Jewish culture weaves together faith, learning, values, and everyday life. Its rhythms are shaped by the weekly cycle of Shabbat, the annual cycle of festivals, and the milestones that mark the journey from birth to death. Yet Jewish tradition is not found only in synagogues, sacred texts, or places of worship. It is equally present in the home, in family customs, in ritual objects, and in the bonds that connect generations and communities.
One of the most distinctive features of Jewish tradition is its understanding of time. In the Jewish calendar, the day begins at sunset rather than at dawn or midnight, and the year follows a lunar cycle rather than a purely solar one. For this reason, Shabbat and many festivals begin in the evening, while their dates shift each year in relation to the Gregorian calendar. Though the dates change, the meaning and significance of these observances remain constant, linking generations across centuries and continents.
The objects presented in this exhibition are more than historical artifacts. They are witnesses to individual lives and communal experiences, carrying memories, stories, and traditions across time. Some speak of religious practice and learning; others reflect family life, celebration, migration, loss, or survival. Together, they offer a glimpse into the lives of the people who used, preserved, and passed them on.
Through these objects, we encounter stories of faith and perseverance, of continuity in times of change, and of communities that endured despite displacement and destruction. They remind us that Jewish culture belongs not only to history, but also to the present. As a living tradition, it continues to evolve, to inspire, and to shape the lives of individuals and communities today.
Time: festivals and the rhythm of the year
Shabbat – a weekly island in time
Every week (Friday evening – Saturday evening)
Shabbat is the weekly day of rest and holiness in Jewish life. It begins at sunset on Friday and ends at sunset on Saturday, marking a religiously commanded pause from everyday work and responsibilities. Rooted in the biblical story of creation, Shabbat is not only a time to rest but also a different way of being, centered on family, community, prayer, conversation, and reflection. It is often described as an “island in time,” where people are valued not for what they do, but for who they are.
Most Shabbat rituals take place in the home. Through the lighting of candles, the sharing of wine, and the blessing of bread, families move from the everyday world into a world of time in which they observe and strengthen feelings of continuity and belonging.
Objects on display
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Shabbat Candlesticks (metal, 19th–20th century, Slovenia, Croatia, Hungary, Israel)
Lighting candles at sunset marks the beginning of Shabbat. Their gentle light symbolizes peace and the transition into sacred time. -
Challah Tray (metal, textile, 19th–20th century, Central Europe)
The ritual bread represents blessing and community, making the table the center of family and spiritual life. -
Kiddush Cups (metal, glass, 19th–20th century, Slovenia, United Kingdom, Hungary, Czech Republic)
The blessing over wine sanctifies the moment and sets it apart from everyday life.
Conclusion – Havdalah
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Besamim (Spice Containers) (silver, 19th–20th century, Slovenia, Hungary, Russia)
Used at the close of Shabbat, the fragrance of spices preserves the memory of sacred time and gently marks the return to the ordinary week.
Quote
“Shabbat brings together time, space, objects, and community.”
Rosh Hashanah – the jewish new year
September / October
Rosh Hashanah marks the beginning of the Jewish New Year and opens a period of (self)reflection. While it commemorates the creation of the world, its focus is on the future and on personal responsibility. It is a time to reflect on one’s actions and relationships, with the belief that everyone has the opportunity for a new beginning. Traditions such as eating apples dipped in honey express the hope for a sweet year, while the sound of the shofar calls people to reflection and renewal.
Object on display
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Shofar (horn, 19th century, Hungary)
Made from a ram’s horn, the shofar produces a powerful, piercing sound intended to awaken reflection, responsibility, and change.
Quote
“Rosh Hashanah introduces the possibility of renewal.”
Yom Kippur – the day of atonement
September / October (10 days after Rosh Hashanah)
Yom Kippur is the holiest day in the Jewish calendar and the culmination of the period of reflection. Dedicated to fasting, prayer, and reconciliation, it emphasizes sincerity and ethical responsibility. Central to the day is the effort to repair relationships by seeking forgiveness from others. Marked by silence and introspection, Yom Kippur concludes with the sound of the shofar, symbolizing the transition from reflection to renewed action.
