Lebl, Ženi

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  • Lebl, Ženi (15)
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Author's Bibliography

Childhood friend - and "Wailing Wall"

Lebl, Ženi

(Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia, 2009)

TY  - CHAP
AU  - Lebl, Ženi
PY  - 2009
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1131
AB  - In five books, "We Survived: Yugoslav Jews on the Holocaust" (three of them translated into English), the testimonies of a small number of surviving members of the Jewish community about World War II were collected. The peculiarity of the circumstances in which the entire population of the Kingdom of Yugoslavia was found is reflected in the fact that at the beginning of the war, the country was occupied by five invaders: Germany, Italy, Bulgaria, Hungary, Albania and the fascist satellite formation, the so-called. The Independent State of Croatia. These circumstances also led to different ways of surviving and rescuing Jews from these areas. The Jewish Historical Museum of the Federation of Jewish Communities of Yugoslavia / Serbia published these books with help of donations and volunteer work of the editorial board in which seven of nine members survived the Holocaust. These books are an extraordinary collection of tragic and dramatic experiences about unique choices - the struggle for life, dignity, and freedom in partisans; about concentration camps, about refugee life under constant threat, about help and friendships. They are also a good basis for exploring the Holocaust and the history of Jews from the former Yugoslavia. Each testimony is enriched with a series of photographs and together with the text, they make unique documentation material. As the suffering of Jews on the territory of the former Yugoslavia is poorly known to the general public, these books have the task of filling that space. They thus become a memorial for all the victims whose many names are found only in memory. One of those memories is "Childhood friend - and "Wailing Wall" by Ženi Lebl.
PB  - Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia
T2  - We Survived... : Yugoslav Jews on the Holocaust. 3
T1  - Childhood friend - and "Wailing Wall"
T1  - Drug iz detinjstva - moj "Zid plača"
SP  - 511
EP  - 537
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1131
ER  - 
@inbook{
author = "Lebl, Ženi",
year = "2009",
abstract = "In five books, "We Survived: Yugoslav Jews on the Holocaust" (three of them translated into English), the testimonies of a small number of surviving members of the Jewish community about World War II were collected. The peculiarity of the circumstances in which the entire population of the Kingdom of Yugoslavia was found is reflected in the fact that at the beginning of the war, the country was occupied by five invaders: Germany, Italy, Bulgaria, Hungary, Albania and the fascist satellite formation, the so-called. The Independent State of Croatia. These circumstances also led to different ways of surviving and rescuing Jews from these areas. The Jewish Historical Museum of the Federation of Jewish Communities of Yugoslavia / Serbia published these books with help of donations and volunteer work of the editorial board in which seven of nine members survived the Holocaust. These books are an extraordinary collection of tragic and dramatic experiences about unique choices - the struggle for life, dignity, and freedom in partisans; about concentration camps, about refugee life under constant threat, about help and friendships. They are also a good basis for exploring the Holocaust and the history of Jews from the former Yugoslavia. Each testimony is enriched with a series of photographs and together with the text, they make unique documentation material. As the suffering of Jews on the territory of the former Yugoslavia is poorly known to the general public, these books have the task of filling that space. They thus become a memorial for all the victims whose many names are found only in memory. One of those memories is "Childhood friend - and "Wailing Wall" by Ženi Lebl.",
publisher = "Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia",
journal = "We Survived... : Yugoslav Jews on the Holocaust. 3",
booktitle = "Childhood friend - and "Wailing Wall", Drug iz detinjstva - moj "Zid plača"",
pages = "511-537",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1131"
}
Lebl, Ž.. (2009). Childhood friend - and "Wailing Wall". in We Survived... : Yugoslav Jews on the Holocaust. 3
Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia., 511-537.
https://hdl.handle.net/21.15107/rcub_jdb_1131
Lebl Ž. Childhood friend - and "Wailing Wall". in We Survived... : Yugoslav Jews on the Holocaust. 3. 2009;:511-537.
https://hdl.handle.net/21.15107/rcub_jdb_1131 .
Lebl, Ženi, "Childhood friend - and "Wailing Wall"" in We Survived... : Yugoslav Jews on the Holocaust. 3 (2009):511-537,
https://hdl.handle.net/21.15107/rcub_jdb_1131 .

Kindertransport iz Nezavisne države Hrvatske februara 1943. godine

Lebl, Ženi

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 2009)

TY  - JOUR
AU  - Lebl, Ženi
PY  - 2009
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/207
AB  - Uz kraći studijski komentar obrađen je problem spašavanja jevrejske dece iz Nezavisne Države Hrvatske za vreme Drugog svetskog rata.
AB  - This paper presents an attempt to save Jewish children, aged from 7 to 16, from the Independent State of Croatia during World War Two. The children were to be transported by the International Red Cross through Hungary, Romania, Bulgaria, and Turkey to Palestine. The whole effort was supported by Jewish organizations for immigration to Palestine. It was planned that, with the approval of the then Croatian authorities, a significant number of children were to be resettled. However, under the specific circumstances, which are described in detail in this paper, the initial number was reduced down to only twelve who in the end arrived in Palestine. Subsequent transports were prevented through diplomatic interventions of Arab organizations in Palestine. The appendices include a voluminous correspondence regarding this issue.
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Zbornik 9 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 9 : Studies, archival and memorial materials, Jewish historical museum - Belgrade
T1  - Kindertransport iz Nezavisne države Hrvatske februara 1943. godine
T1  - The "Kindertransport" from the Independent State of Croatia in February 1943
SP  - 185
EP  - 352
IS  - 9
UR  - https://hdl.handle.net/21.15107/rcub_jdb_207
ER  - 
@article{
author = "Lebl, Ženi",
year = "2009",
abstract = "Uz kraći studijski komentar obrađen je problem spašavanja jevrejske dece iz Nezavisne Države Hrvatske za vreme Drugog svetskog rata., This paper presents an attempt to save Jewish children, aged from 7 to 16, from the Independent State of Croatia during World War Two. The children were to be transported by the International Red Cross through Hungary, Romania, Bulgaria, and Turkey to Palestine. The whole effort was supported by Jewish organizations for immigration to Palestine. It was planned that, with the approval of the then Croatian authorities, a significant number of children were to be resettled. However, under the specific circumstances, which are described in detail in this paper, the initial number was reduced down to only twelve who in the end arrived in Palestine. Subsequent transports were prevented through diplomatic interventions of Arab organizations in Palestine. The appendices include a voluminous correspondence regarding this issue.",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Zbornik 9 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 9 : Studies, archival and memorial materials, Jewish historical museum - Belgrade",
title = "Kindertransport iz Nezavisne države Hrvatske februara 1943. godine, The "Kindertransport" from the Independent State of Croatia in February 1943",
pages = "185-352",
number = "9",
url = "https://hdl.handle.net/21.15107/rcub_jdb_207"
}
Lebl, Ž.. (2009). Kindertransport iz Nezavisne države Hrvatske februara 1943. godine. in Zbornik 9 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 9 : Studies, archival and memorial materials, Jewish historical museum - Belgrade
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia].(9), 185-352.
https://hdl.handle.net/21.15107/rcub_jdb_207
Lebl Ž. Kindertransport iz Nezavisne države Hrvatske februara 1943. godine. in Zbornik 9 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 9 : Studies, archival and memorial materials, Jewish historical museum - Belgrade. 2009;(9):185-352.
https://hdl.handle.net/21.15107/rcub_jdb_207 .
Lebl, Ženi, "Kindertransport iz Nezavisne države Hrvatske februara 1943. godine" in Zbornik 9 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 9 : Studies, archival and memorial materials, Jewish historical museum - Belgrade, no. 9 (2009):185-352,
https://hdl.handle.net/21.15107/rcub_jdb_207 .

Tragedija transporta Kladovo - Šabac Odbor za pomoć emigrantima

Lebl, Ženi

(Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije, 2006)

TY  - CHAP
AU  - Lebl, Ženi
PY  - 2006
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1170
AB  - Prvi emigranti iz Nemačke počeli su da pristižu u Jugoslaviju odmah po dolasku nacionalsocijalista na vlast, krajem februara 1933. godine. Dolazili su pojedinci i čitave porodice, sa prtljagom i bez njega, neki s novčanim sredstvima, većina samo sa onim što su imali na sebi. Najbliža velika jevrejska zajednica severnom graničnom prelazu bila je u Zagrebu i ona je od Saveza jevrejskih veroispovednih opština Jugoslavije (SJVOJ) dobila punu autonomiju. U Zagrebu je, u saglasnosti sa Savezom, formiran Odbor za pomoć emigrantima na čijem je čelu bio dr Makso Pšerhof, potpredsednik tamošnje Židovske općine.
U toku 1933. i 1934. godine zagrebački Odbor registrovao je oko 4.400 izbeglica godišnje. Trebalo je za njih izdejstvovati kod vlasti privremenu dozvolu boravka u Jugoslaviji, uz garanciju Saveza da neće pasti na teret države, što je bilo prilično teško jer je za to nadležan bio lično ministar unutrašnjih poslova dr Anton Korošec (1872-1940), poznat po svom anti-jevrejskom stavu. Veći deo izbeglica smestio se u početku u unutrašnjosti Hrvatske i Slavonije, a kasnije је jedan deo smešten i u Srbiji, Vojvodini, Bosni i Dalmaciji.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Kladovo transport: zbornik radova sa okruglog stola
T1  - Tragedija transporta Kladovo - Šabac Odbor za pomoć emigrantima
SP  - 102
EP  - 163
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1170
ER  - 
@inbook{
author = "Lebl, Ženi",
year = "2006",
abstract = "Prvi emigranti iz Nemačke počeli su da pristižu u Jugoslaviju odmah po dolasku nacionalsocijalista na vlast, krajem februara 1933. godine. Dolazili su pojedinci i čitave porodice, sa prtljagom i bez njega, neki s novčanim sredstvima, većina samo sa onim što su imali na sebi. Najbliža velika jevrejska zajednica severnom graničnom prelazu bila je u Zagrebu i ona je od Saveza jevrejskih veroispovednih opština Jugoslavije (SJVOJ) dobila punu autonomiju. U Zagrebu je, u saglasnosti sa Savezom, formiran Odbor za pomoć emigrantima na čijem je čelu bio dr Makso Pšerhof, potpredsednik tamošnje Židovske općine.
U toku 1933. i 1934. godine zagrebački Odbor registrovao je oko 4.400 izbeglica godišnje. Trebalo je za njih izdejstvovati kod vlasti privremenu dozvolu boravka u Jugoslaviji, uz garanciju Saveza da neće pasti na teret države, što je bilo prilično teško jer je za to nadležan bio lično ministar unutrašnjih poslova dr Anton Korošec (1872-1940), poznat po svom anti-jevrejskom stavu. Veći deo izbeglica smestio se u početku u unutrašnjosti Hrvatske i Slavonije, a kasnije је jedan deo smešten i u Srbiji, Vojvodini, Bosni i Dalmaciji.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Kladovo transport: zbornik radova sa okruglog stola",
booktitle = "Tragedija transporta Kladovo - Šabac Odbor za pomoć emigrantima",
pages = "102-163",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1170"
}
Lebl, Ž.. (2006). Tragedija transporta Kladovo - Šabac Odbor za pomoć emigrantima. in Kladovo transport: zbornik radova sa okruglog stola
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 102-163.
https://hdl.handle.net/21.15107/rcub_jdb_1170
Lebl Ž. Tragedija transporta Kladovo - Šabac Odbor za pomoć emigrantima. in Kladovo transport: zbornik radova sa okruglog stola. 2006;:102-163.
https://hdl.handle.net/21.15107/rcub_jdb_1170 .
Lebl, Ženi, "Tragedija transporta Kladovo - Šabac Odbor za pomoć emigrantima" in Kladovo transport: zbornik radova sa okruglog stola (2006):102-163,
https://hdl.handle.net/21.15107/rcub_jdb_1170 .

