DOCSLIB.ORG

Sabbatai Zevi - Wikipedia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Sabbatai Zevi - Wikipedia Sabbatai Zevi - Wikipedia https://en.wikipedia.org/wiki/Sabbatai_Zevi Sabbatai Zevi August 1, 1626 – c. September ; יִבְציַתְבַּשׁ :Sabbatai Zevi (Hebrew 17, 1676),[1] also spelled Shabbetai Ẓevi , Shabbeṯāy Ṣeḇī , Shabsai Tzvi, and Sabetay Sevi in Turkish, was a Sephardic ordained rabbi from Smyrna (now İzmir, Turkey).[2][3] A kabbalist of Romaniote origin,[4] Zevi, who was active throughout the Ottoman Empire, claimed to be the long-awaited Jewish Messiah. He was the founder of the Sabbatean movement, whose followers subsequently were to be known as Dönmeh "converts" or crypto-Jews.[5] In February 1666, upon arriving in Constantinople, Sabbatai was imprisoned on the order of the grand vizier Köprülüzade Fazıl Ahmed Pasha; in September of that same year, after being moved from different prisons around the capital to Adrianople (the imperial court's seat) for judgment on accusations of fomenting sedition, Sabbatai was given by the Grand Vizier, in the name of Illustration of Sabbatai Tzvi from the Sultan of the Ottoman Empire, Mehmed IV, the choice of 1906 (Joods Historisch Museum) either facing death by some type of ordeal, or of converting to Islam. Sabbatai seems to have chosen the latter by donning from then on a turban. He was then also rewarded by the heads of the Ottoman state with a generous pension for his compliance with their political and religious plans.[6] Some of his followers also converted to Islam—about 300 families who were known as Dönmeh, "converts".[7] Subsequently, he was banished twice by the Ottomans, first to Constantinople, and, when he was discovered singing Psalms with the Jews, to a small town known today as Ulcinj in present-day Montenegro. He later died in isolation.[8][9] Contents Early life and education Personal history Influence of English millenarianism Claims of messiahship In Salonica, Cairo, and Jerusalem Marriage to Sarah Nathan of Gaza Proclaimed messiah Spread of his influence In Constantinople At Abydos (Migdal Oz) 1 of 15 06/25/2021, 02:58 Sabbatai Zevi - Wikipedia https://en.wikipedia.org/wiki/Sabbatai_Zevi Nehemiah ha-Kohen Conversion to Islam Disillusion Last Years Death Modern followers See also Notes Bibliography References Further reading External links Early life and education Sabbatai Zevi was born in the Ottoman city of Smyrna, supposedly on Tisha B'Av 1626, the holy day of mourning. In Hebrew Sabbatai means Saturn, and in Jewish tradition "The reign of Sabbatai", the highest planet, was often linked to the advent of the Messiah.[10] Zevi's family were Romaniote Jews from Patras; his father, Mordecai, was a poultry dealer in the Morea. During the war between Turkey and Venice, Smyrna became the center of Levantine trade. Mordecai became the Smyrna agent of an English trading house and managed to achieve some wealth in this role.[9] In accordance with the prevailing Jewish custom of the time, Sabbatai's father had him study the Talmud. He attended a yeshiva under the rabbi of Smyrna, Joseph Escapa. Studies in halakha, or Jewish law, did not appeal to him, but apparently Zevi did attain proficiency in the Talmud. On the other hand, he was fascinated by mysticism and the kabbalah, as influenced by Isaac Luria. He found the practical Kabbalah, with its asceticism, through which its devotees claimed to be able to communicate with God and the angels, to predict the future and to perform all sorts of miracles, especially appealing.[9] He read the Zohar, in addition to Luria's writings, and practiced asceticism and purification exercises called tikkunim.[3] Personal history Influence of English millenarianism During the first half of the 17th century, millenarian ideas of the approach of the Messianic time were popular. They included ideas of the redemption of the Jews and their return to the land of Israel, with independent sovereignty. The apocalyptic year was identified by Christian authors as 1666 and millenarianism was widespread in England. This belief was so prevalent that Manasseh ben Israel, in his letter to Oliver Cromwell and the Rump Parliament, appealed to it as a reason to re-admit Jews into England, saying, "[T]he opinions of many Christians and mine do concur herein, that we both believe that the restoring time of our Nation into their native country is very near at hand."[11] 2 of 15 06/25/2021, 02:58 Sabbatai Zevi - Wikipedia https://en.wikipedia.org/wiki/Sabbatai_Zevi Besides being involved in other commercial activities, Sabbatai's father was the agent for an English trading house in Smyrna and must have had some business contact with English people. Sabbatai could have learned something about these Western millenarian expectations at his father's house.