Litvaks

{{further|Lithuanian Yiddish|Ostjuden}}

The Yiddish adjective {{lang|yi|ליטוויש}} {{lang|yi-Latn|Litvish}} means "Lithuanian": the noun for a Lithuanian Jew is {{lang|yi-Latn|Litvak}}. The term {{lang|yi-Latn|Litvak}} itself originates from {{lang|pl|Litwak}}, a Polish term denoting "a man from Lithuania", which however went out of use before the 19th century, having been supplanted in this meaning by {{lang|pl|Litwin}}, only to be revived around 1880 in the narrower meaning of "a Lithuanian Jew". The "Lithuania" meant here is the territory of the former Grand Duchy of Lithuania.

Of the main Yiddish dialects in Europe, the Litvishe Yiddish (Lithuanian Yiddish) dialect was spoken by Jews in Lithuania, Belarus, Latvia, Estonia and northeastern Poland, including Suwałki, Łomża, and Białystok.

However, following the dispute between the Hasidim and the Misnagdim, in which the Lithuanian academies were the heartland of opposition to Hasidism, "Lithuanian" came to have the connotation of Misnagdic (non-Hasidic) Judaism generally, and to be used for all Jews who follow the traditions of the great Lithuanian yeshivot, whether or not their ancestors actually came from Lithuania. In modern Israel, {{lang|he-Latn|Lita'im}} (Lithuanians) is often used for all Haredi Jews who are not Hasidim (and not Hardalim or Sephardic Haredim). Other expressions used for this purpose are {{lang|yi-Latn|Yeshivishe}} and {{lang|he-Latn|Misnagdim}}. Both the words {{lang|yi-Latn|Litvishe}} and {{lang|he-Latn|Lita'im}} are somewhat misleading, because there are also Hasidic Jews from greater Lithuania and many Litvaks who are not Haredim. The term {{lang|he-Latn|Misnagdim}} ("opponents") on the other hand is somewhat outdated, because the opposition between the two groups has lost much of its relevance. {{lang|yi-Latn|Yeshivishe}} is also problematic because Hasidim now make use of yeshivot as much as the Litvishe Jews.

{{further|Timeline of Jewish history in Lithuania and Belarus}}

File:Telz purim.jpg students]]

The characteristically "Lithuanian" approach to Judaism was marked by a concentration on highly intellectual Talmud study. Lithuania became the heartland of the traditionalist opposition to Hasidism. They named themselves "misnagdim" (opposers) of the Hasidi. The Lithuanian traditionalists believed Hassidim represented a threat to Halachic observance due to certain Kabbalistic beliefs held by the Hassidim, that, if misinterpreted, could lead one to heresy as per the Frankists.Joseph Telushkin. Jewish Literacy: The Most Important Things to Know About the Jewish Religion, Its People and Its History. NY: William Morrow and Co., 1991. Differences between the groups grew to the extent that in popular perception "Lithuanian" and "misnagged" became virtually interchangeable terms. However, a sizable minority of Litvaks belong(ed) to Hasidic groups, including Chabad, Slonim, Karlin-Stolin, Karlin (Pinsk), Lechovitch, Amdur and Koidanov. With the spread of the Enlightenment, many Litvaks became devotees of the Haskala (Jewish Enlightenment) movement in Eastern Europe pressing for better integration into European society, and today, many leading academics, scientists, and philosophers are of Lithuanian Jewish descent.

The most famous Lithuanian institution of Jewish learning was Volozhin yeshiva, which was the model for most later yeshivas. Twentieth century "Lithuanian" yeshivas include Ponevezh, Telshe, Mir, Kelm, and Slabodka, which bear the names of their Lithuanian forebears. American "offspring" of the Lithuanian yeshiva movement include Yeshiva Rabbi Chaim Berlin, Rabbi Isaac Elchanan Theological Seminary, Yeshivas Rabbeinu Yisrael Meir HaKohen ("Chofetz Chaim"), and Beth Medrash Govoha ("Lakewood"), as well as numerous other yeshivas founded by students of Lakewood's founder, Rabbi Aharon Kotler.

In theoretical Talmud study, the leading Lithuanian authorities were Chaim Soloveitchik and the Brisker school; rival approaches were those of the Mir and Telshe yeshivas. In practical halakha, the Lithuanians traditionally followed the Aruch HaShulchan, though today, the "Lithuanian" yeshivas prefer the Mishnah Berurah, which is regarded as both more analytic and more accessible.