Tragedy of the Kladovo-Šabac transport Refugee Relief Board

Lebl, Ženi

(Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia, 2006)

TY  - CHAP
AU  - Lebl, Ženi
PY  - 2006
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1178
AB  - The first emigrants from Germany started arriving in Yugoslavia immediately after the National Socialists came to power, in late February 1933. Individuals or entire families arrived with or without luggage, some with money, others possessing no more than what little clothes they were wearing. The first bigger Jewish center close to the northern border was the one in Zagreb, which had been granted full autonomy by the Federation of Jewish Religious Centers of Yugoslavia (SJVOJ). With the Federation’s approval, the Zagreb Center set up the Refugee Relief Board, headed by Dr. Makso Pšerhof, the Center’s vice-president. Aleksa Klajn was appointed its secretary (later Arnon). In collaboration with other Jewish organizations in Zagreb, several commissions responsible for financial, cultural, educational, medical, social, religious, legal, and other matters were established within the Board. The Center supported this complex project by providing office space and administrative staff.
PB  - Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia
T2  - Kladovo transport: zbornik radova sa okruglog stola
T1  - Tragedy of the Kladovo-Šabac transport Refugee Relief Board
SP  - 467
EP  - 531
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1178
ER  - 
@inbook{
author = "Lebl, Ženi",
year = "2006",
abstract = "The first emigrants from Germany started arriving in Yugoslavia immediately after the National Socialists came to power, in late February 1933. Individuals or entire families arrived with or without luggage, some with money, others possessing no more than what little clothes they were wearing. The first bigger Jewish center close to the northern border was the one in Zagreb, which had been granted full autonomy by the Federation of Jewish Religious Centers of Yugoslavia (SJVOJ). With the Federation’s approval, the Zagreb Center set up the Refugee Relief Board, headed by Dr. Makso Pšerhof, the Center’s vice-president. Aleksa Klajn was appointed its secretary (later Arnon). In collaboration with other Jewish organizations in Zagreb, several commissions responsible for financial, cultural, educational, medical, social, religious, legal, and other matters were established within the Board. The Center supported this complex project by providing office space and administrative staff.",
publisher = "Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia",
journal = "Kladovo transport: zbornik radova sa okruglog stola",
booktitle = "Tragedy of the Kladovo-Šabac transport Refugee Relief Board",
pages = "467-531",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1178"
}
Lebl, Ž.. (2006). Tragedy of the Kladovo-Šabac transport Refugee Relief Board. in Kladovo transport: zbornik radova sa okruglog stola
Belgrade : Jewish Historical Musem of Federation of Jewish Communities in Yugoslavia., 467-531.
https://hdl.handle.net/21.15107/rcub_jdb_1178
Lebl Ž. Tragedy of the Kladovo-Šabac transport Refugee Relief Board. in Kladovo transport: zbornik radova sa okruglog stola. 2006;:467-531.
https://hdl.handle.net/21.15107/rcub_jdb_1178 .
Lebl, Ženi, "Tragedy of the Kladovo-Šabac transport Refugee Relief Board" in Kladovo transport: zbornik radova sa okruglog stola (2006):467-531,
https://hdl.handle.net/21.15107/rcub_jdb_1178 .

Drug iz detinjstva - moj "Zid plača"

Lebl, Ženi

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

TY  - CHAP
AU  - Lebl, Ženi
PY  - 2005
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1013
AB  - U seriji od pet knjiga "Mi smo preživeli: Jevreji o Holokaustu" od kojih su tri prevedene na engleski jezik, sakupljena su svedočenja malobrojnih preživelih članova jevrejske zajednice o vremenu Drugog svetskog rata. Osobenost prilika u kojima se zateklo celokupno stanovništvo Kraljevine Jugoslavije ogleda se u činjenici da je tu državu, početkom rata, okupiralo pet zavojevača: Nemačka, Italija, Bugarska, Mađarska, Albanija i fašistička satelitska tvorevina, tzv. Nezavisna država Hrvatska. Te okolnosti su uslovile i različite načine preživljavanja i spašavanja Jevreja sa ovih prostora. Jevrejski istorijski muzej Saveza jevrejskih opština Jugoslavije/Srbije objavio je ove knjige uz pomoć donacija i uz volonterski rad redakcije u kojoj je sedam od devet članova preživelo Holokaust. One čine izuzetnu kolekciju tragičnih i dramatičnih iskustava o jedinstvenom izboru – borbi za život, dostojanstvo i slobodu u partizanima; o koncentracionim logorima, o izbegličkom životu pod stalnom pretnjom, o pomoći i prijateljstvima. One su i dobra podloga za istraživanje Holokausta i istorije Jevreja sa tla bivše Jugoslavije. Svako svedočenje je obogaćeno nizom fotografija i zajedno sa tekstom čine jedinstveni dokumentacioni materijal. Kako je stradanje Jevreja na tlu bivše Jugoslavije slabo poznato široj publici, ove knjige imaju zadatak da ispune taj prostor. One tako postaju spomenik za sve stradale čija se mnogobrojna imena nalaze samo u sećanjima. Jedno od tih sećanja je "Drug iz detinjstva - moj 'Zid plača'" Ženi Lebl.
AB  - In five books, "We Survived: Yugoslav Jews on the Holocaust" (three of them translated into English), the testimonies of a small number of surviving members of the Jewish community about World War II were collected. The peculiarity of the circumstances in which the entire population of the Kingdom of Yugoslavia was found is reflected in the fact that at the beginning of the war, the country was occupied by five invaders: Germany, Italy, Bulgaria, Hungary, Albania and the fascist satellite formation, the so-called. The Independent State of Croatia. These circumstances also led to different ways of surviving and rescuing Jews from these areas. The Jewish Historical Museum of the Federation of Jewish Communities of Yugoslavia / Serbia published these books with help of donations and volunteer work of the editorial board in which seven of nine members survived the Holocaust. These books are an extraordinary collection of tragic and dramatic experiences about unique choices - the struggle for life, dignity, and freedom in partisans; about concentration camps, about refugee life under constant threat, about help and friendships. They are also a good basis for exploring the Holocaust and the history of Jews from the former Yugoslavia. Each testimony is enriched with a series of photographs and together with the text, they make unique documentation material. As the suffering of Jews on the territory of the former Yugoslavia is poorly known to the general public, these books have the task of filling that space. They thus become a memorial for all the victims whose many names are found only in memory. One of those memories is "Drug iz detinjstva - moj 'zid plača'" (Childhood friend - and "Wailing Wall") by Ženi Lebl.
PB  - Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije
T2  - Mi smo preživeli...: Jevreji o Holokaustu. 3
T1  - Drug iz detinjstva - moj "Zid plača"
T1  - Childhood friend - and "Wailing Wall"
SP  - 467
EP  - 490
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1013
ER  - 
@inbook{
author = "Lebl, Ženi",
year = "2005",
abstract = "U seriji od pet knjiga "Mi smo preživeli: Jevreji o Holokaustu" od kojih su tri prevedene na engleski jezik, sakupljena su svedočenja malobrojnih preživelih članova jevrejske zajednice o vremenu Drugog svetskog rata. Osobenost prilika u kojima se zateklo celokupno stanovništvo Kraljevine Jugoslavije ogleda se u činjenici da je tu državu, početkom rata, okupiralo pet zavojevača: Nemačka, Italija, Bugarska, Mađarska, Albanija i fašistička satelitska tvorevina, tzv. Nezavisna država Hrvatska. Te okolnosti su uslovile i različite načine preživljavanja i spašavanja Jevreja sa ovih prostora. Jevrejski istorijski muzej Saveza jevrejskih opština Jugoslavije/Srbije objavio je ove knjige uz pomoć donacija i uz volonterski rad redakcije u kojoj je sedam od devet članova preživelo Holokaust. One čine izuzetnu kolekciju tragičnih i dramatičnih iskustava o jedinstvenom izboru – borbi za život, dostojanstvo i slobodu u partizanima; o koncentracionim logorima, o izbegličkom životu pod stalnom pretnjom, o pomoći i prijateljstvima. One su i dobra podloga za istraživanje Holokausta i istorije Jevreja sa tla bivše Jugoslavije. Svako svedočenje je obogaćeno nizom fotografija i zajedno sa tekstom čine jedinstveni dokumentacioni materijal. Kako je stradanje Jevreja na tlu bivše Jugoslavije slabo poznato široj publici, ove knjige imaju zadatak da ispune taj prostor. One tako postaju spomenik za sve stradale čija se mnogobrojna imena nalaze samo u sećanjima. Jedno od tih sećanja je "Drug iz detinjstva - moj 'Zid plača'" Ženi Lebl., In five books, "We Survived: Yugoslav Jews on the Holocaust" (three of them translated into English), the testimonies of a small number of surviving members of the Jewish community about World War II were collected. The peculiarity of the circumstances in which the entire population of the Kingdom of Yugoslavia was found is reflected in the fact that at the beginning of the war, the country was occupied by five invaders: Germany, Italy, Bulgaria, Hungary, Albania and the fascist satellite formation, the so-called. The Independent State of Croatia. These circumstances also led to different ways of surviving and rescuing Jews from these areas. The Jewish Historical Museum of the Federation of Jewish Communities of Yugoslavia / Serbia published these books with help of donations and volunteer work of the editorial board in which seven of nine members survived the Holocaust. These books are an extraordinary collection of tragic and dramatic experiences about unique choices - the struggle for life, dignity, and freedom in partisans; about concentration camps, about refugee life under constant threat, about help and friendships. They are also a good basis for exploring the Holocaust and the history of Jews from the former Yugoslavia. Each testimony is enriched with a series of photographs and together with the text, they make unique documentation material. As the suffering of Jews on the territory of the former Yugoslavia is poorly known to the general public, these books have the task of filling that space. They thus become a memorial for all the victims whose many names are found only in memory. One of those memories is "Drug iz detinjstva - moj 'zid plača'" (Childhood friend - and "Wailing Wall") by Ženi Lebl.",
publisher = "Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije",
journal = "Mi smo preživeli...: Jevreji o Holokaustu. 3",
booktitle = "Drug iz detinjstva - moj "Zid plača", Childhood friend - and "Wailing Wall"",
pages = "467-490",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1013"
}
Lebl, Ž.. (2005). Drug iz detinjstva - moj "Zid plača". in Mi smo preživeli...: Jevreji o Holokaustu. 3
Beograd : Jevrejski istorijski muzej Savez jevrejskih opština Srbije., 467-490.
https://hdl.handle.net/21.15107/rcub_jdb_1013
Lebl Ž. Drug iz detinjstva - moj "Zid plača". in Mi smo preživeli...: Jevreji o Holokaustu. 3. 2005;:467-490.
https://hdl.handle.net/21.15107/rcub_jdb_1013 .
Lebl, Ženi, "Drug iz detinjstva - moj "Zid plača"" in Mi smo preživeli...: Jevreji o Holokaustu. 3 (2005):467-490,
https://hdl.handle.net/21.15107/rcub_jdb_1013 .

