Main symbols of Jewish identity
Symbols are a fundamental element of Jewish identity, acting as bridges between the past and the present, the sacred and the everyday. Through them, religious beliefs, historical experiences and cultural values that have shaped the Jewish people over the centuries are expressed. In this section, we will explore the main symbols that have been established as recognizable reference points of Jewish faith and culture, analyzing their significance and role in strengthening collective identity and memory.
The seven-light lamp or menorah was a lamp vessel with seven lamps that burned in Solomon’s Temple. Over time it became a symbol of the Israelites and the Jewish religion, and today it appears as one of the symbols of the State of Israel. The symbol of the State of Israel depicts the Menorah with two olive branches on either side, as the prophet Zechariah had envisioned it. The meaning of this symbol is – as it says in the book of the prophet Zechariah: “You will succeed neither by human strength nor by physical strength, but by My Spirit!” (that is, that the true power is found in the spirit of God).
The kippah is the small hat that men wear when they are in the Synagogue or when they pray. Religious people wear the kippah all the time. Wearing a kippah is an old habit that shows our respect and fear for the God above us.
The talit is a rectangular shawl worn by men in the synagogue during certain prayers, obeying the command stated in the Torah. Each corner of the talit must have a finish consisting of four threads folded, i.e. a total of eight threads. These threads are braided in a special way with each other so that five double knots are formed.
Tefilins are two small boxes of leather containing a piece of papyrus with passages from the Bible inscribed. Tefilins are worn only by men from 13 years of age and above – the first time is in their religious adulthood – Bar Mitzvah – one on the left hand and one on the forehead, during morning prayers, on weekdays.
The origin of the name comes from the folk tradition that wants the shield of King David decorated with this geometric shape. The Star of David along with other geometric designs appears since antiquity as an ornament on buildings or utensils and it is known that in various peoples it was had it as a symbol against the “evil eye”. The Star of David “Magen David” It consists of two equilateral triangles, one upwards and the other downwards, forming six vertices. According to Jewish tradition, it is a symbol of God. The triangle with one corner upwards symbolizes his spiritual world and Heaven, while the lower triangle symbolizes his carnal nature and the Earth. This symbol appears on the flag of the State of Israel, which was adopted on October 28, 1948. Only 200 years ago, Magen David became a central Jewish symbol and began to adorn synagogues, Jewish communities and many religious utensils. At the time of World War II, the Nazis forced Jews to sew a yellow Magen David on their clothes, with the word “Jew” in the center, to distinguish them from their fellow citizens. This Magen David became the symbol of the tragic fate of the Jews in the Holocaust.
Of the religious objects, the most important is the mezuza that enters the doors of houses. All three of these objects have biblical origins and were created for the same purpose: to remind Jews of God’s Law. In the Bible, reference is made to the mezuza in Deuteronomy 6:9: “… You will write the commands on the doors of your house and on your gates.” This order and the placement of the mezuza in homes serves a dual purpose. One is as a reminder of God’s Laws, and the second is that it serves as a symbol of the Jew’s faith and participation in the Jewish people. Inside the mezuza is placed a piece of papyrus, where a skilled scribe has written in indelible ink the part of the Shema prayer. This piece of papyrus is carefully wrapped and placed inside the mezuza. Mezuzot (plural of Mesuzah) are placed on all doors of the house.
According to Jewish tradition, when Moses came down from Mount Sinai, he had in his hands the two stone tablets on which were written the 10 commandments. Legend has it that God made the plates by carving the sun and wrote them with fire. The 10 commandments are the basis of all Torah.
After the sin of the golden calf, Moses broke the plates and made new ones in their place with the same commands as in the former. The first and second tablets were kept inside the Aron Akodes (Sacred Box) in the Most Holy of Holies in the Temple of Solomon.
Over the years, when the Israelites went to war, they took the box of plates with them, because they had faith that because of them they would win the battles. Tradition says that King Isagia foresaw the destruction of the Temple by his enemies and hid the box with the plates, so that it would not fall into their hands.
Since then, it has not been found where the plaques are hidden and so various legends have been created about the place where they are located. Some believe that the slabs are located deep under the ground where the Temple in Jerusalem used to be. Another legend states that they are in Ethiopia, Africa and another that they are in the basements of the Vatican, along with the other relics that the Romans stole from the Temple.
Imitations of the plates decorate many synagogues, mainly above the place where the Sefer Torah are located, as well as many utensils such as Hanukkiahs, the wine glass, etc.
