The home of the individual was the basic unit in the culture and life style of the shtetl; it was founded on a patriarchal and closely knit structure on traditional lines. His home was the place where the shtetl Jew enjoyed his Yidishkeyt in the serenity and peace of Sabbath, in the rituals of the Passover seder, or in the dignity and holiness of the High Holidays. It was where he derived the nakhes -- the proud pleasure -- from the achievement of his children, the son, or the son-in-law. There he fed the stranger on Friday, and provided meals to the poor student in the yeshivah. However the home was also part of the community, and hardly any important activity at home was separable from the synagogue or the total community. Birth and death, bar mitzvahs and weddings, illness and recovery, were family events which tied the home to the synagogue, and by extension to the community. No family event was a private event, for life in the shtetl was life with people, and therefore part of the total community life. Family joys, as well as family sorrows, were shared by the community, which had the right and duty to express its approval or disapproval about the conduct and behavior of the family as a whole or of each of its members. Thus community control over the life of its individual members became one of the major regulating forces in the shtetl society, which succeeded in surviving for centuries without a police force to maintain its internal Law and Order.
They were oldre than most houses were. they were also pretty ugly.
1,000 to 20,000 or less.
Shtetl homes were typically made of wood, clay, mud, or cement. Occasionally, it had a hay or thatched roof.
Shtetl
1,000 to 20,000 or less.
Mostly wood, clay/mud/cement, they also had windows and layered roofs.
village or town. In context, it could also refer to a Jewish ghetto.
The same things as non-Jewish homes.
The Shtetl provided a very insular communal life which revolved around the home, the synagogue, and the market place. This led to very strong communal structure and "everyone knowing everyone else's business". As a result, religious practice was more or less mandatory (people would know if you did not show and avoid you) and the trustees of the community created a welfare state for the poor in the community. Business was slow, if existent, as most Jews were not allowed to leave the Shtetl and made handicrafts. Yiddish was perfected as a Jewish language separate from mainstream society and Hasidism was forged in these communities. Overall, Jews in the Shtetl had worse sanitation and living conditions than their non-Jewish brethren outside of the district. However, the unique cultural expression and spirituality of the Shtetl environment has led to its romanticization by Modern Post-Shtetl Jews (like Chagall).
the Jewish homes and businesses were damaged.
Jewish homes have been vandalized throughout history, up until today.
Steven Katz has written: 'Studies by Samuel Horodezky' 'The Shtetl' 'Judaica Festschrift Zu Hermann Cohens Siebzigstem Geburtstage (Jewish philosophy, mysticism and the history of ideas)' 'Jewish Neo-Platonism'
The homes were not destroyed only if they were Jewish