O jevrejskim imenima

Lebl, Ženi

(Beograd : Ženi lebl, 2004)

TY  - GEN
AU  - Lebl, Ženi
PY  - 2004
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/2250
AB  - Po jevrejskom shvatanju, ime treba da prati čoveka od kolevke do groba. Ime je povezano sa životom, udesom, delovanjem njegovog nosioca. Ime treba da označi duševna i telesna svojstva koja roditelji priželjkuju za dete. Ime treba da bude izraz idealnih stremljenja, verskih, nacionalnih i socijalnih osećanja. Ime označava vezu sa istorijskom prošlošću i porodičnom tradicijom. Imena su Jevreji davali deci u nadi i sa željom da deca s imenom naslede i osobine i vrline velikih predaka ili milih pokojnika, uzora po kojima su ime dobila, da će ime imati odlučan uticaj na karakter deteta. Davana su imena narodnih velikana, proroka, mudraca, učitelja, mučenika i pravednika, pa i istorijskih i mitoloških junaka, jer je ime za Jevreje bilo simbol, znamenje za njegovog nosioca, koje je trebalo da nagovesti i donese mu nešto dobro - Bonum omen.
AB  - According to Jewish understanding, a name should follow a person from the cradle to the grave. The name is connected with the life, fate, and actions of its bearer. The name should indicate the mental and physical qualities that the parents wish for the child. The name should be an expression of ideal aspirations, and religious, national and social feelings. The name signifies a connection with the historical past and family tradition. Jews gave names to their children in the hope and with the desire that the children with the name would inherit the qualities and virtues of their great ancestors or beloved deceased, the role models they were named after, and that the name would have a decisive influence on the child's character. Names of national greats, prophets, sages, teachers, martyrs and righteous people, as well as historical and mythological heroes, were given, because the name for the Jews was a symbol, a sign for its bearer, which was supposed to foreshadow and bring him something good - Bonum omen.
PB  - Beograd : Ženi lebl
T1  - O jevrejskim imenima
T1  - About Jewish names
SP  - 1
EP  - 26
UR  - https://hdl.handle.net/21.15107/rcub_jdb_2250
ER  - 
@misc{
author = "Lebl, Ženi",
year = "2004",
abstract = "Po jevrejskom shvatanju, ime treba da prati čoveka od kolevke do groba. Ime je povezano sa životom, udesom, delovanjem njegovog nosioca. Ime treba da označi duševna i telesna svojstva koja roditelji priželjkuju za dete. Ime treba da bude izraz idealnih stremljenja, verskih, nacionalnih i socijalnih osećanja. Ime označava vezu sa istorijskom prošlošću i porodičnom tradicijom. Imena su Jevreji davali deci u nadi i sa željom da deca s imenom naslede i osobine i vrline velikih predaka ili milih pokojnika, uzora po kojima su ime dobila, da će ime imati odlučan uticaj na karakter deteta. Davana su imena narodnih velikana, proroka, mudraca, učitelja, mučenika i pravednika, pa i istorijskih i mitoloških junaka, jer je ime za Jevreje bilo simbol, znamenje za njegovog nosioca, koje je trebalo da nagovesti i donese mu nešto dobro - Bonum omen., According to Jewish understanding, a name should follow a person from the cradle to the grave. The name is connected with the life, fate, and actions of its bearer. The name should indicate the mental and physical qualities that the parents wish for the child. The name should be an expression of ideal aspirations, and religious, national and social feelings. The name signifies a connection with the historical past and family tradition. Jews gave names to their children in the hope and with the desire that the children with the name would inherit the qualities and virtues of their great ancestors or beloved deceased, the role models they were named after, and that the name would have a decisive influence on the child's character. Names of national greats, prophets, sages, teachers, martyrs and righteous people, as well as historical and mythological heroes, were given, because the name for the Jews was a symbol, a sign for its bearer, which was supposed to foreshadow and bring him something good - Bonum omen.",
publisher = "Beograd : Ženi lebl",
title = "O jevrejskim imenima, About Jewish names",
pages = "1-26",
url = "https://hdl.handle.net/21.15107/rcub_jdb_2250"
}
Lebl, Ž.. (2004). O jevrejskim imenima. 
Beograd : Ženi lebl., 1-26.
https://hdl.handle.net/21.15107/rcub_jdb_2250
Lebl Ž. O jevrejskim imenima. 2004;:1-26.
https://hdl.handle.net/21.15107/rcub_jdb_2250 .
Lebl, Ženi, "O jevrejskim imenima" (2004):1-26,
https://hdl.handle.net/21.15107/rcub_jdb_2250 .

Kraljevske šume u Izraelu

Lebl, Ženi

(Tel Aviv : Ženi Lebl, 2003)

TY  - GEN
AU  - Lebl, Ženi
PY  - 2003
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/2796
AB  - Za vlade kralja Petra I, 27. decembra 1917. godine, manje od dva meseca posle Balfurove deklaracije od 2. novembra 1917. godine, izbeglička vlada Kraljevine Srbije objavila je izjavu kojom daje podršku uskrsnuću jevrejske države i priznanju prava Jevreja na domovinu u Erec Jisraelu. Izjavu upućenu kapetanu dr Davidu Albali, srpskom patriotu i cionisti, napisao je i potpisao dr Milenko Vesnić, tada opunomoćeni ministar srpske ratne misije u Sjedinjenim Državama. Godine 1928. počelo je sađenje šuma na terenu KKL-a. Medu prvima bila je šuma na ime Artura Džemsa Balfura (1848-1930), a dve godine kasnije i šuma na ime kralja Petra I Karađorđevića (1844-1921) kraj kibuca Ginegar u dolini Jezreel. Svečani početak sađenja ove šume obavljen je 21. aprila 1930. godine, a sađenjem prvih sadnica počastvovani su dr David M. Alkalaj, predstavnik Cionističke organizacije Jugoslavije i delegat Jevreja Srbije na Prvom cionističkom kongresu u Bazelu 1897. godine, pukovnik Frederik Herman Kiš iz Palestinske cionističke egzekutive, Menahem M. Usiškin, predsednik Upravnog odbora KKL-a, Arje Lejb Jafe, predstavnik Keren hajesoda, obnovnog fonda Jevrejske agencije, Arje Levanon, predstavnik jugoslovenskih naseljenika u Bet Šearimu, dr Kurt Grinvald, jugoslovenski konzul u Palestini, kao i predstavnici kibuca Ginegar. U Goru kralja Petra I zasađeno je 10.000 stabala.
AB  - During the government of King Peter I, on December 27, 1917, less than two months after the Balfour Declaration of November 2, 1917, the refugee government of the Kingdom of Serbia published a statement supporting the renewal of the Jewish state and the recognition of the Jewish right to a homeland in Eretz Yisrael. The statement addressed to Captain Dr. David Albala, a Serbian patriot and Zionist, was written and signed by Dr. Milenko Vesnić, then Minister Plenipotentiary of the Serbian War Mission in the United States. In 1928, the planting of forests began on the grounds of KKL. Among the first was the forest named after Arthur James Balfour (1848-1930), and two years later the forest named after King Peter I Karađorđević (1844-1921) near Kibbutz Ginegar in the Jezreel Valley. The ceremonial beginning of the planting of this forest took place on April 21, 1930,  the planting of the first seedlings was honoured by Dr David M. Alkalaj, a representative of the Zionist Organization of Yugoslavia and a delegate of the Jews of Serbia at the First Zionist Congress in Basel in 1897, Colonel Frederick Herman Kish from Palestine Zionist executives, Menachem M. Usishkin, chairman of the KKL Board of Directors, Arje Leib Jaffe, representative of Keren Hayesod, Jewish Agency's reconstruction fund, Arje Levanon, representative of the Yugoslav settlers in Bet Shearim, Dr. Kurt Greenwald, Yugoslav consul in Palestine, as well as representatives Kibbutz Ginegar. 10,000 trees were planted in Kralja Petra I Forest.
PB  - Tel Aviv : Ženi Lebl
T1  - Kraljevske šume u Izraelu
T1  - Royal forests in Israel
SP  - 1
EP  - 24
UR  - https://hdl.handle.net/21.15107/rcub_jdb_2796
ER  - 
@misc{
author = "Lebl, Ženi",
year = "2003",
abstract = "Za vlade kralja Petra I, 27. decembra 1917. godine, manje od dva meseca posle Balfurove deklaracije od 2. novembra 1917. godine, izbeglička vlada Kraljevine Srbije objavila je izjavu kojom daje podršku uskrsnuću jevrejske države i priznanju prava Jevreja na domovinu u Erec Jisraelu. Izjavu upućenu kapetanu dr Davidu Albali, srpskom patriotu i cionisti, napisao je i potpisao dr Milenko Vesnić, tada opunomoćeni ministar srpske ratne misije u Sjedinjenim Državama. Godine 1928. počelo je sađenje šuma na terenu KKL-a. Medu prvima bila je šuma na ime Artura Džemsa Balfura (1848-1930), a dve godine kasnije i šuma na ime kralja Petra I Karađorđevića (1844-1921) kraj kibuca Ginegar u dolini Jezreel. Svečani početak sađenja ove šume obavljen je 21. aprila 1930. godine, a sađenjem prvih sadnica počastvovani su dr David M. Alkalaj, predstavnik Cionističke organizacije Jugoslavije i delegat Jevreja Srbije na Prvom cionističkom kongresu u Bazelu 1897. godine, pukovnik Frederik Herman Kiš iz Palestinske cionističke egzekutive, Menahem M. Usiškin, predsednik Upravnog odbora KKL-a, Arje Lejb Jafe, predstavnik Keren hajesoda, obnovnog fonda Jevrejske agencije, Arje Levanon, predstavnik jugoslovenskih naseljenika u Bet Šearimu, dr Kurt Grinvald, jugoslovenski konzul u Palestini, kao i predstavnici kibuca Ginegar. U Goru kralja Petra I zasađeno je 10.000 stabala., During the government of King Peter I, on December 27, 1917, less than two months after the Balfour Declaration of November 2, 1917, the refugee government of the Kingdom of Serbia published a statement supporting the renewal of the Jewish state and the recognition of the Jewish right to a homeland in Eretz Yisrael. The statement addressed to Captain Dr. David Albala, a Serbian patriot and Zionist, was written and signed by Dr. Milenko Vesnić, then Minister Plenipotentiary of the Serbian War Mission in the United States. In 1928, the planting of forests began on the grounds of KKL. Among the first was the forest named after Arthur James Balfour (1848-1930), and two years later the forest named after King Peter I Karađorđević (1844-1921) near Kibbutz Ginegar in the Jezreel Valley. The ceremonial beginning of the planting of this forest took place on April 21, 1930,  the planting of the first seedlings was honoured by Dr David M. Alkalaj, a representative of the Zionist Organization of Yugoslavia and a delegate of the Jews of Serbia at the First Zionist Congress in Basel in 1897, Colonel Frederick Herman Kish from Palestine Zionist executives, Menachem M. Usishkin, chairman of the KKL Board of Directors, Arje Leib Jaffe, representative of Keren Hayesod, Jewish Agency's reconstruction fund, Arje Levanon, representative of the Yugoslav settlers in Bet Shearim, Dr. Kurt Greenwald, Yugoslav consul in Palestine, as well as representatives Kibbutz Ginegar. 10,000 trees were planted in Kralja Petra I Forest.",
publisher = "Tel Aviv : Ženi Lebl",
title = "Kraljevske šume u Izraelu, Royal forests in Israel",
pages = "1-24",
url = "https://hdl.handle.net/21.15107/rcub_jdb_2796"
}
Lebl, Ž.. (2003). Kraljevske šume u Izraelu. 
Tel Aviv : Ženi Lebl., 1-24.
https://hdl.handle.net/21.15107/rcub_jdb_2796
Lebl Ž. Kraljevske šume u Izraelu. 2003;:1-24.
https://hdl.handle.net/21.15107/rcub_jdb_2796 .
Lebl, Ženi, "Kraljevske šume u Izraelu" (2003):1-24,
https://hdl.handle.net/21.15107/rcub_jdb_2796 .

