Extensions of Remarks E1301 HON. TED LIEU HON. CHARLES W
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The Debate Over Mixed Seating in the American Synagogue
Jack Wertheimer (ed.) The American Synagogue: A Sanctuary Transformed. New York: Cambridge 13 University Press, 1987 The Debate over Mixed Seating in the American Synagogue JONATHAN D. SARNA "Pues have never yet found an historian," John M. Neale com plained, when he undertook to survey the subject of church seating for the Cambridge Camden Society in 1842. 1 To a large extent, the same situation prevails today in connection with "pues" in the American syn agogue. Although it is common knowledge that American synagogue seating patterns have changed greatly over time - sometimes following acrimonious, even violent disputes - the subject as a whole remains unstudied, seemingly too arcane for historians to bother with. 2 Seating patterns, however, actually reflect down-to-earth social realities, and are richly deserving of study. Behind wearisome debates over how sanctuary seats should be arranged and allocated lie fundamental disagreements over the kinds of social and religious values that the synagogue should project and the relationship between the synagogue and the larger society that surrounds it. As we shall see, where people sit reveals much about what they believe. The necessarily limited study of seating patterns that follows focuses only on the most important and controversial seating innovation in the American synagogue: mixed (family) seating. Other innovations - seats that no longer face east, 3 pulpits moved from center to front, 4 free (un assigned) seating, closed-off pew ends, and the like - require separate treatment. As we shall see, mixed seating is a ramified and multifaceted issue that clearly reflects the impact of American values on synagogue life, for it pits family unity, sexual equality, and modernity against the accepted Jewish legal (halachic) practice of sexual separatiop in prayer. -
American Jewish Yearbook
JEWISH STATISTICS 277 JEWISH STATISTICS The statistics of Jews in the world rest largely upon estimates. In Russia, Austria-Hungary, Germany, and a few other countries, official figures are obtainable. In the main, however, the num- bers given are based upon estimates repeated and added to by one statistical authority after another. For the statistics given below various authorities have been consulted, among them the " Statesman's Year Book" for 1910, the English " Jewish Year Book " for 5670-71, " The Jewish Ency- clopedia," Jildische Statistik, and the Alliance Israelite Uni- verselle reports. THE UNITED STATES ESTIMATES As the census of the United States has, in accordance with the spirit of American institutions, taken no heed of the religious convictions of American citizens, whether native-born or natural- ized, all statements concerning the number of Jews living in this country are based upon estimates. The Jewish population was estimated— In 1818 by Mordecai M. Noah at 3,000 In 1824 by Solomon Etting at 6,000 In 1826 by Isaac C. Harby at 6,000 In 1840 by the American Almanac at 15,000 In 1848 by M. A. Berk at 50,000 In 1880 by Wm. B. Hackenburg at 230,257 In 1888 by Isaac Markens at 400,000 In 1897 by David Sulzberger at 937,800 In 1905 by "The Jewish Encyclopedia" at 1,508,435 In 1907 by " The American Jewish Year Book " at 1,777,185 In 1910 by " The American Je\rish Year Book" at 2,044,762 DISTRIBUTION The following table by States presents two sets of estimates. -
Roster of Religious Personnel Page 1 Compiled by Earl Pruce
4/25/2019 Roster of Religious Personnel Page 1 Compiled by Earl Pruce Name Title Position Congregation / Organization Location Date Death Date Abelow, Peter (Dr.) Principal Beth Tfiloh Congregation High School --1989 Abramowitz, Abraham Rabbi Anshe Neisen Congregation Nov. 15, 1926 Abramowitz, Abraham Rabbi Tifereth Israel Congregation of Forest Park Forest Park Nov. 15, 1926 Abrams, Mendel L., Dr. Rabbi Beth Torah Congregation Hyattsville 1989, 1996, 1997 Abramson, Barry Ephraim Rabbi Shochet 1999- Abramson, Mordechai Rabbi Shochet 1989 Ackerman, Everett S. Rabbi Moses Montefiore Emunath Israel Woodmoor Hebrew Congregation 1978-1998? Ackerson, Mitchell S. Rabbi Chaplain Sinai Hospital 1993-- Adashek, Steven Mohel M.D. Mohel, 2004 Adler, Abraham Rabbi Anshe Sphard Congregation Feb. 17, 1920 Adler, Elan Rabbi Associate Rabbi Beth Tfiloh Congregation July 1993--Jan 2001 Adler, Elan Rabbi "Rabbi Designate" Moses Montefiore Anshe Emunah, Liberty Jewish Center Jan 2001 Adler, Joseph Cantor Har Zion Congregation 1928?-1933 Adler, L. Rabbi Beth Hamedrosh Hagodol Congregation Adler, Leon Rabbi Temple Emanuel Kensington 1953-1988 1988 Aftel, Jeffrey Rabbi Hebrew Day School Montgomery County 2001 Agus, Jacob B. Rabbi Beth El Congregation 1950-1980 Sept. 26, 1986 Albrecht, Avraham (Avi) Cantor Beth Tfiloh Congregation 1996- Alpern, Ian Cantor Beth Israel Congregation 1969-- Alter,Joel Rabbi Shoshana S Cardin Community H S Baltimore 2002 Altman, Solomon B. Cantor Har Zion Congregation 1934-5, 1941 Altmeyer, ? Cantor Temple Oheb Shalom 1853? Altshul, William Rabbi Hebrew Academy of Greater Washington Silver Spring 1996, 1997,2004 Amerling, Suzanne (Dr.) Baltimore Hebrew Congregation Religious School 1989, 1990 Anemer, Gedaliah Rabbi Yeshiva Boys School Silver Spring 1989 Anemer, Gedaliah Rabbi Young Israel Shomrai Emunah Congregation Silver Spring 1989-92, 1996, 1997 Ansell (Anshel), Rev. -