Object on display
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Shofar (horn, 19th century, Hungary)
The final blast at the end of Yom Kippur marks the completion of the fast and the beginning of a new chapter.
Quote
“Yom Kippur emphasizes the ethical core of Jewish tradition.”
Sukkot – the festival of booths
September / October
Sukkot commemorates the time when the Jewish people lived in temporary shelters during their journey through the desert. During the festival, families build and gather in a sukkah—a simple, temporary structure. The festival highlights the fragility of material life while celebrating trust, gratitude, and hospitality. It is also a joyful time for welcoming guests and strengthening community bonds.
Object on display
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Etrog Box (coconut shell, silver, 19th century, Hungary)
This finely crafted container was used to store the etrog, one of the four symbolic plants associated with the festival.
Quote
“Sukkot reminds us that permanence lies in relationships and community.”
Simchat Torah – The joy of Torah
September / October
Simchat Torah celebrates the completion of the annual cycle of Torah reading and the immediate beginning of a new one. The festival expresses the idea that learning never ends. Torah scrolls are taken from the ark and carried in joyful processions with music and dance, transforming study into a communal celebration. It highlights the deep connection between knowledge, joy, and community.
Objects on display
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Keter Torah (Torah Crown) (metal, precious stones, 19th–20th century, Serbia)
Symbolizes the honor given to the Torah as the spiritual center of the community. -
Rimonim (metal, 19th–20th century, Germany, Israel)
Decorative finials named after the pomegranate, symbolizing abundance and diversity. -
Yad (Torah Pointer) (silver, 19th–20th century, Central Europe)
Used to follow the text while reading, allowing the parchment to be handled with respect.
Quote
“Simchat Torah unites knowledge, the body, and community.”
Hanukkah – the festival of lights
December
Hanukkah commemorates the rededication of the Jerusalem Temple and the miracle of the oil that burned longer than expected. Each evening, an additional candle is lit, symbolizing the gradual growth of light and hope. The festival emphasizes perseverance, faith, and the preservation of identity, while also serving as a joyful family celebration that passes traditions on to younger generations.
Objects on display
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Hanukkiah (metal, 19th–20th century, Slovenia, Hungary, Serbia)
A nine-branched candelabrum in which the central candle lights the others, symbolizing increasing light. -
Dreidel (wood, metal, 19th–20th century, Germany, Israel)
A traditional game that transmits cultural memory through play and symbolism.
Quote
“Hanukkah shows that identity is preserved through light, memory, and community.”
Tu Bishvat – the new year of trees
January / February
Tu Bishvat celebrates nature and renewal. Traditionally, fruits associated with the Land of Israel are eaten, and today the festival also highlights ecological awareness and responsibility for the environment. It encourages reflection on the relationship between people, nature, and the spiritual world.
Suggested Objects
- Fruits such as pomegranates or figs, and a sapling representing growth and renewal.
Quote
“Tu Bishvat connects nature, growth, and spiritual responsibility.”
Purim – the festival of joy
February / March
Purim commemorates the story of the deliverance of the Jewish people in ancient Persia, as told in the Book of Esther. The festival is marked by costumes, gifts of food, charitable giving, and lively celebration. Its central theme is reversal—danger turns into safety and fear into joy—highlighting courage, solidarity, and communal resilience.
Object on display
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Graggers (wood, metal, 19th century, Hungary)
Noisemakers used during the reading of the Book of Esther to symbolically “erase” the name of the villain.
Quote
“Purim unites laughter and memory.”
Passover – the festival of freedom
March / April
Passover commemorates the Exodus from Egyptian slavery to freedom. The central ritual, the seder (meaning “order” in Hebrew), is a ceremonial service and festive meal held on the first nights of Passover. The Hagaddah” is the book which lays out the order of the service, combining storytelling, symbolic foods such as matzoh, wine and bitter herbs, and prayers. Each generation is encouraged to experience the story as their own, and each individual as well, making memory an active and shared experience. Passover emphasizes that freedom is not only a historical event but also an ethical responsibility.
Object on display
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Seder Plate (metal, 19th–20th century, Hungary, Israel)
Holds symbolic foods representing suffering, hope, and liberation, turning the meal into a narrative experience.