Mozes Lopez Pereira - baron Diego D'Aguilar (oko 1700 - London 1759)

Lebl, Ženi

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 2003)

TY  - JOUR
AU  - Lebl, Ženi
PY  - 2003
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/193
AB  - Ovaj rad donosi nepoznate činjenice i ispravlja niz netačnih podataka (nagađanja) o životu veoma uticajne jevrejske ličnosti koja je delovala u prvoj polovini XVIII veka u Austriji. Navode se razne verzije o tome kada je i gde Pereira rođen, opisuju njegove aktivnosti na carskom dvoru i pomoć saplemenicima, otkrivaju razlozi napuštanja Beča i njegova dalja sudbina, sve do smrti.
AB  - The life of Diego D'Aguilar offers enough material for study not only to historians but folklorists as well, since it inspired a number of fantastic stories and legends, of which we present only a few. Most of them are not based on historical facts and their chronology also leaves a lot to be desired. They date from the 18th century when many Jews decided to reembrace the faith of their forefathers, which they had to abandon after the expulsion from Spain and through forced conversions into Christianity.
Baron D'Aguilar's background remains a mystery to this day. Spain, Portugal, and Italy are mentioned as the likely countries of his origin, then a childhood spend in a home for the so-called New Christians, known under a derogatory name of the "maran" (pigs); the inquisition, of which he was both victim and member, his flight from Spain to Holland, or maybe from Portugal to England...
According to one version, Diego was the secretary of the Emperor Carlos VI of Spain. At the age of 30, he found out about his Jewish background from his father. After his father died, he left for Holland with his mother, wife and son. Both he and his son were later circumcised in Amsterdam.
Some sources suggest that Moses Lopez Pereira was born in the town of Ferrara, in Italy, or Ferreira, in Portugal. Be it as it may, the most likely version is that he was born in 1700 in Madrid, in a family of Galician descent, originally from a place called Pereira D'Aguilar.
The most broadly accepted version of the legend of Diego portrays him as a member of the inquisition. This was used as a basis for some fictional stories, all of which were spiced with new details depending on the author's imagination.
The tale is set in Spain during the inquisition when an inquisitor (a bishop, according to some authors) sentenced a young neo-Christian girl to death by burning at a stake for having secretly practiced Jewish rituals. At midnight, before the execution, the girl's mother, devastated by desperation, decided to force her way into the inquisitor's rooms and beg for mercy. The inquisitor, notorious for his sternness and cruelty, refused to even consider pardoning the girl. Then the woman revealed a terrible secret to him: he was a Jewish child, taken away from his parents and raised in a monastery; the girl that he had sentenced to death was his sister, and the woman begging him for mercy was his mother, while his father had already been burned at a stake. This story too has several versions: according to one, the inquisitor explains to the mother that his decision is irreversible, but flees with her across the border that same night. According to another version (and there are others), they are joined by his sister.
Diego's work should be assessed in light of the fact that he had labored for the benefit of his brothers during the reign of Maria Theresa, the Austrian empress and the queen of Hungary and Bohemia, an absolute ruler who introduced a strongly centralized government, Germanization and forced conversions to Catholicism. She imposed a very high "tax on tolerance", a levy known among the Jews as Malkageld, the queen's money. Throughout her 40-year reign, she had pathological hate for Jews and persecuted them cruelly.
D'Aguilar used his reputation and high position in the social hierarchy of Vienna and the Habsburg court to defend the rights of his deprived and persecuted brothers. He felt that it was his duty to lead and defend his people. It is safe to say that he was their main benefactor (nadvan) and a very active representative (stadlan). He used his considerable influence too, at the right time and in the right place, defend the cause of his people, sometimes at his own expense. He went wherever he was needed, maintained correspondence with statesmen and, relying on his good instinct, achieved considerably more than the entire communities and spiritual leaders of his time.
It is a remarkable phenomenon that people in both personal and other kinds of trouble, knew who to turn to for help: the philanthropic Moses Lopez Pereira, Baron Diego D'Aguilar. The news about his good deeds traveled fast, and Diego received many Jews from all over Europe, including Belgrade, but also from Israel and even Persia. He never denied them help - financial as well as other - in the form of advice, connections and analytical skills.
We have mentioned just a segment of D'Aguilar's activities when he personally intervened and paid with his own money to help his less fortunate brothers. His activities went beyond big and important tasks. His spacious and luxurious Vienna home was always open to all. The Jews from all over the globe came to him with all kinds of requests for assistance in situations that they could not have handled on their own. D'Aguilar was very wise, experienced, and approached each new problem as a fresh challenge. Undoubtedly, all of his interventions were successful. There are many documents to collaborate with this, some of them presented in this paper. The rest of what is known about D'Aguilar still remains to be published, as well as the details about the work of his 14 children and their successors, some of them converts to Christianity, who distinguished themselves in many fields in Britain and elsewhere as scientists, parliamentarians, soldiers, artists, etc.
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Zbornik 8 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 8 : Studies, archival and memorial materials, Jewish historical museum - Belgrade
T1  - Mozes Lopez Pereira - baron Diego D'Aguilar (oko 1700 - London 1759)
T1  - Moses Lopez Pereira - Baron Diego D’Aguilar (circa 1700 - London 1759)
SP  - 337
EP  - 370
IS  - 8
UR  - https://hdl.handle.net/21.15107/rcub_jdb_193
ER  - 
@article{
author = "Lebl, Ženi",
year = "2003",
abstract = "Ovaj rad donosi nepoznate činjenice i ispravlja niz netačnih podataka (nagađanja) o životu veoma uticajne jevrejske ličnosti koja je delovala u prvoj polovini XVIII veka u Austriji. Navode se razne verzije o tome kada je i gde Pereira rođen, opisuju njegove aktivnosti na carskom dvoru i pomoć saplemenicima, otkrivaju razlozi napuštanja Beča i njegova dalja sudbina, sve do smrti., The life of Diego D'Aguilar offers enough material for study not only to historians but folklorists as well, since it inspired a number of fantastic stories and legends, of which we present only a few. Most of them are not based on historical facts and their chronology also leaves a lot to be desired. They date from the 18th century when many Jews decided to reembrace the faith of their forefathers, which they had to abandon after the expulsion from Spain and through forced conversions into Christianity.
Baron D'Aguilar's background remains a mystery to this day. Spain, Portugal, and Italy are mentioned as the likely countries of his origin, then a childhood spend in a home for the so-called New Christians, known under a derogatory name of the "maran" (pigs); the inquisition, of which he was both victim and member, his flight from Spain to Holland, or maybe from Portugal to England...
According to one version, Diego was the secretary of the Emperor Carlos VI of Spain. At the age of 30, he found out about his Jewish background from his father. After his father died, he left for Holland with his mother, wife and son. Both he and his son were later circumcised in Amsterdam.
Some sources suggest that Moses Lopez Pereira was born in the town of Ferrara, in Italy, or Ferreira, in Portugal. Be it as it may, the most likely version is that he was born in 1700 in Madrid, in a family of Galician descent, originally from a place called Pereira D'Aguilar.
The most broadly accepted version of the legend of Diego portrays him as a member of the inquisition. This was used as a basis for some fictional stories, all of which were spiced with new details depending on the author's imagination.
The tale is set in Spain during the inquisition when an inquisitor (a bishop, according to some authors) sentenced a young neo-Christian girl to death by burning at a stake for having secretly practiced Jewish rituals. At midnight, before the execution, the girl's mother, devastated by desperation, decided to force her way into the inquisitor's rooms and beg for mercy. The inquisitor, notorious for his sternness and cruelty, refused to even consider pardoning the girl. Then the woman revealed a terrible secret to him: he was a Jewish child, taken away from his parents and raised in a monastery; the girl that he had sentenced to death was his sister, and the woman begging him for mercy was his mother, while his father had already been burned at a stake. This story too has several versions: according to one, the inquisitor explains to the mother that his decision is irreversible, but flees with her across the border that same night. According to another version (and there are others), they are joined by his sister.
Diego's work should be assessed in light of the fact that he had labored for the benefit of his brothers during the reign of Maria Theresa, the Austrian empress and the queen of Hungary and Bohemia, an absolute ruler who introduced a strongly centralized government, Germanization and forced conversions to Catholicism. She imposed a very high "tax on tolerance", a levy known among the Jews as Malkageld, the queen's money. Throughout her 40-year reign, she had pathological hate for Jews and persecuted them cruelly.
D'Aguilar used his reputation and high position in the social hierarchy of Vienna and the Habsburg court to defend the rights of his deprived and persecuted brothers. He felt that it was his duty to lead and defend his people. It is safe to say that he was their main benefactor (nadvan) and a very active representative (stadlan). He used his considerable influence too, at the right time and in the right place, defend the cause of his people, sometimes at his own expense. He went wherever he was needed, maintained correspondence with statesmen and, relying on his good instinct, achieved considerably more than the entire communities and spiritual leaders of his time.
It is a remarkable phenomenon that people in both personal and other kinds of trouble, knew who to turn to for help: the philanthropic Moses Lopez Pereira, Baron Diego D'Aguilar. The news about his good deeds traveled fast, and Diego received many Jews from all over Europe, including Belgrade, but also from Israel and even Persia. He never denied them help - financial as well as other - in the form of advice, connections and analytical skills.
We have mentioned just a segment of D'Aguilar's activities when he personally intervened and paid with his own money to help his less fortunate brothers. His activities went beyond big and important tasks. His spacious and luxurious Vienna home was always open to all. The Jews from all over the globe came to him with all kinds of requests for assistance in situations that they could not have handled on their own. D'Aguilar was very wise, experienced, and approached each new problem as a fresh challenge. Undoubtedly, all of his interventions were successful. There are many documents to collaborate with this, some of them presented in this paper. The rest of what is known about D'Aguilar still remains to be published, as well as the details about the work of his 14 children and their successors, some of them converts to Christianity, who distinguished themselves in many fields in Britain and elsewhere as scientists, parliamentarians, soldiers, artists, etc.",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Zbornik 8 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 8 : Studies, archival and memorial materials, Jewish historical museum - Belgrade",
title = "Mozes Lopez Pereira - baron Diego D'Aguilar (oko 1700 - London 1759), Moses Lopez Pereira - Baron Diego D’Aguilar (circa 1700 - London 1759)",
pages = "337-370",
number = "8",
url = "https://hdl.handle.net/21.15107/rcub_jdb_193"
}
Lebl, Ž.. (2003). Mozes Lopez Pereira - baron Diego D'Aguilar (oko 1700 - London 1759). in Zbornik 8 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 8 : Studies, archival and memorial materials, Jewish historical museum - Belgrade
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia].(8), 337-370.
https://hdl.handle.net/21.15107/rcub_jdb_193
Lebl Ž. Mozes Lopez Pereira - baron Diego D'Aguilar (oko 1700 - London 1759). in Zbornik 8 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 8 : Studies, archival and memorial materials, Jewish historical museum - Belgrade. 2003;(8):337-370.
https://hdl.handle.net/21.15107/rcub_jdb_193 .
Lebl, Ženi, "Mozes Lopez Pereira - baron Diego D'Aguilar (oko 1700 - London 1759)" in Zbornik 8 : Studije, arhivska i memoarska građa, Jevrejski istorijski muzej - Beograd = Jewish studies 8 : Studies, archival and memorial materials, Jewish historical museum - Belgrade, no. 8 (2003):337-370,
https://hdl.handle.net/21.15107/rcub_jdb_193 .

Do "konačnog rešenja": Jevreji u Beogradu 1521-1942.

