Druga grupa Jevreja su Sefardi, koji su vekovima živeli na Iberijskom poluostrvu i tamo stvorili značajnu kulturu. Godine 1492. prognani su iz Španije i razilaze se po Mediteranu, a veliki broj je bio primljen na teritoriju Otomanske imperije. Na područje bivše Jugoslavije stigli su preko Turske, Bugarske, Grčke i iz Venecije i preko Jadrana u Split, Dubrovnik i Sarajevo. Svoje zajednice su osnovali na teritoriji Makedonije, Srbije, Bosne, u Dubrovniku i u Splitu. Sefardi su se bavili trgovinom i zanatima. Govorili su ladino, jezik koji je u osnovi stari španski jezik sa dosta turskih i slovenskih reči.",
publisher = "Beograd : Savez jevrejskih opština Srbije : Jevrejski istorijski muzej",
journal = "Životni ciklus - običaji kod Jevreja",
booktitle = "Održavanje tradicije kod jugoslovenskih Jevreja, Observance of tradition among the Yugoslav Jews",
pages = "99-108",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1346"
}
Mihailović, M.. (2013). Održavanje tradicije kod jugoslovenskih Jevreja. in Životni ciklus - običaji kod Jevreja
Beograd : Savez jevrejskih opština Srbije : Jevrejski istorijski muzej., 99-108.
https://hdl.handle.net/21.15107/rcub_jdb_1346
Mihailović M. Održavanje tradicije kod jugoslovenskih Jevreja. in Životni ciklus - običaji kod Jevreja. 2013;:99-108.
https://hdl.handle.net/21.15107/rcub_jdb_1346 .
Mihailović, Milica, "Održavanje tradicije kod jugoslovenskih Jevreja" in Životni ciklus - običaji kod Jevreja (2013):99-108,
https://hdl.handle.net/21.15107/rcub_jdb_1346 .

Hagada: od iluminacije do ilustracije Beograd, 27. januar - 10. februar 2008.

Mihailović, Milica; Panić, Barbara

(Beograd : Filozofski fakultet : Jevrejski istorijski muzej, 2008)

TY  - GEN
AU  - Mihailović, Milica
AU  - Panić, Barbara
PY  - 2008
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/2203
AB  - „Ne gradi sebi lika rezana niti kakve slike od onoga što je gore na nebu, ni dolje na zemlji, ni u vodi ispod zemlje. Nemoj im se klanjati niti im služiti... ” (Izlazak, 20, 4-5). Doslovno tumačenje Druge božije zapovesti navodi na pomisao o apsolutnoj zabrani figuralnih predstava u jevrejskoj umetnosti. Takvu zabludu negira postojanje jevrejskih umetničkih spomenika i likovnih prikaza od antičkog vremena pa sve do današnjih dana, na kojima se, i pored zabrane nametnute verskim propisom, pojavljuje figuralna tematika. Jevrejska vizuelna umetnost seže još od biblijskog Bezalela, graditelja šatora sa zavetnim kovčegom. Posebno mesto u korištenju likovnih prikaza našlo se u sadržaju Hagade, obredne knjige koja se čita za jevrejski praznik Pesah i sadrži kazivanje i predstavlja skup biblijskih odeljaka, molitvi, himni, rabinske literature, a pre svega priča o izlasku Jevreja iz egipatskog ropstva u 13. veku pre n. e. Pošto je pashalna Hagada korišćena isključivo za kućni obred, kao lični predmet, nije bila strogo podvrgnuta zabrani figuralnih prikaza poput drugih sinagogalnih kodeksa. Najstariji iluminirani primerak, nađen u fragmentima, nalazio se u Kairskoj Genizi (geniza - spremište hebrejskih svetih rukopisa koji se zbog pohabanosti više ne koriste) i oslikava deo pashalnog obreda - beskvasni hleb i gorke trave. Od tog vremena tradicija ukrašavanja pashalne Hagade doživela je veliku ekspanziju, naročito otkrićem štampe, koja ne jenjava do današnjih dana. Ovaj katalog-knjiga upoznaje nas sa brojnim Hagadama, uz prikaze i pojedinih bogatih crteža iz njihovog sadržaja.
AB  - A literal interpretation of God's second commandment brings to the thought of an absolute ban on figural representations in Jewish art. Such a misconception is negated by the existence of Jewish artistic monuments and pictorial representations from ancient times to the present day, on which, despite the prohibition imposed by religious regulations, figural themes appear. Jewish visual art dates back to the biblical Bezalel, the tent builder with the Ark of the Covenant. A special place in the use of pictorial representations was found in the content of the Haggadah, a ritual book that is read for the Jewish holiday Pesach and contains narration and represents a collection of biblical passages, prayers, hymns, rabbinical literature, and above all the story of the Jews' escape from Egyptian slavery in the 13th century BC. Since the Passover Haggadah was used exclusively for domestic ritual, as a personal item, it was not strictly subject to the prohibition of figural representations like other synagogal codes. The oldest illuminated copy, found in fragments, was in the Cairo Geniza (a geniza - a storeroom of Hebrew sacred manuscripts that are no longer used) and depicts part of the Passover ritual - unleavened bread and bitter herbs. Since that time, the tradition of decorating the Passover Haggadah has experienced a great expansion, especially with the discovery of the press, which continues to this day. This catalogue book introduces us to numerous Haggadahs, along with illustrations and some rich drawings from their contents.
PB  - Beograd : Filozofski fakultet : Jevrejski istorijski muzej
T1  - Hagada: od iluminacije do ilustracije  Beograd, 27. januar - 10. februar 2008.
T1  - Haggadah: from illumination to illustration Belgrade, January 27 - February 10, 2008.
SP  - 1
EP  - 36
UR  - https://hdl.handle.net/21.15107/rcub_jdb_2203
ER  - 
@misc{
author = "Mihailović, Milica and Panić, Barbara",
year = "2008",
abstract = "„Ne gradi sebi lika rezana niti kakve slike od onoga što je gore na nebu, ni dolje na zemlji, ni u vodi ispod zemlje. Nemoj im se klanjati niti im služiti... ” (Izlazak, 20, 4-5). Doslovno tumačenje Druge božije zapovesti navodi na pomisao o apsolutnoj zabrani figuralnih predstava u jevrejskoj umetnosti. Takvu zabludu negira postojanje jevrejskih umetničkih spomenika i likovnih prikaza od antičkog vremena pa sve do današnjih dana, na kojima se, i pored zabrane nametnute verskim propisom, pojavljuje figuralna tematika. Jevrejska vizuelna umetnost seže još od biblijskog Bezalela, graditelja šatora sa zavetnim kovčegom. Posebno mesto u korištenju likovnih prikaza našlo se u sadržaju Hagade, obredne knjige koja se čita za jevrejski praznik Pesah i sadrži kazivanje i predstavlja skup biblijskih odeljaka, molitvi, himni, rabinske literature, a pre svega priča o izlasku Jevreja iz egipatskog ropstva u 13. veku pre n. e. Pošto je pashalna Hagada korišćena isključivo za kućni obred, kao lični predmet, nije bila strogo podvrgnuta zabrani figuralnih prikaza poput drugih sinagogalnih kodeksa. Najstariji iluminirani primerak, nađen u fragmentima, nalazio se u Kairskoj Genizi (geniza - spremište hebrejskih svetih rukopisa koji se zbog pohabanosti više ne koriste) i oslikava deo pashalnog obreda - beskvasni hleb i gorke trave. Od tog vremena tradicija ukrašavanja pashalne Hagade doživela je veliku ekspanziju, naročito otkrićem štampe, koja ne jenjava do današnjih dana. Ovaj katalog-knjiga upoznaje nas sa brojnim Hagadama, uz prikaze i pojedinih bogatih crteža iz njihovog sadržaja., A literal interpretation of God's second commandment brings to the thought of an absolute ban on figural representations in Jewish art. Such a misconception is negated by the existence of Jewish artistic monuments and pictorial representations from ancient times to the present day, on which, despite the prohibition imposed by religious regulations, figural themes appear. Jewish visual art dates back to the biblical Bezalel, the tent builder with the Ark of the Covenant. A special place in the use of pictorial representations was found in the content of the Haggadah, a ritual book that is read for the Jewish holiday Pesach and contains narration and represents a collection of biblical passages, prayers, hymns, rabbinical literature, and above all the story of the Jews' escape from Egyptian slavery in the 13th century BC. Since the Passover Haggadah was used exclusively for domestic ritual, as a personal item, it was not strictly subject to the prohibition of figural representations like other synagogal codes. The oldest illuminated copy, found in fragments, was in the Cairo Geniza (a geniza - a storeroom of Hebrew sacred manuscripts that are no longer used) and depicts part of the Passover ritual - unleavened bread and bitter herbs. Since that time, the tradition of decorating the Passover Haggadah has experienced a great expansion, especially with the discovery of the press, which continues to this day. This catalogue book introduces us to numerous Haggadahs, along with illustrations and some rich drawings from their contents.",
publisher = "Beograd : Filozofski fakultet : Jevrejski istorijski muzej",
title = "Hagada: od iluminacije do ilustracije  Beograd, 27. januar - 10. februar 2008., Haggadah: from illumination to illustration Belgrade, January 27 - February 10, 2008.",
pages = "1-36",
url = "https://hdl.handle.net/21.15107/rcub_jdb_2203"
}
Mihailović, M.,& Panić, B.. (2008). Hagada: od iluminacije do ilustracije  Beograd, 27. januar - 10. februar 2008.. 
Beograd : Filozofski fakultet : Jevrejski istorijski muzej., 1-36.
https://hdl.handle.net/21.15107/rcub_jdb_2203
Mihailović M, Panić B. Hagada: od iluminacije do ilustracije  Beograd, 27. januar - 10. februar 2008.. 2008;:1-36.
https://hdl.handle.net/21.15107/rcub_jdb_2203 .
Mihailović, Milica, Panić, Barbara, "Hagada: od iluminacije do ilustracije  Beograd, 27. januar - 10. februar 2008." (2008):1-36,
https://hdl.handle.net/21.15107/rcub_jdb_2203 .

Kladovo transport: 1939-2002 [Elektronska interaktivna multimedija]

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština SCG, 2005)

TY  - GEN
AU  - Mihailović, Milica
PY  - 2005
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1278
AB  - Krajem oktobra 1939. godine, oko 1200 Jevreja iz Nemačke, Austrije i Čehoslovačke krenuli su organizovano, preko svojih cionističkih omladinskih organizacija i preko organizacija koje su se posebno bavile pokušajem spašavanja Jevreja, na veliko putovanje, da se izvuku iz nacističkog pakla u Nemačkoj. Jevrejska agencija im je obezbedila brod kojim su preko Beča i Bratislave stigli
do jugoslovenske granice. Odavde je organizaciju preuzeo Savez jevrejskih opština Kraljevine Jugoslavije u dogovoru sa Jevrejskom agencijom. Bilo je predviđeno da se dalje putuje Dunavom do Suline, gde je treblo da čeka veliki prekomorski brod koji bi izbeglice prebacio do Palestine. Problem je bio u tome što ovi putnici nisu imali tranzitne vize i nisu imali sertifikate, odnosno vizu za ulazak u Palestinu. Sertifikate su izdavali Britanci koji su tada držali teritiriju Palestine, a oni su
ograničili ulaz Jevreja u Palestinu. Tako je zapravo ovo bio jedan od brojnih ilegalnih pokušaja ulaska u Palestinu. Dakle, krajem oktobra, Bata Gedalja, sekretar Saveza jevrejskih opština Kraljevine Jugoslavije, doveo je uz potpunu saradnju Jugoslovenske rečne plovidbe, tri broda do jugoslovenske granice
kod Bezdana. Stajali su nasred Dunava, jer je tu trebalo da se obavi prekrcavanje putnika. Brodovi su se zvali "Car Dušan", "Car Nikola II" i "Kraljica Marija"...
AB  - In late October 1939, around 1,200 Jews from Germany, Austria and Czechoslovakia set on a long voyage out of the Nazi hell, organized by their respective youth Zionist organizations and specialized Jewish rescue groups. The Jewish Agency provided a boat to take them to Yugoslavia, via Vienna and Bratislava. At the Yugoslav border, they were taken into the custody of the Alliance of the Jewish Communities of the Kingdom of Yugoslavia, as was previously agreed with the Agency. Next, they were to be shipped down the Danube to Sulina, where a large sea boat was waiting to take them to Palestine. These passengers were in no possession of transit visas or certificates necessary to enter Palestine. The certificates were issued by the British authorities there that had a policy of a limited legal quota of Jewish immigrants. Therefore, this was one of many attempts of illegal entry. So, in late October, Bata Gedalja, the then secretary of the Alliance of Jewish Communities of the
The Kingdom of Yugoslavia, in full agreement with the Yugoslav River Transport Company, had three boats waiting in Bezdan at the Yugoslav border. They were anchored in the middle of the Danube since that is where the passengers were supposed to change boats. The vessels were named after two kings – Dusan of Serbia and Nikola of Montenegro – and one queen, Mary of Yugoslavia...
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština  SCG
T1  - Kladovo transport: 1939-2002 [Elektronska interaktivna multimedija]
T1  - Kladovo transport: 1939-2002 [Electronic interactive multimedia]
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1278
ER  - 
@misc{
author = "Mihailović, Milica",
year = "2005",
abstract = "Krajem oktobra 1939. godine, oko 1200 Jevreja iz Nemačke, Austrije i Čehoslovačke krenuli su organizovano, preko svojih cionističkih omladinskih organizacija i preko organizacija koje su se posebno bavile pokušajem spašavanja Jevreja, na veliko putovanje, da se izvuku iz nacističkog pakla u Nemačkoj. Jevrejska agencija im je obezbedila brod kojim su preko Beča i Bratislave stigli
do jugoslovenske granice. Odavde je organizaciju preuzeo Savez jevrejskih opština Kraljevine Jugoslavije u dogovoru sa Jevrejskom agencijom. Bilo je predviđeno da se dalje putuje Dunavom do Suline, gde je treblo da čeka veliki prekomorski brod koji bi izbeglice prebacio do Palestine. Problem je bio u tome što ovi putnici nisu imali tranzitne vize i nisu imali sertifikate, odnosno vizu za ulazak u Palestinu. Sertifikate su izdavali Britanci koji su tada držali teritiriju Palestine, a oni su
ograničili ulaz Jevreja u Palestinu. Tako je zapravo ovo bio jedan od brojnih ilegalnih pokušaja ulaska u Palestinu. Dakle, krajem oktobra, Bata Gedalja, sekretar Saveza jevrejskih opština Kraljevine Jugoslavije, doveo je uz potpunu saradnju Jugoslovenske rečne plovidbe, tri broda do jugoslovenske granice
kod Bezdana. Stajali su nasred Dunava, jer je tu trebalo da se obavi prekrcavanje putnika. Brodovi su se zvali "Car Dušan", "Car Nikola II" i "Kraljica Marija"..., In late October 1939, around 1,200 Jews from Germany, Austria and Czechoslovakia set on a long voyage out of the Nazi hell, organized by their respective youth Zionist organizations and specialized Jewish rescue groups. The Jewish Agency provided a boat to take them to Yugoslavia, via Vienna and Bratislava. At the Yugoslav border, they were taken into the custody of the Alliance of the Jewish Communities of the Kingdom of Yugoslavia, as was previously agreed with the Agency. Next, they were to be shipped down the Danube to Sulina, where a large sea boat was waiting to take them to Palestine. These passengers were in no possession of transit visas or certificates necessary to enter Palestine. The certificates were issued by the British authorities there that had a policy of a limited legal quota of Jewish immigrants. Therefore, this was one of many attempts of illegal entry. So, in late October, Bata Gedalja, the then secretary of the Alliance of Jewish Communities of the
The Kingdom of Yugoslavia, in full agreement with the Yugoslav River Transport Company, had three boats waiting in Bezdan at the Yugoslav border. They were anchored in the middle of the Danube since that is where the passengers were supposed to change boats. The vessels were named after two kings – Dusan of Serbia and Nikola of Montenegro – and one queen, Mary of Yugoslavia...",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština  SCG",
title = "Kladovo transport: 1939-2002 [Elektronska interaktivna multimedija], Kladovo transport: 1939-2002 [Electronic interactive multimedia]",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1278"
}
Mihailović, M.. (2005). Kladovo transport: 1939-2002 [Elektronska interaktivna multimedija]. 
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština  SCG..
https://hdl.handle.net/21.15107/rcub_jdb_1278
Mihailović M. Kladovo transport: 1939-2002 [Elektronska interaktivna multimedija]. 2005;.
https://hdl.handle.net/21.15107/rcub_jdb_1278 .
Mihailović, Milica, "Kladovo transport: 1939-2002 [Elektronska interaktivna multimedija]" (2005),
https://hdl.handle.net/21.15107/rcub_jdb_1278 .

