NYJTG: Thank you for meeting with us, Rabbi Schudrich. Could you please share the path that led you to become the Chief Rabbi of Poland?

Rabbi Schudrich: Certainly. My journey to becoming the Chief Rabbi of Poland began with a youthful adventure. At 18, I embarked on a transformative trip, born out of a friend’s invitation to join a Jewish teen excursion in 1973. This journey took us through Eastern Europe, the Soviet Union, and finally to Israel—a region I had never before visited, despite being American-born. The remnants of Jewish life in non-Soviet Eastern Europe profoundly impacted me, sparking a desire to delve deeper into the region’s Jewish heritage.

In subsequent years—1976, 1977, and twice in 1979—I returned to Eastern Europe, particularly Poland, drawn by the discovery of a burgeoning Jewish community hidden beneath the surface. After serving as a Rabbi in Tokyo from 1983 to 1989, I witnessed significant changes unfolding across Eastern Europe. Upon my return to New York, I recognized the profound transformations underway in the region. In March 1990, I felt compelled to contribute meaningfully, marking the beginning of my journey in Poland.

NYJTG: The term “resurgence of Jewish life in Poland” is frequently discussed. Is it an accurate description of the current situation, and what specifically is driving this resurgence?

Rabbi Schudrich: I would characterize it as the re-emergence of the Jewish community, though “revival” also fits. Essentially, what we’re seeing is a resurgence of Jewish life in a country with a deep Jewish history. To grasp this better, we must consider the devastating impact of World War II. Before the war, Poland was home to three and a half million Jews, the heart of Ashkenazi Jewish culture. Tragically, by the end of 1944, 90% of them had fallen victim to the atrocities of the Germans and their collaborators. Despite this, about 350,000 Polish Jews survived, though most left Poland in the 25 years after the war due to the challenging post-Holocaust, Soviet-occupied communist environment. Many kept their Jewish identity hidden, even from their families, for nearly 50 years, from 1939 to 1989. With the fall of communism in 1989, these survivors faced a crucial question: “Is it now safe to reveal our Jewish identity?” Since then, thousands, possibly tens of thousands, of Poles have rediscovered their Jewish roots, forming the essence of the Jewish community in Poland today. This reconnection with Jewish heritage and Judaism itself often comes as a surprise, as many were unaware of their Jewish ancestry until recently.

NYJTG: What’s the estimated current Jewish population in Poland? The figures vary widely, with some sources suggesting as low as 7,000 and others as high as 40,000. What factors contribute to this significant discrepancy?

Rabbi Schudrich: Determining the precise number of Jews in Poland today is a complex challenge, and it’s important to note that no exact figure exists. The claim of 7,000 Jews is unequivocally incorrect. It’s comparable to counting only the members of an Orthodox synagogue in San Francisco and declaring the total number of Jews in the city.

NYJTG: Are you suggesting counting, for example, the membership of the JCC or specific Jewish organizations?

Rabbi Schudrich: No, I’m not referring to counting the membership of specific Jewish organizations. When someone mentions 7,000 Jews in Poland, they are essentially counting a very limited subset of the Jewish population.

Let me provide you with a crucial statistic: Before World War II, Poland was home to 3.5 million Jews. Ten percent of them survived, resulting in approximately 350,000 Jewish survivors after the war. These figures are well-documented. Even if we assume that 90% of the survivors remained, that will still account for 35,000 individuals who had children and grandchildren. To suggest that only 7,000 Jews remain today implies that nearly 98% of the Jewish population left and barely anyone had descendants, which is patently untrue. Furthermore, I personally know more than 7,000 Jews in Poland.

Why some sources insist on this low number, I cannot say for sure. Nevertheless, it is both hurtful and inaccurate. What we do know is that tens of thousands of Poles have discovered their Jewish roots and have formed a positive connection. Whether their children will identify as Jewish is uncertain, but my presence here is aimed at providing that opportunity. If we take no action, it’s likely that very little will happen. However, by actively engaging, we have a chance to make a difference.

Nyzek Synagogue, Warsaw—New York Jewish Travel Guide

NYJTG: How do you determine the criteria for someone to be considered a Polish Jew?

Rabbi Schudrich: There are two different definitions that are commonly used. First, there’s the “hocus rule,” which aligns with the Law of Return. According to this rule, one qualifies as a Jew if they have one Jewish grandparent. This is the general criterion for membership.

However, when it comes to being counted in a minyan (a quorum for Jewish prayer), we adhere to halacha (Jewish law), which stipulates that one must have a Jewish mother or undergo a local conversion.

NYJTG: Do younger Jews, whether secular or observant, face challenges in maintaining Jewish cultural and religious life while living in Poland?

Rabbi Schudrich: The Jewish experience in Poland varies greatly depending on the individual and their location. In Warsaw, for example, there are numerous options for Jewish religious practice. On Shabbat morning alone, there are five different places for prayer. However, preferences vary, and not everyone may attend the same synagogue. This diversity is a natural part of Jewish life.

Moreover, Warsaw now boasts five or six kosher restaurants, primarily serving tourists but also accessible to locals. A comprehensive kosher list has been published, detailing thousands of kosher products available in the city. Daily prayer services (Tefilot) are conducted both in the morning and evening, alongside regular Shiurim (Jewish lectures) and classes held several times a week. There are also institutions such as a Kolel (advanced Talmudic study), a daycare center, a preschool through middle school, and a Cheder (Jewish elementary school). While Jewish life in Warsaw may not be as vibrant as in cities like New York, London, or Jerusalem, it still offers opportunities for an active Jewish lifestyle.

Comparing the present to 20 or 25 years ago, or even 15 years ago, there are clear signs of a growing and vibrant Jewish presence in Poland.