Lebl, Ženi

(Beograd : Čigoja štampa, 2001)

TY  - BOOK
AU  - Lebl, Ženi
PY  - 2001
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1712
AB  - U ovoj višeslojnoj studiji, autorka Ženi Lebl uložila je ogroman istraživački napor kako bi dala detaljan uvid u istoriju jevrejske zajednice u Beogradu, od njenog najranijeg perioda do tragičnog stradanja tokom Drugog svetskog rata. Kroz ovu knjigu pratimo istoriju i sudbinu Jevreja Beograda pod Turcima, Austrijancima, za vreme dinastije Obrenovića a potom i u Srbiji posle Berlinskog kongresa, u periodu pre i nakon Prvog svetskog rata. Autorka nas upoznaje sa ličnostima beogradskih rabina još od 17. veka, političkim, vojnim i socijalnim događajima koji su određivali status života i rada Jevreja. Ona govori i o učešću Jevreja u ratovima za slobodu Srbije, o buđenju ideje cionizma, o sinagogama, grobljima, prosveti. U posebnom dodatku upoznaje nas sa društvima i udruženjima beogradskih Jevreja. Nažalost, knjiga govori i o okolnostima i toku sprovođenja „konačnog rešenja“ i nemerivog stradanja, sa posebnim opisima mesta i načina tog stradanja.
AB  - In this multi-layered study, the author Ženi Lebl made a huge research effort to give a detailed insight into the history of the Jewish community in Belgrade, from its earliest period to the tragic suffering during the Second World War. Through this book, we follow the history and destiny of the Jews of Belgrade under the Turks, the Austrians, during the Obrenović dynasty and then in Serbia after the Berlin Congress, in the period before and after the First World War. The author introduces us to the personalities of Belgrade rabbis since the 17th century, political, military, and social events that determined the status of life and work of Jews. She also talks about the participation of Jews in the wars for the freedom of Serbia, about the awakening of the idea of Zionism, about synagogues, cemeteries, education. In a special appendix, he introduces us to the societies and associations of Belgrade Jews. Unfortunately, the book also talks about the circumstances and the course of the implementation of the "final solution" and immeasurable suffering, with special descriptions of the place and methods of that suffering.
PB  - Beograd : Čigoja štampa
T1  - Do "konačnog rešenja": Jevreji u Beogradu 1521-1942.
T1  - Until the "final solution": Jews in Belgrade 1521-1942.
SP  - 1
EP  - 471
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1712
ER  - 
@book{
author = "Lebl, Ženi",
year = "2001",
abstract = "U ovoj višeslojnoj studiji, autorka Ženi Lebl uložila je ogroman istraživački napor kako bi dala detaljan uvid u istoriju jevrejske zajednice u Beogradu, od njenog najranijeg perioda do tragičnog stradanja tokom Drugog svetskog rata. Kroz ovu knjigu pratimo istoriju i sudbinu Jevreja Beograda pod Turcima, Austrijancima, za vreme dinastije Obrenovića a potom i u Srbiji posle Berlinskog kongresa, u periodu pre i nakon Prvog svetskog rata. Autorka nas upoznaje sa ličnostima beogradskih rabina još od 17. veka, političkim, vojnim i socijalnim događajima koji su određivali status života i rada Jevreja. Ona govori i o učešću Jevreja u ratovima za slobodu Srbije, o buđenju ideje cionizma, o sinagogama, grobljima, prosveti. U posebnom dodatku upoznaje nas sa društvima i udruženjima beogradskih Jevreja. Nažalost, knjiga govori i o okolnostima i toku sprovođenja „konačnog rešenja“ i nemerivog stradanja, sa posebnim opisima mesta i načina tog stradanja., In this multi-layered study, the author Ženi Lebl made a huge research effort to give a detailed insight into the history of the Jewish community in Belgrade, from its earliest period to the tragic suffering during the Second World War. Through this book, we follow the history and destiny of the Jews of Belgrade under the Turks, the Austrians, during the Obrenović dynasty and then in Serbia after the Berlin Congress, in the period before and after the First World War. The author introduces us to the personalities of Belgrade rabbis since the 17th century, political, military, and social events that determined the status of life and work of Jews. She also talks about the participation of Jews in the wars for the freedom of Serbia, about the awakening of the idea of Zionism, about synagogues, cemeteries, education. In a special appendix, he introduces us to the societies and associations of Belgrade Jews. Unfortunately, the book also talks about the circumstances and the course of the implementation of the "final solution" and immeasurable suffering, with special descriptions of the place and methods of that suffering.",
publisher = "Beograd : Čigoja štampa",
title = "Do "konačnog rešenja": Jevreji u Beogradu 1521-1942., Until the "final solution": Jews in Belgrade 1521-1942.",
pages = "1-471",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1712"
}
Lebl, Ž.. (2001). Do "konačnog rešenja": Jevreji u Beogradu 1521-1942.. 
Beograd : Čigoja štampa., 1-471.
https://hdl.handle.net/21.15107/rcub_jdb_1712
Lebl Ž. Do "konačnog rešenja": Jevreji u Beogradu 1521-1942.. 2001;:1-471.
https://hdl.handle.net/21.15107/rcub_jdb_1712 .
Lebl, Ženi, "Do "konačnog rešenja": Jevreji u Beogradu 1521-1942." (2001):1-471,
https://hdl.handle.net/21.15107/rcub_jdb_1712 .

O Jevrejima na Kosovu i u Sandžaku

Lebl, Ženi

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 2000)

TY  - JOUR
AU  - Lebl, Ženi
PY  - 2000
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/669
AB  - Jevreji su masovnije počeli da se useljavaju u Kosovsku Mitrovicu oko 1900. Uglavnom su dolazili iz Prištine. Može se reći da su Jevreji iz Prištine postavili temelje trgovine u Kosovskoj Mitrovici. Među prvima su se doselile porodice Ruben i Bivas, zatim Koen i Adižes, a kasnije i drugi. Jevrejski trgovci uživali su poverenje čaršije, vladali su srdačni odnosi sa stanovništvom ostalih vera. U radu se opisuje gradnja sinagoge, kretanje broja jevrejskih stanovnika, nastava veronauke, sveštenička i veroučiteljska služba, grad "Čivutan", Jevreji u Novom Pazaru...
AB  - Jews began to move to Kosovska Mitrovica in the masses around 1900. They came mainly from Pristina. It can be said that Jews from Pristina laid the foundations for trading in Kosovska Mitrovica. Among the first were the families of Ruben and Bivas, then Koen and Adižes, and later others. The Jewish merchants enjoyed the trust of the citizens and there were cordial relations with the population of other religions. The paper describes construction of a synagogue, movement of the number of Jewish residents, teaching of religious education, religious teaching service, town "Čivutan", Jews in Novi Pazar...
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Jevrejski almanah 1971/96 [Jewish Almanac]
T1  - O Jevrejima na Kosovu i u Sandžaku
T1  - About Jews of Kosovo and Sandžak
SP  - 209
EP  - 224
UR  - https://hdl.handle.net/21.15107/rcub_jdb_669
ER  - 
@article{
author = "Lebl, Ženi",
year = "2000",
abstract = "Jevreji su masovnije počeli da se useljavaju u Kosovsku Mitrovicu oko 1900. Uglavnom su dolazili iz Prištine. Može se reći da su Jevreji iz Prištine postavili temelje trgovine u Kosovskoj Mitrovici. Među prvima su se doselile porodice Ruben i Bivas, zatim Koen i Adižes, a kasnije i drugi. Jevrejski trgovci uživali su poverenje čaršije, vladali su srdačni odnosi sa stanovništvom ostalih vera. U radu se opisuje gradnja sinagoge, kretanje broja jevrejskih stanovnika, nastava veronauke, sveštenička i veroučiteljska služba, grad "Čivutan", Jevreji u Novom Pazaru..., Jews began to move to Kosovska Mitrovica in the masses around 1900. They came mainly from Pristina. It can be said that Jews from Pristina laid the foundations for trading in Kosovska Mitrovica. Among the first were the families of Ruben and Bivas, then Koen and Adižes, and later others. The Jewish merchants enjoyed the trust of the citizens and there were cordial relations with the population of other religions. The paper describes construction of a synagogue, movement of the number of Jewish residents, teaching of religious education, religious teaching service, town "Čivutan", Jews in Novi Pazar...",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Jevrejski almanah 1971/96 [Jewish Almanac]",
title = "O Jevrejima na Kosovu i u Sandžaku, About Jews of Kosovo and Sandžak",
pages = "209-224",
url = "https://hdl.handle.net/21.15107/rcub_jdb_669"
}
Lebl, Ž.. (2000). O Jevrejima na Kosovu i u Sandžaku. in Jevrejski almanah 1971/96 [Jewish Almanac]
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]., 209-224.
https://hdl.handle.net/21.15107/rcub_jdb_669
Lebl Ž. O Jevrejima na Kosovu i u Sandžaku. in Jevrejski almanah 1971/96 [Jewish Almanac]. 2000;:209-224.
https://hdl.handle.net/21.15107/rcub_jdb_669 .
Lebl, Ženi, "O Jevrejima na Kosovu i u Sandžaku" in Jevrejski almanah 1971/96 [Jewish Almanac] (2000):209-224,
https://hdl.handle.net/21.15107/rcub_jdb_669 .

Jevreji u Nišu

Lebl, Ženi

(Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia], 2000)

TY  - JOUR
AU  - Lebl, Ženi
PY  - 2000
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/663
AB  - Zahvaljujući svom geografskom položaju, Niš je od postanka bio važna raskrsnica puteva koji spajaju Zapad sa Istokom i važna vojna baza. U Godišnjaku grada Niša iz godine 1938, piše o Jevrejima da su oni stanovnici Niša još iz doba Rimljana, ali se za njihovu crkvenu opštinu zna tek od 1695. godine, kada su u grad u većem broju stigli "Sefardini". Prvi pisani dokument o Jevrejima u Nišu je iz 1651. godine. Reč je o nestanku Jakova, trgovca vunom iz Niša. Dva svedoka su potvrdila da je Jakov ubijen u blizini Aladža-Hisara (Kruševca) i da mu je leš bačen u Moravu. Rabin Avraham Hananja, koji je tada boravio u Beogradu i kome je predmet upućen, došao je do zaključka da su svedočenja prihvatljiva, te je Jakova proglasio mrtvim, a njegovu vezanicu ("aguna") udovicom. U članku  se govori i o Nišu posle 1878. godine kada je oslobođen, potom o Jevrejima u Prokuplju, o društvu "Zion".
AB  - Due to its geographical location, Niš has been an important crossroads of roads connecting the West end the East and an important military base. In the Yearbook of the City of Niš from 1938, it says that Jews are inhabitants of Niš from the Romans time, but their church municipality has only been known since 1695 when the "Sephardi" arrived in the city in large numbers. The first written document on the Jews in Niš is from 1651. Two witnesses, who confirmed that Jacob was killed near Aladža-Hisar (Kruševac) and his body was thrown at Morava river, reported the disappearance of Jacob, a wool merchant from Niš. Rabbi Avraham Hananja, who in that time was in Belgrade and to whom the case was referred, came to the conclusion that the testimonies were admissible, and Jacob was declared dead and his wife ("aguna") widowed. The article also discusses Niš after 1878 when it was liberated, and the Jews in Prokuplje, and the "Zion" society.
PB  - Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]
T2  - Jews in Niš
T1  - Jevreji u Nišu
SP  - 137
EP  - 152
UR  - https://hdl.handle.net/21.15107/rcub_jdb_663
ER  - 
@article{
author = "Lebl, Ženi",
year = "2000",
abstract = "Zahvaljujući svom geografskom položaju, Niš je od postanka bio važna raskrsnica puteva koji spajaju Zapad sa Istokom i važna vojna baza. U Godišnjaku grada Niša iz godine 1938, piše o Jevrejima da su oni stanovnici Niša još iz doba Rimljana, ali se za njihovu crkvenu opštinu zna tek od 1695. godine, kada su u grad u većem broju stigli "Sefardini". Prvi pisani dokument o Jevrejima u Nišu je iz 1651. godine. Reč je o nestanku Jakova, trgovca vunom iz Niša. Dva svedoka su potvrdila da je Jakov ubijen u blizini Aladža-Hisara (Kruševca) i da mu je leš bačen u Moravu. Rabin Avraham Hananja, koji je tada boravio u Beogradu i kome je predmet upućen, došao je do zaključka da su svedočenja prihvatljiva, te je Jakova proglasio mrtvim, a njegovu vezanicu ("aguna") udovicom. U članku  se govori i o Nišu posle 1878. godine kada je oslobođen, potom o Jevrejima u Prokuplju, o društvu "Zion"., Due to its geographical location, Niš has been an important crossroads of roads connecting the West end the East and an important military base. In the Yearbook of the City of Niš from 1938, it says that Jews are inhabitants of Niš from the Romans time, but their church municipality has only been known since 1695 when the "Sephardi" arrived in the city in large numbers. The first written document on the Jews in Niš is from 1651. Two witnesses, who confirmed that Jacob was killed near Aladža-Hisar (Kruševac) and his body was thrown at Morava river, reported the disappearance of Jacob, a wool merchant from Niš. Rabbi Avraham Hananja, who in that time was in Belgrade and to whom the case was referred, came to the conclusion that the testimonies were admissible, and Jacob was declared dead and his wife ("aguna") widowed. The article also discusses Niš after 1878 when it was liberated, and the Jews in Prokuplje, and the "Zion" society.",
publisher = "Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]",
journal = "Jews in Niš",
title = "Jevreji u Nišu",
pages = "137-152",
url = "https://hdl.handle.net/21.15107/rcub_jdb_663"
}
Lebl, Ž.. (2000). Jevreji u Nišu. in Jews in Niš
Beograd : Savez jevrejskih opština Jugoslavije [Federation of Jewish Communitues in Jugoslavia]., 137-152.
https://hdl.handle.net/21.15107/rcub_jdb_663
Lebl Ž. Jevreji u Nišu. in Jews in Niš. 2000;:137-152.
https://hdl.handle.net/21.15107/rcub_jdb_663 .
Lebl, Ženi, "Jevreji u Nišu" in Jews in Niš (2000):137-152,
https://hdl.handle.net/21.15107/rcub_jdb_663 .