Quote
“Passover brings together memory and experience.”
Lag BaOmer – the day of light
April / May
Lag BaOmer is a joyful celebration occurring during the solemn period between Passover and Shavuot. Associated with fire, learning, and the legacy of Rabbi Shimon bar Yochai, it is marked by bonfires and communal gatherings that symbolize spiritual illumination and unity.
Object on display
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Cloth with the Star of David (textile, 19th century, Hungary)
This ritual textile contributes to the festive atmosphere and expresses Jewish identity.
Quote
“Lag B’Omer emphasizes the strength of community and the light of knowledge.”
Shavuot – the festival of the Torah
May / June
Shavuot commemorates the giving of the Torah at Mount Sinai and celebrates the importance of learning and spiritual commitment. Traditions include all-night study, reading the Book of Ruth, and decorating spaces with greenery and flowers, symbolizing renewal and growth. The festival highlights the enduring relationship between the Jewish people and their sacred teachings.
Traditionally, sacred texts are studied during the festival and dairy foods are eaten. Learning is understood as an act that connects the individual with the community across generations.
Object on display
Miniature Torah, metal, paper (Late 19th – early 20th century)
The object was probably used for teaching or as a symbolic representation of the sacred text. It emphasizes the transmission of knowledge across generations.
Quote
“Shavuot celebrates learning, responsibility, and spiritual connection.”
“Shavuot shows that knowledge is the foundation of identity and community.”
Tisha B’Av – the day of mourning
July / August
Tisha B’Av is a day of remembrance for the destruction of the Jerusalem Temples and other historical tragedies of the Jewish people. It is marked by fasting and silence. The festival encourages reflection on loss, violence, and responsibility for the future. Memory is not only a look backward, but also a warning.
Objects on display
Candle; Book of Lamentations (Eicha)
Quote
“Memory is the foundation of communal survival.”
Life cycle
Birth: Brit Milah and Simchat Bat
The birth of a child is a moment of joy shared by family and community, marking the beginning of a new link in the chain of generations.
For boys, this is marked by Brit Milah, a ritual circumcision on the eighth day, symbolizing entry into the community, its shared traditions, and the continuity of the Jewish people.
For girls, many families celebrate a Simchat Bat (“joy of the daughter”), a welcoming ceremony in which the child is named and blessed.
Together, these traditions express belonging, continuity, and hope for the future.
Objects on display
Instruments for Brit Milah (3 sets), metal, wood, silver, ivory (19th century, Hungary)
These circumcision sets testify to the importance of this rite in Jewish life. Their preservation reflects respect for the ritual and its central place within family and community.
Quote
“Birth means entry into covenant, community, and history.”
Coming of age – Bar Mitzvah / Bat Mitzvah
boys: 13 years | girls: 12 years
Bar Mitzvah (“son of the commandment”) and Bat Mitzvah (“daughter of the commandment”) mark the transition from childhood to religious adulthood. From that moment onward, the young person assumes responsibility for their actions and for observing the religious commandments.
Suggested object
Model Synagogue and Dancing Rabbi (20th–21st century, USA)
These objects emphasize the transition from childhood into responsibility, as well as the role of learning and community in that process.
Quote
“Adulthood means the assumption of responsibility.”
Marriage – community and a new home
A Jewish wedding is a covenant between two individuals that also includes family and community. The ritual takes place beneath a canopy (huppah), which symbolizes the new shared home.
Object on display
Wedding Ring, metal (19th century, Minsk, Belarus)
The ring is the central element of the marriage ritual. It symbolizes covenant, stability, shared life, and the beginning of a new home.
Quote
“Marriage means the creation of a new community.”
Death and memory
Jewish tradition places great emphasis on respect for the dead and on communal mourning. Death is not understood as the end of connection, but as a passage into memory, which remains alive through the community.
Objects on display
Star of David from a coffin (19th century, Hungary); Memorial Candle (Yahrzeit), Pebble,Kaddish prayer (20th–21st century)
These objects symbolize the endurance of memory, respect for the dead, and the role of community in mourning.
Quote
“Death is not an end, but the return of the soul to God and of life into the memory of people.”