Croatian-Speaking Jews

The Jewish presence in the territory of present-day Croatia goes back to Roman times, and the Zagreb community already existed in the Middle Ages, with periods of expulsion and return. After the edict of tolerance of the late eighteenth century and full emancipation in the nineteenth century, Jews flourished in the commercial, intellectual, and cultural life of the country, forming a large and organized community with many synagogues.

The Second World War broke this history. Most of the community was murdered during the war, and many synagogues were destroyed, among them the Great Synagogue of Zagreb. In the following years, many survivors emigrated to Israel. Those who stayed rebuilt communal life under the communist regime, which favored a more secular way of life.

Communal life revolves around Zagreb, where there is a kindergarten, a youth club, and a sports club. The community hosts cultural events, such as an annual Jewish film festival, which keep identity alive and open doors to Croatian society. Jews are fully integrated citizens, speak the language of the country, and work in every area of urban life, and Jewish institutions receive support from the State.

Many families are mixed, and the community is aging as young people marry outside it or leave for other countries. Even so, the festivals, the cooking, the humor, and the appreciation for memory continue to unite families. Some are concerned about the rise of extreme nationalism and antisemitism, and this leads a few to think about leaving the country.

Officially they are Jewish, but the great majority live a secular life. For many, Judaism is above all a bond of people, family, and memory, and less a path of practiced faith. They tend to take part in the major dates of the Jewish calendar and in community gatherings, without necessarily following a daily religious life.

This distance between identity and spirituality has roots in recent history: decades of communist rule and the wounds of the war drew many away from religious practice. At the same time, the Christianity they saw in their country was, for many, a religion tied to persecution, which makes conversation about Jesus delicate and calls for respect, patience, and sincere friendship.

The complete Bible has existed in Croatian for almost two centuries, with recent modern editions, and the New Testament and portions of Scripture have circulated in the language for much longer. There is no lack of text: the challenge is that, for many Croatian Jews, the Christian Bible sounds strange or distant, associated with a history of pain. The Hebrew Scriptures are part of the community’s heritage, which can be a natural starting point for conversation about the promised Messiah.

For many, being Jewish and following Jesus seems incompatible, as if it would betray the people who survived so much suffering. Added to this is the memory of persecution carried out by people who called themselves Christians, which has bred deep distrust. Secularism also weighs heavily: when faith is hardly part of everyday life, the spiritual question rarely arises. Finally, the community is small and close-knit, and there are few believers of Jewish background who could be a close and trustworthy witness.

The community needs security and to be treated with dignity, in the face of fear that antisemitism may rise again. There is a need for Christian friends who offer companionship, a listening ear, and respect, without haste or pressure, and who acknowledge the wounds of the past.

Above all, there is a need for a spiritual hunger that leads each person to seek answers and to know Jesus as Messiah, as well as communities of disciples who welcome Croatian Jews while preserving their identity and culture.