In the 19th century, the Orthodox Ashkenazi residents of the Holy Land, broadly speaking, were divided into Hasidim and Perushim, who were Litvaks influenced by the Vilna Gaon. For this reason, in modern-day Israeli Haredi parlance the terms Litvak (noun) or Litvisher (adjective), or in Hebrew Litaim, are often used loosely to include any non-Hasidic Ashkenazi Haredi individual or institution. Another reason for this broadening of the term is the fact that many of the leading Israeli Haredi yeshivas (outside the Hasidic camp) are successor bodies to the famous yeshivot of Lithuania, though their present-day members may or may not be descended from Lithuanian Jewry. In reality, both the ethnic make-up and the religious traditions of the misnagged communities are much more diverse.

Customs of Lithuanian non-Hasidic Jews consist of:

1. Wearing of tefillin during non-sabbath days of the intermediate days of the festival chol hamoed.
2. Variations in pronunciation (not practiced by most modern-day Litvaks)
3. *The pronunciation of the holam as /ej/ (ei).
4. * The shin being pronounced as /s/, making it difficult to differentiate from sin, a phenomenon known as {{Lang|yi-latn|Sabesdiker losn}} ('Sabbath Lingo').Glinert, Lewis, “Ashkenazi Pronunciation Tradition: Modern”, in: Encyclopedia of Hebrew Language and Linguistics, Edited by: Geoffrey Khan. Consulted online on 24 January 2023. First published online: 2013 First print edition: 9789004176423

{{main|History of the Jews in Lithuania}}

Jews began living in Lithuania as early as the 13th century.{{citation needed|date=December 2012}} In 1388, they were granted a charter by Vytautas, under which they formed a class of freemen subject in all criminal cases directly to the jurisdiction of the grand duke and his official representatives, and in petty suits to the jurisdiction of local officials on an equal footing with the lesser nobles (szlachta), boyars, and other free citizens. As a result, the community prospered.

In 1495, they were expelled by Alexander Jagiellon, but allowed to return in 1503. The Lithuanian statute of 1566 placed a number of restrictions on the Jews, and imposed sumptuary laws, including the requirement that they wear distinctive clothing, including yellow caps for men and yellow kerchiefs for women.

The Khmelnytsky Uprising destroyed the existing Lithuanian Jewish institutions. Still, the Jewish population of Lithuania grew from an estimated 120,000 in 1569 to approximately 250,000 in 1792. After the 1793 Second Partition of the Polish-Lithuanian Commonwealth, Litvaks became subjects of the Russian Empire.

{{More citations needed section|date=April 2014}} The Jewish Lithuanian population before World War II numbered around 160,000, or about 7% of the total population."[http://www.ushmm.org/wlc/en/article.php?ModuleId=10005444 Lithuania]" (updated June 20, 2014). United States Holocaust Memorial Museum. Retrieved 2015-04-14. At the beginning of the war, some 12,000 Jewish refugees fled into Lithuania from Poland;Levin, Dov (2010). "[http://www.yivoencyclopedia.org/article.aspx/Lithuania Lithuania]". YIVO Encyclopedia of Jews in Eastern Europe. Retrieved 2015-04-14. by 1941 the Jewish population of Lithuania had increased to approximately 250,000, or 10% of the total population.

During the German invasion of June 1941, 141,000 Jews were murdered by the Nazis and Lithuanian collaborators.{{cite web |url= https://www.yadvashem.org/righteous/stories/lithuania.html |title= Lithuania Historical Background|publisher=Yadvashem.org }} Notable execution locations were the Paneriai woods (see Ponary massacre) and the Ninth Fort.{{cite web |url= https://www.yadvashem.org/yv/en/exhibitions/vilna/during/ponary.asp|title= The Jerusalem of Lithuania The story of the Jewish community of Vilna |publisher=Yadvashem.org}}

File:LITVISH-An Atlas of Northeastern Yiddish.jpg. Cartography by Giedre Beconyte.]]

Litvaks have an identifiable mode of pronouncing Hebrew and Yiddish; this is often used to determine the boundaries of Lita (area of settlement of Litvaks). Its most characteristic feature is the pronunciation of the vowel holam as {{IPA|[ej]}} (as against Sephardic {{IPA|[oː]}}, Germanic {{IPA|[au]}} and Polish {{IPA|[oj]}}).