The Sefer Torah is a handwritten copy of the Pentateuch written on papyrus wrapped around two round pieces of wood called ‘aceh heim’ (trees of life), which at their upper end have sockets for decorative ornaments. When the papyrus is wrapped around the wood, the roll is ‘dressed’ with an ’email’ (coat – cover) beautifully embroidered and decorated.
The Sefer Torah is placed in the Aron Akodes (Sacred Case) in the Synagogue, from where it is taken out every time the Torah is read, i.e. every Monday, Thursday and Saturday, on feast days, on fasting days, as well as every Rosh Hodes (New Year’s Day).
The Shefer Torah is the most revered object of Judaism. When the Schaefer comes out of Aron Akodes and is carried around the Synagogue and when it is rotated so that everyone can see where the reading is taking place, the attendees must stand up and show their respect for this sacred object but especially for what it contains and symbolizes – the sacred Law.
A shofar is an ancient trumpet that is usually made of ram’s horn. It is used for Jewish religious purposes. Sofar can be heard at synagogue services in Rosh Asana and at the end of Yom Kippur.
It also blows every morning of the week during the month of Elul to Rosh Asana. Sofars are available in various sizes and shapes, depending on the choice of animal and the level of finish.
Hamsa is a symmetrical image of a palm with an eye in its center. It is common in many cultures, including the Jewish one. There are those who question whether it is a legitimate Jewish symbol, and many people avoid wearing Hamsa or hanging it in their homes.
Rabbi Yosef Chaim of Baghdad, a 19th-century Sephardic leader, notes that customarily, the word “Hamsa” (meaning “five” in Arabic) is used to ward off the evil eye. It also explains why many wear a small hand of five fingers with the letter “ה” (Hei) written on it, whose numerical equivalent is five.
Main Jewish holidays and important events
Jewish holidays and important events are at the core of the religious and cultural life of the Jewish people. With a history spanning nearly 4,000 years, Judaism is one of the oldest religions, and its holidays deeply reflect the religious beliefs, historical experiences, and traditions that have shaped Jewish identity.
These celebrations are not just religious ceremonies, but act as bridges connecting different generations, keeping collective memory and cultural heritage alive. From weekly Shabbat, the day of rest and spirituality, to major annual holidays such as Pesach (Easter), Yom Kippur (Day of Atonement) and Hanukkah (Festival of Lights), each holiday carries unique messages and symbolisms.
It is important to note that within Judaism there are various currents, such as Orthodox Judaism, Conservative (Masorti), Reformist and Liberal. These traditions may differ in the way they observe and interpret holidays and customs, but they all contribute to the rich diversity of the Jewish faith.
Through exploration of the main Jewish holidays and important events, we will understand more deeply how these practices strengthen community ties, promote the values of Judaism, and keep Jewish tradition alive in the modern world.
In summary, the holidays in the Jewish calendar are the following:
Feasts defined by the Torah (biblical): • Shabbat
• Pesach, Savuoth, Sukkot
• Rosh Asana, Yom Kippur, Shihat Torah
• Hanukkah, Purim
• Bisvat’s, Lag Baomer
• Chom Gedalia, Chom Asara Betevet, Taanit Esther, Chom Swassere Betamuz, Tessa Beat
Also important events and anniversaries associated with the modern State of Israel are the following:
- Nisan 27 – Holocaust Remembrance Day.
- 4th of the month Iyar – Day of Remembrance of the fallen of the Israeli army and victims of terrorism.
- Iyar 5 – Independence Day of the State of Israel.
- 28th of the month Iyar – Day of the unification of the city of Jerusalem.
In detail, the main Jewish holidays, fasts associated with the State of Israel are the following:
Shabbat, or Sabbath, is the most important holiday in the Jewish calendar and is central to Jewish faith and tradition. It is a day of rest, relaxation, and spiritual contemplation on which Jews commemorate the seventh day of creation, when God rested from His work.
Shabbat begins on Friday night at sunset, known as Kabbalat Shabbat (Saturday reception). It is a tradition for women to light two candles just before entering Shabbat and recite the blessing of the candles. Lighting candles also serves practical purposes, as the use of fire or electricity during Shabbat is prohibited. During Shabbat, many Jews abstain from various jobs, following religious instructions. It is a tradition for families to visit the synagogue to attend mass and spend the day with friends and relatives at common meals. Shabbat offers the opportunity to strengthen family ties, spiritual renewal and escape from everyday activities.
