The Old Port in Gdansk

2023 By justmovingaround in History, POLAND Tags: Baltic Sea, Gdansk, Hanseatic League, historic city, Medieval trade, old port, Poland

Gdańsk – the pearl of the Baltic and one of Europe’s oldest port cities – is where history meets charming architecture and the vibrant pulse of the old town. As you stroll along the Motława River, beneath the shadow of the mighty medieval Crane and past the water-reflecting façades, it’s easy to feel the spirit of centuries past. In this post, I’ll take you on a brief walk through the old port – a place that was once the beating heart of trade, shipping, and culture in this remarkable city.

Already I have posted many photos on this beautiful spot, but actually never recalling its history. In fact, this place is one of my favorites to spend leisure time in Poland, just to walk around, enjoy good food and make many beautiful photos. It is indeed very photogenic, no matter the season or time of the day. But the Old Port in Gdansk, known as the Main City, is also about its history. It has been an important center of maritime trade and commerce since the Middle Ages.

Motława river or channel is the main water artery of the Old Port of Gdansk. On the right hand side the Granary Island that you can see on one of the photos below.

The earliest written records of the port date back to the Xth century, when it was known as Gedanum. At that time, it was a small fishing village located at the mouth of the Motława River, which flows into the Baltic Sea. At that time, Gdansk was incorporated into the Piast-ruled Polish state, as part of the Pomeranian region. Under Piast rule till XIVth century, Gdansk was granted a series of charters and privileges that helped to promote its growth and development. These included the right to self-government, the establishment of a merchant guild, and the ability to levy taxes and duties on goods passing through the port.

One of the most significant periods in Gdańsk history was its time under the rule of the Teutonic Knights, who took control of the city in the XIVth century. The Teutonic Knights were a Germanic religious order, who played a major role in the Christianization and colonization of Eastern Europe. The Knights constructed numerous fortifications, and they established a network of warehouses, docks, and markets to support the city’s growing trade. The relationship between Gdańsk and the Teutonic Order was often contentious, with the city asserting its independence and autonomy.

In the same time, around the year 1361 Gdansk joined the Hanseatic League. The Hanseatic League was a commercial and defensive confederation of merchant guilds and market towns in Northern Europe. The league was formed in the late XIIth and early XIIIth centuries. Its member cities, known as Hanseatic cities were located along the coast of the Baltic Sea and North Sea (port cities) and also in the hinterland (merchant cities). The Hanseatic League was established to protect the interests of its member cities and promote trade and commerce between them. The League’s center of power was the German city of Lübeck, which served as the Hansa headquarters and hosted the meetings of the Hanseatic Diet, the League’s central governing body.

During the Hanseatic era, the port of Gdańsk was a major center of trade and commerce in Northern Europe. The most important commodity traded in Gdańsk was grain, which was exported from Poland and other parts of the region to markets throughout Europe. Other important goods included timber, which was harvested from the vast forests of Poland and transported down the Vistula River to the port of Gdańsk, where it was processed and shipped to markets throughout Europe. Another important commodity was salt, which was produced in mines in southern Poland. The city also traded in other goods such as furs, honey, wax, fish, and amber, which was mined from the Baltic Sea.

Yet another view on Motława river closer to the gateway leading to the current inner port of Gdańsk. You can however reach the open sea navigating in both directions.

Goods were transported to the port of Gdansk via land and waterways, including the Vistula River, which was an important transport artery in Poland. In the Middle Ages, transport on the Vistula River was primarily done by boat, either by sail or by oar. The boats were often flat-bottomed and shallow-drafted, in order to navigate the relatively shallow waters of the river. The Vistula River was also navigable by rafts and barges. These were large, also flat-bottomed vessels that were used to transport bulk goods such as timber or grain. They were typically towed by horses or oxen, which would walk along the river bank and pull the vessel along the waterway.