Sefardska baština na Balkanu

Mihailović, Milica

(Beograd : Savez jevrejskih opština Srbije i Crne Gore : Jevrejski istorijski muzej : Institut Servantes (Beograd), 2004)

TY  - GEN
AU  - Mihailović, Milica
PY  - 2004
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1399
AB  - Jevrejski istorijski muzej iz Beograda, kroz eksponate koje je tokom pedeset godina istraživao i prikazivao, nastoji da dočara i da na trenutak oživi tradiciju i život Sefarda na Balkanu i u Beogradu. Kroz fotografije eksponata i odlomke iz kataloga izložbi Jevrejskog istorijskog muzeja, prikazana je književna, verska i kulturna delatnost, kao i odeća, ishrana, muzika i običaji Sefarda. Sefardi, Jevreji koji se posle proterivanja iz Španije 1492. godine naseljavaju po Mediteranu i u Otomanskoj imperiji, dolaze na Balkan tokom XVI veka. Jezik kojim su govorili bio je stari španski sa elementima hebrejskog, a tokom dugih migracija obogaćen je turskim i slovenskim rečima. Taj jezik nazvan je ladino ili žudeo-espanol. Većina tekstova na ovoj izložbi pisana je tim jezikom.
AB  - El Museo Historico Judio de Belgrado, a traves de los objetos investigados у exhibidos durante cincuenta anos, trata de evocar у resucitar por el momento la tradicion у la vida de los sefarditas de los Balcanes у de Belgrado. Atraves de las fotografias de objetos expuestos у fragmentos de los catalogos de las exposiciones del Museo Historico Judio, se han mostrado tanto las actividades literarias, religiosas у culturales, como el traje, comida, musica у costumbres de los sefarditas. Los sefarditas, judios que despues de la expulsion de Espana en 1492 poblaron el Mediterraneo у el Imperio Otomano, vinieron a los Balcanes durante el siglo XVI. La lengua que hablaban, era el espanol anteclasico que contenia elementos hebreos, у que se enriquecio durante largas migraciones con voces turcas у eslavas. Esa lengua se denomind ladino o judeoespariol. La  mayoria de los textos de esta exposicion fue escrita en esa lengua.
AB  - The Jewish Historical Museum from Belgrade, through the exhibits that it has studied and exhibited over fifty years, is attempting to present and bring to life the tradition and life of Sephards in the Balkans and in Belgrade. Photographs of exhibits and excerpts of the catalogues accompanying the exhibitions of the Jewish Historical Museum are presenting the Sephardic literature, religious and cultural activity, as well as clothes, cuisine, music and habits. Sephards, Jews who settled around the Mediterranean and throughout the Ottoman Empire after they were expelled from Spain in 1492, arrived in the Balkans during the XVI century. They spoke the old Spanish language with elements of Hebrew, and during their long migrations, it became enriched with words of Turkish and Slavic languages. This language became known as Judeo-Espanol. Most texts presented in this exhibition are written in that language.
PB  - Beograd : Savez jevrejskih opština Srbije i Crne Gore : Jevrejski istorijski muzej : Institut Servantes (Beograd)
T1  - Sefardska baština na Balkanu
T1  - Patrimonio Sefardí de los Balcanes
T1  - Sephardic heritage on the Balkans
SP  - 1
EP  - 32
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1399
ER  - 
@misc{
author = "Mihailović, Milica",
year = "2004",
abstract = "Jevrejski istorijski muzej iz Beograda, kroz eksponate koje je tokom pedeset godina istraživao i prikazivao, nastoji da dočara i da na trenutak oživi tradiciju i život Sefarda na Balkanu i u Beogradu. Kroz fotografije eksponata i odlomke iz kataloga izložbi Jevrejskog istorijskog muzeja, prikazana je književna, verska i kulturna delatnost, kao i odeća, ishrana, muzika i običaji Sefarda. Sefardi, Jevreji koji se posle proterivanja iz Španije 1492. godine naseljavaju po Mediteranu i u Otomanskoj imperiji, dolaze na Balkan tokom XVI veka. Jezik kojim su govorili bio je stari španski sa elementima hebrejskog, a tokom dugih migracija obogaćen je turskim i slovenskim rečima. Taj jezik nazvan je ladino ili žudeo-espanol. Većina tekstova na ovoj izložbi pisana je tim jezikom., El Museo Historico Judio de Belgrado, a traves de los objetos investigados у exhibidos durante cincuenta anos, trata de evocar у resucitar por el momento la tradicion у la vida de los sefarditas de los Balcanes у de Belgrado. Atraves de las fotografias de objetos expuestos у fragmentos de los catalogos de las exposiciones del Museo Historico Judio, se han mostrado tanto las actividades literarias, religiosas у culturales, como el traje, comida, musica у costumbres de los sefarditas. Los sefarditas, judios que despues de la expulsion de Espana en 1492 poblaron el Mediterraneo у el Imperio Otomano, vinieron a los Balcanes durante el siglo XVI. La lengua que hablaban, era el espanol anteclasico que contenia elementos hebreos, у que se enriquecio durante largas migraciones con voces turcas у eslavas. Esa lengua se denomind ladino o judeoespariol. La  mayoria de los textos de esta exposicion fue escrita en esa lengua., The Jewish Historical Museum from Belgrade, through the exhibits that it has studied and exhibited over fifty years, is attempting to present and bring to life the tradition and life of Sephards in the Balkans and in Belgrade. Photographs of exhibits and excerpts of the catalogues accompanying the exhibitions of the Jewish Historical Museum are presenting the Sephardic literature, religious and cultural activity, as well as clothes, cuisine, music and habits. Sephards, Jews who settled around the Mediterranean and throughout the Ottoman Empire after they were expelled from Spain in 1492, arrived in the Balkans during the XVI century. They spoke the old Spanish language with elements of Hebrew, and during their long migrations, it became enriched with words of Turkish and Slavic languages. This language became known as Judeo-Espanol. Most texts presented in this exhibition are written in that language.",
publisher = "Beograd : Savez jevrejskih opština Srbije i Crne Gore : Jevrejski istorijski muzej : Institut Servantes (Beograd)",
title = "Sefardska baština na Balkanu, Patrimonio Sefardí de los Balcanes, Sephardic heritage on the Balkans",
pages = "1-32",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1399"
}
Mihailović, M.. (2004). Sefardska baština na Balkanu. 
Beograd : Savez jevrejskih opština Srbije i Crne Gore : Jevrejski istorijski muzej : Institut Servantes (Beograd)., 1-32.
https://hdl.handle.net/21.15107/rcub_jdb_1399
Mihailović M. Sefardska baština na Balkanu. 2004;:1-32.
https://hdl.handle.net/21.15107/rcub_jdb_1399 .
Mihailović, Milica, "Sefardska baština na Balkanu" (2004):1-32,
https://hdl.handle.net/21.15107/rcub_jdb_1399 .

Kladovo - transport: Beograd, Šabac, Kladovo 14-20. oktobar 2002.

Mihailović, Milica; Džidić, Branka

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 2002)

TY  - BOOK
AU  - Mihailović, Milica
AU  - Džidić, Branka
PY  - 2002
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/740
AB  - "Šta je zapravo Kladovski transport? Reč je o Jevrejima iz Beča i nekoliko drugih evropskih zemalja koji su u jesen 1939. godine pokušali da se spasu nacističkog terora i da pokušaju da se usele u Palestinu. Njihov problem je bio u tome što je Engleska, pod čijom upravom je bila ter- itorija tadašnje Palestine, ograničila broj dozvola za useljavanje. Zato je ova grupa ljudi, bilo ih je oko hiljadu, krenula bez sertifikta tj. dozvola za useljavanje. Putovanje su organizovale jevrejske omladinske i druge cionističke organizaci- je. Led na Dunavu i druge okolnosti zaus- tavile su putnike koji su krenuli Dunavom da bi preko Crnog mora stigli do Palestine, u Kladovu, na domak rumunske granice. U Kladovu su boravili od kraja 1939. sve do septembra 1940. godine kada su prebačeni u Šabac, na reci Savi. Tu ih je zatekla nemač- ka okupacija i u oktobru 1941. streljani su muškarci zajedno sa šabačkim Ciganima u mestu Zasavica, a žene i deca, koji su pešice oterani u Beograd u februaru 1942. godine, pogušeni su u kamionu s gasom u maju 1942..."
AB  - "What is actually Kladovo Transport? In other words, it is a story about Jews from Vienna and several other European countries, who in the fall of 1939 tried to save themselves from Nazi persecution and immigrate to Palestine. However, taking into consideration that England, under whose rule Palestine was, limited the number of immigration certificates, the group of about a thousand Jews started their trip without аnу approval for immigration to Palestine. The voyage was organized by the Jewish Youth and other Zionist organizations. The ice on the Danube river near Kladovo, by the Romanian border, prevented the group from reaching the Black Sea and Palestine. They stayed in Kladovo from the end of 1939 until September 1940, when they were transferred to Šabac, on the river Sava. They were there during the German occupation. The men were ехеcuted together with the Gypsies at the village of Zasavica, and women and children were driven on foot to Belgrade in February 1942, where they were suffocated by gas in Мау 1942..."
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T1  - Kladovo - transport: Beograd, Šabac, Kladovo 14-20. oktobar 2002.
SP  - 4
EP  - 55
UR  - https://hdl.handle.net/21.15107/rcub_jdb_740
ER  - 
@book{
author = "Mihailović, Milica and Džidić, Branka",
year = "2002",
abstract = ""Šta je zapravo Kladovski transport? Reč je o Jevrejima iz Beča i nekoliko drugih evropskih zemalja koji su u jesen 1939. godine pokušali da se spasu nacističkog terora i da pokušaju da se usele u Palestinu. Njihov problem je bio u tome što je Engleska, pod čijom upravom je bila ter- itorija tadašnje Palestine, ograničila broj dozvola za useljavanje. Zato je ova grupa ljudi, bilo ih je oko hiljadu, krenula bez sertifikta tj. dozvola za useljavanje. Putovanje su organizovale jevrejske omladinske i druge cionističke organizaci- je. Led na Dunavu i druge okolnosti zaus- tavile su putnike koji su krenuli Dunavom da bi preko Crnog mora stigli do Palestine, u Kladovu, na domak rumunske granice. U Kladovu su boravili od kraja 1939. sve do septembra 1940. godine kada su prebačeni u Šabac, na reci Savi. Tu ih je zatekla nemač- ka okupacija i u oktobru 1941. streljani su muškarci zajedno sa šabačkim Ciganima u mestu Zasavica, a žene i deca, koji su pešice oterani u Beograd u februaru 1942. godine, pogušeni su u kamionu s gasom u maju 1942...", "What is actually Kladovo Transport? In other words, it is a story about Jews from Vienna and several other European countries, who in the fall of 1939 tried to save themselves from Nazi persecution and immigrate to Palestine. However, taking into consideration that England, under whose rule Palestine was, limited the number of immigration certificates, the group of about a thousand Jews started their trip without аnу approval for immigration to Palestine. The voyage was organized by the Jewish Youth and other Zionist organizations. The ice on the Danube river near Kladovo, by the Romanian border, prevented the group from reaching the Black Sea and Palestine. They stayed in Kladovo from the end of 1939 until September 1940, when they were transferred to Šabac, on the river Sava. They were there during the German occupation. The men were ехеcuted together with the Gypsies at the village of Zasavica, and women and children were driven on foot to Belgrade in February 1942, where they were suffocated by gas in Мау 1942..."",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
title = "Kladovo - transport: Beograd, Šabac, Kladovo 14-20. oktobar 2002.",
pages = "4-55",
url = "https://hdl.handle.net/21.15107/rcub_jdb_740"
}
Mihailović, M.,& Džidić, B.. (2002). Kladovo - transport: Beograd, Šabac, Kladovo 14-20. oktobar 2002.. 
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]., 4-55.
https://hdl.handle.net/21.15107/rcub_jdb_740
Mihailović M, Džidić B. Kladovo - transport: Beograd, Šabac, Kladovo 14-20. oktobar 2002.. 2002;:4-55.
https://hdl.handle.net/21.15107/rcub_jdb_740 .
Mihailović, Milica, Džidić, Branka, "Kladovo - transport: Beograd, Šabac, Kladovo 14-20. oktobar 2002." (2002):4-55,
https://hdl.handle.net/21.15107/rcub_jdb_740 .