[12] The more precise extensions of the overall combined influence of English/Dutch Calvinist millenarianism within the messianic movement that developed around Zevi's activities is still being studied and assessed by scholars.[13] Claims of messiahship Apart from this general Messianic belief, there was another computation, based on an interpreted passage in the Zohar (a famous Jewish mystical text), and particularly popular among the Jews, according to which the year 1648 was to be the year of Israel's redemption by their long-awaited Jewish Messiah.[9] At age 22 in 1648, Sabbatai started declaring to his followers in Smyrna that he was the true Messianic redeemer. In order to prove this claim he started to pronounce the Tetragrammaton, an act which Judaism emphatically prohibited to all but the Jewish high priest in the Temple in Jerusalem on the Day of Atonement. For scholars acquainted with rabbinical, and kabbalistic literature, the act was highly symbolic. He would also claim that he could fly, but explained to his beholders that he couldn't do so in public because they were 'not worthy enough' to witness the sight. So too, he declared regularly that he was having various visions of God.[14] He revealed his Messiahship early on to Isaac Silveyra and Moses Pinheiro, the latter a brother-in-law of the Italian rabbi and kabbalist Joseph Ergas.[9] However, at this point he was still relatively young to be thought of as an accepted and established rabbinic authority; and his influence in the local community was not widespread. Even though Sabbatai had led the pious life of a mystic in Smyrna for several years, the older and more established rabbinic leadership was still suspicious of his activities. The local college of rabbis, headed by his teacher, Joseph Escapa, kept a watchful eye on him. When his Messianic pretensions became too bold, they put him and his followers under cherem, a type of excommunication in Judaism.[9] About the year 1651 (according to others, 1654), the rabbis banished Sabbatai and his disciples from Smyrna. It is not certain where he went from there. By 1658, he was in Constantinople, where he met a preacher, Abraham Yachini (a disciple of Joseph di Trani), who confirmed Sabbatai's messianic mission. Yachini is said to have forged a manuscript in archaic characters which, he alleged, bore testimony to Sabbatai's Messiahship.[9] It was entitled "The Great Wisdom of Solomon", and began: "I, Abraham, was confined in a cave for forty years, and I wondered greatly that the time of miracles did not arrive. Then was heard a voice proclaiming, 'A son will be born in the Hebrew year 5386 [the year 1626 CE] to Mordecai Zevi; and he will be called Shabbethai. He will humble the great dragon; ... he, the true Messiah, will sit upon My throne."[9] In Salonica, Cairo, and Jerusalem With this document, Sabbatai chose Salonica, at that time a center of kabbalists, for his base. He proclaimed himself the Messiah or "anointed one," gaining many adherents. He put on all sorts of 3 of 15 06/25/2021, 02:58 Sabbatai Zevi - Wikipedia https://en.wikipedia.org/wiki/Sabbatai_Zevi mystical events—e.g., the celebration of his marriage as the "One Without End" (the Ein Sof) with the Torah, preparing a solemn festival to which he invited his friends. The rabbis of Salonica, headed by Rabbi Hiyya Abraham Di Boton, banished him from the city. The sources differ widely as to the route he took after this expulsion, with Alexandria, Athens, Constantinople, Jerusalem, and Smyrna mentioned as temporary centers. After wandering, he settled in Cairo, where he resided for about two years (1660–1662).[9] Raphael Joseph Halabi ("of Aleppo") was a wealthy and influential Jew who held the high position of mint-master and tax-farmer in Cairo under the Ottoman government. He led an ascetic life, which included fasting, bathing in cold water, and scourging his body at night. He used his great wealth for charity, supporting poor Talmudists and Kabbalists, fifty of whom reportedly dined at his table regularly. Sabbatai befriended Raphael Joseph, who became a supporter and promoter of his Messianic claims.[9] New Mosque, built by Donmeh community of Salonica during the About 1663 Sabbatai moved on to Jerusalem. Here he resumed Ottoman period. his former ascetic practice of frequent fasting and other penances. Many saw this as proof of his extraordinary piety. He was said to have a good voice, and sang psalms all night long, or at times Spanish love-songs, to which he gave mystical interpretations. He attracted crowds of listeners. At other times he prayed and cried at the graves of pious men and women. He distributed sweetmeats to children on the streets. Gradually he gathered a circle of adherents.[9] The important community of Jerusalem at the time was also in need of money to keep up with the heavy taxes imposed on it by the Ottoman government.