Rosh Asanah, or Ross-Assanah, is the Jewish New Year and is one of the most important periods of the Jewish calendar. It is celebrated for two days, usually during the months of September or October, on the first day of the month of Tishrei. During Rosh Asanah, Jews review the previous year, as it is the period when God judges people and their actions. Immediately after Rosh Asana, on the third day of Tishrei, Taanit Gentalia, the fast of Gedalia, takes place. It is a short fast, from sunrise to sunset, to commemorate the murder of Gentalia, who had been appointed commander of the Jews by Nebuchadnezzar.
Yom Kippur, also known as the Day of Atonement, is the holiest and most modest day in the Jewish calendar. During this day, believers pray for the remission of the previous year’s sins and show sincere remorse. Fasting is a central element of Yom Kippur, with Jews, except children and the sick, abstaining from eating and drinking for a total of 25 hours—from sunset the previous day until the evening of the next. This day is dedicated to spiritual introspection, forgiveness, and renewed commitment to the moral principles of Judaism.
Sukkot, also known as the Tabernacle Festival, is an important Jewish holiday that begins five days after the end of Yom Kippur and lasts eight days. During Sukkot, faithful Jews remember the temporary shelters the Israelites built in the wilderness after the Exodus from Egypt. To commemorate this historical experience, they eat and, in some cases, sleep in similar tents, known as succah. These scenes are specially made for the feast and symbolize God’s protection and presence during wilderness. Sukkot’s intermediate days are normal working days, but the festive atmosphere remains intense throughout the celebration.
Immediately after Sukkot, there is the feast of Semini Ateret (of the Eighth Day), as well as the Simhat Torah, one of the most joyful holidays in the Jewish calendar. The Semi Aceret marks the eighth day after the start of Sukkot and is a special holiday that adds spiritual depth to the festive season. The Simhat Torah, which translates as “The Joy of the Law,” celebrates the completion of the annual Torah reading cycle (Pentateuch) and its immediate resumption. It is a celebration full of enthusiasm and joy, where believers express their love and appreciation for the Torah.
Pesach, or Passage, is one of the most important Jewish holidays, lasting eight days and often coinciding with Christian Passover. It is celebrated annually on the 15th of the month of Nissan and is one of the three festivals of pilgrimage, during which Jews went up to Jerusalem to offer the Temple their new fruits and newborn animals. Pesach commemorates the liberation of the Jews from slavery in Egypt, under the guidance of Moses, to whom God entrusted the leadership of the people. The liberation and march in the desert shaped the identity of the Jewish people, making this anniversary extremely important. The festival is also called Hag Amachot (Feast of Unleavened Bread) and Hag Acherut (Feast of Freedom), highlighting the themes of freedom and faith. In remembrance of the hasty escape from Egypt, during which the Israelites had no time to let the bread ferment, the Jews during Pesach did not consume or buy fermented products such as bread, beer, or cereals.
From Pesach to Shavuoth, the holiday marking the culmination of Torah delivery to the people of Israel on Mount Sinai, there are 49 days. These days were a time of great impatience and longing for the wandering people as they waited for God’s revelation. At the same time, farmers waited for the wheat to ripen in order to bring their offerings to the Temple. The counting of these 49 days continues to this day and in Savuoth for two days it is customary to consume dairy products.
Hanukkah is a joyful and important holiday in the Jewish calendar, lasting eight nights and always beginning on the 25th of the month of Kislev. This celebration reminds us of the miracle of oil that occurred in the Temple in Jerusalem. According to tradition, when the temple was desecrated, a small jug with minimal oil was found, enough for only one day. However, with this oil they lit the golden Menorah for eight days, as long as it took to prepare a new pure oil. Hanukkah also commemorates the Maccabees’ victory over their enemies, who sought to impose a different way of life, contrary to Torah commands.
Purim is a one-day Jewish holiday celebrated in memory of Esther, a Jewish queen in Persia. Esther managed to thwart the plan of the king’s adviser, who intended to exterminate all the Jews of the kingdom. This shocking story is recorded in a special papyrus named Megila (Megilat Esther), which is read publicly inside the synagogue during Purim.