As other merchant cities, Gdansk has a tradition of merchant guilds. One of the earliest merchant guilds in Gdańsk was the Brotherhood of St. George, which was established in the XIVth century. This guild was primarily made up of German merchants, and it played an important role in the city’s trade with other Hanseatic cities and beyond. Other important guilds in Gdańsk included the Brotherhood of St. Mary, which was founded in the early 15th century and was composed mainly of local merchants and craftsmen, and the Guild of Newcomers, which was established in the late 16th century and was open to merchants who were not originally from Gdańsk. Membership in these guilds was highly sought after, as it conferred a number of benefits and privileges, including access to the city’s markets, the ability to participate in the governance of the city, and protection from competition and other economic threats.

Arthus Court (Dwór Artusa) is a historic building located in the heart of the Old Town. It was constructed in the late 14th century and served as a meeting place for wealthy merchants, who would gather to socialize, negotiate business deals, and hold lavish banquets. It, among others, was a meeting place for the Brotherhood of St. George

In the early XVth century, Gdańsk and other cities in the region rose up against the Teutonic Order in a series of wars known as the Thirteen Years’ War. The conflict ended in 1466 with the Second Peace of Thorn, which saw Gdansk and other territories come under the control of the Polish-Lithuanian Commonwealth. The treaty also had wider implications for the balance of power, as it shifted the center of gravity in the Baltic region from the Teutonic Order to Poland and Lithuania.

Gradually, also Hanseatic league lost its significance. Nation-states began to emerge and expand their power and influence. European nations became more centralized and began to establish their own trade networks and overseas colonies. Additionally, the increasing competition and conflict between European nations often made it difficult for the league’s member cities to maintain the cooperative relationships that had been the foundation of their success. The league was also affected by internal divisions and conflicts among its member cities. As the league expanded and grew more complex, disagreements over trade policy and other issues sometimes led to rifts and tensions between different member cities, which made it more difficult for the league to function effectively. Gdansk left the Hanseatic League in 1603, although it continued to maintain close economic ties with other Hanseatic cities such as Lübeck, Hamburg, and Bremen. The formal dissolution of the Hanseatic League is generally considered to have taken place in the mid-XVIIth century, when the league’s last trading post in England was closed.

Motława river in the other direction. On the left hand side you can see the Baltic Philharmonic and other contemporary buildings located on Ołowianka, another island located at the Motława river. In the past, Ołowianka Island was an important center for the production of lead, which gave the island its name (Ołowianka means “lead island” in Polish). The island was also used for the storage of goods, including grain and spices. Today, Ołowianka is home to a number of cultural institutions, including besides the philharmonic the Museum of the Second World War and the Museum of the History of Gdansk. Behind Ołowianka you can see the Granary Island.

Under Polish-Lithuanian rule, Gdańsk retained a degree of autonomy and self-government, but was also subject to Polish royal authority. However, deep-seated tensions and rivalries existed between the city and the Polish state. During the so-called Gdańsk Rebellion of 1576-1577 the city’s burghers rebelled against Polish royal authority and attempted to establish their own independent republic. The rebellion was ultimately suppressed.

The city’s German and Polish populations coexisted and interacted in complex and often uneasy ways, with tensions often arising over issues such as trade policy, language, and religion. During the 16th and 17th centuries, Gdańsk also played an important role in the Protestant Reformation, with many of the city’s residents adopting Lutheran beliefs and practices. The city’s Catholic population, which included Polish and other non-German speakers, often found themselves marginalized and excluded from positions of power and influence within the city’s government and institutions. Tensions between Protestants and Catholics in Gdansk occasionally boiled over into violence and conflict, with one notable example being the Bloody Christmas of 1577, when a dispute between Catholic and Protestant students at the city’s academic gymnasium led to a violent clash in the streets.

In the XVIIth century, the port of Gdansk was one of the busiest and most important ports in Europe. Gdansk provided a vital gateway to the rich markets of the Baltic region, and was a major hub for trade in goods such as grain, timber, furs, and amber. The city’s port facilities underwent significant expansion and modernization, with new wharves, warehouses, and storage facilities constructed to handle the growing volume of trade. The construction of the Vistula bar, a massive artificial sandbar built at the mouth of the river, also helped to improve navigation and protect the port from storms and flooding. Gdańsk economic and commercial importance during this period was reflected in its political and diplomatic status. The city was granted the title of Royal Prussian City by the Polish-Lithuanian Commonwealth, and enjoyed a degree of autonomy and self-government under the king’s protection. However, Gdańsk’s position as a major commercial center also made it vulnerable to political and economic pressures from neighboring powers. The city was frequently caught in the middle of conflicts between Poland-Lithuania, Sweden, and other powers, and its status as a free city and commercial hub was often threatened by shifting political alliances and economic rivalries.