Racism ($12 Temple Members/$15 Non-Members)
The Fantastic Interim (1918 – 1939): Part Two – from The Rise of Japan to World War II ($48 temple members/$60 non-members) Mondays, January 4, 11, 18, 25 (10:30 a.m.-noon) Part Two will begin with the discussion of Japan’s rise to world power status and will continue with the election of Franklin D. Roosevelt and Hitler’s rise to power. With Roosevelt came the New Deal and the role of government changed from one of doing almost nothing to one trying to do and expected to do almost everything. With the appointment of Hitler as Chancellor of Germany came the beginning of the road to war. We suffered the worst ecological disaster in our history, the Dust Bowl. And as we recovered economically, we headed to war. Part Two will discuss these events and many others that occurred during the second of these important decades in this country’s history – the Fantastic Interim. Facilitator: Rex Rehfeld has a B.S. from the University of CA and a J.D. from the University of MD. He has lectured on a variety of historical topics in many Lifelong Learning programs throughout the Baltimore area. Rex served in the Navy in WW II and in the Army during the Korean War and beyond. After leaving the service, Rex served as an investment counselor until his retirement in 2014. Click on picture below to preview: Page 2 The Diaspora Journey of Judaism ($48 temple members/$60 non-members) Thursdays, January 7, 14, 21, 28 (10:30 a.m.-noon) As a Jewish community, we have moved all over the globe at various times in our history. -
Revised 2021-2022 Parent Handbook
Parent Handbook 5781-5782 2021-2022 Congregation Kol Haverim 1079 Hebron Avenue Glastonbury, Connecticut 06033 (860) 633-3966 Rabbi Kari Tuling, PhD Rabbi Cantor Lauren Bandman Cantor Christine Carlson Administrator Tim Lawrence Temple President Allison Kaufman Education Committee Chair Dasha A. Baker, MAJEd Religious School Principal Table of Contents Education Leadership, Kol Haverim’s Educational Program 2 Educational Goals, Jewish Family Education 3 Attendance, Prayer Services 4 Behavior Expectations, Learning Challenges, Student Evaluations, Absences/Early Dismissal, Drop-Off/Pick-Up and Traffic Flow 5 Guests, Emergency/Snow Information, Food Allergies/Snack Policy, Classroom/Parent Support 6 Guidelines for Electronic Religious School Communication 7 Substance Abuse Policy, Community Values 8 Bar/Bat Mitzvah Tutoring/Peer Tutoring, GRSLY/NFTY Youth Group, Madrichim 9 Educational Objectives 10 Curriculum Highlights 11-14 Temple Tots, First Friday Community Shabbat Services/Dinners, Bagel Nosh 15 Education Leadership 1 Dasha A. Baker, MAJEd, Religious School Principal Email: [email protected] Phone: (860) 633-3966, x3 A warm, energetic, and welcoming educator, Dasha has over 30 years of experience in Jewish Education including teaching, mentoring, tutoring, Family Programming, and Religious School Directing. During her career she has worked at Har Sinai Congregation in Baltimore, Maryland; Temple Shir Tikvah in Winchester, Massachusetts; Beth El Temple Center in Belmont, Massachusetts; Gateways: Access to Jewish Education in Newton, Massachusetts; and Sinai Temple in Springfield, Massachusetts. Dasha has Master’s Degrees in Jewish Education and Jewish Studies from Baltimore Hebrew University, a Certificate in Jewish Communal Service from the Baltimore Institute for Jewish Communal Service, and is Certified as a Youth Mental Health First Aid Responder by the National Council for Behavioral Health. -
Transformations in Jewish Self-Identification Before, During, and After the American Civil War" (2020)
W&M ScholarWorks Undergraduate Honors Theses Theses, Dissertations, & Master Projects 5-2020 Changing Notions of Identity: Transformations in Jewish Self- Identification Before, During, and After the American Civil War Heather Byrum Follow this and additional works at: https://scholarworks.wm.edu/honorstheses Part of the History of Religion Commons, Jewish Studies Commons, and the United States History Commons Recommended Citation Byrum, Heather, "Changing Notions of Identity: Transformations in Jewish Self-Identification Before, During, and After the American Civil War" (2020). Undergraduate Honors Theses. Paper 1562. https://scholarworks.wm.edu/honorstheses/1562 This Honors Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Undergraduate Honors Theses by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. Changing Notions of Identity: Transformations in Jewish Self-Identification Before, During, and After the American Civil War A thesis submitted in partial fulfillment of the requirement for the degree of Bachelor of Arts in History from The College of William and Mary by Heather L. Byrum Accepted for _________________________ (Honors, High Honors, Highest Honors) _________________________ Carol Sheriff, Director Jay Watkins III Williamsburg, VA May 5, 2020 1 Changing Notions of Identity: Transformations in Jewish Self-Identification Before, During, and After the American Civil -