Tu Bisvat, or the 15th day of the month of Swat, is the day we celebrate the “New Year of Trees” or “Tree Judgment Day”. In ancient times, this day was used to calculate the taxation of the fruits of trees and to determine their age, according to religious commandments. In modern times, Jews are accustomed to planting trees and flowers, eating tree fruits, and honoring the Jewish people’s deep connection to the land of Israel. The prematurely blooming almond tree is the symbol of celebration, symbolizing the renewal and the beginning of spring. Tu Bisvat promotes ecological awareness and gratitude for nature’s gifts, encouraging the protection and care of the environment.
Lag Baomer is a Jewish holiday celebrated on the 33rd day of the counting of Omer, i.e. the 18th day of the month of Iyar. Omer is the 49-day period between Pesach (Passover) and Shavuot, during which Jews count the days in anticipation of the anniversary of the Torah surrender on Mount Sinai. Lag Baomer marks a break from the semi-mournful nature of this period. According to tradition, on this day a deadly epidemic that had afflicted Rabbi Akiva’s disciples stopped. In addition, it is the anniversary of the death of Rabbi Simeon Bar Yohai, who, according to Kabbalah, revealed the secrets of the Torah.During Lag Baomer, Jews used to light bonfires, symbolizing the light of wisdom and knowledge brought by Rabbi Simeon Bar Yohai. Many organize outdoor events, picnics and games, especially archery, linked to the tradition that the rabbi did not need archers as his value protected the people.
1. Chom Gedalia: 3rd of the month Tishrei (short fast*) – After the destruction of the First Temple, the Jewish leader Gedalia was killed, and the few Jews left in the land of Israel fled leaving the country deserted.
2. Chom Ashara Betevet: 10th of the month Tevet (short fast) – The siege of Jerusalem by the Babylonians began.
3. Taanit Esther: 13th of the month of Adar (short fast) – In remembrance of the fast that Esther made before praying to God to help her save her people from Haman and his accomplices.
4. Chom Swasse Betamuz: 17th of the month Tamuz (short fast) – The wall of Jerusalem fell after about three years of siege of the city.
5. Tessa Beav: 9th of the month Ab (great fast) – Destruction of the first and second Temples of Jerusalem.
Jewish cultural practices and customs
Judaism, with a history of about 4,000 years, is one of the world’s oldest religions and forms the basis for many of the values and traditions found in Christianity and Islam. With approximately 12 million Jews worldwide, 6 million of whom reside in Israel, Jewish cultural practices and customs play an important role in preserving Jewish identity and heritage.
The Cycle of Life in the Jewish Religion
Nativity is an important event in Jewish life, accompanied by specific religious ceremonies and customs. For boys, the circumcision ceremony, known as britt speak, takes place when the infant is eight days old. If for medical reasons it needs to be delayed, the ceremony takes place as soon as possible after the eighth day. Circumcision is performed by a skilled and pious Jew, Mohel, who may also be a professional doctor. Often, the name of the boy is not announced until circumcision is performed. For girls, naming usually takes place in the synagogue, usually on the first Saturday after birth.
The Bar Mitzvah ceremony for boys and Bat Mitzvah for girls marks their coming of age and full integration into the community. The boys, at the age of 13, celebrate Bar Mitzvah, which literally means “the son of commandments.” The girls, respectively, celebrate Bat Mitzvah at 12 years old. It is preceded by a period of intensive preparation and study, for both boys and girls, to gain a deeper understanding of their religious obligations and tradition.
Weddings are important ceremonies that take place on all days except the Sabbath, Jewish holidays, and specific periods of mourning as defined by the Jewish calendar. A Jewish wedding can be celebrated anywhere, although it usually takes place inside the synagogue or outside. It is common for friends and relatives of newlyweds to host gala dinners and lunches in the week following the ceremony, thus strengthening social ties and community solidarity.
When a Jew passes away, the care of the body is of the utmost importance and treated with the greatest respect. The body is never left unattended and must remain as untouched as possible. With closed eyes and jaws, the body of the deceased is covered with a white shroud. The funeral is held as soon as possible, often on the same day of death. In Orthodox Jewish communities, crowds of people can accompany the body, marching through the streets and lamenting the deceased.
Forensic examinations are prohibited by Jewish law unless civil law makes them absolutely necessary. Some Reformed and Liberal communities allow cremation, but Orthodox Jews strictly forbid cremation. After the funeral, close relatives of the deceased spend a seven-day period of mourning in their homes, known as shiva. During this time, they receive visits from friends and community members, who come to offer them comfort and support.
