Bosnia’s Jews and Muslims marked the bicentenary of the rescue of a dozen Jews from an Ottoman-era governor’s jail, saying their liberation by Sarajevo Muslims is a great example of co-existence at a time of rising global sectarian hatred.
The 1819 rescue, which happened during a Muslim uprising, and consequent removal of corrupt Turkish governor Mehmed Ruzdi Pasha is a holiday for Sarajevo’s Jews, known as Purim di Saray. The governor had sought a huge ransom to spare the Jews’ lives.
The event was marked by a joint exhibition and conference depicting the events and celebrating nearly 500 years of peaceful coexistence between Jews and their Muslim neighbours, as well as between Jews and Orthodox Serbs and Catholic Croats.
“Bosnian Muslims and Jews are one body,” said Bosnia’s Muslim top cleric Husein Kavazovic.
“Amid the ever rising evil of antisemitism and islamophobia … we are renewing our pledge that we will remain good neighbours who will watch over each other as we did in the past.”
The Muslim rebellion was recorded by renowned Sarajevo Jewish historian Mose Rafael Attias, also known as Zeki Effendi, in his book Sarajevo Megillah.
The book’s title is a reference to the Book of Esther, which is read aloud during the Jewish holiday of Purim. The holiday celebrates the Jews’ salvation from genocide in ancient Persia and is normally held in March.
His tombstone, which has epitaphs in Bosnian, Hebrew and Turkish, the latter inscribed in Arabic script, has been renovated at the town’s Jewish cemetery as part of the Purim bicentenary.
Jews have played a significant role in Sarajevo’s cultural and economic life for 450 years. Expelled after the Christian re-conquest of the Iberian peninsula, they found sanctuary in the city, then part of the Ottoman Empire.
At the height of the city’s influence, Sarajevo had eight synagogues serving some 12,000 Jews. But most of them were killed during World War Two, when the city was occupied by Nazi Germany. Fewer than 1,250 remained.
Before the Bosnian 1992-95 war, Sarajevo was a multi-ethnic melting pot – mosques, churches and synagogues standing virtually side by side. It afterwards become predominantly Muslim, but some 800 Jews living in the city remain an important part of its multi-ethnic identity.