The Early German Jews of Baltimore
THE EARLY GERMAN JEWS OF BALTIMORE By MOSES ABERBACH Jewish Historical Society of Maryland (Text of lecture delivered at the Annual Meeting of the Society for the History of the Germans in Maryland on February 18, 1970.) A little over a hundred years ago, the Jewish community of Baltimore was almost exclusively German. A handful of Sephardi, i. e., Spanish and Portuguese Jews had indeed arrived in the 18th century; but they had never been able to form a viable community of their own. An attempt to have a synagogue of their own proved abortive for lack of members.1 Before the Civil War, there may also have been a few indigent East European Jews in Baltimore,2 but they, too, played a negligible role in the community. To all intents and purposes, Baltimore Jewry was a hundred percent German in language and culture. Like Julius Caesar's Gaul, the history of the Baltimore German-Jewish community can be divided into three parts. The first, which few people know about, is the German background of the immigrants, the circum- stances which induced them to leave their homeland and seek their fortune in the New World. The second is the story of their struggle to adapt them- selves to the changed environment in which they had to lead their social, economic and religious life. The third part is the account of their role in the Civil War and of their Americanization during the years that followed. I propose to deal with these three major aspects of the history of the German-Jewish community in Baltimore. -
Coming to America…
Exploring Judaism’s Denominational Divide Coming to America… Rabbi Brett R. Isserow OLLI Winter 2020 A very brief early history of Jews in America • September 1654 a small group of Sephardic refugees arrived aboard the Ste. Catherine from Brazil and disembarked at New Amsterdam, part of the Dutch colony of New Netherland. • The Governor, Peter Stuyvesant, petitioned the Dutch West India Company for permission to expel them but for financial reasons they overruled him. • Soon other Jews from Amsterdam joined this small community. • After the British took over in 1664, more Jews arrived and by the beginning of the 1700’s had established the first synagogue in New York. • Officially named K.K. Shearith Israel, it soon became the hub of the community, and membership soon included a number of Ashkenazi Jews as well. • Lay leadership controlled the community with properly trained Rabbis only arriving in the 1840’s. • Communities proliferated throughout the colonies e.g. Savannah (1733), Charleston (1740’s), Philadelphia (1740’s), Newport (1750’s). • During the American Revolution the Jews, like everyone else, were split between those who were Loyalists (apparently a distinct minority) and those who supported independence. • There was a migration from places like Newport to Philadelphia and New York. • The Constitution etc. guaranteed Jewish freedom of worship but no specific “Jew Bill” was needed. • By the 1820’s there were about 3000-6000 Jews in America and although they were spread across the country New York and Charleston were the main centers. • In both of these, younger American born Jews pushed for revitalization and change, forming B’nai Jeshurun in New York and a splinter group in Charleston. -
Rabbi Edward L. Israel: the Making of a Progressive Interracialist, 1923–1941
Rabbi Edward L. Israel: The Making of a Progressive Interracialist, 1923–1941 by Charles L. Chavis, Jr.* ithin a few years into his appointment as rabbi of Baltimore’s historic Har Sinai Congregation, Edward L. Israel began to dis- W play the marks of a true progressive by speaking out against labor inequality in Maryland and throughout the country. In his response to one of the lesser-known labor strikes of the interwar era, Israel penned these words in May 1927: Today, the sensual and luxury laden generation is nameless, but Amos, Hosea, Isaiah, and the others who spoke in terms of justice and righteous- ness live on as a glory to mankind. The pulpit today may not be arrogant enough to dare to compare itself to these religious geniuses of the moral courage to speak in the name of God of mercy and truth wherever there is social or industrial injustice.1 Serving as an arbitrator for the Western Maryland Railroad strike in behalf of disgruntled workers, Israel led an ecumenical investigation team whose report was praised throughout the country. However, missing from this report was the black worker. Between 1926 and 1936, the rabbi evolved from a progressive voice in the labor movement to become an interracial and interfaith advocate who was forced to acknowledge the dehumaniza- tion of Jim Crowism after being challenged by the key leaders of the early civil rights movement in Baltimore. His activism represented a lesser- known black-Jewish alliance that became an essential element of the black freedom struggle in Baltimore and Maryland during the 1930s and early 1940s.2 * The author may be contacted at [email protected]. -