The Currents of Judaism
Orthodox Judaism
Orthodox Jews believe in the Torah as the main source of Jewish law and morality. The Torah includes the commandments Moses received from God on Mount Sinai 4,000 years ago and is part of the Tanakh, the Jewish biblical canon corresponding to the Old Testament for Christians. In addition, Orthodox Jews follow the Talmud, the source of codified Jewish law known as Alaha. The strictly Orthodox, known as Haredi, are easily recognizable because of their distinctive attire. They wear traditional clothes and cover their heads with hats or kippahs. Other Orthodox Jews may dress modern and more socially integrated, but they often wear kippahs as a sign of respect for God.
Conservatives (Masorti), Reformers & Liberal Jews
Members of these currents do not observe the faith in the same way as Orthodox Jews. For example, they may not consider it necessary to wear a head covering or have a different approach to observing the Sabbath and fasting. In these communities, women are allowed to act as rabbi, and men and women sit together in the synagogue. Many Jews may not be affiliated with any particular denomination or apply all traditional rules, but they still identify as Jews and participate in the cultural and religious life of their community.
Sabbath Observance (Shabbat)
Saturday or Shabbat is the holiest day of the week for Jews. It begins on Friday night at sunset and lasts until the first three stars rise on Saturday night. It is a day of rest, spirituality and family gathering.
Orthodox Jews follow strict rules during the Sabbath, refraining from any form of “work.” This includes:
Commercial transactions: Shops and businesses remain closed.
Transportation: Avoid driving and using public transport.
Use of electronic devices: They do not use phones, computers, televisions or other electronic devices.
Use of money: They do not make financial transactions.
Writing and transporting objects: Avoid writing and transporting objects in public places without religious indication (Eruv).
These rules can only be circumvented in cases where human life is threatened, such as medical emergencies
Eating Habits and Practices
Jewish dietary practices are governed by Kashrut, Jewish dietary law, which determines which foods are permissible (kasher) and how they should be prepared and served. The term “kaser” means “suitable” or “clean” and refers to foods that meet Kashrut standards. Jews who apply Kashrut rules consume only foods approved by rabbinical authorities. This means that products such as meat, fresh or packaged, and foods containing dairy products must bear a special certification seal. This certification ensures that the products meet the required specifications and have been manufactured in accordance with religious principles.
Basic rules of Kashrut:
Allowed animals: It is allowed to eat meat from animals that have forked hooves and chew their food, such as cows, sheep and goats. Pork and shellfish are prohibited.
Slaughter of animals: Animals must be slaughtered in a specific, humane way (Shechita) by a trained slaughterer (Shochet). This ensures that the animal suffers as little as possible.
Separation of meat and dairy: According to the commandment “thou shalt not cook the goat in his mother’s milk” (Exodus 23:19), the Jews do not consume dairy products along with meat. These two types of food are cooked and served separately.
Cooking utensils and dishes: For faithful Jews, all cooking utensils, crockery, and cutlery should be used exclusively for kasher food. In addition, utensils used to prepare meat are not used for dairy and vice versa. Delicacies containing meat and those containing dairy are stored in separate places, cooked in different utensils and served in different dishes.
Dining and eating outside the home: Jews who observe the tradition eat exclusively in restaurants supervised by the official authority of Kashrut. These restaurants ensure that all food and its preparation processes comply with religious rules.
Meaning of Kashrut: Observance of dietary laws is not only a matter of health or hygiene, but mainly of spiritual discipline and obedience to religious commandments. The rules of Kashrut help believers maintain a constant connection with their faith, even through the daily practice of eating. During certain holidays, such as Pesach (Easter), dietary rules are made even stricter, with the ban on the consumption of fermented products (Hamets). In cases of emergency, such as when kasher food is not available, there are specific guidelines on what is allowed to be eaten.
Clothing and Residences
Pious Jewish men never walk around with their heads uncovered and usually wear a small cap, known as a kippah or yarmulke. Some may also wear a garment called talit with fringes called chichit, which can be seen below their waist. Similarly, married Orthodox Jewish women cover their hair or wear a wig as a sign of humility. They dress modestly, often avoiding trousers, short skirts or short-sleeved clothes.