During the early part of XVIII century, Gdansk’s economic importance was somewhat diminished by the rise of other ports in the region, such as St. Petersburg and Riga. The partitions of Poland-Lithuania, threw Gdańsk into the newly-formed Province of West Prussia, and later in the XIXth century it became part of the German Empire. The partitions of Poland were a series of three partitions in the late 18th century, where the Polish-Lithuanian Commonwealth was divided and annexed by neighboring powers, including Russia, Prussia, and Austria. These partitions ultimately led to the collapse of the Commonwealth and Poland’s disappearance from the map of Europe for over a century.

One of the most prominent landmarks of the Old Port is the Crane, a massive medieval structure that was once used for loading and unloading cargo from ships. Built in the late XIVth century, the Crane is one of the oldest port cranes in Europe.

One notable development in the XVIIIth century was the growth of the city’s shipbuilding industry. Gdansk had a long tradition of shipbuilding, dating back to the Middle Ages, but that time the industry underwent a period of significant expansion and modernization. Shipyards such as those operated by the Dutch-born shipbuilder Anthony van Hoboken became important employers in the city, and helped to establish Gdańsk as a major center of shipbuilding in Northern Europe.

During the first half of the XIXth century, Gdansk economy still was dominated by the grain trade, with the city serving as a major center for the export of Polish and Lithuanian wheat and rye to Western Europe. However, the construction of new rail links and the opening of other ports in the region gradually eroded Gdansk dominance. The Old Port had been an important center of maritime trade and commerce for centuries, but on the edge of XiXth and XXth century, its narrow and winding waterways were no longer suitable for modern shipping. Instead, new port facilities were built in the northern part of the city, including the Westerplatte and Oliwa docks, which had deeper water and more space to handle larger ships. These new facilities allowed the port of Gdańsk to continue to grow and develop, and to remain an important center of trade and commerce in the region. The Old Port in Gdansk was closed to maritime trade in the early XXth century.

The Old Port in Gdańsk | 格但斯克旧港口 | Stary Port w Gdańsku | Der Alte Hafen in Danzig

Gdansk has a long history of trading in grains. One of the most famous clusters of granaries in Gdansk is located on Granary Island (Wyspa Spichrzów) you can see on the right in the photo. The granaries on Wyspa Spichrzów were built in the 16th and 17th centuries. Unfortunately they had been destroyed in the World War II. Today, many of the granaries on Wyspa Spichrzów have been restored and converted into apartment blocks, hotels with restaurants at lower floors.

A walk through Gdańsk’s old port is a journey through time – from medieval granaries and port cranes to today’s lively riverside promenade. It’s a place where the city’s history lives on in its architecture, street layout and atmosphere. Although the port’s commercial activity has long since moved north, this former trading district has lost none of its charm. Today, it attracts visitors with its character, stories and views that bridge the past and the present. Here, Gdańsk reveals its layered identity – Hanseatic, Polish, European – open to the sea and to the world.

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Lavra. Monastery of the Annunciation in Supraśl. On the Must-see List When in Eastern Poland

2022 By justmovingaround in POLAND, Sacred Grounds Tags: fresco, monastery, Orthodox, Podlasie, Poland, Supraśl

Within the Orthodox and other Eastern Christian traditions, lavra is a type of monastery consisting of a cluster of cells or caves for hermits, with a church and sometimes a refectory at its centre. The Monastery of the Annunciation in Supraśl is a large complex of buildings, the centre of which is, at first glance, an inconspicuous church building (on the photos left/above).

