The history of Jews in Zielona Góra is inseparably linked with the Jewish community in Głogów. The town, which was situated in Głogów principality, was probably granted the de non tolerandis Judaeis privilege and had no Jews of its own. However, the Jews coming for some time to Głogów had to be tolerated. Thus, the Jews who were first mentioned in town were actually Jews from Głogów.

After Emperor Ferdynand I expelled the Jews from Śląsk in 1558, there were no Jews at all there for some time. It was only in 1598 that Benedykt Izrael was granted an Emperor’s  privilege for himself and for his relatives to settle in Głogów as well as to trade in the principality of Głogów and also in Zielona Góra. Jews were burdened with heavy taxes, so that the state had to provide them with the opportunity to work. Individual towns were ordered to tolerate the Jews despite that, very often, there was opposition to it. According to several preserved sources, the situation was similar in Zielona Góra. There was an agreement for Jews to remain temporarily in the town on condition that that they paid certain fees. Jews were required to wear a red patch on their clothes so that people could immediately recognise them[1.1].

Jews were also not tolerated near Christian churches. In 1662, a town chronicler wrote, "Godless Jewish people walk on Christian property as they wish, even in the church courtyard"[1.2]. Ignoring these bans resulted in penalties. This could mean the pillory (as in the case of Abraham Isaak), but it also could mean the gallows[1.3]. In 1724, gallows stood in the suburbs of Zielona Góra, one of which was designated for Jews.

After Zielona Góra came under Prussian rule in 1740, the Jews' situation changed for the better. The Prussian King Fryderyk II the Great was much more tolerant than were the Habsburgs. Nevertheless, citizenship rights could only be obtained after having converted to Christianity. In 1769, a 36-year-old Jewish woman was christened. The most important town dignitaries took part in the christening ceremony during which the neophyte took the name Christine Elisabeth. This indicates what influence religion had on the attitude of Christians towards Jews.

Despite the fact that Jews did not have citizenship, ever more of them settled in Zielona Góra under Prussian rule. Following the second partition of Poland (1793), many Jews from the Wielkopolska region came to Zielona Góra. They were mainly traders in wool which they imported from the Wielkopolska region.

A particular event in the history of the Prussian Jews was the publication of Edikt über die Bürgerschaft für Juden in 1812. Following the issue of the edict issued, Jews were allowed to settle freely. They could also buy land. This was revolutionary as, in many cases, the fact that these rights had been granted was an impetus for starting new Jewish communities, as was the case in Zielona Góra.

On 3rd December 1814, one of the fundamental Jewish communal institutions was established - the cemetery. However, the Zielona Góra authorities would not give permission for the building of a synagogue. So, in 1816, a prayer-house of prayer was opened in Fleischerstraße (today Masarska Street). As time passed on, it turned out that this prayer-house was too small and, in around 1848, a larger prayer-hall was ceremoniously opened in Niederstraße (today Kupiecka Street). This was used by the community until 1833, when a magnificent synagogue was opened.

Taking advantage of having been granted the privilege, many Jews decided to settle in the town. In the 1820's and 1830's, several Jewish families came here from the Wielkopolska region. Among them were the Laskau and Boas families from Kurnik, the Abraham family from Grodzisk and tthe Selowsky family from  Śmigiel. One of the well-known families which came here were the Wroński and  Goldschneider families from Wrocław. The 1812 edict and other regulations concerning Jews finally gave Jews full civil and political  rights in 1869. Thanks to that, the Jews, who had up to that time been "kept on a leash", began to be successful in business. This provoked a reaction amonst Christian citizens, who demanded that the authorties limit “Jewish rights” and that Jews be banned from settling in the town. In 1844, an emotional statement read, "Those people who knew Zielona Góra from twenty ago, and who see it again now, must be able to notice that the number in town has multiplied"[1.4]. This case reached the authorities in Legnica who, on the basis of the law, opposed this statement.