Životni ciklus - običaji kod Jevreja [Elektronska interaktivna multimedija]

Radovanović, Vojislava; Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 1998)

TY  - MULTI
AU  - Radovanović, Vojislava
AU  - Mihailović, Milica
PY  - 1998
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1277
AB  - Na ovom CD-ROM-u predstavljena je bogata istorija, običaji i kultura jevrejskog naroda Jugoslavije. ”Životni ciklus - običaji kod Jevreja" nastao je na temeljima velike izložbe koju je 1998. godine organizovao Savez jevrejskih opština Jugoslavije u Konaku kneginje Ljubice. Sem materijala s izložbe (uglavnom fotografije odevnih i predmeta za svakodnevnu upotrebu), na disku se nalazi interesantan tekst o istorijskim i kulturnim tekovinama i običajima Jevreja. Tekst je pisan na srpskom i engleskom jeziku i podeljen je na nekoliko celina koje se mogu čitati odvojeno, a prilazi im se iz glavnog menija. U uvodu su pružene osnovne informacije o nastanku judaizma i svetim knjigama. U drugom delu teksta opisana je struktura jevrejske porodice i odnos prema potomstvu, vaspitanje dece, brak i razvod i drugi elementi životnog ciklusa, zaključno sa smrću i žalobnim običajima. Tri poslednja poglavlja posvećena su odevanju, ishrani i istoriji jugoslovenskih Jevreja. Program je urađen u HTML formatu, što ga čini preglednim i lakim za korišćenje a struktura i količina iznetih informacija čine ga nezaobilaznim štivom za sve one koje interesuju specifičnosti života Jevreja, ali i unapređenje opšte kulture.
AB  - This CD-ROM presents the rich history, customs and culture of the Jewish people of Yugoslavia. "Jewish Customs - the Life Cycle" was created on the basis of a large exhibition organized by the Federation of Jewish Communities of Yugoslavia in 1998 in the Residence of Princess Ljubica. Besides the historical and cultural heritage and customs of the Jews the text is written in Serbian and English and is divided into several sections that can be read separately, accessed from the main menu. The introduction provides basic information about the origins of Judaism and the holy books. The second part of the text describes the structure of the Jewish family and the relationship to the progeny, the upbringing of children, marriage and divorce and other elements of the life cycle, including death and mourning customs. HTML format, which makes it clear and easy to use and the structure and amount of presented information it is recommended for reading for all those who are interested in the specifics of Jewish life.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T1  - Životni ciklus - običaji kod Jevreja [Elektronska interaktivna multimedija]
T1  - Jewish Customs - the Life Cycle [Electronic interactive multimedia]
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1277
ER  - 
@misc{
author = "Radovanović, Vojislava and Mihailović, Milica",
year = "1998",
abstract = "Na ovom CD-ROM-u predstavljena je bogata istorija, običaji i kultura jevrejskog naroda Jugoslavije. ”Životni ciklus - običaji kod Jevreja" nastao je na temeljima velike izložbe koju je 1998. godine organizovao Savez jevrejskih opština Jugoslavije u Konaku kneginje Ljubice. Sem materijala s izložbe (uglavnom fotografije odevnih i predmeta za svakodnevnu upotrebu), na disku se nalazi interesantan tekst o istorijskim i kulturnim tekovinama i običajima Jevreja. Tekst je pisan na srpskom i engleskom jeziku i podeljen je na nekoliko celina koje se mogu čitati odvojeno, a prilazi im se iz glavnog menija. U uvodu su pružene osnovne informacije o nastanku judaizma i svetim knjigama. U drugom delu teksta opisana je struktura jevrejske porodice i odnos prema potomstvu, vaspitanje dece, brak i razvod i drugi elementi životnog ciklusa, zaključno sa smrću i žalobnim običajima. Tri poslednja poglavlja posvećena su odevanju, ishrani i istoriji jugoslovenskih Jevreja. Program je urađen u HTML formatu, što ga čini preglednim i lakim za korišćenje a struktura i količina iznetih informacija čine ga nezaobilaznim štivom za sve one koje interesuju specifičnosti života Jevreja, ali i unapređenje opšte kulture., This CD-ROM presents the rich history, customs and culture of the Jewish people of Yugoslavia. "Jewish Customs - the Life Cycle" was created on the basis of a large exhibition organized by the Federation of Jewish Communities of Yugoslavia in 1998 in the Residence of Princess Ljubica. Besides the historical and cultural heritage and customs of the Jews the text is written in Serbian and English and is divided into several sections that can be read separately, accessed from the main menu. The introduction provides basic information about the origins of Judaism and the holy books. The second part of the text describes the structure of the Jewish family and the relationship to the progeny, the upbringing of children, marriage and divorce and other elements of the life cycle, including death and mourning customs. HTML format, which makes it clear and easy to use and the structure and amount of presented information it is recommended for reading for all those who are interested in the specifics of Jewish life.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
title = "Životni ciklus - običaji kod Jevreja [Elektronska interaktivna multimedija], Jewish Customs - the Life Cycle [Electronic interactive multimedia]",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1277"
}
Radovanović, V.,& Mihailović, M.. (1998). Životni ciklus - običaji kod Jevreja [Elektronska interaktivna multimedija]. 
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije..
https://hdl.handle.net/21.15107/rcub_jdb_1277
Radovanović V, Mihailović M. Životni ciklus - običaji kod Jevreja [Elektronska interaktivna multimedija]. 1998;.
https://hdl.handle.net/21.15107/rcub_jdb_1277 .
Radovanović, Vojislava, Mihailović, Milica, "Životni ciklus - običaji kod Jevreja [Elektronska interaktivna multimedija]" (1998),
https://hdl.handle.net/21.15107/rcub_jdb_1277 .

Tradicionalna kuhinja Jevreja bivše Jugoslavije

Mihailović, Milica

(Beograd : M. Mihailović, 1998)

TY  - BOOK
AU  - Mihailović, Milica
PY  - 1998
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1793
AB  - "Zašto su na svetu prvo stvoreni drveće i bilike, pre nego što se čovek uopšte pojavio? Rabi Huna je u Midrašu rekao da je Bog stvorio različito voće i povrće i to veoma precizno da bi sve bilo pripremljeno za Adama, prvog čoveka. Obratno, može se reći da kuhinja koju su usvojili Jevreji bivše Jugoslavije, odslikava upravo njihov sopstveni karakter i istoriju. Kroz ove recepte mogu se pratiti stvaranja i padovi imperija, oseka i plima raznih ideologija, kao i uspesi i neuspesi u ratovima.
Kroz kuhinju i izvan nje mogu se pratiti velike teme moderne istorije Jevreja: dijalog između Jevreja i njihove okoline; asimilacija nasuprot izdvojenosti; modernost suprotstavljena tradiciji, oštra unutrašnja podela među Jevrejima i povratne spoljne pretnje za opstanak Jevreja. Ova su pitanja u "zemlji južnih Slovena" još više gripping, zato što se ovde pretapaju dve potpuno različite civilazije i tradicije: ona aškenaskih Jevreja koji potiču iz Austro-Ugarske imperije i ona Sefarda koji su posle progona iz Španije pronašli utočište u Otomanskoj imperiji. Razlika između njih vidljiva je i na trpezi. Aškenaski Jevreji iznose na sto povrće koje je odomaćeno u centralnoj Evropi: susedi hrišćani kada je za to vreme jedu svinjetinu. Jevreji se umesto toga okreću guščetini. Sefardski Jevreji su imali svoje karakteristično povrće: spanać, bundevu i praziluk. Čini se da su oni imali posebnu naklonost prema bundevi i tikvicama i niko ne bi mogao da pobrka sefardsko omiljeno jelo i aškenaski čolent. Umesto guščijeg mesa, Sefardi su voleli jela od ribe, posebno za Erev Šabat. Kontrasti u kuhinji nisu bili manji od razlika u verskim ritualima i običajima koji su zapravo razlikovali te dve grupe. Hrana pripremljena od macesa i sa maces brašnom je ono što je i Aškenaze i Sefarde razlikovalo od suseda. Ono što ih je takođe odlikovalo, čini se da je obilna upotreba začina kao što su cimet, beli luk, biber što je možda došlo otuda što su živeli duž glavnih trgovačkih puteva.
U isto vreme, Jevreji su često preuzimali recepte od svojih suseda pravoslavaca, katolika i muslimana. Sefardi u Srbiji, Bosni i Hercegovini i Makedoniji voleli su hranu koja je odavala orijentalni uticaj kao što su burikitas i pastel, dok su Aškenazi u Vojvodini, Hrvatskoj i Sloveniji pod austro-ugarskom vladavinom više voleli jela kao što su torta, karamel, marcipan..."
AB  - "Why was the world created first with its trees and plants, before man ever appeared? According to a Midrash of Rabbi Huna, God created the different fruits and vegetables in the precise way that He did so that everything would be suitably ready for Adam, the first man. Conversely, one can say that the cuisine adopted by the Jews of the former Yugoslavia reflects precisely their own character and history. Through these recipes, one can trace the rise and fall of empires, the ebb and flow of competing ideologies, and the fortunes and misfortunes of war. One can also follow in and out of the kitchen the great themes of modern Jewish history: the dialogue between Jews and their surroundings; assimilation versus separateness; modernity as against tradition, shape internal division among Jews and the recurring external threats to Jewish survival. These questions are all the more gripping in the "land of the Southern Slavs" because of the confluence here of two markedly different civilizations and traditions: Ashkenazi Jews belonging to the Austro-Hungarian Empire and Sephardim who found refuge in the Ottoman Empire after the Expulsion of Spain. One can observe the differences between them on the dinner plate. Ashkenazi Jews brought to the table the customary vegetables of Central Europe: Christian neighbours, however, when it came to eating pork. They turned to goose instead. Sephardi Jews had their own characteristic vegetables: spinach, pumpkin, and leek. No one else, it seems, had their taste for pumpkins and gourds, and no one could mistake a Sephardi cholent for an Ashkenazi one. Not a goose, but fish was the Sephardi preference, especially when for Erev Shabbat. The contrast in the Kitchen was no less marked than the differences in religious ritual and customs which divided the two groups. Food prepared with matzoth and matza flour set both Ashkenazi and Sephardi Jews apart from the other peoples around them. The Jews also stood out, it seems, in their abundant use of spices such as cinnamon, garlic and pepper, perhaps due to their predominant pattern of settlement along the main trade routes. At the same time, Jews frequently adopted the recipes of their Eastern Orthodox, Roman Catholic, and Muslim neighbours. The Sephardim in Serbia, Bosnia-Herzegovina, and Macedonia favoured foods showing the Oriental (Ottoman) influence like burikitas and pastel, while the Ashkenazim in Vojvodina, Croatia, and Slovenia under Austro-Hungarian rule favoured torta, karamel, and marcipan.
PB  - Beograd : M. Mihailović
T1  - Tradicionalna kuhinja Jevreja bivše Jugoslavije
T1  - Traditional cuisine of the Jews of the former Yugoslavia
SP  - 1
EP  - 172
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1793
ER  - 
@book{
author = "Mihailović, Milica",
year = "1998",
abstract = ""Zašto su na svetu prvo stvoreni drveće i bilike, pre nego što se čovek uopšte pojavio? Rabi Huna je u Midrašu rekao da je Bog stvorio različito voće i povrće i to veoma precizno da bi sve bilo pripremljeno za Adama, prvog čoveka. Obratno, može se reći da kuhinja koju su usvojili Jevreji bivše Jugoslavije, odslikava upravo njihov sopstveni karakter i istoriju. Kroz ove recepte mogu se pratiti stvaranja i padovi imperija, oseka i plima raznih ideologija, kao i uspesi i neuspesi u ratovima.
Kroz kuhinju i izvan nje mogu se pratiti velike teme moderne istorije Jevreja: dijalog između Jevreja i njihove okoline; asimilacija nasuprot izdvojenosti; modernost suprotstavljena tradiciji, oštra unutrašnja podela među Jevrejima i povratne spoljne pretnje za opstanak Jevreja. Ova su pitanja u "zemlji južnih Slovena" još više gripping, zato što se ovde pretapaju dve potpuno različite civilazije i tradicije: ona aškenaskih Jevreja koji potiču iz Austro-Ugarske imperije i ona Sefarda koji su posle progona iz Španije pronašli utočište u Otomanskoj imperiji. Razlika između njih vidljiva je i na trpezi. Aškenaski Jevreji iznose na sto povrće koje je odomaćeno u centralnoj Evropi: susedi hrišćani kada je za to vreme jedu svinjetinu. Jevreji se umesto toga okreću guščetini. Sefardski Jevreji su imali svoje karakteristično povrće: spanać, bundevu i praziluk. Čini se da su oni imali posebnu naklonost prema bundevi i tikvicama i niko ne bi mogao da pobrka sefardsko omiljeno jelo i aškenaski čolent. Umesto guščijeg mesa, Sefardi su voleli jela od ribe, posebno za Erev Šabat. Kontrasti u kuhinji nisu bili manji od razlika u verskim ritualima i običajima koji su zapravo razlikovali te dve grupe. Hrana pripremljena od macesa i sa maces brašnom je ono što je i Aškenaze i Sefarde razlikovalo od suseda. Ono što ih je takođe odlikovalo, čini se da je obilna upotreba začina kao što su cimet, beli luk, biber što je možda došlo otuda što su živeli duž glavnih trgovačkih puteva.
U isto vreme, Jevreji su često preuzimali recepte od svojih suseda pravoslavaca, katolika i muslimana. Sefardi u Srbiji, Bosni i Hercegovini i Makedoniji voleli su hranu koja je odavala orijentalni uticaj kao što su burikitas i pastel, dok su Aškenazi u Vojvodini, Hrvatskoj i Sloveniji pod austro-ugarskom vladavinom više voleli jela kao što su torta, karamel, marcipan...", "Why was the world created first with its trees and plants, before man ever appeared? According to a Midrash of Rabbi Huna, God created the different fruits and vegetables in the precise way that He did so that everything would be suitably ready for Adam, the first man. Conversely, one can say that the cuisine adopted by the Jews of the former Yugoslavia reflects precisely their own character and history. Through these recipes, one can trace the rise and fall of empires, the ebb and flow of competing ideologies, and the fortunes and misfortunes of war. One can also follow in and out of the kitchen the great themes of modern Jewish history: the dialogue between Jews and their surroundings; assimilation versus separateness; modernity as against tradition, shape internal division among Jews and the recurring external threats to Jewish survival. These questions are all the more gripping in the "land of the Southern Slavs" because of the confluence here of two markedly different civilizations and traditions: Ashkenazi Jews belonging to the Austro-Hungarian Empire and Sephardim who found refuge in the Ottoman Empire after the Expulsion of Spain. One can observe the differences between them on the dinner plate. Ashkenazi Jews brought to the table the customary vegetables of Central Europe: Christian neighbours, however, when it came to eating pork. They turned to goose instead. Sephardi Jews had their own characteristic vegetables: spinach, pumpkin, and leek. No one else, it seems, had their taste for pumpkins and gourds, and no one could mistake a Sephardi cholent for an Ashkenazi one. Not a goose, but fish was the Sephardi preference, especially when for Erev Shabbat. The contrast in the Kitchen was no less marked than the differences in religious ritual and customs which divided the two groups. Food prepared with matzoth and matza flour set both Ashkenazi and Sephardi Jews apart from the other peoples around them. The Jews also stood out, it seems, in their abundant use of spices such as cinnamon, garlic and pepper, perhaps due to their predominant pattern of settlement along the main trade routes. At the same time, Jews frequently adopted the recipes of their Eastern Orthodox, Roman Catholic, and Muslim neighbours. The Sephardim in Serbia, Bosnia-Herzegovina, and Macedonia favoured foods showing the Oriental (Ottoman) influence like burikitas and pastel, while the Ashkenazim in Vojvodina, Croatia, and Slovenia under Austro-Hungarian rule favoured torta, karamel, and marcipan.",
publisher = "Beograd : M. Mihailović",
title = "Tradicionalna kuhinja Jevreja bivše Jugoslavije, Traditional cuisine of the Jews of the former Yugoslavia",
pages = "1-172",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1793"
}
Mihailović, M.. (1998). Tradicionalna kuhinja Jevreja bivše Jugoslavije. 
Beograd : M. Mihailović., 1-172.
https://hdl.handle.net/21.15107/rcub_jdb_1793
Mihailović M. Tradicionalna kuhinja Jevreja bivše Jugoslavije. 1998;:1-172.
https://hdl.handle.net/21.15107/rcub_jdb_1793 .
Mihailović, Milica, "Tradicionalna kuhinja Jevreja bivše Jugoslavije" (1998):1-172,
https://hdl.handle.net/21.15107/rcub_jdb_1793 .