Load more

Recommended publications
  • Developing Concepts at Amsterdam's Jewish Historical Museum
    STUDIA ROSENTHALIANA 45 (2014), 37-55 doi: 10.2143/SR.45.0.3021380 Developing Concepts at Amsterdam’s Jewish Historical Museum HETTY BERG N FEBRUARY 2007, seventy-five years after Amsterdam’s Jewish I Historical Museum first opened to the public in 1932, the museum completed an extensive programme of reconstruction and refurbishing. New public facilities were put in place as well as new temporary exhibi- tion spaces and a children’s museum, while all the permanent displays were completely overhauled. As project leader in charge of this renewal, one aspect that I found particularly intriguing was how the motivation of those involved in the current process compared to the motivation of those involved with the founding of the museum in 1930 and its devel- opment in the intervening years. Our museum is one of Europe’s oldest Jewish museums, having been founded as an institution eighty years ago. It is therefore interesting to compare the development of thinking at the museum: the ideas that motivated its founders; those who strug- gled to re-establish the museum after the war; the staff who expanded the museum in the Weigh House; the team that created the new museum in its new setting in 1987; and those who made the current renewal possible. How have their goals and visions developed? People who make exhibitions and museums make choices, they attribute value and significance and set priorities which they pass on to society through their presentations. They decide what they consider relevant from a social, political and cultural perspective.1 How has this evolved over the years at Amsterdam’s Jewish Historical Museum? How is this reflected 1.
    [Show full text]
  • Why I Left My Old Home and What I Have Accomplished in America
    Chapter 4 Why I Left My Old Home and What I Have Accomplished in America Aaron Domnitz (Aba Beitani) b. 1884,Romanovo, Belarus To U.S.: 1906;settled in Baltimore, Md. The autobiography of Aaron Domnitz is the purest example of the maskil type in this collection. A deeply pious and zealous student of Gemara as a child and youth, he was drawn to the study of Hebrew literature and secular subjects as a yeshiva student. Influenced by the revolutionary fervor sur- rounding him, Domnitz romanticized workers and industrial labor but lasted only a brief time in the “shop” when he arrived in the United States. Domnitz describes his experiences as a member of the literary and intellectual circle known as “Di Yunge,” the Young Ones, while living in the Bronx in the first decades of the twentieth century. An ideal informant, the writer has a knack for keen observation, evoking his surroundings with a sharp eye and close detail, always placing the phenomena he describes vividly in their historical contexts. Introduction I want to make use of the autobiographical form, so I will skip many, many things that have occurred in my life. I will record only those details of my childhood that have in my consciousness some connection with my later urge to travel somewhere. Ruminating over my past has renewed in my memory several details that at one time made a strong impression on me, and I portray them here. These too would be interesting for a histo- rian who might sometime ruminate over old documents and want to form 124 Why I Left My Old Home and What I Have Accomplished in America 125 a complete picture of the people who took part in the great Jewish immi- gration at the beginning of the century.
    [Show full text]
  • Final Copy 2019 11 28 Curtis
    This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: Curtis, Rodney Title: Christian Philosemitism in England from Cromwell to the Jew Bill, 1656-1753. A Study in Jewish and Christian Identity. General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. Christian Philosemitism in England from Cromwell to the Jew Bill, 1656-1753. A Study in Jewish and Christian Identity. Rodney Malcolm Curtis University of Bristol November 2018 Christian Philosemitism in England from Cromwell to the Jew Bill, 1656-1753.