Finally, traditional Jewish homes can be identified by a characteristic element: the mezuzah. It is a small box containing two biblical verses written on papyrus. The mezuza is placed on the right door panel in many rooms of Jewish homes, including the main entrance
Synagogue and prayer
The synagogue is the central place of worship and gathering for the Jewish community. Male police officers entering a synagogue are not required to wear a hat, but the act of covering the head will be duly appreciated and seen as a sign of respect for religious traditions. Discretion is also required when taking photos, videos or audio recordings within the synagogue, particularly during Shabbat and festive services and ceremonies.
According to tradition, all men and boys over the age of 13 pray three times a day. Although they are allowed to pray privately, many prefer to go to the synagogue to pray in the presence of at least ten people. Such a prayer group, known as a minian, is especially important, especially when the person is in a period of mourning.
Daily morning prayer usually takes place between 6:00 and 9:00 a.m. and lasts at least 45 minutes. During prayer, men wear tefilin, or leather boxes containing biblical texts, and a wrap called talit. Afternoon and evening prayers usually last about a quarter of an hour. Women pray without necessarily wearing a scarf or tefilin.
The protocol followed in the synagogue varies according to Jewish denomination. In Orthodox Jewish synagogues, women sit separately from men, usually on the upper balcony or in a side area next to men. Men wear the traditional head covering, and married women always cover their heads with hats, wigs or scarves, dressed conservatively. In contrast, in Conservative, Reformist and Liberal synagogues, men and women usually sit together during mass. The Hebrew language is the traditional language of prayer and is used to varying degrees and extent in liturgies and ceremonies, depending on the denomination. The use of the Hebrew language is an important element of the religious identity and unity of the community, offering a connection to ancient traditions and sacred texts.
Overall, the synagogue and prayer practices reflect the diversity and richness of Jewish traditions. The differences in customs and protocols between different denominations highlight the flexibility and adaptability of Judaism, while maintaining respect for the basic principles and values that unite the Jewish community around the world.
Monuments and Museums of Jewish interest in Greece dedicated to Holocaust Remembrance
According to the study by the scientific director of the Jewish Museum of Thessaloniki Dr. Polyxeni Eleftheriou (2024), the construction of monuments dedicated to the Holocaust in Greece reflects the gradual recognition of the tragedy of Greek Jews and the destruction of the country’s numerous and thriving Jewish community during World War II. These monuments, apart from points of honor and memory, are symbols of historical consciousness and educational tools for new generations.
The first monuments and the initial approach
The memorialization of the Holocaust in Greece began with initiatives of the Jewish Communities themselves, without initially there being active involvement of the Greek state or other institutional bodies. The first monument to the victims of Nazism was erected in 1962 by the Jewish Community of Thessaloniki, inside the new Jewish cemetery in Stavropol. It was designed by Italian architect Manfredo D’Urbino, known for his contribution to the construction of Jewish monuments in Milan.
In the following years, monuments were erected in Larissa, Volos and Athens, while squares were named in memory of the victims of the Holocaust. In addition, the renovation of historic synagogues in cities such as Athens, Veria and Chania was associated with highlighting the memory of Jewish communities that suffered persecution and extermination.
Monuments in Thessaloniki: From oblivion to public memory
Thessaloniki, which before the war was home to one of the largest Jewish communities in Europe, plays a central role in preserving Holocaust memory. The erection of monuments in the city marked the transition from a period of oblivion to a new phase of public recognition of the city’s Jewish history.
The most famous Holocaust Memorial, the work of the Glid brothers, is located in Eleftherias Square, a historical site that marks the beginning of the persecution of the Jews of Thessaloniki. Although a central point of remembrance, it has often been the target of vandalism, highlighting the ongoing battle against denial and anti-Semitism.
Another monument of particular importance is located at the Aristotle University of Thessaloniki (AUTH), in the area where the Jewish cemetery of the city once stood. The monument was erected in 2014 by architect Konstantinos Lentaris and depicts the extent and importance of the Jewish cemetery, which was destroyed in 1942. It presents elements of Jewish religious identity, such as the Star of David and the Menorah, while the inscriptions in five languages (Greek, English, French, Spanish and Hebrew) reflect the multicultural composition of the community.
In 2019, in the Ceremony Hall of the Aristotle University of Thessaloniki, a new monument was placed dedicated to the Jewish students of the university who perished in the Holocaust. It was designed by artist Xenis Sachinis and includes the names of the students, symbolizing the violent interruption of their studies and lives. The monument incorporates elements of Jewish tradition, such as the placement of stones in memory of the dead, keeping alive the Jewish identity in the campus community.