Nandor Glid (1924-1997)

Mihailović, Milica

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 1997)

TY  - JOUR
AU  - Mihailović, Milica
PY  - 1997
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/184
AB  - Nandor Glid je rođen u Subotici, u ortodoksnoj jevrejskoj porodici 12. decembra 1924. godine. Tu je završio osnovnu školu a gimnaziju je napustio u trećem razredu i posvetio se kamenorezačkom zanatu. Tako je imao priliku da radi s kamenom i sa shvati da su njegovi porivi okrenuti stvaranju. No uskoro je izbio rat. Čitava njegova porodica nastradala je u Aušvicu. Spasla se samo sestra. On sam bio je odveden na prisilni rad u Segedin. Kada je s grupom mladih subotičkih Jevreja, uspeo da se oslobodi i vrati u Suboticu, shvatili su svi da niko od njihovih više nije živ. Stupili su u partizane i otišli da se bore. Glid je ubrzo bio teško ranjen. Godine 1945. došao je u Beograd i započeo umetničko školovanje. Na Akademiji za primenjenu umetnost diplomirao je 1951. godine sa prvom generacijom studenata te akademije, a već 1948. godine dobio je Prvu nagradu za skulpturu na festivalskoj izložbi studenata umetnosti. Od tada se njegov rad razvija, a za većinu svojih dela Glid dobija nagrade i pobeđuje na konkursima bilo u Jugoslaviji ili u inostranstvu. Bio je izuzetno uspešan portretista, odličan grafičar, ali će o njemu, njegovim umetničkim dometima a i o našem vremenu, najbolje svedočiti njegova dela spomenične skulpture. Prvi spomenik koji je izveden po njegovoj skulpturi, bio je u Jarondolu 1951. godine, a zatim slede spomenici u Zavali u Trebinju. Za spomenik Jugoslovenima žrtvama logora Mauthuzen, dobio je prvu nagradu na konkursu 1957. godine. Na međunarodnom konkursu za spomenik žrtvama logora Dahau, dobija takođe prvu nagradu i spomenik je izveden 1959. godine. Jedna varijanta ovog spomenika izvedena je 1979. godine u parku muzeja Jad Vašem u Jerusalimu. U Italiji su njegovi spomenici realizovani u mestima Gonares i San Sepolkri. U Jugoslaviji je Glid nastavio sa serijom upečatljivih spomenika kao što su "Balada o vešanima", podignut u Subotici 1967. godine, "Sto za jednoga" u Šumaricama 1980 godine. Jedan od najlepših spomenika izveden je 1990. godine na obali Dunava u Beogradu. To je "Menora u plamenu", spomenik jevrejskim žrtvama nacističkog genocida u Beogradu. U Muzeju u Saksenhauzenu realizovana je njegova skulptura "Jama".
AB  - Nandor Glid was born on December 12, 1924, in Subotica, in an orthodox Jewish family. There he finished
elementary school. He abandoned the High school after three years and devoted himself to stonecutting craft. This gave him opportunity to work with stone and to realize that his aspiration was to create. But soon the war broke out. His whole family perished in Auschwitz. The only one who survived was his sister. Glid himself was driven to forced labor in Segedin. When he, with a group of young Jews from Subotica, succeeded to get free and return to Subotica, they all realized that none of their close relatives was alive.
They joined the partisans and went to fight. Soon Glid was seriously wounded. In 1945 he arrived in Belgrade and there began his artistic education. He graduated from the Academy of Applied Arts in 1951 as the first generation of the students from Academy, and already in 1948, he was awarded the First prize for sculpture at the exhibition of the Academy‘s students. Since then he had been developing his art and for most of his works he won awards and competitions in Yugoslavia and abroad. Glid was an exceptionally good portraitist, excellent in his graphic art, but his work on the commemorative sculptures bears best witness about him, his artistic accomplishments, as well as about our times.
The first monument based on his sculptures was one in Jarondol, in 1951, after which the monuments in Zavala in Trebinje followed. In the 1957 competition for the monument to Yugoslav victims of the Mauthausen concentration camp, Glid was awarded the first prize. In the international competition for a monument to the victims of Dachau concentration camp, Glid was again awarded first prize and this monument was built in 1959. A version of this monument was built in 1979 in the park of the Yad Vashem Museum in Jerusalem. In Italy, his monuments stand in Gonares and Sansepolcro. In Yugoslavia, Glid continued with a series of impressive monuments as "Ballad of the Hanged" built-in 1967, in Subotica, and "Hundred for One" in 1980, in Šumarice. One of the most beautiful monuments was built in 1990 on the Danube bank in Belgrade. It is "Menorah in Flame", the monument to victims of Nazi genocide in Belgrade. His sculpture "The Pit” stands in the Sachsenhausen Museum.
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade
T1  - Nandor Glid (1924-1997)
SP  - 342
EP  - 344
IS  - 7
UR  - https://hdl.handle.net/21.15107/rcub_jdb_184
ER  - 
@article{
author = "Mihailović, Milica",
year = "1997",
abstract = "Nandor Glid je rođen u Subotici, u ortodoksnoj jevrejskoj porodici 12. decembra 1924. godine. Tu je završio osnovnu školu a gimnaziju je napustio u trećem razredu i posvetio se kamenorezačkom zanatu. Tako je imao priliku da radi s kamenom i sa shvati da su njegovi porivi okrenuti stvaranju. No uskoro je izbio rat. Čitava njegova porodica nastradala je u Aušvicu. Spasla se samo sestra. On sam bio je odveden na prisilni rad u Segedin. Kada je s grupom mladih subotičkih Jevreja, uspeo da se oslobodi i vrati u Suboticu, shvatili su svi da niko od njihovih više nije živ. Stupili su u partizane i otišli da se bore. Glid je ubrzo bio teško ranjen. Godine 1945. došao je u Beograd i započeo umetničko školovanje. Na Akademiji za primenjenu umetnost diplomirao je 1951. godine sa prvom generacijom studenata te akademije, a već 1948. godine dobio je Prvu nagradu za skulpturu na festivalskoj izložbi studenata umetnosti. Od tada se njegov rad razvija, a za većinu svojih dela Glid dobija nagrade i pobeđuje na konkursima bilo u Jugoslaviji ili u inostranstvu. Bio je izuzetno uspešan portretista, odličan grafičar, ali će o njemu, njegovim umetničkim dometima a i o našem vremenu, najbolje svedočiti njegova dela spomenične skulpture. Prvi spomenik koji je izveden po njegovoj skulpturi, bio je u Jarondolu 1951. godine, a zatim slede spomenici u Zavali u Trebinju. Za spomenik Jugoslovenima žrtvama logora Mauthuzen, dobio je prvu nagradu na konkursu 1957. godine. Na međunarodnom konkursu za spomenik žrtvama logora Dahau, dobija takođe prvu nagradu i spomenik je izveden 1959. godine. Jedna varijanta ovog spomenika izvedena je 1979. godine u parku muzeja Jad Vašem u Jerusalimu. U Italiji su njegovi spomenici realizovani u mestima Gonares i San Sepolkri. U Jugoslaviji je Glid nastavio sa serijom upečatljivih spomenika kao što su "Balada o vešanima", podignut u Subotici 1967. godine, "Sto za jednoga" u Šumaricama 1980 godine. Jedan od najlepših spomenika izveden je 1990. godine na obali Dunava u Beogradu. To je "Menora u plamenu", spomenik jevrejskim žrtvama nacističkog genocida u Beogradu. U Muzeju u Saksenhauzenu realizovana je njegova skulptura "Jama"., Nandor Glid was born on December 12, 1924, in Subotica, in an orthodox Jewish family. There he finished
elementary school. He abandoned the High school after three years and devoted himself to stonecutting craft. This gave him opportunity to work with stone and to realize that his aspiration was to create. But soon the war broke out. His whole family perished in Auschwitz. The only one who survived was his sister. Glid himself was driven to forced labor in Segedin. When he, with a group of young Jews from Subotica, succeeded to get free and return to Subotica, they all realized that none of their close relatives was alive.
They joined the partisans and went to fight. Soon Glid was seriously wounded. In 1945 he arrived in Belgrade and there began his artistic education. He graduated from the Academy of Applied Arts in 1951 as the first generation of the students from Academy, and already in 1948, he was awarded the First prize for sculpture at the exhibition of the Academy‘s students. Since then he had been developing his art and for most of his works he won awards and competitions in Yugoslavia and abroad. Glid was an exceptionally good portraitist, excellent in his graphic art, but his work on the commemorative sculptures bears best witness about him, his artistic accomplishments, as well as about our times.
The first monument based on his sculptures was one in Jarondol, in 1951, after which the monuments in Zavala in Trebinje followed. In the 1957 competition for the monument to Yugoslav victims of the Mauthausen concentration camp, Glid was awarded the first prize. In the international competition for a monument to the victims of Dachau concentration camp, Glid was again awarded first prize and this monument was built in 1959. A version of this monument was built in 1979 in the park of the Yad Vashem Museum in Jerusalem. In Italy, his monuments stand in Gonares and Sansepolcro. In Yugoslavia, Glid continued with a series of impressive monuments as "Ballad of the Hanged" built-in 1967, in Subotica, and "Hundred for One" in 1980, in Šumarice. One of the most beautiful monuments was built in 1990 on the Danube bank in Belgrade. It is "Menorah in Flame", the monument to victims of Nazi genocide in Belgrade. His sculpture "The Pit” stands in the Sachsenhausen Museum.",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade",
title = "Nandor Glid (1924-1997)",
pages = "342-344",
number = "7",
url = "https://hdl.handle.net/21.15107/rcub_jdb_184"
}
Mihailović, M.. (1997). Nandor Glid (1924-1997). in Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia].(7), 342-344.
https://hdl.handle.net/21.15107/rcub_jdb_184
Mihailović M. Nandor Glid (1924-1997). in Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade. 1997;(7):342-344.
https://hdl.handle.net/21.15107/rcub_jdb_184 .
Mihailović, Milica, "Nandor Glid (1924-1997)" in Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade, no. 7 (1997):342-344,
https://hdl.handle.net/21.15107/rcub_jdb_184 .

Dr Lavoslav Kadelburg

Mihailović, Milica

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 1997)