    [Show full text]
  • The Philosophy of Don Hasdai Crescas
    Hl~ ILLINOI S UNIVERSITY OF ILLINOIS AT URBANA-CHAMPAIGN PRODUCTION NOTE University of Illinois at Urbana-Champaign Library Brittle Books Project, 2009. 296 W56p Ri _ _ r THE PHILOSOPHY OF DON HASDAJ CRESCAS COLUMBIA UNIVERSITY PRESS SALES AGENTS NEW YORK: LEMCKE & BUECHNER 30-32 EAST 20TH STREET LONDON : HUMPHREY MILFORD AMEN CORNER, E.C. SHANGHAI : EDWARD EVANS & SONS, LTD. 30 NORTH SZECHUEN ROAD COLUMBIA UNIVERSITY ORIENTAL STUDIES VOL. XVII THE PHILOSOPHY OF DON HASDAI CRESCAS BY MEYER WAXMAN SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY, IN THE FACULTY OF PHILOSOPHY, COLUMBIA UNIVERSITY Qltu Pork COLUMBIA UNIVERSITY PRESS 1920 All rights reserved PRINTED IN ENGLAND AT THE OXFORD UNIVERSITY PRESS NOTE A PECULIAR interest attaches to Hasdai Crescas. He swam against the current of the philosophical exposition of his day. He was bold enough to oppose the speculative reasoning of Aristotle, the man who held nearly all the philosophers in his grip during so many centuries; and, above all, he dared to criticize the introduction of Aristotelian views into the religious philosophy of his own people, even though these views were dressed in Jewish garb by the master hand of Maimonides. The current passed him by; it could not overwhelm him. In the following pages Dr. Meyer Waxman has given us a detailed and a very interesting exposition of Crescas's philosophic system; and he has added to this a comparison of Crescas's views, not only with those of Maimonides, but also with those of Spinoza. We have thus lined up for us the three greatest minds that speculative Jewish theology produced during the Middle Ages; and the means are afforded us to estimate the value of their dip into the Unknown.
    [Show full text]
  • Handbook on Judaica Provenance Research: Ceremonial Objects
    Looted Art and Jewish Cultural Property Initiative Salo Baron and members of the Synagogue Council of America depositing Torah scrolls in a grave at Beth El Cemetery, Paramus, New Jersey, 13 January 1952. Photograph by Fred Stein, collection of the American Jewish Historical Society, New York, USA. HANDBOOK ON JUDAICA PROVENANCE RESEARCH: CEREMONIAL OBJECTS By Julie-Marthe Cohen, Felicitas Heimann-Jelinek, and Ruth Jolanda Weinberger ©Conference on Jewish Material Claims Against Germany, 2018 Table of Contents Foreword, Wesley A. Fisher page 4 Disclaimer page 7 Preface page 8 PART 1 – Historical Overview 1.1 Pre-War Judaica and Jewish Museum Collections: An Overview page 12 1.2 Nazi Agencies Engaged in the Looting of Material Culture page 16 1.3 The Looting of Judaica: Museum Collections, Community Collections, page 28 and Private Collections - An Overview 1.4 The Dispersion of Jewish Ceremonial Objects in the West: Jewish Cultural Reconstruction page 43 1.5 The Dispersion of Jewish Ceremonial Objects in the East: The Soviet Trophy Brigades and Nationalizations in the East after World War II page 61 PART 2 – Judaica Objects 2.1 On the Definition of Judaica Objects page 77 2.2 Identification of Judaica Objects page 78 2.2.1 Inscriptions page 78 2.2.1.1 Names of Individuals page 78 2.2.1.2 Names of Communities and Towns page 79 2.2.1.3 Dates page 80 2.2.1.4 Crests page 80 2.2.2 Sizes page 81 2.2.3 Materials page 81 2.2.3.1 Textiles page 81 2.2.3.2 Metal page 82 2.2.3.3 Wood page 83 2.2.3.4 Paper page 83 2.2.3.5 Other page 83 2.2.4 Styles
    [Show full text]
  • Directories and Lists Jewish National Organizations
    DIRECTORIES AND LISTS JEWISH NATIONAL ORGANIZATIONS. Introduction The record of Jewish organizations, their purposes, mem- bership, and publications, reveals a colorful pattern of Jewish affiliation. That the Jews of the United States, like other Americans, are "joiners" is evident from the long list that follows, including 268 organizations, exclusive of numerous local associations. The national organizations report a total membership of approximately 2,000,000. This figure, how- ever, includes numerous cases of multiple membership, while some organizations do not list their membership. The organizations may be classified into six major cate- gories: 1) religious (exclusive of congregational member- ship), 2) fraternal, including Landsmannschaften, 3) phil- anthropic and welfare, 4) Zionist and pro-Palestine, 5) educational and cultural, 6) miscellaneous (defense, professional, war veterans, etc.). Grouping the organizations according to their year of formation reveals that all but fifteen have been founded during the past fifty years and that a larger number of new organizations have been formed during the past five years than in any previous five-year period, forty seven new organi- zations having been established since 1940. Interest in Jewish affairs has undoubtedly been heightened as a result of the catastrophe which befell the Jews of Europe under the Nazi onslaught. 