In the popular perception,{{by whom|date=November 2013}} Litvaks were considered to be more intellectual and stoic than their rivals, the Galitzianers, who thought of them as cold fish. They, in turn, disdained Galitzianers as irrational and uneducated. Ira Steingroot's "Yiddish Knowledge Cards" devote a card to this "Ashkenazi version of the Hatfields and McCoys".{{cite web|url=http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/13727/edition_id/265/format/html/displaystory.html|title=Yiddish Knowledge Cards|access-date=18 October 2018}} This difference is of course connected with the Hasidic/misnaged debate, Hasidism being considered the more emotional and spontaneous form of religious expression. The two groups differed not only in their attitudes and their pronunciation, but also in their cuisine. The Galitzianers were known for rich, heavily sweetened dishes in contrast to the plainer, more savory Litvisher versions, with the boundary known as the Gefilte Fish Line.{{cite web|url=http://www.jweekly.com/article/full/11588/this-is-no-fish-tale-gefilte-tastes-tell-story-of-ancestry/|title=This is no fish tale: Gefilte tastes tell story of ancestry|date=10 September 1999|access-date=18 October 2018}}

{{further|Genetic studies on Jews}}

The Lithuanian Jewish population may exhibit a genetic founder effect.{{cite journal|pmc=1216062|title=A Population-Genetic Test of Founder Effects and Implications for Ashkenazi Jewish Diseases|publisher=American Society of Human Genetics via PubMed|pmid=15208782|doi=10.1086/423146|volume=75|issue=2|date=August 2004|journal=Am. J. Hum. Genet.|pages=282–93 | last1 = Slatkin | first1 = M}} The utility of these variations has been the subject of debate.{{cite web|url=http://www.khazaria.com/genetics/abstracts-diseases.html|title=Jewish Genetics, Part 3: Jewish Genetic Diseases (Mediterranean Fever, Tay–Sachs, pemphigus vulgaris, Mutations)|website=www.khazaria.com|access-date=18 October 2018}} One variation, which is implicated in familial hypercholesterolemia, has been dated to the 14th century,{{citation|last=Durst |first=Ronen |others=Roberto Colombo, Shoshi Shpitzen, Liat Ben Avi, et al. |title=Recent Origin and Spread of a Common Lithuanian Mutation, G197del LDLR, Causing Familial Hypercholesterolemia: Positive Selection Is Not Always Necessary to Account for Disease Incidence among Ashkenazi Jews |journal=American Journal of Human Genetics |volume=68 |number=5 |date=May 2001 |pages=1172–1188 |doi=10.1086/320123|pmid=11309683 |pmc=1226098 }} corresponding to the establishment of settlements in response to the invitation extended by Gediminas in 1323, which encouraged German Jews to settle in the newly established city of Vilnius. A relatively high rate of early-onset dystonia in the population has also been identified as possibly stemming from the founder effect.{{cite journal |last1=Risch |first1=Neil |last2=Leon |first2=Deborah de |last3=Ozelius |first3=Laurie |last4=Kramer |first4=Patricia |last5=Almasy |first5=Laura |last6=Singer |first6=Burton |last7=Fahn |first7=Stanley |last8=Breakefield |first8=Xandra |author-link8=Xandra Breakefield |last9=Bressman |first9=Susan |year=1995 |title=Genetic analysis of idiopathic torsion dystonia in Ashkenazi Jews and their recent descent from a small founder population |journal=Nature Genetics |volume=9 |issue=2 |pages=152–159 |doi=10.1038/ng0295-152 |pmid=7719342 |s2cid=5922128}}

Among notable contemporary Lithuanian Jews are:

• Mendele Mocher Sforim, was a Jewish author and one of the founders of modern Yiddish and Hebrew literature
• Brothers Emanuelis Zingeris (a member of the Lithuanian Seimas) and {{ILL|Markas Zingeris|lt}} (writer)
• Ephraim Oshry, one of the few Rabbis to survive the Holocaust
• {{ILL|Anatolijus Šenderovas|lt}}, composer, Laureate of the Lithuanian National Award
• Arturas Bumsteinas, composer and sound artist
• {{ILL|Gidonas Šapiro|lt}}, pop singer from the group ŽAS
• Leonidas Donskis, philosopher and essayist
• Icchokas Meras, writer
• {{ILL|Benjaminas Gorbulskis|lt}}, composer
• Grigorijus Kanovičius, writer
• {{ILL|Rafailas Karpis|lt}}, tenor opera singer
• David Geringas, cellist and conductor
• {{ILL|Arkadijus Gotesmanas|lt}}, jazz percussionist
• Ilja Bereznickas, animator, illustrator, scriptwriter and caricaturist
• {{ILL|Adomas Jacovskis|lt}}, scenographer
• {{ILL|Marius Jacovskis|lt}}, scenographer
• {{ILL|Aleksandra Jacovskytė|lt}}, painter
• Laurence Harvey, actor
• Jakovas Bunka, sculptor