The Jewish community defended itself  by publishing "The necessary statement of the Jewish Religious Community of Zielona Góra addressed to their Christian compatriots"[[refr:|Nothwendige Erklärung der jüdischen Gemeinde zu Grünberg an ihre christlichen Mitbürger, Grünberg 1844.]]. In this statement, published by the Levysohn printing house, the board of the Jewish community raised an ironic question, "How is it possible for a respected assembly of town councillors, having no doubts about the power of faith, to be afraid  that the Jewish community (one-thirtieth of the overall population) could have such a  negative influence on the Christian community (29/30) so as to make out of a Jew from a Christian or a Hebrew from a German? We are unable to comprehend this.[1.5]. This exchange of statements shows how difficult it was for the Christians to accept the new position of Jews in the community. After years of discrimination and isolation, equality seemed unjustified ‘injustice’.

With equality of opportunity, especially in the area of business, showed that the Jews, who were for years forced to strenuous effort in trade and business due to the unfriendly environment of group solidarity, fared much better than the Christians within conditions of free competition. The list of income tax payers for the year 1880/1881 is meaningful here. Sigsismund S. Abraham paid the highest tax, his income was 32,782 marks. In the third place after the Wrocław-Freiburg Railway Company, was the merchant Boas Laskau. His income was 26,814 marks. Next on the list were the relatives Emanuel and Luis Laskau. So, of the first five named on the list, four were Jews. The first one hundred people on the list there included many other Jews, among them, printing house owner Ulrich Levysohn and merchants Louis Boas, Joseph Selowsky, Gerson Selowsky, Heinrich Salomon, Louis Sachs, Meyer Wolfsky, Wilhelm Meyer, Julius Wronsky and Siegfried Cohn[1.6].

Affluent members of the Jewish community erected impressive houses in the centre of town. On the western side of the square, some tenements owned by Jews still stand to this day[1.7]. Jews also lived and ran their stores in other parts of the town square and in the town centre as well.

Members the Jewish community were also successful in culture. One of the most outstanding 19th century residents of Zielona Góra was Wilhelm Levysohn, born in Głogów. Levysohn was editor and publisher of the first newspaper in Zielona Góra, "Grünberger Wochenblatt”, whichhe used to present his liberal views. The crowning achievement of his political career was his activity in the Frankfurt Parliament. In 1848, he became chairman of a liberal political group, "Verein der Freisinnigen”. His newspaper offices were situated in a building on Plac Pocztowy, This building also held a bookshop, an art gallery and  a publishing house[1.8]. Following his death in 1871, the newspaper was taken over by his son Ulrich (1846-1908). Another son, Artur (1841-1908), became editor-in-chief of one of the most liberal newspapers  in Germany, the "Berliner Tageblatt”. In October 2007 Wilhelm and Ulrich Levysohn were honoured with a commemorative plaque, unveiled during the 2nd "Days of Jewish Culture" event. The plaque sits on the building which housed the former publishing house.

Although the Jewish community was of great importance in Zielona Góra, there was still no independent synagogue community. It still belonged to the community in Głogów from an organizational viewpoint. Benefiting from  changes in the regulations[1.9], the community changed into a synagogue community (in German Synagogen Gemeinde on 25 March 1880. As a consequence, the community then a piece of land in Glasserplatz (today, Pl. Powstańców Wlkp.). The design for the synagogue was created by Gidon Weinert, and a local building company construct it during 1882-1883. Most people agree that "it was one of the most beautiful buildings in our town".

The synagogue was consecrated on 19th April 1883. The representatives of local authorities, together with a district president and mayor, and representatived of other local faiths, took part in the celebration. It began with the choir, accompanied by an organ, welcoming those assembled. The Zielona Góra Rabbi,  Dr. Samter, then delivered a fiery address. Three of the oldest members of the community then raised the Torah, housed in a magnificent casing and, with reverence, placed it inside the aron ha-kodesh[1.10].