560 AMERICAN JEWISH YEAR BOOK JEWISH NATIONAL ORGANIZATIONS IN THE UNITED STATES* NOTE:—This directory includes organizations in existence for at least one year before July 1, 1945 .though an exception may be made at the discretion of the editors. The information given herein is furnished by the organizations themselves. The editors assume no responsibility for the accuracy of the data presented.
    [Show full text]
  • MS-603: Rabbi Marc H
    MS-603: Rabbi Marc H. Tanenbaum Collection, 1945-1992. Series E: General Alphabetical Files. 1960-1992 Box 77, Folder 2, Adult Jewish education, 1961-1964. 3101 Clifton Ave, Cincinnati, Ohio 45220 (513) 221-1875 phone, (513) 221-7812 fax americanjewisharchives.org .l -t~ .·ATIONAL ACADEMY ' ·, . !~. Fpll ADULr .\JEWISH STUDIES ..T.J!e United Synagogue of Amerita . 1109 Fifth Avenue:. New Ymk -21, ·N. Y., IEhip 4'-6'28 · Rlvenidtf.IOOG ~i&c:e of che Director. June 19,· 1961 Oear Friend: · ,• During' the past two years the National Acad~my has been giving careful consideration to ways and means of providi~g direction to local adult edµcation programs . In large measure its thinking has focused on the need for offering guidance as to the goals of adult Jewish education and the means by which these goals may best be attained. At its recent meeting, the Academy's Board of Governors approved the enclosed Statement of Objectives, Standards and Program for Adult Jewish Education in the Congregation which represents the outcome cf its ongoing ' study and discussion. Addressed to the spiritual and ·lay leaders of · congregations affiliated with. the United Synagogue of America, the State- · ment deals with such topics as: role of the adult education program, objectives, intensive and ext~nsive offerings, administration, promotion , budget, and related matters. It is the hope of the National Academy that this Statement, prepared as a guid7 to adult education activities, will make po ~sib l e well-.rouhded, long-range.,. planning of a substantial character. We are pleased to send you a COpY of thi s Statement for your information.
    [Show full text]
  • Richard J. H. Gottheil 1862-1936 Richard J
    RICHARD J. H. GOTTHEIL 1862-1936 RICHARD J. H. GOTTHEIL A Biographical Sketch By Louis I. NEWMAN In April, 1925, Professor Richard James Horatio Gottheil was sent by Columbia University as delegate to the dedica- tion of the Hebrew University on Mount Scopus in Jeru- salem. He bore with him a message from Dr. Nicholas Murray Butler, President of Columbia. After reading this in the Latin in which it was written, Professor Gottheil proceeded to translate it into Hebrew. No incident in his long career was a more accurate symbol of the interests of the great Semitics scholar and Jewish communal leader who passed away in New York City, May 22, 1936. Richard Gottheil was born at Manchester, England, October 13, 1862, his mother being Rosalie Wollman, his father, the distinguished Rabbi Gustav Gottheil, then minister of the Manchester Congregation of British Jews. In "The Life of Gustav Gottheil: Memoir of a Priest in Israel" (The Bayard Press, 1936), Professor Gottheil has given many informative details regarding his own child- hood and youth. He received his early education at Chorl- ton High School, England, and, on his father's removal to this country in 1873 to become Rabbi of Temple Emanu-El, New York City, he continued his studies at Columbia Grammar School, which, many years later, was destined to come under the leadership of George Alexander Kohut, whose tribute to Professor Gottheil in the Columbia Uni- versity Quarterly* is one of the authoritative sources of our knowledge regarding him. In 1881, he was awarded an A. B. degree at Columbia College, the institution with which his name was to be linked for one year less than half a century.