TY  - JOUR
AU  - Mihailović, Milica
PY  - 1997
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/183
AB  - Dr Lavoslav Kadelburg je rođen 1910. godine u Vinkovcma gde je živelo već nekoliko generacija njegove porodice. U porodici je naučio hebrejski, nemački i jidiš. U sredini u kojoj je živeo naučio je da govori srpskohrvatski i mađarski. Uslovi u kojima se živelo posle II svetskog rata, naveli su ga da nauči ruski rumunski a radi posla je naučio i engleski. U klasičnoj gimnaziji koju je završio u Vinkovcima naučio je latinski i starogrčki, a družeći s sa Sefardima i ladino, toliko da je razumeo uvek o čemu se govori. Njegova porodica je bila tradicionalna, patrijarhalna, držala je sve jevrejske običaje, ali nije bila ortodoksna. U Vinkovcima su dvadesetih godina počela da se osnivaju jevrejska omladinska društva a mladi Lavoslav Kadelburg je bio aktivista i predsednik u cionističkom omladinskom društvu "Herut", da bi kasnije na studijama u Zagrebu, bio i u drštvu "Literarni sastanci jevrejske omladine". U višenacionalnoj vinkovačkoj sredini u kojoj su živeli Srbi i Hrvati, mladi Jevreji, đaci vinkovačke gimnazije, negovali su sa svojim sugrađanima visoka životna i moralna načela i stremljenja ka znanju, pravdi i hrabrosti. U ovoj generaciji bile su izuzetne ličnosti kao što je na primer bio sin vinkovačkog rabina, David Frankfurter, koji je ponesen pomenutim idejama, 4. februara 1936. godine, kao student medicine, izvršio atentat na Guslofa, vođu nacističke stranke u Švajcarskoj.
Lavoslav Kadelburg je doktorirao pravne nauke u Zagrebu 1935. godine i sve do Drugog svetskog rata radio u Vršcu kao advokatski i sudski pripravnik. Kao i drugi siromašniji studenti, bio je upućen na pomoć "Židovskog akademskog potpornog društva" i na menzu koju je to društvo držalo. U dva mandata 1929-1930. i 1930-1931. godine bio je predsednik te menze, a bio je aktivan i u drugim jevrejskim studentskim organizacijama. Njegova aktivnost, energija, inicijativa i sposobnost učinili su da je i u godinama holokausta, koje je proveo u ratnom vojnom zarobljeništvu u Nemačkoj, stalno nalazio načina da se uključi u antifašističke odbore i aktivnosti i da njima rukovodi. Posle Drugog svetskog rata obavljao je razne funkcije. Pomenućemo da je bio zamenik javnog tužioca SR Srbije i sudija Vrhovnog suda Srbije. Penzionisan je 1966. godine po sopstvenoj želji, dok je bio na dužnosti pomoćnika direktora Saveznog zavoda za socijalno osiguranje. Proputovao je mnoge zemlje, a kao izuzetan pravnik nastavio je da radi i učestvuje u međunarodnim arbitražama. U Savezu jevrejskih opština bio je aktivan od 1945. godine. Učestvovao je u radu mnogih komisija i odbora, a od 1964-1991. godine bio je predsednik Saveza. Od vremena kada je počela da se uređuje nova stalna postavka Jevrejskog istorijskog muzeja, dr Kadelburg je počeo sve više da se uključuje u njegov rad. Muzejska komisija, telo koje rukovodi radom Muzeja, oformljena je 1969. godine i dr Kadelburg je bio njen član sve do svoje smrti...
AB  - Dr. Lavoslav Kadelburg was born in 1910 in Vinkovci, where his family lived for several
generations. In his family, he learned Hebrew, German and Yiddish. In his surroundings, he
learned Serbo-Croatian and Hungarian. The living conditions after World War Two led
him to learn Russian and Romanian, and his business required the knowledge of English.
In the classical grammar school, which he graduated from in Vinkovci, he learned Latin
and Ancient Greek, and through his association with the Sephards he leamed enough
Ladino to follow a conversation. His family was traditional, patriarchal, maintaining all the
Jewish customs, but it was not an orthodox one. In the twenties when the Jewish youth
societies began to appear in Vinkovci young Lavoslav Kadelburg became an activist and
the president of Zionist youth society "Herut." During his studies in Zagreb, he joined the
"The Jewish Youth Literary Meetings" society. In the multiethnic surroundings of Vinkovci
where the Serbs and Croats mixed, young Jews, the pupils of Vinkovci grammar school,
with their fellow citizens adhered to high ethical principles and cherished aspirations to
knowledge, justice, and courage. Even in his early youth, Kadelburg was already showing
the promise of an exceptional intellectual and many other pupils from the same class also appeared to be very outstanding personalities. We can mention that among them was David Frankfurter, the son of the Vinkovci rabbi, who as a medicine student, carried away by those very ideals, in February 1936 assassinated Gustloff, the leader of the Nazi party in Switzerland.
In 1939 Ladislav Kadelburg received his doctorate in law in Zagreb and until World War Two worked in the town Vršac as a law clerk. Like other poor students, he also relied on the help of "The Jewish Academic Supporting Society" and the Mess sponsored by that society. During two terms, in 1929-1930 and 1930-1931, he was the Mess president and also active in other Jewish organizations. His activity, energy, initiative, and ability enabled him, even in the years of the Holocaust as a war prisoner in Germany, to find ways to participate in and lead various antifascist committees and organizations. After World War Two he held various high positions; among other things, he was a deputy public attorney of the Socialist Republic of Serbia and a judge of the Supreme Court of Serbia. He retired in 1966 by his own wish, while holding the position of the assistant manager of the Federal Social Security Institute. He traveled a lot, and as an exceptional jurist, he continued to work and was taking part in the international arbitration. In the Association of Jewish Communities, he was active from 1945 onward, participating in the work of many commissions and boards and from 1964 to 1991 he was president of the Association. Since the time when a new permanent display of the Jewish Historical Museum was being set up (opened in 1969) Dr. Kadelburg was more and more engaged in the Museums activities. The Museum Commission, a body managing the Museums activities, was one of its members till his death.
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade
T1  - Dr Lavoslav Kadelburg
SP  - 338
EP  - 341
IS  - 7
UR  - https://hdl.handle.net/21.15107/rcub_jdb_183
ER  - 
@article{
author = "Mihailović, Milica",
year = "1997",
abstract = "Dr Lavoslav Kadelburg je rođen 1910. godine u Vinkovcma gde je živelo već nekoliko generacija njegove porodice. U porodici je naučio hebrejski, nemački i jidiš. U sredini u kojoj je živeo naučio je da govori srpskohrvatski i mađarski. Uslovi u kojima se živelo posle II svetskog rata, naveli su ga da nauči ruski rumunski a radi posla je naučio i engleski. U klasičnoj gimnaziji koju je završio u Vinkovcima naučio je latinski i starogrčki, a družeći s sa Sefardima i ladino, toliko da je razumeo uvek o čemu se govori. Njegova porodica je bila tradicionalna, patrijarhalna, držala je sve jevrejske običaje, ali nije bila ortodoksna. U Vinkovcima su dvadesetih godina počela da se osnivaju jevrejska omladinska društva a mladi Lavoslav Kadelburg je bio aktivista i predsednik u cionističkom omladinskom društvu "Herut", da bi kasnije na studijama u Zagrebu, bio i u drštvu "Literarni sastanci jevrejske omladine". U višenacionalnoj vinkovačkoj sredini u kojoj su živeli Srbi i Hrvati, mladi Jevreji, đaci vinkovačke gimnazije, negovali su sa svojim sugrađanima visoka životna i moralna načela i stremljenja ka znanju, pravdi i hrabrosti. U ovoj generaciji bile su izuzetne ličnosti kao što je na primer bio sin vinkovačkog rabina, David Frankfurter, koji je ponesen pomenutim idejama, 4. februara 1936. godine, kao student medicine, izvršio atentat na Guslofa, vođu nacističke stranke u Švajcarskoj.
Lavoslav Kadelburg je doktorirao pravne nauke u Zagrebu 1935. godine i sve do Drugog svetskog rata radio u Vršcu kao advokatski i sudski pripravnik. Kao i drugi siromašniji studenti, bio je upućen na pomoć "Židovskog akademskog potpornog društva" i na menzu koju je to društvo držalo. U dva mandata 1929-1930. i 1930-1931. godine bio je predsednik te menze, a bio je aktivan i u drugim jevrejskim studentskim organizacijama. Njegova aktivnost, energija, inicijativa i sposobnost učinili su da je i u godinama holokausta, koje je proveo u ratnom vojnom zarobljeništvu u Nemačkoj, stalno nalazio načina da se uključi u antifašističke odbore i aktivnosti i da njima rukovodi. Posle Drugog svetskog rata obavljao je razne funkcije. Pomenućemo da je bio zamenik javnog tužioca SR Srbije i sudija Vrhovnog suda Srbije. Penzionisan je 1966. godine po sopstvenoj želji, dok je bio na dužnosti pomoćnika direktora Saveznog zavoda za socijalno osiguranje. Proputovao je mnoge zemlje, a kao izuzetan pravnik nastavio je da radi i učestvuje u međunarodnim arbitražama. U Savezu jevrejskih opština bio je aktivan od 1945. godine. Učestvovao je u radu mnogih komisija i odbora, a od 1964-1991. godine bio je predsednik Saveza. Od vremena kada je počela da se uređuje nova stalna postavka Jevrejskog istorijskog muzeja, dr Kadelburg je počeo sve više da se uključuje u njegov rad. Muzejska komisija, telo koje rukovodi radom Muzeja, oformljena je 1969. godine i dr Kadelburg je bio njen član sve do svoje smrti..., Dr. Lavoslav Kadelburg was born in 1910 in Vinkovci, where his family lived for several
generations. In his family, he learned Hebrew, German and Yiddish. In his surroundings, he
learned Serbo-Croatian and Hungarian. The living conditions after World War Two led
him to learn Russian and Romanian, and his business required the knowledge of English.
In the classical grammar school, which he graduated from in Vinkovci, he learned Latin
and Ancient Greek, and through his association with the Sephards he leamed enough
Ladino to follow a conversation. His family was traditional, patriarchal, maintaining all the
Jewish customs, but it was not an orthodox one. In the twenties when the Jewish youth
societies began to appear in Vinkovci young Lavoslav Kadelburg became an activist and
the president of Zionist youth society "Herut." During his studies in Zagreb, he joined the
"The Jewish Youth Literary Meetings" society. In the multiethnic surroundings of Vinkovci
where the Serbs and Croats mixed, young Jews, the pupils of Vinkovci grammar school,
with their fellow citizens adhered to high ethical principles and cherished aspirations to
knowledge, justice, and courage. Even in his early youth, Kadelburg was already showing
the promise of an exceptional intellectual and many other pupils from the same class also appeared to be very outstanding personalities. We can mention that among them was David Frankfurter, the son of the Vinkovci rabbi, who as a medicine student, carried away by those very ideals, in February 1936 assassinated Gustloff, the leader of the Nazi party in Switzerland.
In 1939 Ladislav Kadelburg received his doctorate in law in Zagreb and until World War Two worked in the town Vršac as a law clerk. Like other poor students, he also relied on the help of "The Jewish Academic Supporting Society" and the Mess sponsored by that society. During two terms, in 1929-1930 and 1930-1931, he was the Mess president and also active in other Jewish organizations. His activity, energy, initiative, and ability enabled him, even in the years of the Holocaust as a war prisoner in Germany, to find ways to participate in and lead various antifascist committees and organizations. After World War Two he held various high positions; among other things, he was a deputy public attorney of the Socialist Republic of Serbia and a judge of the Supreme Court of Serbia. He retired in 1966 by his own wish, while holding the position of the assistant manager of the Federal Social Security Institute. He traveled a lot, and as an exceptional jurist, he continued to work and was taking part in the international arbitration. In the Association of Jewish Communities, he was active from 1945 onward, participating in the work of many commissions and boards and from 1964 to 1991 he was president of the Association. Since the time when a new permanent display of the Jewish Historical Museum was being set up (opened in 1969) Dr. Kadelburg was more and more engaged in the Museums activities. The Museum Commission, a body managing the Museums activities, was one of its members till his death.",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade",
title = "Dr Lavoslav Kadelburg",
pages = "338-341",
number = "7",
url = "https://hdl.handle.net/21.15107/rcub_jdb_183"
}
Mihailović, M.. (1997). Dr Lavoslav Kadelburg. in Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia].(7), 338-341.
https://hdl.handle.net/21.15107/rcub_jdb_183
Mihailović M. Dr Lavoslav Kadelburg. in Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade. 1997;(7):338-341.
https://hdl.handle.net/21.15107/rcub_jdb_183 .
Mihailović, Milica, "Dr Lavoslav Kadelburg" in Zbornik 7 : Studije, arhivska i memoarska građa o Jevrejima Jugoslavije, Jevrejski istorijski muzej - Beograd = Jewish studies 7 : Studies, archival and memorial materials (about Yugoslav Jews), Jewish historical museum - Belgrade, no. 7 (1997):338-341,
https://hdl.handle.net/21.15107/rcub_jdb_183 .

Jevrejska omladinska društva na tlu Jugoslavije, 1919.-1941. : katalog izložbe, Jevrejski istorijski muzej, Beograd, 9. maj 1995. : povodom pedesetogodišnjice pobede nad fašizmom

Mihailović, Milica; Radovanović, Vojislava

(Beograd : Jevrejski istorijski muzej, 1995)

TY  - BOOK
AU  - Mihailović, Milica
AU  - Radovanović, Vojislava
PY  - 1995
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1355
AB  - Ovom izložbom Jevrejski istorijski muzej obeležio je pedeset godina od završetka Drugog svetskog rata. Većina Ijudi koji su prikazani na ovoj izložbi, stradala je u strahotama Holokausta. Ali oni kojima se pružila prilika da se bore, učinili su to sa znanjem i hrabrošću koju su stekli radeći i vaspitavajući se upravo u omladinskim društvima. Oni koji su preživeli Holokaust postali su izuzetne ličnosti koje su zračile snagom svoje volje, znanjem, preduzimljivošću, komunikativnošću, vrednoćom. Ideja da se priredi ovakva izložba pojavila se prilikom snimanja sećanja jevrejskih omladinaca. U nekoliko navrata u Jevrejskom istorijskom muzeju su bili organizovani razgovori bivših članova omladinske organizacije ”Hašomer hacair” a tokom 1993. i 1994. godine u Jevrejskim opštinama u Novom Sadu i Beogradu. bili su organizovani susreti bivših čalanova ove organizacije. Evocirana sećanja na ovim susretima prosto su nametnula potrebu da se rad omladinskih društava istraži i sačuva od zaborava.
AB  - Ву this exhibition the Jewish Historical Museum marked fifty years from the end of World War Two. Most of the people shown in this exhibition vanished in the horrors of the Holocaust. But those that were given a chance to fight did that with the knowledge and courage that they acquired working and learning in those very Jewish youth societies. Those that survived the Holocaust became exceptional personalities, that beamed in their surroundings with their strength of will, knowledge, enterprise, communicativeness, vigour. The idea to put on this exhibition emerged during the recording of reminiscences of Jewish youths. On several occasions, in the Jewish Historical Museum, the talks were organized with former members of the youth association HaShomer hazair, and during 1993 and 1994 the meetings of former members of this organization were arranged in the Jewish communities of Belgrade and Novi Sad. At those meetings memories were evoked and the need appeared to explore the work of youth societies and save it from oblivion.
PB  - Beograd : Jevrejski istorijski muzej
T1  - Jevrejska omladinska društva na tlu Jugoslavije, 1919.-1941. : katalog izložbe, Jevrejski istorijski muzej, Beograd, 9. maj 1995. : povodom pedesetogodišnjice pobede nad fašizmom
T1  - Jewish youth societies in Yugoslavia, 1919-1941: catalogue of the exhibition, Jewish Historical Museum, Belgrade, May 9th, 1995: exhibition is dedicated to the fifty anniversary of the victory over Fascism
SP  - 1
EP  - 108
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1355
ER  - 
@book{
author = "Mihailović, Milica and Radovanović, Vojislava",
year = "1995",
abstract = "Ovom izložbom Jevrejski istorijski muzej obeležio je pedeset godina od završetka Drugog svetskog rata. Većina Ijudi koji su prikazani na ovoj izložbi, stradala je u strahotama Holokausta. Ali oni kojima se pružila prilika da se bore, učinili su to sa znanjem i hrabrošću koju su stekli radeći i vaspitavajući se upravo u omladinskim društvima. Oni koji su preživeli Holokaust postali su izuzetne ličnosti koje su zračile snagom svoje volje, znanjem, preduzimljivošću, komunikativnošću, vrednoćom. Ideja da se priredi ovakva izložba pojavila se prilikom snimanja sećanja jevrejskih omladinaca. U nekoliko navrata u Jevrejskom istorijskom muzeju su bili organizovani razgovori bivših članova omladinske organizacije ”Hašomer hacair” a tokom 1993. i 1994. godine u Jevrejskim opštinama u Novom Sadu i Beogradu. bili su organizovani susreti bivših čalanova ove organizacije. Evocirana sećanja na ovim susretima prosto su nametnula potrebu da se rad omladinskih društava istraži i sačuva od zaborava., Ву this exhibition the Jewish Historical Museum marked fifty years from the end of World War Two. Most of the people shown in this exhibition vanished in the horrors of the Holocaust. But those that were given a chance to fight did that with the knowledge and courage that they acquired working and learning in those very Jewish youth societies. Those that survived the Holocaust became exceptional personalities, that beamed in their surroundings with their strength of will, knowledge, enterprise, communicativeness, vigour. The idea to put on this exhibition emerged during the recording of reminiscences of Jewish youths. On several occasions, in the Jewish Historical Museum, the talks were organized with former members of the youth association HaShomer hazair, and during 1993 and 1994 the meetings of former members of this organization were arranged in the Jewish communities of Belgrade and Novi Sad. At those meetings memories were evoked and the need appeared to explore the work of youth societies and save it from oblivion.",
publisher = "Beograd : Jevrejski istorijski muzej",
title = "Jevrejska omladinska društva na tlu Jugoslavije, 1919.-1941. : katalog izložbe, Jevrejski istorijski muzej, Beograd, 9. maj 1995. : povodom pedesetogodišnjice pobede nad fašizmom, Jewish youth societies in Yugoslavia, 1919-1941: catalogue of the exhibition, Jewish Historical Museum, Belgrade, May 9th, 1995: exhibition is dedicated to the fifty anniversary of the victory over Fascism",
pages = "1-108",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1355"
}
Mihailović, M.,& Radovanović, V.. (1995). Jevrejska omladinska društva na tlu Jugoslavije, 1919.-1941. : katalog izložbe, Jevrejski istorijski muzej, Beograd, 9. maj 1995. : povodom pedesetogodišnjice pobede nad fašizmom. 
Beograd : Jevrejski istorijski muzej., 1-108.
https://hdl.handle.net/21.15107/rcub_jdb_1355
Mihailović M, Radovanović V. Jevrejska omladinska društva na tlu Jugoslavije, 1919.-1941. : katalog izložbe, Jevrejski istorijski muzej, Beograd, 9. maj 1995. : povodom pedesetogodišnjice pobede nad fašizmom. 1995;:1-108.
https://hdl.handle.net/21.15107/rcub_jdb_1355 .
Mihailović, Milica, Radovanović, Vojislava, "Jevrejska omladinska društva na tlu Jugoslavije, 1919.-1941. : katalog izložbe, Jevrejski istorijski muzej, Beograd, 9. maj 1995. : povodom pedesetogodišnjice pobede nad fašizmom" (1995):1-108,
https://hdl.handle.net/21.15107/rcub_jdb_1355 .