The protection of monuments on university campuses and in public spaces, such as squares and parks, is a significant challenge due to the increased risks associated with vandalism, hate attacks and acts of sacrilege. Monuments, as symbols of historical memory and collective identity, are often damaged by extremists or groups seeking to distort or challenge their message. Especially on university campuses, where police access is limited due to the university asylum regime, monuments become more vulnerable to attacks that may be related to social or political tensions.
Jewish Museums
Jewish museums in Greece have a primary role in preserving the historical memory and cultural heritage of Greek Jews. Two important museums that honor this heritage are the Jewish Museum of Thessaloniki (NTUA) and the Jewish Museum of Greece (JMG).
The Jewish Museum of Thessaloniki (NTUA), founded in 2001, depicts the history and cultural presence of Sephardic Jews in Thessaloniki, while highlighting the destruction of the community during the Holocaust. His exhibition begins with a presentation of the destruction of the Jewish necropolis and continues with documents on the deportation of 50,000 Thessaloniki Jews to Nazi death camps during World War II. On the ground floor of the museum is the Hall Remembrance, where the names of the victims are engraved on marble slabs and on the other floors is presented the permanent exhibition, which includes information on the history of Jewry in Thessaloniki from the 1st century CP to the present day, social life, religious and family life, as well as the process of deportation during the Holocaust.
In the new wing, the extension of the permanent exhibition has been developed and the “Jewish Childhood Hall” and the “Unknown Musical Treasures of Greek Jews” Hall have been created
The museum adopts an evidence-based approach to the presentation of history, while at the same time it operates a library and research center, offering visitors access to valuable historical material.
For the Jewish Museum of Greece (JMG) the idea was born in the late 1970s by the Jewish Community of Athens. In 1977, a small museum was founded next to the Synagogue on Melidoni Street, collecting objects that survived the war. The Jewish Museum of Greece now operates in a privately owned building in the center of Athens and its collection includes religious utensils, documents and jewellery, with particular importance being the return of confiscated items from Bulgaria. The museum focuses on highlighting Jewish life before the Holocaust, offering a folklore approach. The presentation avoids the sense of victimhood, while highlighting the cultural continuity of the Jews of Greece. The museum is an important institution of educational activities, promoting historical research and memory preservation.
The Holocaust Museum of Greece, currently under construction, aims to become the leading Holocaust memorial center in Southeast Europe. The museum will honor the memory not only of the Jewish Community of Thessaloniki, but also of the 39 Jewish communities that existed in Greece before the war. It will highlight the contribution of Jews to the development of Thessaloniki and the multicultural character of the city. Its location, near the Old Railway Station, is particularly symbolic, as from there departed the trains that transported the Jews of Thessaloniki to Auschwitz-Birkenau.
The project is an example of a public-private partnership, funded by: the Stavros Niarchos Foundation, the Greek and German governments as well as private grants. In December 2023, the building permit was issued, paving the way for the construction of the museum, which is expected to become one of the most important centers of Holocaust remembrance and education in Europe.
Jewish tombstones as building materials
One of the most tragic and emblematic aspects of the destruction of the Jewish community of Thessaloniki is the looting and destruction of the Jewish necropolis, which was the largest in Europe. For centuries, the Jewish cemetery of Thessaloniki was located in today’s area of the Aristotle University of Thessaloniki, where approximately 350,000 graves stretched.
During the German occupation, the cemetery was systematically destroyed by the German occupation forces. The tombstones were removed and used as building materials, both for public works and private construction. Even today, Jewish tombstones from the looted necropolis of Thessaloniki are found scattered throughout the city, such as: masonry, streets, and foundations of buildings, Christian churches and courtyards, paved sidewalks and public infrastructure.
Anti-Semitic symbols and representations
Anti-Semitic symbols and representations are key tools for maintaining and spreading stereotypes and prejudices against the Jewish people. Their use has evolved over time, from traditional print and graffiti to modern forms of communication, such as social networks and online memes. These depictions not only perpetuate prejudice but also reinforce radicalisation and anti-Semitic extremism.
The process of perceiving an anti-Semitic symbol or representation (meme-meme) is based on users’ knowledge and communicative expectations about anti-Semitic ideas. In the case of anti-Semitic memes, they are digital representations that convey stereotypes, prejudice or hatred, using a combination of images and words to reinforce anti-Semitic perceptions. Anti-Semitic memes combine simplicity and emotion to be easily understood and directly affect the collective consciousness, acting as a propaganda tool.