    [Show full text]
  • Jewish National Organizations in the United States*
    JEWISH NATIONAL ORGANIZATIONS IN THE UNITED STATES* *Indicates no reply was received. AGUDATH ISRAEL YOUTH COUNCIL OF AMERICA Org. Sept., 1922. OFFICE: 1265 Broadway, New York City. Thirteenth Annual Convention, Dec. 1, 1935, New York City. Fourteenth Annual Convention, Oct. 24-25, 1936. Members, 1,300. PURPOSE: TO unite Jewish youth in the spirit of the Torah and in that spirit to solve the problems that confront Jewry in Palestine and in the Diaspora. OFFICERS: Pres., Isaac Strahl, 170 Broadway, N..Y. C; Vice-Pres., Michael G. Tress, Meyer Sanft; Treas., Charles Young; Sec, Anshel Fink, 89 Hooper, Brooklyn, N. Y. ALEPH ZADIK ALEPH-AMERICAN JEWISH ECONOMIC COMMISSION Org. July, 1933. OFFICE: 2474 N. 41st, Milwaukee, Wis. Second Annual Meeting, July 7-14, 1935, Hollister, Mo. PURPOSE: TO study occupation of Jews in seventy-five American communities to determine the trend in handicrafts, professions and trades during the past decade, that Jewish youth may be directed toward more satisfactory fields of employment. OFFICERS: Chairman, Ernest Eisenberg, 2474 N. 41st, Milwaukee, Wis.; Exec. Sec, Julius Bisno, Omaha, Neb. ADVISORY BOARD: Sam Beber, Philip Klutznick, Omaha, Nebr.; Alfred M. Cohen, I. M. Rubinow, Cincinnati, O.; A. L. Sachar, Cham- paign, 111.; Richard Gutstadt, Chicago, 111.; Herbert D. Allman, Phila- delphia, Pa.; Selig Perlman, Madison, Wis.; H. L. Lurie, N. Y. C; Aaron Tollin, Chester, Pa.; Irving Hill, Lincoln, Neb. ALEPH ZADIK ALEPH (JUNIOR B'NAI B'RITH) Org. May 3, 1924. OFFICE: 607 Brandeis Theatre Bldg., Omaha, Neb. Twelfth International Convention, July 7-14, 1935, Hollister, Mo. Thirteenth International Convention, July 20-27, 1936, Santa Monica, Cal.
    [Show full text]
  • Pdf/Vha Interviewer Guidelines.Pdf (Bezocht Op 19 Maart 2014)
    UvA-DARE (Digital Academic Repository) Verre buren: Samenleven in de schaduw van de Holocaust Demant, F.A. Publication date 2015 Document Version Final published version Link to publication Citation for published version (APA): Demant, F. A. (2015). Verre buren: Samenleven in de schaduw van de Holocaust. General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: https://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. UvA-DARE is a service provided by the library of the University of Amsterdam (https://dare.uva.nl) Download date:02 Oct 2021 verre buren Samenleven in de schaduw van de Holocaust Froukje Demant Verre buren Samenleven in de schaduw van de Holocaust ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad van doctor aan de Universiteit van Amsterdam op gezag van de Rector Magnificus prof. dr. D.C. van den Boom ten overstaan van een door het College voor Promoties ingestelde commissie, in het openbaar te verdedigen in de Aula der Universiteit op vrijdag 19 juni 2015, te 13.00 uur door Froukje Anne Demant geboren te Amsterdam Promotiecommissie: Promotor: Prof.