Dve stotine godina porodice Hajim-Davičo u Beogradu

Mihailović, Milica

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 1992)

TY  - JOUR
AU  - Mihailović, Milica
PY  - 1992
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/154
AB  - Kad god se piše ili govori o Jevrejima u Beogradu ili Srbiji, neizostavno se pominje jedna ličnost. To je Hajim Davičo, nezaobilazna ličnost kad se piše o knezu Milošu, finansijama Kneževine Srbije, o nabavkama oružja za kneževe potrebe, a posebno mesto zauzima u tekstovima o jevrejskoj zajednici u Beogradu.
Međutim, kad se uporede i saberu svi napisi u kojima se on pominje vidi se da je sve to zapravo veoma malo i da se sve može svesti na jedan podatak: da je Hajim Davičo bio beogradski trgovac, menjač, da je pozamljivao novac knezu Milošu, da je učestvovao u nabavkama oružja i druge robe, te u štampanju hebrejskih knjiga u Knjaževskoj štampariji.
I ovo malo podataka ipak ukazuje na izuzetnog čoveka, na bogatu biografiju, zanimljivu istorijsku figuru, značajnu i za beogradske Jevreje i za istoriju Srbije u prvoj polovini XIX veka.
AB  - Members of the Hajim-Davičo family played for two centuries the important part in the history of Belgrade and its Jewish community. Through the documents kept in Arhiv Beograda (The Belgrade Archive) and Arhiv Srbije (The Serbian Archive), one can follow the mercantile and financial activity of David ben Hajim-Davičo. He was one of the most important Belgrade Jewish merchants in the first half of the XIX century. His brother Israel ben Hajim was an author, editor, translator, and publisher of numerous books in Ladino and Hebrew which were printed in Vienna from 1818 to 1824. The son of David ben Hajim was named Hajim ben David end he took the name or nickname Davičo, which was also used by his father. In some articles and in literature these two men are sometimes mistaken for one. Like his father, Hajim was the merchant and money changer but his significance was more relevant in the sphere of publishing. He was the first man in Serbia who publish the books in Hebrew, in Knjaževska štamparija (The Prince’s Printing House); during 1837-1853 he has published about ten books. The Davičo family was through marriage connected with the most important Jewish families in Belgrade and Zemun. In the first half of XIX century the family had the surname Haim, while in the second half of the century they used the form Hajim; among the numerous members of this family only the direct descendants of David ben Hajim were also adding the surname Davičo which by the end of the century has remained their only surname. In the second half of the XIX century, the most esteemed member of this family was the writer Hajim Davičo and in the Belgrade Jewish circles his brother Benko Davičo, translator and humanist was also much admired. One of the most important Serbian writers Oskar Davičo (1909-1989) is the direct descendant of this family. Creativity and talent for literature have remained in this family for more than two hundred years.
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Zbornik 6 : Studije, arhivska i memoarska građa o istoriji beogradskih Jevreja, Jevrejski istorijski muzej - Beograd = Jewish studies 6 : Studies, archival and memorial materials about the history of the Jews in Belgrade, Jewish historical museum - Belgrade
T1  - Dve stotine godina porodice Hajim-Davičo u Beogradu
T1  - Two hundred years of the Hajim-Davičo family in Belgrade
SP  - 249
EP  - 276
IS  - 6
UR  - https://hdl.handle.net/21.15107/rcub_jdb_154
ER  - 
@article{
author = "Mihailović, Milica",
year = "1992",
abstract = "Kad god se piše ili govori o Jevrejima u Beogradu ili Srbiji, neizostavno se pominje jedna ličnost. To je Hajim Davičo, nezaobilazna ličnost kad se piše o knezu Milošu, finansijama Kneževine Srbije, o nabavkama oružja za kneževe potrebe, a posebno mesto zauzima u tekstovima o jevrejskoj zajednici u Beogradu.
Međutim, kad se uporede i saberu svi napisi u kojima se on pominje vidi se da je sve to zapravo veoma malo i da se sve može svesti na jedan podatak: da je Hajim Davičo bio beogradski trgovac, menjač, da je pozamljivao novac knezu Milošu, da je učestvovao u nabavkama oružja i druge robe, te u štampanju hebrejskih knjiga u Knjaževskoj štampariji.
I ovo malo podataka ipak ukazuje na izuzetnog čoveka, na bogatu biografiju, zanimljivu istorijsku figuru, značajnu i za beogradske Jevreje i za istoriju Srbije u prvoj polovini XIX veka., Members of the Hajim-Davičo family played for two centuries the important part in the history of Belgrade and its Jewish community. Through the documents kept in Arhiv Beograda (The Belgrade Archive) and Arhiv Srbije (The Serbian Archive), one can follow the mercantile and financial activity of David ben Hajim-Davičo. He was one of the most important Belgrade Jewish merchants in the first half of the XIX century. His brother Israel ben Hajim was an author, editor, translator, and publisher of numerous books in Ladino and Hebrew which were printed in Vienna from 1818 to 1824. The son of David ben Hajim was named Hajim ben David end he took the name or nickname Davičo, which was also used by his father. In some articles and in literature these two men are sometimes mistaken for one. Like his father, Hajim was the merchant and money changer but his significance was more relevant in the sphere of publishing. He was the first man in Serbia who publish the books in Hebrew, in Knjaževska štamparija (The Prince’s Printing House); during 1837-1853 he has published about ten books. The Davičo family was through marriage connected with the most important Jewish families in Belgrade and Zemun. In the first half of XIX century the family had the surname Haim, while in the second half of the century they used the form Hajim; among the numerous members of this family only the direct descendants of David ben Hajim were also adding the surname Davičo which by the end of the century has remained their only surname. In the second half of the XIX century, the most esteemed member of this family was the writer Hajim Davičo and in the Belgrade Jewish circles his brother Benko Davičo, translator and humanist was also much admired. One of the most important Serbian writers Oskar Davičo (1909-1989) is the direct descendant of this family. Creativity and talent for literature have remained in this family for more than two hundred years.",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Zbornik 6 : Studije, arhivska i memoarska građa o istoriji beogradskih Jevreja, Jevrejski istorijski muzej - Beograd = Jewish studies 6 : Studies, archival and memorial materials about the history of the Jews in Belgrade, Jewish historical museum - Belgrade",
title = "Dve stotine godina porodice Hajim-Davičo u Beogradu, Two hundred years of the Hajim-Davičo family in Belgrade",
pages = "249-276",
number = "6",
url = "https://hdl.handle.net/21.15107/rcub_jdb_154"
}
Mihailović, M.. (1992). Dve stotine godina porodice Hajim-Davičo u Beogradu. in Zbornik 6 : Studije, arhivska i memoarska građa o istoriji beogradskih Jevreja, Jevrejski istorijski muzej - Beograd = Jewish studies 6 : Studies, archival and memorial materials about the history of the Jews in Belgrade, Jewish historical museum - Belgrade
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia].(6), 249-276.
https://hdl.handle.net/21.15107/rcub_jdb_154
Mihailović M. Dve stotine godina porodice Hajim-Davičo u Beogradu. in Zbornik 6 : Studije, arhivska i memoarska građa o istoriji beogradskih Jevreja, Jevrejski istorijski muzej - Beograd = Jewish studies 6 : Studies, archival and memorial materials about the history of the Jews in Belgrade, Jewish historical museum - Belgrade. 1992;(6):249-276.
https://hdl.handle.net/21.15107/rcub_jdb_154 .
Mihailović, Milica, "Dve stotine godina porodice Hajim-Davičo u Beogradu" in Zbornik 6 : Studije, arhivska i memoarska građa o istoriji beogradskih Jevreja, Jevrejski istorijski muzej - Beograd = Jewish studies 6 : Studies, archival and memorial materials about the history of the Jews in Belgrade, Jewish historical museum - Belgrade, no. 6 (1992):249-276,
https://hdl.handle.net/21.15107/rcub_jdb_154 .

Praznični običaji jugoslovenskih Jevreja: izložba

Mihailović, Milica; Bošković, Hedviga

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije, 1986)

TY  - BOOK
AU  - Mihailović, Milica
AU  - Bošković, Hedviga
PY  - 1986
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1425
AB  - Razvoj jevrejskih praznika zavisio je od istorijskog razvoja jevrejskog naroda. Рrvu fazu u ovom razvoju predstavlja period nomadskog života, a drugu vezivanje za poljoprivredu i izgradnja naselja. U trećoj fazi stvorena je jevrejska država i judaizam konstituisan kao religija. Četvrta faza počinje rušenjem jerusalimskog hrama, uništenjem jevrejske države i razilaženjem Jevreja po zemljama, Evrope, Azije i Afrike. Do konačnog uobličenja praznika došlo je tokom srednjeg veka. Tada se u Francuskoj, Nemačkoj i severnoj ltaliji pojavljuju knjige o običajima "minhagim". U njima su do detalja opisivani životi učenjaka kao primer načina života kakav bi trebalo slediti. U biblijskim i talmudskim tekstovima za reč praznik upotrebljava se nekoliko termina: hag (koren ove reči znači slaviti ili ići u krug), moed (što označava određeno mesto ili vreme), jom tov (jom znači dan a tov dobar). Praznici se mogu podeliti na stroge, polupraznike i male praznike. U dane strogih praznika nije dozvoljen rad. To su Pesah, Šavuot, Sukot, Roš hašana, Jom kipur, Šemini aceret i Simhat Tora. Na polupraznike dozvoljen je rad kojim se privređuje. U njih se svrstavaju četiri srednja dana praznika Pesah i poslednji dani praznika Sukot. Na male praznike dopušten je svaki rad. U ovu grupu spadaju Roš hodeš, Lag baomer, Hanuka, Purim i Hamiša asar bišvat. Praznuje se i Tiša beav, kao post dug 24 sata.
AB  - The development of Jewish holidays depended on the historical development of the Jewish people. The first phase in this development is the period of nomadic life, and the second is connecting to agriculture and the construction of settlements. In the third phase, a Jewish state was created and Judaism constituted as a religion. The fourth phase begins with the demolition of the Jerusalem temple, the destruction of the Jewish state and the diaspora of Jews by different countries in Europe, Asia and Africa. The final form of the holiday came during the Middle Ages, when books about the customs of the Minhagim appeared in France, Germany and northern Italy. They describe in detail the lives of scholars as an example of the way of life that should be followed. In biblical and Talmudic texts, several terms are used for the word holiday: hag (the root of this word means to celebrate or go in a circle), moed (which means a certain place or time), yom tov (yom means day and tov is good). Holidays can be divided into strict, half-holidays and small holidays. Work is not allowed on strict holidays. These are Pesach, Shavuot, Sukkot, Rosh Hashanah, Yom Kippur, Shemini Aceret and Simhat Torah. It is allowed to work on half-holidays. They include the four middle days of the Passover holiday and the last days of the Sukkot holiday. On small holidays, any work is allowed. This group includes Rosh Hodesh, Lag Baomer, Hanukkah, Purim and Hamisha asar bishwat. Tisha B'Av is also celebrated, as a fast for 24 hours.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije
T1  - Praznični običaji jugoslovenskih Jevreja: izložba
T1  - Holiday‘s customs of Yugoslav Jews: exhibition
SP  - 1
EP  - 119
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1425
ER  - 
@book{
author = "Mihailović, Milica and Bošković, Hedviga",
year = "1986",
abstract = "Razvoj jevrejskih praznika zavisio je od istorijskog razvoja jevrejskog naroda. Рrvu fazu u ovom razvoju predstavlja period nomadskog života, a drugu vezivanje za poljoprivredu i izgradnja naselja. U trećoj fazi stvorena je jevrejska država i judaizam konstituisan kao religija. Četvrta faza počinje rušenjem jerusalimskog hrama, uništenjem jevrejske države i razilaženjem Jevreja po zemljama, Evrope, Azije i Afrike. Do konačnog uobličenja praznika došlo je tokom srednjeg veka. Tada se u Francuskoj, Nemačkoj i severnoj ltaliji pojavljuju knjige o običajima "minhagim". U njima su do detalja opisivani životi učenjaka kao primer načina života kakav bi trebalo slediti. U biblijskim i talmudskim tekstovima za reč praznik upotrebljava se nekoliko termina: hag (koren ove reči znači slaviti ili ići u krug), moed (što označava određeno mesto ili vreme), jom tov (jom znači dan a tov dobar). Praznici se mogu podeliti na stroge, polupraznike i male praznike. U dane strogih praznika nije dozvoljen rad. To su Pesah, Šavuot, Sukot, Roš hašana, Jom kipur, Šemini aceret i Simhat Tora. Na polupraznike dozvoljen je rad kojim se privređuje. U njih se svrstavaju četiri srednja dana praznika Pesah i poslednji dani praznika Sukot. Na male praznike dopušten je svaki rad. U ovu grupu spadaju Roš hodeš, Lag baomer, Hanuka, Purim i Hamiša asar bišvat. Praznuje se i Tiša beav, kao post dug 24 sata., The development of Jewish holidays depended on the historical development of the Jewish people. The first phase in this development is the period of nomadic life, and the second is connecting to agriculture and the construction of settlements. In the third phase, a Jewish state was created and Judaism constituted as a religion. The fourth phase begins with the demolition of the Jerusalem temple, the destruction of the Jewish state and the diaspora of Jews by different countries in Europe, Asia and Africa. The final form of the holiday came during the Middle Ages, when books about the customs of the Minhagim appeared in France, Germany and northern Italy. They describe in detail the lives of scholars as an example of the way of life that should be followed. In biblical and Talmudic texts, several terms are used for the word holiday: hag (the root of this word means to celebrate or go in a circle), moed (which means a certain place or time), yom tov (yom means day and tov is good). Holidays can be divided into strict, half-holidays and small holidays. Work is not allowed on strict holidays. These are Pesach, Shavuot, Sukkot, Rosh Hashanah, Yom Kippur, Shemini Aceret and Simhat Torah. It is allowed to work on half-holidays. They include the four middle days of the Passover holiday and the last days of the Sukkot holiday. On small holidays, any work is allowed. This group includes Rosh Hodesh, Lag Baomer, Hanukkah, Purim and Hamisha asar bishwat. Tisha B'Av is also celebrated, as a fast for 24 hours.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije",
title = "Praznični običaji jugoslovenskih Jevreja: izložba, Holiday‘s customs of Yugoslav Jews: exhibition",
pages = "1-119",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1425"
}
Mihailović, M.,& Bošković, H.. (1986). Praznični običaji jugoslovenskih Jevreja: izložba. 
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije., 1-119.
https://hdl.handle.net/21.15107/rcub_jdb_1425
Mihailović M, Bošković H. Praznični običaji jugoslovenskih Jevreja: izložba. 1986;:1-119.
https://hdl.handle.net/21.15107/rcub_jdb_1425 .
Mihailović, Milica, Bošković, Hedviga, "Praznični običaji jugoslovenskih Jevreja: izložba" (1986):1-119,
https://hdl.handle.net/21.15107/rcub_jdb_1425 .