Sinagoge u Beogradu

Lebl, Ženi

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

TY  - JOUR
AU  - Lebl, Ženi
PY  - 1997
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/169
AB  - U ovom radu, kome je žiri Saveza jevrejskih opština Jugoslavije na takmičenju održanom 1996. godine dodelio nagradu, autorka na osnovu postojećih dokumenata daje pregled beogradskih sinagoga od sredine XVII veka do Drugog svetskog rata. Može se pretpostaviti da su sinagoge u Beogradu postojale pre druge polovine XVII veka, da su Jevreji i rabini živeli u Beogradu i pre toga vremena. 
Sudbina beogradskih sinagoga nije se razlikovala od sudbine ostalih objekata i građevina koje su u velikoj meri oštećene u ratovima ili uništene u raznim prirodnim i drugim katastrofama, a najčešće u požarima. Po pravilu, turske vlasti nisu dozvolile izgradnju novih sinagoga, već su bile prilično tolerantne u pogledu popravke i ponovne izgradnje postojećih verskih objekata. Posredno znamo za postojanje sinagoge sredinom XVII veka iz dokumenta datiranog na 21 Tevet 5432 godine, odnosno krajem 1671., u kojem se kaže da su prikupljene finansijske donacije i materijali za izgradnju nove sinagoge. Ovaj podatak ukazuje na postojanje stare, verovatno neadekvatne za broj Jevreja koji su u to vreme živeli u Beogradu. Ova sinagoga spominje se i u drugim dokumentima, a uništena je za vreme austrijske okupacije 1688-1690. godine. Nakon što su Turci ponovo ušli u Beograd, određeni broj Jevreja vratio se u grad. Tada im je dozvoljena izgradnja novog hrama, koja je završena krajem veka. Bila je to pravougaona građevina, dimenzija 36 x 8 metara, koja je bila u pravcu sever-jug. Kasnije je nazvana "El kal vježo" (El cal viejo). Reč „cal” na ladinu - jeziku beogradskih Jevreja, označava hram. Ova nova sinagoga teško je oštećena u kasnijim borbama oko Beograda između Austrijanaca i Turaka. Oštećena je i u požaru 1752. godine, zatim popravljena dodatnom pomoći Jevreja iz inostranstva, pre svega onih iz Mantove. Ponovno je oštećena 1862. godine tokom turskog bombardovanja. Krajem XIX veka pored sinagoga je podignuta mala sinagoga, zvana "Kaliziku". "El kal vježo" služio je svojoj svrsi do 1941. godine, kada je većina beogradskih Jevreja likvidirana. Zgrada je srušena posle rata. Tokom XIX veka, tokom osamdesetih godina, pored ove sinagoge sagrađena je nova, nazvana "El kal nuevo". Potpuno je uništena je tokom Prvog svetskog rata. Sve ove sinagoge bile su sefardske, jer su većinu beogradskih Jevreja, osim za vreme austrijske okupacije, činili Sefardi. Krajem XIX veka čelnici sefardske zajednice odlučili su da naprave novu veliku sinagogu na Zereku. Bilo je potrebno nekoliko godina da se to postigne. Konačno je završena sinagoga "Bet Jisrael" u ulici Cara Uroša. Kralj Petar Karađorđević I položio je kamen temeljac 10. maja 1907. godine, a kada je dovršena, bio je prisutan njenom posvećenju 7. septembra 1908. godine. Ova zgrada bila je jako oštećena u nemačkom bombardovanju Beograda 6. aprila 1941. godine. Ono što je ostalo posle rata je popravljeno i pretvoreno u Galeriju fresaka. Iako je u Beogradu bilo i aškenaskih Jevreja koji su morali imati ustanove za verske službe, nema naznaka o njihovim karakterističnim sinagogama. Kada se tokom XIX veka većina Aškenaza nastanila u Beogradu, došlo je vreme da se izgradi sinagoga - „templ”. Zgrada u delu Beograda koja se zove Dorćol pominje se kao jedna od aškenaskih sinagoga, ali kada je za to postala neprikladna 1869. godine, iznajmljena je i bila u upotrebi zgrada u Kosmajskoj ulici, br. 51, (sada ulica Maršala Birjuzova) do 1. novembra 1925. godine. Inače, još od 1911. godine počelo se sa prikupljanjem sredstava za izgradnju prave sinagoge, ali ta ideja mogla je biti ostvarena tek nakon Prvog svetskog rata. Posle prikupljanja dela novca i uzimanja zajma, izgradnja je započeta 1924. godine. Sinagoga je završena 11. novembra 1925. godine, kada je i posvećena. Tokom Drugog svetskog rata, u periodu 1941-1944, ova zgrada je služila kao bordel za nemačke vojnike. Nakon oslobođenja ponovo je posvećena. To je danas jedina danas sinagoga u Beogradu i nalazi se u ulici Maršala Birjuzova, br. 19.
AB  - In this paper, awarded by the Association of the Yugoslav Jewish Communities on the competition held in 1996, the author gives the survey of the Belgrade synagogues since the middle of XVII century until World War II based on the existing documents. One can logically presume that there were synagogues before the second half of the XVII century, as Jews and rabbis did live in Belgrade before that time, but there is no written evidence for that.
The destiny of the synagogues in Belgrade was no different from the destiny of the other edifices and buildings which were extensively damaged by wars and destruction they cause, and by the various peacetime disasters, most often fire. As a rule, Turkish authorities did not allow to build new synagogues but were rather tolerant regarding the repair and rebuilding of the existing religious objects.
We know indirectly about the existence of the synagogue in the mid-XVII century from the document dated on Tevet 21,5432, i.e. the end of 1671, which says that financial donations and materials were collected for the building of the new synagogue, so this points at the existence of the old one, probably inadequate for the number of Jews living in Belgrade at that time. This synagogue is also mentioned in other documents and was destroyed during the Austrian occupation 1688-1690 when the Jewish community was taken into virtual slavery.
After the Turks entered Belgrade again a certain amount of Jews returned to town. They were then allowed the building of the new temple, which was finished at the end of the century. It was a rectangular building, with dimensions 36 x 8 meters, pointing in the direction north-south. It was later named "El kal vježo" (El cal viejo, "cal" being the Ladino word for temple, as Ladino was the language spoken by Belgrade Jews). This new synagogue was badly damaged in subsequent fightings over Belgrade between Austrians and Turks but was afterward repaired. It was also damaged in the fire of 1752, then repaired with additional help from the Jews abroad, primarily those from Mantua. It was again damaged in 1862 during the Turkish bombardment. At the end of the XIX century next to the synagogue was erected a small synagogue, called "Kaliziku". "El kal vjezo" served its purpose until 1941, when most Belgrade Jews were liquidated. The building was torn down after the war.
In the XIX century, during the eighties, next to this synagogue was built a new one, called "El kal nuevo". It was destroyed during World War I with no traces left.
All these synagogues were Sephardic, because most Belgrade Jews, except during Austrian occupation, were Sephardim. At the end of the XIX century, the leaders of the Sephardic community decided to build a new big synagogue on Zerek. It took several years to accomplish this. Finally, the synagogue "Bet Jisrael" was completed in Cara Uroša street. The King Petar Karađorđević I had laid the foundation stone on May 10, 1907, and when it was finished he was present at the consecration on September 7, 1908. This building was heavily damaged in the German bombing of Belgrade on April 6, 1941; what has remained was after the war repaired and converted into the Gallery of Fresco Paintings.
Although there were also Ashkenazic Jews in Belgrade and they must have had their facilities for religious services, there are no indications of their distinctive synagogues. When during XIX century most Ashkenazim settled in Belgrade, the time came to build a synagogue - as they used to say, the "templ". A building in the part of Belgrade called Dorćol is mentioned as one of the Ashkenazic synagogues, but when it became unsuitable for that purpose in 1869 the building in Kosmajska street, no. 51, (now Maršala Birjuzova street).
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  - Sinagoge u Beogradu
T1  - The Synagogues in Belgrade
SP  - 80
EP  - 101
IS  - 7
UR  - https://hdl.handle.net/21.15107/rcub_jdb_169
ER  - 
@article{
author = "Lebl, Ženi",
year = "1997",
abstract = "U ovom radu, kome je žiri Saveza jevrejskih opština Jugoslavije na takmičenju održanom 1996. godine dodelio nagradu, autorka na osnovu postojećih dokumenata daje pregled beogradskih sinagoga od sredine XVII veka do Drugog svetskog rata. Može se pretpostaviti da su sinagoge u Beogradu postojale pre druge polovine XVII veka, da su Jevreji i rabini živeli u Beogradu i pre toga vremena. 
Sudbina beogradskih sinagoga nije se razlikovala od sudbine ostalih objekata i građevina koje su u velikoj meri oštećene u ratovima ili uništene u raznim prirodnim i drugim katastrofama, a najčešće u požarima. Po pravilu, turske vlasti nisu dozvolile izgradnju novih sinagoga, već su bile prilično tolerantne u pogledu popravke i ponovne izgradnje postojećih verskih objekata. Posredno znamo za postojanje sinagoge sredinom XVII veka iz dokumenta datiranog na 21 Tevet 5432 godine, odnosno krajem 1671., u kojem se kaže da su prikupljene finansijske donacije i materijali za izgradnju nove sinagoge. Ovaj podatak ukazuje na postojanje stare, verovatno neadekvatne za broj Jevreja koji su u to vreme živeli u Beogradu. Ova sinagoga spominje se i u drugim dokumentima, a uništena je za vreme austrijske okupacije 1688-1690. godine. Nakon što su Turci ponovo ušli u Beograd, određeni broj Jevreja vratio se u grad. Tada im je dozvoljena izgradnja novog hrama, koja je završena krajem veka. Bila je to pravougaona građevina, dimenzija 36 x 8 metara, koja je bila u pravcu sever-jug. Kasnije je nazvana "El kal vježo" (El cal viejo). Reč „cal” na ladinu - jeziku beogradskih Jevreja, označava hram. Ova nova sinagoga teško je oštećena u kasnijim borbama oko Beograda između Austrijanaca i Turaka. Oštećena je i u požaru 1752. godine, zatim popravljena dodatnom pomoći Jevreja iz inostranstva, pre svega onih iz Mantove. Ponovno je oštećena 1862. godine tokom turskog bombardovanja. Krajem XIX veka pored sinagoga je podignuta mala sinagoga, zvana "Kaliziku". "El kal vježo" služio je svojoj svrsi do 1941. godine, kada je većina beogradskih Jevreja likvidirana. Zgrada je srušena posle rata. Tokom XIX veka, tokom osamdesetih godina, pored ove sinagoge sagrađena je nova, nazvana "El kal nuevo". Potpuno je uništena je tokom Prvog svetskog rata. Sve ove sinagoge bile su sefardske, jer su većinu beogradskih Jevreja, osim za vreme austrijske okupacije, činili Sefardi. Krajem XIX veka čelnici sefardske zajednice odlučili su da naprave novu veliku sinagogu na Zereku. Bilo je potrebno nekoliko godina da se to postigne. Konačno je završena sinagoga "Bet Jisrael" u ulici Cara Uroša. Kralj Petar Karađorđević I položio je kamen temeljac 10. maja 1907. godine, a kada je dovršena, bio je prisutan njenom posvećenju 7. septembra 1908. godine. Ova zgrada bila je jako oštećena u nemačkom bombardovanju Beograda 6. aprila 1941. godine. Ono što je ostalo posle rata je popravljeno i pretvoreno u Galeriju fresaka. Iako je u Beogradu bilo i aškenaskih Jevreja koji su morali imati ustanove za verske službe, nema naznaka o njihovim karakterističnim sinagogama. Kada se tokom XIX veka većina Aškenaza nastanila u Beogradu, došlo je vreme da se izgradi sinagoga - „templ”. Zgrada u delu Beograda koja se zove Dorćol pominje se kao jedna od aškenaskih sinagoga, ali kada je za to postala neprikladna 1869. godine, iznajmljena je i bila u upotrebi zgrada u Kosmajskoj ulici, br. 51, (sada ulica Maršala Birjuzova) do 1. novembra 1925. godine. Inače, još od 1911. godine počelo se sa prikupljanjem sredstava za izgradnju prave sinagoge, ali ta ideja mogla je biti ostvarena tek nakon Prvog svetskog rata. Posle prikupljanja dela novca i uzimanja zajma, izgradnja je započeta 1924. godine. Sinagoga je završena 11. novembra 1925. godine, kada je i posvećena. Tokom Drugog svetskog rata, u periodu 1941-1944, ova zgrada je služila kao bordel za nemačke vojnike. Nakon oslobođenja ponovo je posvećena. To je danas jedina danas sinagoga u Beogradu i nalazi se u ulici Maršala Birjuzova, br. 19., In this paper, awarded by the Association of the Yugoslav Jewish Communities on the competition held in 1996, the author gives the survey of the Belgrade synagogues since the middle of XVII century until World War II based on the existing documents. One can logically presume that there were synagogues before the second half of the XVII century, as Jews and rabbis did live in Belgrade before that time, but there is no written evidence for that.
The destiny of the synagogues in Belgrade was no different from the destiny of the other edifices and buildings which were extensively damaged by wars and destruction they cause, and by the various peacetime disasters, most often fire. As a rule, Turkish authorities did not allow to build new synagogues but were rather tolerant regarding the repair and rebuilding of the existing religious objects.
We know indirectly about the existence of the synagogue in the mid-XVII century from the document dated on Tevet 21,5432, i.e. the end of 1671, which says that financial donations and materials were collected for the building of the new synagogue, so this points at the existence of the old one, probably inadequate for the number of Jews living in Belgrade at that time. This synagogue is also mentioned in other documents and was destroyed during the Austrian occupation 1688-1690 when the Jewish community was taken into virtual slavery.
After the Turks entered Belgrade again a certain amount of Jews returned to town. They were then allowed the building of the new temple, which was finished at the end of the century. It was a rectangular building, with dimensions 36 x 8 meters, pointing in the direction north-south. It was later named "El kal vježo" (El cal viejo, "cal" being the Ladino word for temple, as Ladino was the language spoken by Belgrade Jews). This new synagogue was badly damaged in subsequent fightings over Belgrade between Austrians and Turks but was afterward repaired. It was also damaged in the fire of 1752, then repaired with additional help from the Jews abroad, primarily those from Mantua. It was again damaged in 1862 during the Turkish bombardment. At the end of the XIX century next to the synagogue was erected a small synagogue, called "Kaliziku". "El kal vjezo" served its purpose until 1941, when most Belgrade Jews were liquidated. The building was torn down after the war.
In the XIX century, during the eighties, next to this synagogue was built a new one, called "El kal nuevo". It was destroyed during World War I with no traces left.
All these synagogues were Sephardic, because most Belgrade Jews, except during Austrian occupation, were Sephardim. At the end of the XIX century, the leaders of the Sephardic community decided to build a new big synagogue on Zerek. It took several years to accomplish this. Finally, the synagogue "Bet Jisrael" was completed in Cara Uroša street. The King Petar Karađorđević I had laid the foundation stone on May 10, 1907, and when it was finished he was present at the consecration on September 7, 1908. This building was heavily damaged in the German bombing of Belgrade on April 6, 1941; what has remained was after the war repaired and converted into the Gallery of Fresco Paintings.
Although there were also Ashkenazic Jews in Belgrade and they must have had their facilities for religious services, there are no indications of their distinctive synagogues. When during XIX century most Ashkenazim settled in Belgrade, the time came to build a synagogue - as they used to say, the "templ". A building in the part of Belgrade called Dorćol is mentioned as one of the Ashkenazic synagogues, but when it became unsuitable for that purpose in 1869 the building in Kosmajska street, no. 51, (now Maršala Birjuzova street).",
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 = "Sinagoge u Beogradu, The Synagogues in Belgrade",
pages = "80-101",
number = "7",
url = "https://hdl.handle.net/21.15107/rcub_jdb_169"
}
Lebl, Ž.. (1997). Sinagoge u Beogradu. 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), 80-101.
https://hdl.handle.net/21.15107/rcub_jdb_169
Lebl Ž. Sinagoge u Beogradu. 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):80-101.
https://hdl.handle.net/21.15107/rcub_jdb_169 .
Lebl, Ženi, "Sinagoge u Beogradu" 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):80-101,
https://hdl.handle.net/21.15107/rcub_jdb_169 .