• :Category:People of Lithuanian-Jewish descent
• Jewish cemeteries of Vilnius
• Vilna Ghetto
• History of the Jews in Lithuania
• History of the Jews in Latvia
• Timeline of Jewish history in Lithuania and Belarus
• History of the Jews in Poland
• History of the Jews in South Africa
• Israel–Lithuania relations
• List of Lithuanian Jews
• Minhag Polin

{{Reflist|2}}

• Encyclopedia of the Jewish Diaspora: Origins, Experiences, and Culture. Themes and Phenomena of the Jewish Diaspora, Volume 1. Avrum M. Ehrlich, ABC-CLIO, 2009. {{ISBN|978-1-85109-873-6}}.

• Dov Levin, The Litvaks: A Short History of the Jews of Lithuania; translated from the Hebrew by Adam Teller. New York: Berghahn Books, 2001, {{ISBN|965-308-084-9}}
• Alvydas Nikžentaitis, Stefan Schreiner, Darius Staliūnas, Leonidas Donskis, The Vanished World of Lithuanian Jews, Amsterdam: Rodopi, 2004, {{ISBN|90-420-0850-4}}
• Dovid Katz, Lithuanian Jewish Culture. Vilnius: Baltos lankos and Budapest: Central European University Press, 2010, {{ISBN|978-9639776517}}
• Dovid Katz, [http://www.dovidkatz.net/dovid/Lithuania/7_KingdomsLitvaks.pdf Seven Kingdoms of the Litvaks]; Vilnius: International Cultural Program Center, 2009
• {{cite book|title=The Litvak Legacy|last=Ozer|first=Mark N.|year=2009|publisher=Xlibris Corporation|isbn=978-1-4363-6778-3}}{{Self-published inline|certain=yes|date=December 2017}}
• Nathan Shapiro, [http://www.hofstra.edu/pdf/academics/colleges/hclas/geog/geog_shapirothesis2013.pdf The Migration of Lithuanian Jews to the United States, 1880 – 1918, and the Decisions Involved in the Process, Exemplified by Five Individual Migration Stories ]
• {{cite book|title=Lithuanian Jewish Communities|last1=Schoenburg|first1=Stuart|last2=Schoenburg|first2=Nancy|year=2008|publisher=Jason Aronson Inc.|isbn=978-1-56821-993-6}}
• {{cite book|title=The Massacre of the Jews of Lithuania|last=Sutton|first=Karen|year=2008|publisher=Gefen Publishing House|location=Jerusalem, Israel|isbn=978-965-229-400-5}}

• [https://www.lzb.lt/en/ Official website of Jewish Community of Lithuania] {{in lang|en}}
• [http://www.eilatgordinlevitan.com/vilna/vilna.html Website about Jews in Vilnius]
• [http://www.archyvai.lt/exhibitions/zydai/e1.htm Collection of photos of Litvaks made in first half of 20th century] {{Webarchive|url=https://web.archive.org/web/20121111023825/http://www.archyvai.lt/exhibitions/zydai/e1.htm |date=2012-11-11 }}
• Dovid Katz: [https://dovidkatz.net/dovid/dovid_lithuania.htm studies] on contemporary and historic Litvak culture and Litvish
• Dovid Katz: [https://defendinghistory.com/litvak-studies Reading list] for the proposed field of Litvak Studies
• [http://litvak-cemetery.info/en/ MACEVA: Lithuania Jewish Cemetery Project]
• [https://www.yadvashem.org/vilna.html The Story of the Jewish Community in Lithuania] – on the Yad Vashem website

{{Europe topic|History of the Jews in}}

{{Jews and Judaism}}

Category:Jewish ethnic groups

*

Category:Ashkenazi Jews topics