Jevrejska štampa na tlu Jugoslavije do 1941. godine: izložba

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije, 1982)

TY  - BOOK
AU  - Mihailović, Milica
PY  - 1982
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1422
AB  - Ovom izložbom nastavljena su istraživanja Jevrejskog istorijskog muzeja u Beogradu iz oblasti izdavačke delatnosti, novinarstva i štamparstva Jevreja Jugoslavije. Ovo je ujedno prilika da se javnosti prikaže još jedna od zbirki Jevrejskog istorijskog muzeja. Zbirka novina i časopisa sa ove izložbe deo je biblioteke Saveza jevrejskih opština Jugoslavije, ali se većina tih časopisa čuva u Jevrejskom istorijskom muzeju zbog retkosti i značaja. Na izložbi su prikazani i časopisi iz biblioteke pokojnog doktora Lavoslava Šika, koja se čuva u jevrejskoj opštini u Zagrebu, i primerci iz biblioteke Jevrejske opštine u Sarajevu. Oni primerci koji se čuvaju u drugim bibliotekama u Jugoslaviji i van nje prikazani su u obliku kopija. Eli Tauber, novinar iz Sarajeva, započeo je 1979. rad na pregledu jevrejskih listova u Jugoslaviji za Jevrejski istorijski muzej u Beogradu, ali je obradio samo fondove Jevrejske opštine Sarajevo i Jevrejskog istorijskog muzeja. Tekstove na ladinu istraživala je Krinka Vidaković, hispanist iz Beograda, a prikupljanjem podataka o vojvođanskoj jevrejskoj štampi bavio se Pavle Šosberger, bivši predsednik Jevrejske opštine Novog Sada.
AB  - The exhibition devoted to Jewish publications on Yugoslav territory before 1941 is a continuation of the research undertaken by the Jewish Historical Museum in Belgrade into the publishing activities of the Yugoslav Jews. At the same time, this is an occasion to acquaint the public with another of the Museum’s collections — the collections of newspapers and periodicals. Some of the exhibits belong to the library of the late Dr Lavoslav Šik, preserved by the Jewish Community in Zagreb, while others have been lent by the library of the Jewish Community in Sarajevo. During the Second World War, in occupied Yugoslavia, the Nazis tried to destroy not only the Jewish people but all the monuments of Jewish culture as well, so that the Jewish libraries and archives, whether private оr belonging to Jewish communities and organizations, were almost annihilated. After the liberation of Yugoslavia, the Federation of Jewish Communities in Yugoslavia began the search for at least some of the scattered оr hidden books, documents, periodicals and newspapers. Everything that has been found is now kept either in the Federation’s library and in the Archives of the Jewish Historical Museum in Belgrade, оr in the libraries of some of the Communities. But the major part of the Jewish newspapers and periodicals published in Yugoslavia before 1941 have been preserved in the Zagreb National and University Library. The oldest publications, however, those from the 1880s, cannot be found in аnу of the Yugoslav libraries. The exhibition presents only newspapers devoted to Jewish life and problems, excluding newspapers and periodicals of a more general nature which were edited оr published by Yugoslav Jews before 1941. Yugoslav Jewish newspapers generally appeared as weeklies, and occasionally as fortnightlies. The youth, sports and art periodicals were normally monthlies. There were also such annual publications as three calendars and a Jewish Almanac published by the Rabbi Association. Until the end of the First World War Jewish newspapers were mostly published in German, Hungarian and Judeo Spanish, and after that in Serbo-Croatian. The political orientation of the newspapers was predominantly liberal. Youth newspapers were mostly under the influence of Marxism, тоге precisely their orientation was both Marxist and Zionist. The арреаrаnсе of the newspapers and their general content were determined by the political, social and economic circumstances in which Jews lived in different parts of Yugoslavia. The main centres where Jewish newspapers were published before 1941 were Beograd, Zagreb, Sarajevo, Novi Sad, Subotica and Osijek. From 1888. when the first known Jewish newspaper on present-day Yugoslav territory appeared, until the Nazi occupation in 1941 more than 60 different Jewish newspapers had been published. In terms of content they could be divided into several groups: there were national, local, religious, musical, sports, youth, satirical, children, art, general, educational newspapers, as well as some published for special occasions (e. g., for the Purim holiday). The Catalogue gives more detailed information about all the exhibited newspapers and periodicals.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije
T2  - Jewish newspapers on Yugoslav territory before 1941. : exhibition
T1  - Jevrejska štampa na tlu Jugoslavije do 1941. godine: izložba
SP  - 1
EP  - 50
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1422
ER  - 
@book{
author = "Mihailović, Milica",
year = "1982",
abstract = "Ovom izložbom nastavljena su istraživanja Jevrejskog istorijskog muzeja u Beogradu iz oblasti izdavačke delatnosti, novinarstva i štamparstva Jevreja Jugoslavije. Ovo je ujedno prilika da se javnosti prikaže još jedna od zbirki Jevrejskog istorijskog muzeja. Zbirka novina i časopisa sa ove izložbe deo je biblioteke Saveza jevrejskih opština Jugoslavije, ali se većina tih časopisa čuva u Jevrejskom istorijskom muzeju zbog retkosti i značaja. Na izložbi su prikazani i časopisi iz biblioteke pokojnog doktora Lavoslava Šika, koja se čuva u jevrejskoj opštini u Zagrebu, i primerci iz biblioteke Jevrejske opštine u Sarajevu. Oni primerci koji se čuvaju u drugim bibliotekama u Jugoslaviji i van nje prikazani su u obliku kopija. Eli Tauber, novinar iz Sarajeva, započeo je 1979. rad na pregledu jevrejskih listova u Jugoslaviji za Jevrejski istorijski muzej u Beogradu, ali je obradio samo fondove Jevrejske opštine Sarajevo i Jevrejskog istorijskog muzeja. Tekstove na ladinu istraživala je Krinka Vidaković, hispanist iz Beograda, a prikupljanjem podataka o vojvođanskoj jevrejskoj štampi bavio se Pavle Šosberger, bivši predsednik Jevrejske opštine Novog Sada., The exhibition devoted to Jewish publications on Yugoslav territory before 1941 is a continuation of the research undertaken by the Jewish Historical Museum in Belgrade into the publishing activities of the Yugoslav Jews. At the same time, this is an occasion to acquaint the public with another of the Museum’s collections — the collections of newspapers and periodicals. Some of the exhibits belong to the library of the late Dr Lavoslav Šik, preserved by the Jewish Community in Zagreb, while others have been lent by the library of the Jewish Community in Sarajevo. During the Second World War, in occupied Yugoslavia, the Nazis tried to destroy not only the Jewish people but all the monuments of Jewish culture as well, so that the Jewish libraries and archives, whether private оr belonging to Jewish communities and organizations, were almost annihilated. After the liberation of Yugoslavia, the Federation of Jewish Communities in Yugoslavia began the search for at least some of the scattered оr hidden books, documents, periodicals and newspapers. Everything that has been found is now kept either in the Federation’s library and in the Archives of the Jewish Historical Museum in Belgrade, оr in the libraries of some of the Communities. But the major part of the Jewish newspapers and periodicals published in Yugoslavia before 1941 have been preserved in the Zagreb National and University Library. The oldest publications, however, those from the 1880s, cannot be found in аnу of the Yugoslav libraries. The exhibition presents only newspapers devoted to Jewish life and problems, excluding newspapers and periodicals of a more general nature which were edited оr published by Yugoslav Jews before 1941. Yugoslav Jewish newspapers generally appeared as weeklies, and occasionally as fortnightlies. The youth, sports and art periodicals were normally monthlies. There were also such annual publications as three calendars and a Jewish Almanac published by the Rabbi Association. Until the end of the First World War Jewish newspapers were mostly published in German, Hungarian and Judeo Spanish, and after that in Serbo-Croatian. The political orientation of the newspapers was predominantly liberal. Youth newspapers were mostly under the influence of Marxism, тоге precisely their orientation was both Marxist and Zionist. The арреаrаnсе of the newspapers and their general content were determined by the political, social and economic circumstances in which Jews lived in different parts of Yugoslavia. The main centres where Jewish newspapers were published before 1941 were Beograd, Zagreb, Sarajevo, Novi Sad, Subotica and Osijek. From 1888. when the first known Jewish newspaper on present-day Yugoslav territory appeared, until the Nazi occupation in 1941 more than 60 different Jewish newspapers had been published. In terms of content they could be divided into several groups: there were national, local, religious, musical, sports, youth, satirical, children, art, general, educational newspapers, as well as some published for special occasions (e. g., for the Purim holiday). The Catalogue gives more detailed information about all the exhibited newspapers and periodicals.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije",
journal = "Jewish newspapers on Yugoslav territory before 1941. : exhibition",
title = "Jevrejska štampa na tlu Jugoslavije do 1941. godine: izložba",
pages = "1-50",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1422"
}
Mihailović, M.. (1982). Jevrejska štampa na tlu Jugoslavije do 1941. godine: izložba. in Jewish newspapers on Yugoslav territory before 1941. : exhibition
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije., 1-50.
https://hdl.handle.net/21.15107/rcub_jdb_1422
Mihailović M. Jevrejska štampa na tlu Jugoslavije do 1941. godine: izložba. in Jewish newspapers on Yugoslav territory before 1941. : exhibition. 1982;:1-50.
https://hdl.handle.net/21.15107/rcub_jdb_1422 .
Mihailović, Milica, "Jevrejska štampa na tlu Jugoslavije do 1941. godine: izložba" in Jewish newspapers on Yugoslav territory before 1941. : exhibition (1982):1-50,
https://hdl.handle.net/21.15107/rcub_jdb_1422 .

Jezik, pismo i knjiga Jevreja Jugoslavije: izložba

Verber, Eugen; Mihailović, Milica; Bošković, Hedviga

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije, 1979)

TY  - BOOK
AU  - Verber, Eugen
AU  - Mihailović, Milica
AU  - Bošković, Hedviga
PY  - 1979
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1424
AB  - Nastavljajući sistematski rad na obradi i izlaganju zbirki Jevrejskog istorijskog muzeja, kolektiv ovog muzeja je uz posebne napore pripremio izložbu starih rukopisnih i štampanih tekstova iz baštine jugoslovenskih Jevreja, prvu ove vrste u Jugoslaviji. Studijski katalog je popunio veliku prazninu u upoznavanju šire javnosti s mnogim svojstvenostima i raznovrsnim ostvarenjima na polju pisane reči i, uopšte, kulturnog života ove etničke zajednice, nevelike po broju, a/i s veoma dugom istorijom na ovom tlu. Do sada objavljeni i izlagani zapisi uklesani na jevrejskim nadgrobnim spomenicima, ugravirani na metalnim predmetima i izvezeni na tkaninama, svojom sadržinom, jezikom i pismom čine, kao kulturno-istorijski i umetnički spomenici, celinu sa pisanom i štampanom rečju jugoslovenskih Jevreja.
AB  - The staff of the Jewish Historical Museum in Belgrade has researched so far and offered to the public view a number of collections from its holdings. With special efforts, they prepared an exhibition of old manuscripts and printed texts from the heritage of the Yugoslav Jews, the first of this kind in Yugoslavia. They hoped that the catalogue shall fill a gap and help better to acquaint the wider circles of the public with many specific and diverse achievements in the field of the written word and cultural life in general of this ethnic community which although not very numerous, has a long history on Yugoslav territory. Texts carved on Jewish tombstones, engraved on metal objects and embroidered on textile fabrics, published and exhibited so far, make, by their contents, language and script - as cultural, historical and artistic values - one complete whole with the written and printed word of the Yugoslav Jews.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije
T1  - Jezik, pismo i knjiga Jevreja Jugoslavije: izložba
T1  - Language, script and book of the Yugoslav Jews: exibition
SP  - 1
EP  - 152
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1424
ER  - 
@book{
author = "Verber, Eugen and Mihailović, Milica and Bošković, Hedviga",
year = "1979",
abstract = "Nastavljajući sistematski rad na obradi i izlaganju zbirki Jevrejskog istorijskog muzeja, kolektiv ovog muzeja je uz posebne napore pripremio izložbu starih rukopisnih i štampanih tekstova iz baštine jugoslovenskih Jevreja, prvu ove vrste u Jugoslaviji. Studijski katalog je popunio veliku prazninu u upoznavanju šire javnosti s mnogim svojstvenostima i raznovrsnim ostvarenjima na polju pisane reči i, uopšte, kulturnog života ove etničke zajednice, nevelike po broju, a/i s veoma dugom istorijom na ovom tlu. Do sada objavljeni i izlagani zapisi uklesani na jevrejskim nadgrobnim spomenicima, ugravirani na metalnim predmetima i izvezeni na tkaninama, svojom sadržinom, jezikom i pismom čine, kao kulturno-istorijski i umetnički spomenici, celinu sa pisanom i štampanom rečju jugoslovenskih Jevreja., The staff of the Jewish Historical Museum in Belgrade has researched so far and offered to the public view a number of collections from its holdings. With special efforts, they prepared an exhibition of old manuscripts and printed texts from the heritage of the Yugoslav Jews, the first of this kind in Yugoslavia. They hoped that the catalogue shall fill a gap and help better to acquaint the wider circles of the public with many specific and diverse achievements in the field of the written word and cultural life in general of this ethnic community which although not very numerous, has a long history on Yugoslav territory. Texts carved on Jewish tombstones, engraved on metal objects and embroidered on textile fabrics, published and exhibited so far, make, by their contents, language and script - as cultural, historical and artistic values - one complete whole with the written and printed word of the Yugoslav Jews.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije",
title = "Jezik, pismo i knjiga Jevreja Jugoslavije: izložba, Language, script and book of the Yugoslav Jews: exibition",
pages = "1-152",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1424"
}
Verber, E., Mihailović, M.,& Bošković, H.. (1979). Jezik, pismo i knjiga Jevreja Jugoslavije: izložba. 
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije., 1-152.
https://hdl.handle.net/21.15107/rcub_jdb_1424
Verber E, Mihailović M, Bošković H. Jezik, pismo i knjiga Jevreja Jugoslavije: izložba. 1979;:1-152.
https://hdl.handle.net/21.15107/rcub_jdb_1424 .
Verber, Eugen, Mihailović, Milica, Bošković, Hedviga, "Jezik, pismo i knjiga Jevreja Jugoslavije: izložba" (1979):1-152,
https://hdl.handle.net/21.15107/rcub_jdb_1424 .