Tragedija beogradskih Jevreja 1688. godine

Lebl, Ženi

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

TY  - JOUR
AU  - Lebl, Ženi
PY  - 1992
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/150
AB  - Nakon uvodnog dela u kojem je naglašeno da podaci o Jevrejima u Beogradu potiču iz perioda posle 1521. godine, tj. nakon dolaska Turaka u ovaj grad, autor je prikazao opšti položaj Jevreja u Osmanskom carstvu tokom XVI i XVII veka. Jevrejska zajednica u Beogradu procvetala je sredinom XVII veka kada je bila veoma moćna u ekonomskom i kulturnom smislu i kada je bila respektabilna među jevrejskim zajednicama u Turskoj, a takođe i izvan njenih granica. Brojne i čvrste ekonomske veze sa Jevrejima širom Evrope, pa čak i sa Izraelom, omogućile su formiranje fonda za plaćanje otkupnine za porobljene Jevreje, a takođe i za napredak u kulturi kao što je to, na primer,  bio slučaj sa jevrejskim školama. Kroz biografske podatke i zapise nekih uglednih Jevreja iz XVII veka - Jicaka Almosnina, Josefa Ibn-Danona, Moše ben Mihael Akdena, Šlome Moniana i nekih drugih eminentnih ljudi iz tog perioda, možemo videti tragediju koja se dogodila Jevrejima kada je austrijska vojska 1688. godine osvojila Beograd. Njihova stradanja koja su se redovno završavale negde na severu Save i Dunava, u Austriji i zapadnoj Evropi,  opisali su i anonimni pisci.
AB  - After the introductory part in which it is emphasized that data about Jews in Belgrade originate from the period after 1521, i.e. after the Turks had come to this city, the author showed the general position of Jews in the Ottoman Empire during XVI and XVII centuries. The Jewish community in Belgrade flourished in the mid-XVII century when it was very powerful in the economic and cultural sense and it was respectable among the Jewish communities in Turkey as well as beyond its borders. Numerous and tight economic connections with Jews all over Europe, and even with the State of Israel, made it possible to form foundations to pay ransom for the enslaved Jews, and also to make progress; in culture, as it was with Jewish schools, for example. Through biographical data of some eminent Jews from the XVII century, we can see the tragedy which happened to the Jewry when the Austrian army conquered Belgrade in 1688. We have records of Yitzak Almosnin, Josef Ibn-Danon, Moshe ben Michael Akden, Shlomo Monian and some others who were eminent citizens of the period. Their sufferings were described by anonymous writers or they described their tragedies themselves, which regularly ended somewhere on the North of Sava and Danube in Austria and Western Europe.
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  - Tragedija beogradskih Jevreja 1688. godine
T1  - The tragedy of Belgrade Jewry in 1688
SP  - 183
EP  - 200
IS  - 6
UR  - https://hdl.handle.net/21.15107/rcub_jdb_150
ER  - 
@article{
author = "Lebl, Ženi",
year = "1992",
abstract = "Nakon uvodnog dela u kojem je naglašeno da podaci o Jevrejima u Beogradu potiču iz perioda posle 1521. godine, tj. nakon dolaska Turaka u ovaj grad, autor je prikazao opšti položaj Jevreja u Osmanskom carstvu tokom XVI i XVII veka. Jevrejska zajednica u Beogradu procvetala je sredinom XVII veka kada je bila veoma moćna u ekonomskom i kulturnom smislu i kada je bila respektabilna među jevrejskim zajednicama u Turskoj, a takođe i izvan njenih granica. Brojne i čvrste ekonomske veze sa Jevrejima širom Evrope, pa čak i sa Izraelom, omogućile su formiranje fonda za plaćanje otkupnine za porobljene Jevreje, a takođe i za napredak u kulturi kao što je to, na primer,  bio slučaj sa jevrejskim školama. Kroz biografske podatke i zapise nekih uglednih Jevreja iz XVII veka - Jicaka Almosnina, Josefa Ibn-Danona, Moše ben Mihael Akdena, Šlome Moniana i nekih drugih eminentnih ljudi iz tog perioda, možemo videti tragediju koja se dogodila Jevrejima kada je austrijska vojska 1688. godine osvojila Beograd. Njihova stradanja koja su se redovno završavale negde na severu Save i Dunava, u Austriji i zapadnoj Evropi,  opisali su i anonimni pisci., After the introductory part in which it is emphasized that data about Jews in Belgrade originate from the period after 1521, i.e. after the Turks had come to this city, the author showed the general position of Jews in the Ottoman Empire during XVI and XVII centuries. The Jewish community in Belgrade flourished in the mid-XVII century when it was very powerful in the economic and cultural sense and it was respectable among the Jewish communities in Turkey as well as beyond its borders. Numerous and tight economic connections with Jews all over Europe, and even with the State of Israel, made it possible to form foundations to pay ransom for the enslaved Jews, and also to make progress; in culture, as it was with Jewish schools, for example. Through biographical data of some eminent Jews from the XVII century, we can see the tragedy which happened to the Jewry when the Austrian army conquered Belgrade in 1688. We have records of Yitzak Almosnin, Josef Ibn-Danon, Moshe ben Michael Akden, Shlomo Monian and some others who were eminent citizens of the period. Their sufferings were described by anonymous writers or they described their tragedies themselves, which regularly ended somewhere on the North of Sava and Danube in Austria and Western Europe.",
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 = "Tragedija beogradskih Jevreja 1688. godine, The tragedy of Belgrade Jewry in 1688",
pages = "183-200",
number = "6",
url = "https://hdl.handle.net/21.15107/rcub_jdb_150"
}
Lebl, Ž.. (1992). Tragedija beogradskih Jevreja 1688. godine. 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), 183-200.
https://hdl.handle.net/21.15107/rcub_jdb_150
Lebl Ž. Tragedija beogradskih Jevreja 1688. godine. 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):183-200.
https://hdl.handle.net/21.15107/rcub_jdb_150 .
Lebl, Ženi, "Tragedija beogradskih Jevreja 1688. godine" 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):183-200,
https://hdl.handle.net/21.15107/rcub_jdb_150 .