    [Show full text]
  • Best History Museums in Amsterdam"
    "Best History Museums in Amsterdam" Created by: Cityseeker 8 Locations Bookmarked Amsterdam Museum "Chronicling the Capital's History" The Amsterdam Museum is nestled in a 14th-century building, which was originally an orphanage. Through its artworks, maps and models, this museum narrates the expansion of Amsterdam through seven centuries. The Civic Guard Gallery is among its most popular features, replete with historic group portraits dating back as far as the 16th Century. Do not miss by Sebastiaan ter Burg their exhibits such as The Little Orphanage and Amsterdam DNA. Visitors can also enjoy a cup of piping hot coffee at the Café Mokum or shop for memorabilia at the Athenaeum Museum Shop on-site. +31 20 523 1822 www.amsterdammuseum. [email protected] Kalverstraat 92, Amsterdam nl/ l Anne Frank House "Anne Frank's Hideaway" The story of Anne Frank is one that is known the world over; an emblematic personal account of the Holocaust that is now preserved at the Anne Frank House. Spurred by the German occupation of the Netherlands, and the subsequent persecution of the Jewish community, Anne went into hiding with her family on July 6, 1942. Over the course of by Dietmar Rabich two years, Anne maintained a diary detailing life in the Annex, that was eventually published by her father. Although there aren't many memorabilia, films and other sources, including Anne's diary, present a vivid picture of what life was like during those times. The museum opened on May 3, 1960, and the enormous visitors' center was constructed in the 1980s. +31 20 556 7105 www.annefrank.org Westermarkt 20, Amsterdam Rembrandt House Museum "House of Rembrandt" One of the most famous inhabitants that ever graced Amsterdam is, without a doubt, Rembrandt van Rijn.
    [Show full text]
  • DIRECTORIES and LISTS JEWISH NATIONAL ORGANIZATIONS in the UNITED STATES' "Indicates No Reply Received Academic Friends of the Hebrew University Org
    DIRECTORIES AND LISTS JEWISH NATIONAL ORGANIZATIONS IN THE UNITED STATES' "Indicates no reply received Academic Friends of the Hebrew University Org. April 22, 1941. OFFICE: 1140 Amsterdam Ave., New York City. Members, 200. PURPOSE: TO disseminate information regarding activities of the Hebrew University; to gather information regarding scholarships and fellowships at universities in this country and at Hebrew University; engage in exchange of scholarly publications; act in advisory capacity regarding appointments to Hebrew University; establish contacts with visitors from the Hebrew University; engage in other activities affording cooperation between Hebrew University and universities and colleges of this country. OFFICERS: Hon. Pres., Albert Einstein, Princeton, N. J.; Pres., Salo W. Baron, N. Y. C.; Vice-Pres., Selig Hecht, N. Y. C.; Max Radin, Berkeley, Cal.; Sec-Act. Treas., A. Arthur Schiller, 1140 Amsterdam Ave., N. Y. C. Agudas Israel of America, Inc. Org. 1921. OFFICE: 673 Broadway, New York City. Third Annual Convention, Aug. 21-25, 1941, Baltimore, Md. Members, 29,300. PURPOSE: TO act as an international religious organization for the assistance and maintenance of the spiritual life of the Orthodox Jew the world over. OFFICERS: Pres. Eliezer Silver, Cincinnati, O.; Vice-Pres., Solomon Friedman, N. Y. C; Solomon Hyman, Brooklyn, N. Y.; Shlomo Travis; Exec. Dir., Benjamin W. Hendles, N. Y. C; Chairman, Exec. Bd., 0. Baumel, Brooklyn, N. Y. PUBLICATION: Jewish Voice. Agudath Israel Youth Council of America Org. Sept., 1922. OFFICE: 616 Bedford Ave., Brooklyn, N. Y. Nineteenth Annual Convention, June 20-23, 1941, Ferndale, N. Y. Members, 3,500. 522 AMERICAN JEWISH YEAR BOOK PURPOSE: TO unite Jewish youth in the spirit of the Torah and in that spirit to solve the problems that confront Jewry in Eretz Yisroel and in the Diaspora.
    [Show full text]