Fond starih hebrejskih štampanih knjiga u Jevrejskom istorijskom muzeju u Beogradu

Mihailović, Milica

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije, 1979)

TY  - CHAP
AU  - Mihailović, Milica
PY  - 1979
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1431
AB  - Stare hebrejske štampane knjige koje se čuvaju u Jevrejskom istorijskom muzeju u Beogradu, a kojih ima oko tri stotine, mogu se po starosti i značaju podeliti u nekoliko grupa. Prvu grupu čine knjige na hebrejskom, štampane od XVI do kraja XIX veka. To su pretežno verske knjige, a posebnu važnost imaju one koje daju podatke o životu i običajima Jevreja na teritoriji današnje Jugoslavije. Drugu grupu čine knjige koje se od sredine XIX veka javljaju kao plod rada jevrejskih zajednica u Jugoslaviji. To su statuti jevrejskih opština i dobrotvornih ustanova, štampani na jezicima koji su bili u upotrebi u tim jevrejskim opštinama. Jedan od najstarijih je statut zagrebačkog društva Hevra Kadiša ("Sveto društvo") iz 1859. godine, štampan (kao i program gradnje zagrebačke sinagoge iz 1861. nodine) u Štampariji Ljudevita Gaja, na nemačkom, goticom. Veoma je značajan Statut Jevrejske sefardske opštine iz Zemuna, štampan u Beogradu 1876. godine u Štampariji N. Stefanovića i druga na hebrejskom, Raši pismom. Ostali statuti su sa početka XX veka. Među njima se izdvaja lepom secesionističkom opremom Statut sarajevske jevrejske opštine, štampan u Štampariji Buhwald B. i drug 1908. godine. Treću grupu čine knjige nа srpskohrvatskom odnosno hrvatskosrpskom jeziku. Nastale su u prvoj polovini XX veka (do 1941. godine) a zajedničko im je to da je u njima obiavljena bogata građa za istoriju Jevreja u Jugoslaviji. Budući da su za vreme Drugog svetskog rata uništene jevrejske biblioteke u kojima su ovakve knjige uglavnom čuvane, danas su ove knjige prava retkost a zbog podataka koje sadrže veoma su vredne. Najčešći oblik ovih knjiga su takozvane spomenice, pripremane povodom značajnih datuma. Takvim knjigama obeležavane su godišnjice izgradnje sinagoga, stvaranja kulturno-umetničkih društava, godišnjice osnivanja opština, ili obeležavanja godišnjica rođenja neke značajne ličnosti. U nekim opštinama objavljivane su monografije ili istorije. Najznačajnija od tih knjiga je "Die Sephardim in Bosnien" (Sefardi u Bosni) dr Morica Levija, štampana u Sarajevu 1911. godine.
AB  - In the holdings of the Jewish Historical Museum in Belgrade, there are about 300 old printed books. Hebrew books form the greatest group but old statutes of Jewish communities and of various Jevvish humanitarian institutions are well represented, too. These statutes are written in languages used by the respective Jewish communities in German, Hungarian, Ladino, Hebrew, Serbian and Croatian. Most of these statutes were enacted somewhere between the second part of the 19th century and the third decade of the 20th century. The third group is made up of books in Serbian and Croatian languages which were printed somewhere during the first decades of the 20th century. They are mostly commemorative volumes, history books, textbooks and fictions. Some of these books were designed by Daniel Ozmo from Sarajevo or Slavko Bril from Zagreb, the two renowned Yugoslav artists of Jewish origin. In the holdings of the Jewish Historical Museum, the following books are the most valuable ones: Shulhan Arukh printed 1609 in Venice. This book was translated into Spanish and printed in Latin letters for the benefit of Marranos. The book Manot Halevi written by- kabetz, the well-known student of the Cabala was printed 1584 in Venice. Valuable are also the books Flavii Josephi Operum, printed 1595 in Latin letters and Lexicon Hebraicum et Haldaicum printed 1606 in Basel. For the history of Yugoslav Jews of greater importance are those books which have some relation with the cities in which they lived. In the 17th and 18th centuries, the Yugoslav Jews printed their books in big European cities in which Jewish printing shops were available. The oldest such books come from the Split Jewish Community. In 1699 the book Pizmon (songs of the Simchat Torah holiday) was printed in Venice. The book Seder Avodat Yom Hakippurim (schedule of services for Yom Kippur according to the tradition of the holy
the community of Split) was printed 1746 in Venice. At the beginning of the 19th century, the Yugoslav Jews printed their books in Vienna, Buda, Salonica and Livorno. In the forewords of these books (a few of which аrе in the holdings of the Belgrad Jewish Historical Museum), one often comes across lists of subscribers or of those who made possible the printing of those books. In 1832 the "Prince's Printing Shop" started to operate in Belgrade and from 1837 this Serbianshop was already equipped to print Hebrew books. In the second part of the 19th century, Hebrew books could be printed in some other printing shops, too. In a paper published in Jewish Almanac for the уеаr 1925, Dr Isak Alkalaj wrote about these old Hebrew books printed in Belgrade. He listed 54 books printed in Serbia from 1837 until 1904. The Jewish Historical Museum in Belgrade succeeded to lay hand on ten of these books, the rest disappeared and has fallen by now into oblivion. These books were not very voluminous and related mostly to certain ' domestic or synagogal rites. Most of these books were translated into Ladino or had forward in Ladino. They were printed in Hebrew square or Rashi letters. Ву the end of the 19th or the beginning of the 20th century Hebrew was hardly аnу more the language of the Belgrade
Jews as they used those days predominantly the Serbo-Croatian language. Consequently, the printing of Hebrew books was discontinued although such facilities were available until WWII. In Sarajevo, it was in 1866 when a printing shop in which Hebrew books could be printed started to operate. In this shop, only a few such books were printed. Of far greater importance for the Sarajevo Jews was Daniel Kajon's printing shop which was started in 1892, as well as Menahem Papo's printing shop which was started in 1919. In these two printing shops, books were printed in Hebrew and Ladino, but in other languages in use in Bosnia and Herzegovina, too. In Croatia and Vojvodina, there were several printing shops with
facilities for printing books in Hebrew. Out of the preserved books printed until the end of the 19th century, most are in German and Hungarian with only some specific words in Hebrew. During WWII the Nazis destroyed in Yugoslavia all the Jewish printing shops.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije
T2  - Jezik, pismo i knjiga Jevreja Jugoslavije : izložba
T1  - Fond starih hebrejskih štampanih knjiga u Jevrejskom istorijskom muzeju u Beogradu
T1  - Old printed Hebrew books in the holdings of the Belgrade Jewish Historical Museum
SP  - 39
EP  - 50
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1431
ER  - 
@inbook{
author = "Mihailović, Milica",
year = "1979",
abstract = "Stare hebrejske štampane knjige koje se čuvaju u Jevrejskom istorijskom muzeju u Beogradu, a kojih ima oko tri stotine, mogu se po starosti i značaju podeliti u nekoliko grupa. Prvu grupu čine knjige na hebrejskom, štampane od XVI do kraja XIX veka. To su pretežno verske knjige, a posebnu važnost imaju one koje daju podatke o životu i običajima Jevreja na teritoriji današnje Jugoslavije. Drugu grupu čine knjige koje se od sredine XIX veka javljaju kao plod rada jevrejskih zajednica u Jugoslaviji. To su statuti jevrejskih opština i dobrotvornih ustanova, štampani na jezicima koji su bili u upotrebi u tim jevrejskim opštinama. Jedan od najstarijih je statut zagrebačkog društva Hevra Kadiša ("Sveto društvo") iz 1859. godine, štampan (kao i program gradnje zagrebačke sinagoge iz 1861. nodine) u Štampariji Ljudevita Gaja, na nemačkom, goticom. Veoma je značajan Statut Jevrejske sefardske opštine iz Zemuna, štampan u Beogradu 1876. godine u Štampariji N. Stefanovića i druga na hebrejskom, Raši pismom. Ostali statuti su sa početka XX veka. Među njima se izdvaja lepom secesionističkom opremom Statut sarajevske jevrejske opštine, štampan u Štampariji Buhwald B. i drug 1908. godine. Treću grupu čine knjige nа srpskohrvatskom odnosno hrvatskosrpskom jeziku. Nastale su u prvoj polovini XX veka (do 1941. godine) a zajedničko im je to da je u njima obiavljena bogata građa za istoriju Jevreja u Jugoslaviji. Budući da su za vreme Drugog svetskog rata uništene jevrejske biblioteke u kojima su ovakve knjige uglavnom čuvane, danas su ove knjige prava retkost a zbog podataka koje sadrže veoma su vredne. Najčešći oblik ovih knjiga su takozvane spomenice, pripremane povodom značajnih datuma. Takvim knjigama obeležavane su godišnjice izgradnje sinagoga, stvaranja kulturno-umetničkih društava, godišnjice osnivanja opština, ili obeležavanja godišnjica rođenja neke značajne ličnosti. U nekim opštinama objavljivane su monografije ili istorije. Najznačajnija od tih knjiga je "Die Sephardim in Bosnien" (Sefardi u Bosni) dr Morica Levija, štampana u Sarajevu 1911. godine., In the holdings of the Jewish Historical Museum in Belgrade, there are about 300 old printed books. Hebrew books form the greatest group but old statutes of Jewish communities and of various Jevvish humanitarian institutions are well represented, too. These statutes are written in languages used by the respective Jewish communities in German, Hungarian, Ladino, Hebrew, Serbian and Croatian. Most of these statutes were enacted somewhere between the second part of the 19th century and the third decade of the 20th century. The third group is made up of books in Serbian and Croatian languages which were printed somewhere during the first decades of the 20th century. They are mostly commemorative volumes, history books, textbooks and fictions. Some of these books were designed by Daniel Ozmo from Sarajevo or Slavko Bril from Zagreb, the two renowned Yugoslav artists of Jewish origin. In the holdings of the Jewish Historical Museum, the following books are the most valuable ones: Shulhan Arukh printed 1609 in Venice. This book was translated into Spanish and printed in Latin letters for the benefit of Marranos. The book Manot Halevi written by- kabetz, the well-known student of the Cabala was printed 1584 in Venice. Valuable are also the books Flavii Josephi Operum, printed 1595 in Latin letters and Lexicon Hebraicum et Haldaicum printed 1606 in Basel. For the history of Yugoslav Jews of greater importance are those books which have some relation with the cities in which they lived. In the 17th and 18th centuries, the Yugoslav Jews printed their books in big European cities in which Jewish printing shops were available. The oldest such books come from the Split Jewish Community. In 1699 the book Pizmon (songs of the Simchat Torah holiday) was printed in Venice. The book Seder Avodat Yom Hakippurim (schedule of services for Yom Kippur according to the tradition of the holy
the community of Split) was printed 1746 in Venice. At the beginning of the 19th century, the Yugoslav Jews printed their books in Vienna, Buda, Salonica and Livorno. In the forewords of these books (a few of which аrе in the holdings of the Belgrad Jewish Historical Museum), one often comes across lists of subscribers or of those who made possible the printing of those books. In 1832 the "Prince's Printing Shop" started to operate in Belgrade and from 1837 this Serbianshop was already equipped to print Hebrew books. In the second part of the 19th century, Hebrew books could be printed in some other printing shops, too. In a paper published in Jewish Almanac for the уеаr 1925, Dr Isak Alkalaj wrote about these old Hebrew books printed in Belgrade. He listed 54 books printed in Serbia from 1837 until 1904. The Jewish Historical Museum in Belgrade succeeded to lay hand on ten of these books, the rest disappeared and has fallen by now into oblivion. These books were not very voluminous and related mostly to certain ' domestic or synagogal rites. Most of these books were translated into Ladino or had forward in Ladino. They were printed in Hebrew square or Rashi letters. Ву the end of the 19th or the beginning of the 20th century Hebrew was hardly аnу more the language of the Belgrade
Jews as they used those days predominantly the Serbo-Croatian language. Consequently, the printing of Hebrew books was discontinued although such facilities were available until WWII. In Sarajevo, it was in 1866 when a printing shop in which Hebrew books could be printed started to operate. In this shop, only a few such books were printed. Of far greater importance for the Sarajevo Jews was Daniel Kajon's printing shop which was started in 1892, as well as Menahem Papo's printing shop which was started in 1919. In these two printing shops, books were printed in Hebrew and Ladino, but in other languages in use in Bosnia and Herzegovina, too. In Croatia and Vojvodina, there were several printing shops with
facilities for printing books in Hebrew. Out of the preserved books printed until the end of the 19th century, most are in German and Hungarian with only some specific words in Hebrew. During WWII the Nazis destroyed in Yugoslavia all the Jewish printing shops.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije",
journal = "Jezik, pismo i knjiga Jevreja Jugoslavije : izložba",
booktitle = "Fond starih hebrejskih štampanih knjiga u Jevrejskom istorijskom muzeju u Beogradu, Old printed Hebrew books in the holdings of the Belgrade Jewish Historical Museum",
pages = "39-50",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1431"
}
Mihailović, M.. (1979). Fond starih hebrejskih štampanih knjiga u Jevrejskom istorijskom muzeju u Beogradu. in Jezik, pismo i knjiga Jevreja Jugoslavije : izložba
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Jugoslavije., 39-50.
https://hdl.handle.net/21.15107/rcub_jdb_1431
Mihailović M. Fond starih hebrejskih štampanih knjiga u Jevrejskom istorijskom muzeju u Beogradu. in Jezik, pismo i knjiga Jevreja Jugoslavije : izložba. 1979;:39-50.
https://hdl.handle.net/21.15107/rcub_jdb_1431 .
Mihailović, Milica, "Fond starih hebrejskih štampanih knjiga u Jevrejskom istorijskom muzeju u Beogradu" in Jezik, pismo i knjiga Jevreja Jugoslavije : izložba (1979):39-50,
https://hdl.handle.net/21.15107/rcub_jdb_1431 .