Although the Monastery is currently a functioning religious centre, it seems that its whole back part around the main church is used for cultural and educational purposes by the local authorities. There is also a small hotel on the premises, an icon museum and a museum of paper and printing. The latter is a small museum equipped with a complete set of old paper production and printing machines. It is located in two halls of the monastery at its back. The old machines are still working. You can see the entire industrial process, from making pulp paper to printing and stapling a book performed and explained by a guide (a post still to come). Some time ago, Supraśl was an industrial area with, among others, its own paper mills and printing activity, developed by the Monastery. Its printing house was established at the end of the 17th century. The Monastery published 350 titles in many languages, including Ruthenian, Polish, and Latin, for over one hundred years of its printing activity.

We drove to the Monastery of the Annunciation in Supraśl for the first time on Saturday evening. A mass was taking place. There was no possibility of sightseeing its main church. It was to be open for sightseeing from noon on Sunday. When we arrived on Sunday a couple of minutes before noon, I had trouble finding a parking lot. Besides, there were several coaches near the Monastery. At first, I thought we wouldn’t get into the first group of visitors. However, when we approached the Monastery’s gates, it turned out that the group willing to visit it was small. Only after a few hours, when we went to visit the museum of paper making and printing, I realised that these crowds of people were parents with children who took part in a chess tournament at the cultural centre located at the back of the Monastery. I only realised why the group willing to visit the church was that small when reading the history of this Monastery. Its full renovation took place two years ago, and many people simply don’t know how beautiful its interior is.

The interior of the Monastery of the Annunciation in Supraśl is not the oryginal one because it had to be rebuilt from scratch after the destruction of World War II and some other trouble. The full reconstruction of the church and its historical frescoes took place only from the 80s of the twentieth century. They sped up since 1996 when property rights to the Monastery and its churches were returned to the Orthodox Church. The restored church was consecrated only in 2021. The frescoes were restored with great care, making the interior a real work of art.

The first wooden Church of St. John the Evangelist (today called the winter church) and the second larger Church of the Annunciation were built at the beginning of the 16th century.

The Monastery was rich thanks to donated forests, fields, pastures, and entire villages where flour, beer and other goods were produced. In addition, agriculture, fishing (own fish ponds), and industry developed around the monastery. Over the years, a mill, a brewery, a bakery, a brickyard, a sawmill, a pottery shop, a paper factory, a tile factory, and sheets and cloth workshops were established around the Monastery. The funds at its disposal enabled the Monastery to decorate its churches with rich frescoes. A replica of those we may admire today.

The Monastery also had an impressive library with manuscripts and books donated by the nobles and written or rewritten books in its scriptorium.

However, at the turn of the 16th and 17th centuries, an attempt was made to subordinate part of the Orthodox Church to the Catholic Church. The rich Monastery was an obvious target. Consequently, in the 17th century, the Monastery of the Annunciation in Supraśl and its churches were managed by the Catholic Basilians Order of the Greek Rite. The beautiful frescoes that covered the church’s interior in the 16th century were repainted. At that time, the Monastery lost its religious significance but continued its extensive economic activity and grew rich. It was at that time that the monastic printing house developed for good.

After Supraśl found itself under Russian rule in the 19th century, the Monastery was taken over by the Russian Orthodox Church. In mid 19th century, a large part of the Monastery’s buildings and industrial activities fell into the hands of a wealthy factory owner from Łódź, Frederick Wilhelm Zachert. He moved his textile factories from Łódź to Supraśl to avoid Russian customs duties. He bought or leased from the state over 200 buildings belonging to the Monastery. He contributed significantly to the economic development of Supraśl, but he lived in disagreement with the monks. Along with the development of the textile industry, several thousand Catholics and Protestants came to Supraśl, which meant that the Orthodox community lost its importance.

After many years of decline, however, some people fought to restore the Monastery and the religious and social activities carried out in it. The Orthodox monks attempted to restore the old frescoes, but they did not manage it as the war came. During the I World War, they had to flee to Russia. Unfortunately, they took the Holy Icon of Our Lady of Supraśl with them. The icon was finally lost in Russia. The image that can be seen in one of the photos below is hence a copy of it. They also took all the books and other valuables kept in the Monastery. Then followed the times of Polish nationalism full of hatred to all that was Russian including its religion, the outbreak of the Second World War when at its end the Monastery church was razed to the ground and the times of communism until the end of the 1980s.

