Tag: Judaism

“The entire city can be considered as one large house”

venice[Image: “St. Mark’s Place, with campanile, Venice, Italy,” via the Library of Congress].

Following a number of recent events for A Burglar’s Guide to the City—discussing, among other things, the often less than clear legal lines between interiors and exteriors, between public space and private—I’ve been asked about the Jewish practice of the eruv.

An eruv, in very broad strokes, is a clearly defined space outside the walls of the private home, often marked by something as thin as a wire, inside of which observant Jews are permitted to carry certain items on Shabbat, a day on which carrying objects is otherwise normally prohibited.

As Chabad describes the eruv, “Practically, it is forbidden to carry something, such as a tallit bag or a prayer book from one’s home along the street and to a synagogue or to push a baby carriage from home to a synagogue, or to another home, on Shabbat.”

However, “It became obvious even in ancient times, that on Shabbat, as on other days, there are certain things people wish to carry. People also want to get together with their friends after synagogue and take things with them—including their babies. They want to get together to learn, to socialize and to be a community.”

While, today, “it is an obvious impracticality to build walls throughout portions of cities, crossing over or through streets and walkways, in order to place one’s home and synagogue within the same ‘private’ domain,” you can instead institute an eruv: staking out a kind of shared private space, or a public “interior,” as it were. The eruv, Chabad continues, is “a technical enclosure which surrounds both private and hitherto public domains,” and it “is usually large enough to include entire neighborhoods with homes, apartments and synagogues, making it possible to carry on Shabbat, since one is never leaving one’s domain.”

In fact, the space of the eruv can absorb truly huge amounts of an existing city, despite the fact that many people will not even know it exists, let alone that they have crossed over into it, that they are “inside” something.

So the question I’ve been posed—although I will defer to more learned colleagues for an informed and accurate answer—is: what does the eruv do to concepts of burglary, if everything taking place inside it, even if technically “outside,” is considered an interior private space? In other words, can any crime committed inside an eruv be considered an act of burglary?

These questions reminded me, in fact, of a commenter named Federico Sanna, who recently pointed out here on the blog that the city of Venice has instituted a new regime for public space in the city by recognizing the entirety of Venice as an eruv.

Reading this with the messy help of Google Translate, the Venetian mayor has signed a law “attesting that the entire city can be considered as one large ‘house,’” or eruv, extending domesticity to the entire metropolis. This eruv will exist for five years, after which, presumably, it will be renewed.

As Sanna points out in his comment, “It must be said: Venice is the place that invented the Ghetto. And this is the 500th anniversary of that event. Venice is the first city to ever constrain Jews in one tiny portion of its urban space–another act that generated architecture, making buildings grow higher and higher to accomodate the growing Jewish population. It is significant, then, if not altogether timely, that it’s Venice that makes this symbolic move of inclusiveness for the first time.”

What effect—if any—this might have on the legal recognition of burglary remains, for me, an interesting question.

Forgotten Architects

[Image: A spread from Pentagram Papers 37: Forgotten Architects].

Earlier this month, Pentagram released a pamphlet called Pentagram Papers 37: Forgotten Architects.

In the 1920s and early 1930s, German Jewish architects created some of the greatest modern buildings in Germany, mainly in the capital Berlin. A law issued by the newly elected German National Socialist Government in 1933 banned all of them from practicing architecture in Germany. In the years after 1933, many of them managed to emigrate, while many others were deported or killed under Hitler’s regime. Pentagram Papers 37: Forgotten Architects is a survey of 43 of these architects and their groundbreaking work.

The work thus presented is based on research performed by Myra Warhaftig, and it is available both online and in a small, beautifully designed booklet. Four of the images you see here are spreads from that publication, courtesy of Pentagram.

[Image: Spreads from Pentagram Papers 37: Forgotten Architects].

As Warhaftig wrote in an introduction to the project:

On 1 November 1933, a few months after the German National Socialist Government came to power, a decree was issued banning Jewish architects from the Reichskulturkammer für bildende Künste, the state-governed association of fine art to which membership was required to practice architecture. Their academic titles were revoked and they were denied the use of the professional title “architect.” Just short of two years later, on 15 September 1935, another law was adopted, further excluding from the association all so-called Half-Jews and those who were married to Jews. In total, nearly 500 architects were affected by the ban and forced to leave Germany. Those who stayed had to go into hiding or were deported to ghettos or concentration camps.

[Image: A spread from Pentagram Papers 37: Forgotten Architects].

She continues:

After long and circuitous routes, I have succeeded in locating relatives of the deceased architects. Scattered across all continents, they were able to offer additional authentic material. These historical documents and biographies, as well as photographs of the architects’ buildings, are published for the first time in my book German Jewish Architects Before and After 1933: The Lexicon.

Many of the buildings these architects produced were absolutely extraordinary – and, frankly, it seems impossible not to look at these images and judge 20th century Germany in light of the catastrophic stupidities that led to its murderous exile of the creative classes, whether those were physicists, novelists, abstract expressionists, or even architect members of the Bauhaus.
Indeed, it’s impossible to look at today’s European landscape in general and not spot absences, or losses, voids here and there punctuating the 21st century town and city.

[Image: Tietz Department Store in Solingen (1930?), designed by Georg Falck; photo via Archive Dr. Hagspiegel].

The images here show some of the buildings that Myra Warhaftig’s research, performed up until her death only three weeks ago, uncovered. Many more shots are available on Pentagram’s project website.

[Images: Showcase House, Werkbundsiedlung Breslow, by Moritz Hadda (1929); Terraced Houses, Berlin, by Alfons Anker (1929-30); Arnold Zweig Residence (1929-30), Eisner Residence (1927), and Schulze Residence (1928-29), all in Berlin and all magnificent designs by architect Harry Rosenthal; and a police station in Berlin by Richard Scheibner (1930-31)].

Referring to the architects whose work is featured in the above seven photographs:
In 1933, Georg Falck fled with his family to the Netherlands: “In Amsterdam they survived in hiding until the end of the war. Falck died in a New York Hospital in May 1947, just six weeks after he and his family had emigrated to the USA.”
Alfons Anker‘s business partners joined the Nazi party in 1933; six years later, he “managed to flee to Sweden, but never succeeded in re-establishing his career as an architect. Anker died in Stockholm in 1958.”
Harry Rosenthal, architect of three houses featured above, “was born in Posen (today Poznan, Poland) in 1892. He lived and worked in Berlin where he ran a successful architectural practice. In 1933 he managed to flee to Palestine, but suffered from the subtropical climate. In 1938 he emigrated to England, where despite numerous attempts, he did not manage to re-establish his architectural career. He died in London in 1966.”
In 1941, Moritz Hadda “was deported to an unknown location.”
Richard Scheibner‘s “fate is unknown.”

(Thanks to Michael Bierut and Kurt Koepfle at Pentagram for sending the booklet and spreads).