On 20th April 1983, the Zielona Góra newspaper, the "Grünberger Wochenblatt” reported on the synagogue's consecration this:

The board and members of the Jewish community, many local authority representatives such as the county head, almost all members of the municipal council and town council, teaching staff from the high school and other invited guests including both Evangelical priests (in civilian clothes), gathered today, at 11:00am, to celebrate the conseration of the synagogue. The celebration was chaired by Dr. Samter. The decorated synagogue was opened at the appointed time. At the sound of the organ  everyone sat down and the choir sang Psalm 118, verse 26: “We welcome you in the name of God. We welcome you into the synagogue".  A deeply emotional spritual leader lit the Ner Tamid (eternal flame) and recited a prayer for this sacred place. After the choir and soloists sang in turn (Cantor Pirsach), Dr. Samter delivered his sermon which printed and thanks to which it will survive for future generations. The celebration finished with a general prayer for the Emperor, our homeland, town and community. The blessing was administered and the choir farewelled everyone in song” Chwal i módl się do naszego Pana”[1.11].

The Zielona Góra Jewish Community Council covered the area of the Zielona Góra County and  a part of Kożuchów County, including the town of Kożuchów. The towns of Nowa Sól and Nowe Miasteczko still belonged to the Głogów Council. The synagogue council was required to care for religious assets and to ensure that children could attend to their religious studies. Moreover, they were required to maintain the Jewish cemeteries in Zielona Góra and Kożuchów.

The second half of the 19th century was the best period in the history of the Jews in Zielona Góra. They achieved an important economic position. They contributed to the cultural life of Zielona Góra. They became an independent community. They were integrated and accepted because they were known for their dedication to the town. By 1894, six Jewish charities were active. They mainly supported the poor and local school students, irrespective of their faith. Christians also had a positive attitude towards the Jewish community. When, in 1882, pogroms broke out in Russia, prominent townspeople signed a petition to help those who had fled. Amongst those to sign were high school headmaster, Mr Fritsche, Elder (starost) von Klinkowstroem, Mayor  Peterson and town councillor von Unruh.

Despite their significant economic position and public acceptance, from the 1880's, Jewish community numbers began decreasing. In 1880, there were 264 Jews in Zielona Góra, out of a total population of 13,039. By 1899, the number of the Jews had decreased to 153e[1.12]. The reason for this was the same as in Eastern Germany - a mass population shift to the big cities, especially Berlin. It was easier to earn money there and to also obtain an education. There was a greater anonymity. In 1905, 45 families belonged to the synagogue community. There were 39 Jewish families in Zielona Góra, two families in Otyń and one family in each of Zabór, Nietkowice, Drzonków and Studzieniec. The population of Zielona Góra increased to 21,630, while the number of Jews in the town decreased to 126.

Following World War I, the town's Jewish population again. Again, the reason was migration to bigger cities and also conversion to Christianity. In the 1920's, the community was no longer able to employ its own administrators and the religious classes were again organized by the Jewish community in Głogów.

Relations between Christians and Jews began to deteriorate from the end of World War I. There was a great need to find those who were guilty for Germany's downfall. The Jews were the ones to blame. In Zielona Góra, anti-Semitic propaganda appeared in the daily "Grünberger Tageblatt”, which was a direct competitor to the "Grünberger Wochenblatt” daily, belonging to the Levysohn family. Already by March 1922, the daily published advertisements featuring swastikas and, in time, it became an organ of the NSDAP.

After Hitler's rise to power, the first big speech against the Jews was delivered on 1st of April 1933[1.13]. Members of the SS and SA blocked the entrance to Jewish stores. In order to heat up an antisemitic atmosphere, they did not hesitate to use false information. On one of the stores, belonging to Felix Bick, in Obertorstraße (today Sobieskiego Street), a poster appeared stating “This Jew Bick has promised 100 marks for the murder of each SA soldier.”[1.14] Despite these activities being organised on a large scale and Brownshirt propaganda, there were some people who expressed their opposition. A Nazi daily wrote: “Of course some well-known  loudmouths put up resistance  and had to be brought to the police station by the SA and SS[1.15]. Apparently, in 1933, it was still believed that the Nazis could be stopped and democracy could be preserved. By 1935 there were no more such illusions. The "Grünberger Wochenblatt”, owned by the Levysohn family for almost 100 years, was taken over by the Nazis and became an official organ of the NSDAP.