Har Sinai–Oheb Shalom Congregation CONNECTING OUR PATHWAYS
May | 2021 Iyar/Sivan 5781 Har Sinai–Oheb Shalom Congregation CONNECTING OUR PATHWAYS WHAT A RIDE IT’S BEEN! By Ken Bell, HSOSC Co-President I write this article with such mixed so understanding and always being there for me emotions as this will be my last when being co-president took time away from oth- article as Co-President. It has been er things we would have liked to had time to have such a labor of love and an honor done. Sherri, I love you. and privilege to have all of you to allow me to serve I also wanted to let you know I am not going away. I in this role. I am so grateful to all of you. have already agreed to take on some additional roles It has been such an interesting ride. I was always at the congregation. Starting July 1, I will be taking afraid my legacy would be the guy that locked the over the lead of the Weekend Backpacks program door on Har Sinai Congregation. I no longer have at HSOSC from Stu Dettelbach. Stu, thanks for all that fear as I now feel my legacy will be the first you have done on behalf of our congregation for co-president of Har Sinai-Oheb Shalom Congrega- Weekend Backpacks. We have starting planning the tion. Yes, we have had a few bumps in the road, but opening of a garden area in cooperation with Ohr I truly feel we are a wonderful new Congregation Chadash Academy with hopes to donate any veg- with such a very bright future. -
Southern Jewish History
SOUTHERN JEWISH HISTORY Journal of the Southern Jewish Historical Society Mark K. Bauman, Editor Rachel Heimovics Braun, Managing Editor Eric L. Goldstein, Book Review Editor 2 0 0 6 Volume 9 Southern Jewish History Mark K. Bauman, Editor Rachel Heimovics Braun, Managing Editor Eric L. Goldstein, Book Review Editor Editorial Board Elliott Ashkenazi Phyllis Leffler Canter Brown, Jr. Martin Perlmutter Eric L. Goldstein Marc Lee Raphael Cheryl Greenberg Stuart Rockoff Scott M. Langston Bryan Edward Stone George R. Wilkes Southern Jewish History is a publication of the Southern Jewish Historical Society available by subscription and a benefit of membership in the Society. The opinions and statements expressed by contributors are not necessarily those of the journal or of the Southern Jewish Historical Society. Southern Jewish Historical Society OFFICERS: Sumner Levine, President; Scott M. Langston, President Elect; Marcie Cohen Ferris, Secretary; Bernard Wax, Treasurer. BOARD OF TRUSTEES: Wendy Lowe Besmann, Eric L. Goldstein, Jacquel- ine G. Metzel, Phyllis Leffler, Stuart Rockoff, Dale Rosengarten, Jack Rosensweig, Jim Schuyler, Phil N. Steel, Jr., Stephen J. Whitfield. EX-OFFICIO: Minette Cooper, Jay Tanenbaum. For authors’ guidelines, contributions, and all editorial matters, write to the Editor, Southern Jewish History, 2517 Hartford Dr., Ellenwood, GA 30294; email: [email protected]. The journal is interested in unpublished articles pertaining to the Jewish experience in the American South. Publishers who wish to submit books for review should email Dana Greene at [email protected]. For journal subscriptions and advertising, write Rachel Heimovics Braun, managing editor, 954 Stonewood Lane, Maitland, FL 32751; email: [email protected]; or visit www.jewishsouth.org. -
Download Date 27/09/2021 07:10:13
Isaac Mayer Wise: Reformer of American Judaism Item Type Electronic Thesis; text Authors Tester, Amanda Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 27/09/2021 07:10:13 Item License http://rightsstatements.org/vocab/InC/1.0/ Link to Item http://hdl.handle.net/10150/144992 Tester 1 Introduction From the time that Jews first settled in North America, American Judaism developed on a different course than that of European Judaism. Jews in the United States were accepted and acculturated into mainstream society to a higher degree than their European counterparts. They lived in integrated communities, did business with Christians and Jews alike, and often sent their children to secular schools. After the United States became independent and broke some of its close European ties, many American Jews began to follow Jewish rituals less closely and attend synagogue less often than their European forbears, both because of an economic need to keep business on the Christian calendar and because of a lack of Jewish leadership in the United States that would effectively forbid such practices.1 Religious bonds and communities were not as tight knit as had been the case in Europe; American Judaism had no universally accepted religious authority and