The tour around the church can only take place with a guide who is one of the local monks. Photography is officially not allowed inside the Church. However, if you make your photos discreetly without disturbing others and the inside quiet, then you can. Anyway, at the very end, when most of the people left, the monk giving us the tour allowed us to take pictures of the empty interior. Later, when we asked him to show us the interior of the winter church, he let us in and allowed us a quick photo session. The winter church (the older but also restored Church of St. John the Evangelist) is located in the left wing of the Monastery building. Masses were held there in winter, as the large church was difficult to warm in frost. Below you can see photos I made during the one hour tour.

The interior look at the entrance and straightforward on the church inside. Still without looking up and around. It is the first impression as you enter the Monastery of the Annunciation in Supraśl.

Orthodox churches are completely differently equipped than Catholic or Evangelical churches, which we are used to in most Western and Central Europe. Because it was my first visit to an Orthodox church live on the spot, I cannot judge how much its decor goes beyond the standard. Judging by the descriptions on the Internet, however, it seems to be one of the most beautiful objects of this type in Poland. When you enter, you rub your eyes in amazement. All ceilings and walls are painted in all possible colours. There is a lot of gilding, but it does not dominate the colour palette. You don’t know where to start, what to look at, how to take pictures, and which details. To admire and take pictures of all the paintings and details, you must spend a good few hours in this church. However, the visit only lasts an hour.

Looking up at different angles of the vestibule and in the main church. Put attention to the huge chandelier hanging from the ceiling.

A few clippings of frescoes on the walls. The photos are quite large so you can do close-ups after clicking on them.

The interior of the winter church of St. John the Evangelist. One of the photos shows the icon of the Mother of God donated by Patriarch Cyril.

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Lavra. Monastery of the Annunciation in Supraśl. On the Must-see List When in Eastern Poland

Visiting an Old Synagogue in Tykocin

2022 By justmovingaround in POLAND, Sacred Grounds Tags: Jewish, Jewish culture, Poland, synagogue, Tykocin

During my visit to Tykocin, a small town in northeastern Poland, I explored its historic synagogue — one of the best-preserved pre-war Jewish houses of worship in the country. This post includes background information for beginners, photos of the building’s unique features, and reflections on the legacy of the once-thriving Jewish community that shaped this place.

Our journey through north-eastern Poland continues. Yesterday, we visited an old synagogue in Tykocin, which now serves as a museum dedicated to Jewish heritage. Although Tykocin is a small town in a region more commonly associated with relaxation than sightseeing, it still attracts a fair amount of interest. In fact, as we were leaving the synagogue, a group of American soldiers stationed in Poland arrived on a tour.

The Historical Context

The Jewish community in Tykocin has a long and rich history, dating back to the early 16th century. In 1522, Prince Olbracht Gasztołd invited the first Jewish families from Grodno to settle in the town, granting them privileges including the right to establish a synagogue and a cemetery.

During the 17th and 18th centuries, Tykocin became one of the most important Jewish centres in the Polish–Lithuanian Commonwealth, second only to Kraków. The Jewish population played a vital role in trade, craftsmanship, and religious life in the region. In 1642, the Great Synagogue was built – one of the best-preserved Jewish monuments in Poland today.

Before the Second World War, Jews made up around half of Tykocin’s population, numbering approximately 2,000 people. Tragically, in August 1941, SS units carried out a mass execution of Tykocin’s Jews in the nearby Łopuchowo Forest, killing roughly 2,500 people. From that moment on, Jewish life in the town ceased to exist. However, some traditions live on — for instance, there is a well-regarded Jewish restaurant in town, featuring typical décor and traditional cuisine.

The synagogue was closed during the Second World War and repurposed by the German army as a storage facility. After the war, it served as a warehouse before gradually falling into disrepair. The restoration of the Old Synagogue in Tykocin began in the 1990s and was completed in 2009. Today, it functions as a museum and cultural centre dedicated to the Jewish heritage of Tykocin and the surrounding region. It is no longer used for religious services.

The Building

The Great Synagogue in Tykocin is considered one of the best-preserved examples of Baroque synagogue architecture in Poland. The building was constructed in 1642, following a square floor plan measuring 18 by 18 metres. The main prayer hall, which rises to a height of 9 metres, is topped with a nine-field vaulted ceiling – a design feature typical of many Eastern European synagogues.