As simplified and generalized schemes, stereotypes help cognitive understanding of the world, but also serve as the basis for anti-Semitic ideology, presenting Jews as “alien elements” and “the embodiment of absolute evil.” Anti-Semitic thought is based on systematically projected mental representations with no factual basis. Anti-Semitic symbols and representations reinforce this narrative, portraying Jews as responsible for global crises and constructing a false good-evil dichotomy where Jews are seen as the cause of all suffering and reinforcing the image of an enemy threatening the world and implying a call for “resistance” against it (Becker et al., 2024).
Anti-Semitic performances have deep historical roots, starting in the Middle Ages and extending into modern times. One of the most prominent examples is the “blood libel,” in which Jews were accused of using the blood of Christian children for religious ceremonies, such as making matza (an unleavened bread consumed during Passover). These slanders often led to persecution, massacres, and widespread acts of violence against Jews, reinforcing the stereotype of inhuman and vicious behavior. This narrative spread widely in Europe, forming a collective memory that for centuries fueled prejudice and hatred against Jews.
The swastika is one of the most recognizable symbols associated with anti-Semitism, mainly due to its use by the Nazi regime in Germany. The swastika on anti-Semitic representations acts as a tool to intimidate and accept hate speech. It often appears in graffiti, posters or internet memes aimed at inducing fear and reinforcing stereotypes against Jews. In modern times, it is still used by neo-Nazi groups and far-right organizations, reinforcing the ideology of hatred.
One of the most prevalent stereotypes is that Jews control banks, the global financial system, and markets, taking advantage of other peoples. This perception arose mainly from the historical involvement of Jews in financial activities, due to restrictions imposed on them in other professions. Also, this stereotype presents Jews as the cause of all social, economic and political problems. This narrative is reinforced by the bipolar portrayal of good and evil, with Jews portrayed as the “roots of evil.” Typical examples include accusations that they are responsible for communism or capitalism, or that they take advantage of global crises in order to impose their interests.
The idea of a Jewish conspiracy for world domination began to take shape when anti-Semites claimed that Jews were actively conspiring against nations to seize power. This conspiracy theory was most clearly presented through a fabricated forgery known as “The Protocols of the Elders of Zion.”
Despite its poor writing and obvious unreliability, this forgery was believed by those who viewed the Jews as convenient scapegoats. The document was translated into at least seven languages and widely disseminated. The Nazis used the Protocols to justify persecution of Jews, arguing that the document “proved” that Jews controlled big business and global money.
The global circulation of the text continued to fuel anti-Semitic hatred, even after the forgery was revealed. Even today, copies of the Protocols can still be found, especially in the Arab world, where they remain popular texts distributed by Jewish-hating individuals and groups. The perpetuation of this forgery continues to undermine efforts to combat antisemitism worldwide.
The image of the “greedy and money-loving” is one of the most widespread anti-Semitic stereotypes, deeply rooted in the history of anti-Semitism. Often, this caricature is presented through images that emphasize exaggerated features such as long curved noses, hands holding money or coins, and an overall style of insidious pleasure. These depictions are linked to conspiracy theories, such as Jews controlling the global economy or provoking crises to take advantage. One example is the use of such images on social media platforms, where they are presented in a satirical or “humorous” style, disguising their racist character and increasing their acceptance.
Holocaust denial is a serious manifestation of contemporary anti-Semitism, which, through social media, has infiltrated the general public without institutional scrutiny. It includes denying the fact, extent or mechanisms of genocide, as well as accusations that Jews or Israel “invented” or “exaggerated” the Holocaust. Videos of pseudo-documentaries and speeches by deniers misleading the public appear on YouTube, while Facebook and Twitter are dominated by memes and cartoons mocking the victims.
The denial is linked to the accusation that Jews claim privileges based on “lies,” fueling hatred. Addressing it requires Holocaust remembrance education, platform oversight and international measures against hate speech.
Horrific images of injured or dead children, allegedly the result of Israeli attacks on Gaza, are often shown on social media. These images support the claim that Israel is a “bloodthirsty infant killer,” aimed at dehumanizing Israelis and justifying calls for genocide.
At the same time, they portray Jews as abusers of Palestinian freedom, reinforcing the narrative that they are causing genocide, helping to promote hatred and anti-Semitism.