Through those years the Jewish community went through hard times. Its last chairman, Adolf Selowsky, attempted to fight the evil and to adapt to the situation. The community, which had 30 members, was deprived of its legal entity status and the pressure was put on its members to sell the synagogue. Rabbi Dr. Wahrmann, who used to come to Zielona Góra from Oleśnica, let the community decide this case for itself[1.16]. The problem was urgent. When, after regulations had changed, the tax on the land where the synagogue had been built was calculated at 707.50 marks[1.17]. Although it was a large sum of money for the Jewish community which had to deal with financial problems, there was no clear position in this case.

Finally, the painful dilemma of what to do with the synagogue was solved by the Nazis. According to Reinhard Eckert, a former resident of Zielona Góra, the synagogue was burnt down by the SA hit squads on 10th November 1938 at about 10:00am. Eckert, who was a student at that time, watched the fire from 12 noon. The burning synagogue was surrounded with a police cordon. Three fire engines stood idle nearby. They did not try to put out fire, but ensured that fire did not move to nearby buildings. Eckert, who later became a fireman himself, was told by his boss who had been involved, that SS men had fed the fire by pouring gasoline into the building[1.18].

Jewish stores were wrecked as well, among them being a household articles store run by F. Meyer in Kleine Kirchstraße (ul. Mariacka) and a bedding store owned by L. Moses on Grünzeugeugmarkt (today Sikorskiego Street)[1.19].

The Jewish community in Zielona Góra was about to come to an end. Some members of the community, who could no longer bear the harassment, committed suicide[1.20], while some were murdered[1.21]. The remainder were forced to sell their properties at very low prices and leave the town. Those who managed to leave the Third Reich survived[1.22]. All communal property was also taken over. Finally, the community ceased to exist in 1942.

Following World War II, about 100 Jews came to Zielona Góra. Some belonged to the Jewish Social-Cultural Association (TSKŻ), which was a sub-branch of the Żary branch. There is no information concerning the religious life of this group. On the contrary, many occupied important positions in the new power structure of the time,

The events of March 1968 also affected Zielona Góra. The State Archives in Wilków hold files in which the course of events of March 1968 iss described. As a result of antisemitic witch-hunting, which began on 28 March 1968, many prominent Jewish activists were expelled from PZPR (Polish United Workers' Party) and from other positions. Anti-Semitic mass meetings were held in factories, among others in "Polska Wełna” and in "Zastal”. Hidden anti-Semitism was visible within questions asked by factory workers of the authorities - “Why do Jews in high positions in Zielona Góra remain untouched?, Why did the Jews in Poland change their surnames? What will happen Jewish workers in low positions?" And classic questions such as "Is it true that a price increase of meat  was due to the Zionists?"[1.23]

As a result of the witch-hunt and the hostile attitude to Jews, many decided to leave. In case of Zielona Góra Jews, they first went to Warsaw by train. Many were farewelled with suitable songs. A year after the events of March 1968, only 29 Jews remained in Zielona Góra. The TSKŻ branch was closed and, for a long time, Jews became a taboo subject in Zielona Góra. Today, there are about ten Jews still living in Zielona Góra.

Bibliography

• Borkowski M., Kirmiel A., Włodarczyk T., Śladami Żydów. Dolny Śląsk, Opolszczyzna, Ziemia Lubuska, Warsaw 2008.
• Bujkiewicz Z., Dzwonkowski T., Gmina żydowska w Zielonej Górze, „Studia Zielonogórskie” 1996, Vol. 2.
• Claudé B., Zur Geschichte der Juden in Grünberg, [w:] Ziemie zachodnie. Polska – Niemcy. Integracja Europejska, Zielona Góra 2001.
• Schmidt H., Geschichte der Stadt Grünberg, Schlesien, Grünberg 1922.