The interior of the synagogue stands out with its painted ceiling and richly decorated wooden architectural details. The central section of the prayer hall was designed with a lowered floor – a deliberate reference to the verse from the Psalms: Out of the depths I cry to you, O Lord (Psalm 130:1). This lowering of the floor has a symbolic dimension, representing the humility and contrition with which worshippers are expected to approach prayer.

At the centre of the hall stands the bimah – a wooden platform from which the Torah scrolls were read and prayers led. In keeping with tradition, it is positioned in the centre of the hall to emphasise the central role of the Torah in communal life. The bimah is elaborately adorned with carved woodwork and polychrome decoration, and is surrounded by decorative railings with turned balusters, which both define the liturgical space and underline its importance.

On the eastern wall is the Aron ha-Kodesh, or Holy Ark, where the Torah scrolls – the most sacred objects in Judaism – are kept. In Tykocin, the Ark is made of stone and richly decorated in a Mannerist style, featuring a pair of columns, a large pediment, and a medallion bearing the Torah crown – a symbol of the divine authority of the Law. It is covered by an embroidered parochet, or ritual curtain, used to conceal the Ark when not in use. This parochet dates back to the 1660s, shortly after the synagogue’s completion.

In front of the Aron ha-Kodesh is the amud – the prayer lectern from which the chazzan (cantor) would lead the service. Its placement directly in front of the Ark highlights the connection between prayer and the Torah, regarded as its spiritual source.

The synagogue’s interior is also decorated with wall paintings featuring Hebrew inscriptions – verses from Scripture or fragments of prayer, serving not only as decoration but also as didactic and liturgical elements. These were common in synagogues as a way of integrating sacred texts into the space of worship.

From the ceiling hang wrought-iron chandeliers and candleholders, which had both a practical and a symbolic function – in Jewish tradition, light evokes the presence of God and serves as a reminder of mitzvot such as lighting candles for Shabbat and festivals.

The synagogue also included a separate space for women, in accordance with Orthodox practice of gender separation during prayer. Although a full gallery is not visible in photographs, its existence is suggested by architectural features near the upper walls.

Jewish Religious Items at the Museum

On the images below moving down each column from left to right, you can see some of the religious objects I photographed in the synagogue museum. As an absolute beginner in Jewish culture I needed to later study at home to udnerstand what I photographed.

In the first column, you see a tallit – a traditional Jewish prayer shawl with black stripes – laid out alongside a pair of tefillin, small black leather boxes containing scrolls of parchment inscribed with verses from the Torah. Below that is a richly decorated Torah crown, made of gold and adorned with intricate designs, placed on a white cloth. In the middle column, there’s a partially unrolled Torah scroll, showing lines of Hebrew text, flanked by silver Torah ornaments. Beneath it, a colourful and detailed Megillat Esther (Scroll of Esther) is displayed, used during the celebration of Purim. The third column begins with a set Shabbat table, complete with candlesticks, a kiddush cup, challah bread, and an embroidered challah cover – all ready for the Friday evening meal. Below it, there is a display of children’s Shabbat items, including small silver candlesticks and a neatly folded tallit katan, a fringed garment worn as a sign of faith.

Synagoga w Tykocinie, Polska | Synagogue in Tykocin, Poland | טיקאטינער שול, פּוילן

Below is a brief explanation of the objects shown above and their role in Jewish religious life.

We begin with items used in everyday practice. Tefillin are small black leather boxes containing passages from the Torah, worn by Jewish men on the head and arm during weekday morning prayers. They represent the connection between thought, action, and faith. Alongside them is the tallit, a prayer shawl with fringes (tzitzit) on the corners, which serve as a reminder of the commandments in the Torah. Children are introduced to religious customs from a young age. The tallit katan is a smaller, everyday version of the tallit, typically worn under clothing. Children’s Shabbat candlesticks allow young ones to take part in Shabbat preparations by lighting their own candles alongside the adults.