Jevrejski srednji teološki seminar u Sarajevu 1928-1941

Lebl, Ženi

(Beograd : Ženi Lebl, 1991)

TY  - GEN
AU  - Lebl, Ženi
PY  - 1991
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/1844
AB  - Pošto su sve teškoće prebrođene, školske 1928/29 konačno je otvoren
Jevrejski srednji teološki seminar u Sarajevu, u ulici Ćemaluša 11. U nedelju, 25. novembra 1928. godine obavljena je ceremonija postavljanja mezuza u prostorijama internata JSTS. Ovom svečanom činu prisustvovali su u ime Sefardske opštine predsednik Avram Majer Altarac, u ime Aškenaske opštine predsednik dr Moric Rotkopf, "La Benevolenciju" je zastupao njen predsednik dr J. Kajon, a bili su prisutni i predstavnici sefardske i aškenaske "Hevre", gospojinskog društva "La humanidad" i drugi. Zavod je polazilo 15 učenika, svi pitomci Saveza JVOJ. Samo pet  učenika stanovalo je kod svojih roditelja, a ostali, koji su došli iz raznih mesta Kraljevine, smešteni su u zavodskom internatu koji se nalazio u prostorijama u Nemanjinoj ulici 34, u najzdravijem kraju grada. Ženska društva dobrovoljno su preuzela zadatak da odenu siromašne pitomce.
AB  - After all the difficulties were overcome, in the school year 1928/29, the Jewish Secondary Theological Seminary was finally opened in Sarajevo, at 11 Ćemaluša Street. This ceremony was attended on behalf of the Sephardic community by president Avram Mayer Altarac, on behalf of the Ashkenazi community by president Dr Moritz Rotkopf, "La Benevolencija" was represented by its president Dr J. Kajon, and was attended by representatives of the Sephardic and Ashkenazi "Hevra",  "La Humanidad" and others. The institute was attended by 15 students, all cadets of the JVOJ Association. Only five students lived with their parents, and the rest, who came from various parts of the Kingdom, were accommodated in the institution's boarding school, which was located at 34 Nemanjina Street, in the healthiest part of the city. Women's societies have voluntarily taken on the task of dressing poor cadets.
PB  - Beograd : Ženi Lebl
T1  - Jevrejski srednji teološki seminar u Sarajevu 1928-1941
T1  - Jewish theological seminary in Sarajevo 1928-1941
SP  - 1
EP  - 23
UR  - https://hdl.handle.net/21.15107/rcub_jdb_1844
ER  - 
@misc{
author = "Lebl, Ženi",
year = "1991",
abstract = "Pošto su sve teškoće prebrođene, školske 1928/29 konačno je otvoren
Jevrejski srednji teološki seminar u Sarajevu, u ulici Ćemaluša 11. U nedelju, 25. novembra 1928. godine obavljena je ceremonija postavljanja mezuza u prostorijama internata JSTS. Ovom svečanom činu prisustvovali su u ime Sefardske opštine predsednik Avram Majer Altarac, u ime Aškenaske opštine predsednik dr Moric Rotkopf, "La Benevolenciju" je zastupao njen predsednik dr J. Kajon, a bili su prisutni i predstavnici sefardske i aškenaske "Hevre", gospojinskog društva "La humanidad" i drugi. Zavod je polazilo 15 učenika, svi pitomci Saveza JVOJ. Samo pet  učenika stanovalo je kod svojih roditelja, a ostali, koji su došli iz raznih mesta Kraljevine, smešteni su u zavodskom internatu koji se nalazio u prostorijama u Nemanjinoj ulici 34, u najzdravijem kraju grada. Ženska društva dobrovoljno su preuzela zadatak da odenu siromašne pitomce., After all the difficulties were overcome, in the school year 1928/29, the Jewish Secondary Theological Seminary was finally opened in Sarajevo, at 11 Ćemaluša Street. This ceremony was attended on behalf of the Sephardic community by president Avram Mayer Altarac, on behalf of the Ashkenazi community by president Dr Moritz Rotkopf, "La Benevolencija" was represented by its president Dr J. Kajon, and was attended by representatives of the Sephardic and Ashkenazi "Hevra",  "La Humanidad" and others. The institute was attended by 15 students, all cadets of the JVOJ Association. Only five students lived with their parents, and the rest, who came from various parts of the Kingdom, were accommodated in the institution's boarding school, which was located at 34 Nemanjina Street, in the healthiest part of the city. Women's societies have voluntarily taken on the task of dressing poor cadets.",
publisher = "Beograd : Ženi Lebl",
title = "Jevrejski srednji teološki seminar u Sarajevu 1928-1941, Jewish theological seminary in Sarajevo 1928-1941",
pages = "1-23",
url = "https://hdl.handle.net/21.15107/rcub_jdb_1844"
}
Lebl, Ž.. (1991). Jevrejski srednji teološki seminar u Sarajevu 1928-1941. 
Beograd : Ženi Lebl., 1-23.
https://hdl.handle.net/21.15107/rcub_jdb_1844
Lebl Ž. Jevrejski srednji teološki seminar u Sarajevu 1928-1941. 1991;:1-23.
https://hdl.handle.net/21.15107/rcub_jdb_1844 .
Lebl, Ženi, "Jevrejski srednji teološki seminar u Sarajevu 1928-1941" (1991):1-23,
https://hdl.handle.net/21.15107/rcub_jdb_1844 .

Jevreji u Pirotu

Lebl, Ženi

(Beograd : Privredni pregled ; Pirot : Sloboda, 1990)

TY  - BOOK
AU  - Lebl, Ženi
PY  - 1990
UR  - https://www.jevrejskadigitalnabiblioteka.rs/handle/123456789/2395
AB  - "Zapažena vrednost ovog rada je i u tome što se posebno ističe sloga i prijateljstvo Srba i Jevreja u Pirotu, od njihovog dolaska iz Španije pa sve do stradanja i likvidacije 1943. godine. Za sve to vreme nije bilo nikakvih sukoba na nacionalnoj i verskoj osnovi. Jevreji su u Pirotu potpuno slobodno izražavali svoje nacionalne, verske i kulturne osobenosti. Živeli su kao jedan narod. Uzajamno poštovanje i prijateljstvo izražavali su se na svakom mestu i u svim prilikama. Autor je došao do dokumenata koja su predstavljala strogo poverljiva akta o pripremama za likvidaciju naših sugrađana marta 1943. godi- ne. Na osnovu toga je i detaljno obrađen čin hapšenja i odvođenja u privremeno sabiralište u gimnazijsku salu (Sokolana) kao i transportovanje sa železničke stanice Pirota i njihov put u nepovrat. Dramatično je kazivanje autora o ponašanju Jevreja u momentu napuštanja svojih domova, znajući da je to poslednji oproštaj od rodnog Pirota. Egzekutori su posebno pripremani za konačan obračun sa jednim vrednim i poštenim narodom. Čitaocu se pruža mogućnost da uvidi kako se ponaša čovek koji drugog čoveka ne smatra čovekom i ponaša se kao prema krvoločnoj životinji. Životinju bi odmah ubili. Međutim, Jevreje su u ovom slučaju prethodno mučili, a zatim na svirep način likvidirali. U radu je prikazan i sam čin uništenja u zloglasnom logoru Treblinka, nezapamćenom u istoriji Ijudskog društva" (izvod iz recenzije).
AB  - "The notable value of this work is that it highlights the harmony and friendship of Serbs and Jews in Pirot, from their coming from Spain until their suffering and liquidation in 1943. During all that time, there were no conflicts on a national or religious basis. Jews in Pirot expressed their national, religious and cultural characteristics completely freely. They lived as one people. Mutual respect and friendship were expressed in every place and on all occasions. The author came across documents that were strictly confidential acts on the preparations for the liquidation of our fellow citizens in March 1943. Based on that, the act of arresting and taking them to a temporary meeting place in the gymnasium hall (Sokolana), as well as their transportation from the Pirot railway station and they're going to the point of no return, is covered in detail. The author's story about the behaviour of Jews at the moment of leaving their homes, knowing that it is the last farewell to their native Pirot, is dramatic. The executors were specially prepared for the final showdown with hardworking and honest people. The reader is given the opportunity to see how a man behaves who does not consider another man as a man and behaves like a bloodthirsty animal. The animal would be killed immediately. However, in this case, the Jews were previously tortured and then brutally liquidated. The paper also shows the very act of destruction in the infamous Treblinka camp, unprecedented in the history of human society" (part of the review).
PB  - Beograd : Privredni pregled ; Pirot : Sloboda
T1  - Jevreji u Pirotu
T1  - Jews in Pirot
SP  - 1
EP  - 106
UR  - https://hdl.handle.net/21.15107/rcub_jdb_2395
ER  - 
@book{
author = "Lebl, Ženi",
year = "1990",
abstract = ""Zapažena vrednost ovog rada je i u tome što se posebno ističe sloga i prijateljstvo Srba i Jevreja u Pirotu, od njihovog dolaska iz Španije pa sve do stradanja i likvidacije 1943. godine. Za sve to vreme nije bilo nikakvih sukoba na nacionalnoj i verskoj osnovi. Jevreji su u Pirotu potpuno slobodno izražavali svoje nacionalne, verske i kulturne osobenosti. Živeli su kao jedan narod. Uzajamno poštovanje i prijateljstvo izražavali su se na svakom mestu i u svim prilikama. Autor je došao do dokumenata koja su predstavljala strogo poverljiva akta o pripremama za likvidaciju naših sugrađana marta 1943. godi- ne. Na osnovu toga je i detaljno obrađen čin hapšenja i odvođenja u privremeno sabiralište u gimnazijsku salu (Sokolana) kao i transportovanje sa železničke stanice Pirota i njihov put u nepovrat. Dramatično je kazivanje autora o ponašanju Jevreja u momentu napuštanja svojih domova, znajući da je to poslednji oproštaj od rodnog Pirota. Egzekutori su posebno pripremani za konačan obračun sa jednim vrednim i poštenim narodom. Čitaocu se pruža mogućnost da uvidi kako se ponaša čovek koji drugog čoveka ne smatra čovekom i ponaša se kao prema krvoločnoj životinji. Životinju bi odmah ubili. Međutim, Jevreje su u ovom slučaju prethodno mučili, a zatim na svirep način likvidirali. U radu je prikazan i sam čin uništenja u zloglasnom logoru Treblinka, nezapamćenom u istoriji Ijudskog društva" (izvod iz recenzije)., "The notable value of this work is that it highlights the harmony and friendship of Serbs and Jews in Pirot, from their coming from Spain until their suffering and liquidation in 1943. During all that time, there were no conflicts on a national or religious basis. Jews in Pirot expressed their national, religious and cultural characteristics completely freely. They lived as one people. Mutual respect and friendship were expressed in every place and on all occasions. The author came across documents that were strictly confidential acts on the preparations for the liquidation of our fellow citizens in March 1943. Based on that, the act of arresting and taking them to a temporary meeting place in the gymnasium hall (Sokolana), as well as their transportation from the Pirot railway station and they're going to the point of no return, is covered in detail. The author's story about the behaviour of Jews at the moment of leaving their homes, knowing that it is the last farewell to their native Pirot, is dramatic. The executors were specially prepared for the final showdown with hardworking and honest people. The reader is given the opportunity to see how a man behaves who does not consider another man as a man and behaves like a bloodthirsty animal. The animal would be killed immediately. However, in this case, the Jews were previously tortured and then brutally liquidated. The paper also shows the very act of destruction in the infamous Treblinka camp, unprecedented in the history of human society" (part of the review).",
publisher = "Beograd : Privredni pregled ; Pirot : Sloboda",
title = "Jevreji u Pirotu, Jews in Pirot",
pages = "1-106",
url = "https://hdl.handle.net/21.15107/rcub_jdb_2395"
}
Lebl, Ž.. (1990). Jevreji u Pirotu. 
Beograd : Privredni pregled ; Pirot : Sloboda., 1-106.
https://hdl.handle.net/21.15107/rcub_jdb_2395
Lebl Ž. Jevreji u Pirotu. 1990;:1-106.
https://hdl.handle.net/21.15107/rcub_jdb_2395 .
Lebl, Ženi, "Jevreji u Pirotu" (1990):1-106,
https://hdl.handle.net/21.15107/rcub_jdb_2395 .