Rabbi Schudrich. Chief Rabbi of Poland …

NYJTG: Does the Krakow Jewish Cultural Festival act as a bridge, connecting both Jews and Poles to their Jewish culture and facilitating the rediscovery of their Jewish roots and heritage?

Rabbi Schudrich: Indeed, the Krakow Jewish Cultural Festival has unintentionally become a gateway for many Poles to discover their Jewish ancestry. When a Polish individual with Jewish roots attends the festival, they can immerse themselves in Jewish music and cultural celebrations. Participating in events such as Shabbat dinners fosters a positive connection with Jewish traditions. Additionally, the festival’s seminars and lectures offer valuable opportunities for people to reconnect with their Jewish heritage.

NYJTG: During my recent visit to the Kolce Cemetery, known as the “Cemetery Victims of Nazi Terror,” in Kloce, southwestern Poland, I found a mass grave of forced Jewish laborers, among other graves. Can you provide insights into its history and significance?

Rabbi Schudrich: The Kolce Cemetery, as you mentioned, served as a burial site for prisoners during World War II. Interestingly, prior to the war, it was a Jewish cemetery. The Nazis utilized it to bury those who perished in the construction of the Riese project, serving as a stark reminder of the atrocities of that era.

It’s essential to acknowledge that there are many more unidentified mass graves in Poland than previously realized. These sites often remain unmarked, containing the remains of Jews who suffered and died during the Holocaust. In recent years, efforts have focused on identifying and commemorating these locations. Monuments have been erected at 52 such areas to honor those buried there. However, approximately 200 additional sites still need attention. Beyond identification, there’s a commitment to protecting and memorializing these sites to ensure the memory of those who suffered endures for future generations.

NYJTG: It is indeed our duty…

Rabbi Schudrich: Indeed, honoring the dead, particularly Holocaust victims, is a matter of Kvod Hamet. We are dedicated to ensuring that each victim receives a proper Mazeva. In cases such as mass graves containing the remains of multiple individuals, we aim to erect a single monument, as it would not be practical to have separate ones for each of the deceased.

NYJTG: I’ve heard that around 2,000 Jews, hailing from different countries, including Greece, are buried in this mass grave. Situated in the remote Galicia region, the cemetery lacks clear signs or directions for visitors. Rabbi David Weiser from New York also visited the cemetery and donated a fence in memory of those buried there.

Rabbi Schudrich: Yes, indeed. Auschwitz, with its numerous subcamps, was a destination for many Jews from across Europe. This site, approximately 150 kilometers away, was one such sub-camp. I’m intimately familiar with it and have been actively involved in its preservation efforts.

I’m also aware of Rabbi Weiser’s generous contribution—a fence donated in memory of those buried there. Our collaboration extends beyond this site to over 50 similar locations, mostly in eastern Poland.

It’s crucial to acknowledge the immense tragedy that befell this region, where 3 million Jews lost their lives—in concentration camps, ghettos, and forests. While the scale of this loss can be overwhelming, we remain steadfast in our efforts to accurately identify these sites, relying on archival materials and witness accounts.

However, financial constraints pose significant challenges to securing and memorializing these locations. We rely on support from world Jewry to fulfill this sacred duty. While progress has been made, the completion of this work requires international assistance and resources.

Nyzek Synagogue, Warsaw—New York Jewish Travel Guide

NYJTG: While visiting the cemetery in Warsaw, I couldn’t help but notice that it seemed somewhat overgrown and in need of care.

Rabbi Schudrich: It’s worth noting that 15 years ago, the cemetery was practically a dense forest, making navigation quite challenging. It’s important to keep perspective on this issue. For about half a century, the cemetery received minimal care, allowing vegetation to grow unchecked. It’s only been in the last 12 or 13 years that we’ve made significant progress in reclaiming the cemetery from the overgrowth.

NYJTG: What ongoing challenges do you encounter in your work in Poland?

Rabbi Schudrich: As we navigate the historical legacies of being post-Holocaust and post-communist, we’re increasingly confronted with typical Jewish challenges. These include assisting young Jewish individuals in finding suitable partners, akin to the experiences of Jewish communities in places like Morocco, Sweden, or even the Upper West Side of New York.

Moreover, there’s an ongoing effort to enhance Jewish education, with a continual desire to improve the quality of educational programs. Encouraging more young Polish Jews to participate in birthright trips is another priority. While we’ve already sent nearly 700 young Polish Jews on Birthright trips, our goal is to send even more, strengthening their connection to Judaism and Israel further.

NYJTG: Regarding Jewish conversion, it’s known to be a lengthy and rigorous process for individuals discovering their Jewish roots or pursuing conversion. Does Poland have a Jewish court (Bet Din) overseeing this process? Additionally, could you elaborate on the conversion process, the importance of Jewish education, and the community’s level of support throughout this journey.

Rabbi Schudrich: In Poland, we often rely on Bet Din from other countries, such as London or Israel, to oversee the conversion process.

Conversion entails a comprehensive journey of learning, practice, and examination before an individual can convert. Depending on the circumstances, candidates may travel to Israel for this purpose, or the Bet Din may come to Poland, or they may even journey to London.

Overall, the community in Poland is generally very welcoming and supportive of those who wish to convert, providing assistance and encouragement throughout the process.

NYJTG: One last question: What Polish dish do you enjoy the most? Are there any particular Polish culinary delights that you find especially delicious?

Rabbi Schudrich: As a vegetarian, navigating Polish cuisine, renowned for its meat dishes, can be challenging. Personally, I find enjoyment in a well-prepared tofu salad, although it may not be a traditional Polish dish.

NYJTG: Thank you, Rabbi, for graciously dedicating your time and offering invaluable insights. Your contribution is greatly appreciated, and we’re confident that our readers will find this information enlightening.