Shabbat, the weekly day of rest, begins on Friday evening. At home, candles are lit, blessings are recited over wine (kiddush), and a special braided bread called challah is eaten, often covered with an embroidered cloth. These elements are visible in the image of the Shabbat table.

In the synagogue, a central role is played by the Torah scroll, which contains the Five Books of Moses, handwritten on parchment. It is read during services on Shabbat, Mondays, Thursdays, and Jewish holidays. The Torah crown is a decorative ornament placed on the scroll, symbolising its holiness and importance. Finally, we see the Megillat Esther – the Scroll of Esther – which is read once a year during the festival of Purim. This scroll tells the story of Queen Esther saving the Jewish people in ancient Persia. Purim is a joyful celebration, and the scroll is often beautifully illustrated.

A Short Overview of Jewish Holidays

This is my first meaningful encounter with Jewish culture, and I’m trying to gain a clearer understanding of how Jewish holidays are structured. Initially, I was surprised to learn that not all of them share the same origin or significance. Some are Torah-based holidays, meaning they come directly from the Torah – the first five books of the Bible, which in Christianity form the beginning of the Old Testament. In Judaism, however, the Torah is a distinct and central sacred text, and is not regarded as part of an “Old” Testament, since Judaism does not recognise the New Testament.

Other holidays were introduced later, either by rabbinic authority or in response to major historical events. These are referred to as post-Torah or rabbinic holidays.

Torah-based holidays are the oldest and most significant in Judaism. Among them is Shabbat – the weekly day of rest. On Shabbat, work and everyday tasks are avoided in favour of prayer, shared meals, rest, and time with family. It is a moment of calm and spiritual renewal, lasting from Friday evening to Saturday evening.

Pesach (Passover) commemorates the Exodus of the Jews from Egypt, closely linked to the theme of freedom. According to the biblical narrative, the Israelites, enslaved under Pharaoh, left Egypt under the leadership of Moses, following a series of plagues sent by God. Their escape culminated in the parting of the Red Sea, marking the beginning of their journey through the desert toward Canaan.

Shavuot marks the giving of the Torah at Mount Sinai and is more spiritually oriented. It commemorates the moment when Moses received the tablets with the Ten Commandments, as well as other teachings. This took place during the Israelites’ desert journey, forming the basis of the covenant between God and Israel.

Sukkot, in turn, recalls the time the Israelites spent in the desert and is celebrated, among other customs, by building temporary shelters (sukkot).

Two other major Torah-based holidays are Rosh Hashanah (the Jewish New Year) and Yom Kippur, the Day of Atonement. Yom Kippur is one of the most sacred days in the Jewish calendar. It commemorates the biblical moment when God forgave the Israelites for the sin of the golden calf – an event that occurred while Moses was receiving the tablets on Mount Sinai. In his absence, the people, fearful and impatient, asked Aaron to make them a visible god. He fashioned a golden calf from collected jewellery, which the people worshipped. On returning, Moses destroyed the idol and the tablets, punished the people, and later pleaded for divine forgiveness. God forgave them, and Yom Kippur commemorates this renewal of the covenant. Since then, it has been observed as a day of prayer, self-reflection, and atonement for sins committed against God.

In contrast, post-Torah holidays are not mentioned in the Torah but were established later. Nonetheless, they are widely observed and hold great importance.

One such holiday is Chanukah – the Festival of Lights – which commemorates the rededication of the Temple in Jerusalem and the miracle of the oil that burned for eight days, despite there being only enough for one. Following their victory over the Greek Seleucid empire in the 2nd century BCE, the Jews reclaimed the desecrated Temple, finding only one sealed jar of ritually pure oil to light the menorah. Miraculously, the oil lasted for eight days – the time needed to prepare more. This event is seen as a miracle and is the foundation of the celebration.

Another is Purim – a joyful and unique holiday marking the salvation of the Jews in ancient Persia through the courage of Queen Esther. As recounted in the Book of Esther, she uncovered a plot by the royal advisor Haman to exterminate the Jewish people. Through her bravery and intervention, the plot was thwarted and the Jews were saved. On Purim, the Book of Esther (Megillah) is read aloud, gifts of food are exchanged, and people gather for festive celebrations, often including costumes and playful traditions.

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