A Sort of Paradise for the Hebrews: the Lofty
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Call for Fellowship Applications at the Jacob Rader Marcus Center of the American Jewish Archives
H-Judaic Call for Fellowship Applications at the Jacob Rader Marcus Center of the American Jewish Archives Discussion published by Dana Herman on Sunday, January 7, 2018 The Jacob Rader Marcus Center of the American Jewish Archives is pleased to invite applications to its annual Fellowship Program for the 2018-2019 academic year. The Marcus Center's Fellowship Program provides recipients with month long fellowships for research and writing at The Jacob Rader Marcus Center of the American Jewish Archives, located on the Cincinnati campus of the Hebrew Union College-Jewish Institute of Religion. Fellowship stipends will be sufficient to cover transportation and living expenses while in residence in Cincinnati. Applicants for the Marcus Center Fellowship Program must be conducting serious research in some area relating to the history of North American Jewry. Typically, Marcus Center Fellowships will be awarded to post-doctoral candidates, Ph.D. candidates who are completing dissertations, and senior or independent scholars. Applicants must submit a fellowship application together with a five-page (maximum) research proposal that outlines the scope of their project and lists those collections at the American Jewish Archives that are crucial to their research. Applicants should also submit two letters of support, preferably from academic colleagues. For graduate and doctoral students, one of these two letters must be from their dissertation advisor. Full information on the program, along with an application form, is available on the AJA’s website: http://americanjewisharchives.org/programs/fellowship.php The submission deadline for applications is no later than February 19, 2018. All inquiries and application materials should be forwarded to: Dr. -
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. -
2006 Abstracts
Works in Progress Group in Modern Jewish Studies Session Many of us in the field of modern Jewish studies have felt the need for an active working group interested in discussing our various projects, papers, and books, particularly as we develop into more mature scholars. Even more, we want to engage other committed scholars and respond to their new projects, concerns, and methodological approaches to the study of modern Jews and Judaism, broadly construed in terms of period and place. To this end, since 2001, we have convened a “Works in Progress Group in Modern Jewish Studies” that meets yearly in connection with the Association for Jewish Studies Annual Conference on the Saturday night preceding the conference. The purpose of this group is to gather interested scholars together and review works in progress authored by members of the group and distributed and read prior to the AJS meeting. 2006 will be the sixth year of a formal meeting within which we have exchanged ideas and shared our work with peers in a casual, constructive environment. This Works in Progress Group is open to all scholars working in any discipline within the field of modern Jewish studies. We are a diverse group of scholars committed to engaging others and their works in order to further our own projects, those of our colleagues, and the critical growth of modern Jewish studies. Papers will be distributed in November. To participate in the Works in Progress Group, please contact: Todd Hasak-Lowy, email: [email protected] or Adam Shear, email: [email protected] Co-Chairs: Todd S. -
Yuhara When There Is a Halachic Imperative 1. If One Is Doing A
Yuhara when there is a Halachic Imperative 1. If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag. 1 Nonetheless one can only do so with the intent for the mitzvah and not to be arrogant.2 For example, according to Rav Schachter, it isn’t yuhara to wear techelet in a place that the minhag is not to because the primary halacha requires it. 3 2. If it is accepted in your place that some people do this midat chasidut, then it isn’t considered yuhara. 4 3. If someone is known for his chasidut, then it isn’t yuhara to do so for the sake of heaven. 5 1. The Mordechai (Brachot n. 1) writes that since points out that today there's no yuhara to do this Rabbenu Tam held that if one said Shema after since some people have the minhag to do it. Plag Hamincha one fulfilled his obligation if one Chida (Chaim Shaal 1) and Shulchan Aruch does repeat it later it appears as yuhara. Bet Hamidot v. 1 p. 128 agree. However, Shvut Yakov Yosef 235:1 argues that it isn’t yuhara to repeat 2:44 argues that there is yuhara to wear Rabbenu Shema since according to many rishonim one Tam tefillin even if some people do it unless most didn't fulfill one's mitzvah. This is also his opinion do it. -
Matthew Berkman CV September 2019
Matthew D. Berkman [email protected] – 128 Hollywood St., Oberlin, OH 44074 – 954.261.3354 EDUCATION PhD University of Pennsylvania, Philadelphia, PA – 2018 Department of Political Science Committee: Professors Ian Lustick, Rogers Smith, Adolph Reed, and Beth Wenger (History) Dissertation: “Coercive Consensus: Jewish Federations, Ethnic Representation, and the Roots of American Pro-Israel Politics.” Specializations: Comparative Politics, American Jewish Politics, American Political Development, Race and Ethnicity, Israel-Palestine Conflict, Social Movements MA New York University, New York, NY – 2009 Near Eastern Studies Advisor: Professor Zachary Lockman BA New York University, New York, NY – 2007 Philosophy and Religious Studies Summa Cum Laude, Phi Beta Kappa TEACHING EXPERIENCE Visiting Assistant Professor of Jewish Studies, Oberlin College (2019 – present) • American Jews and the Politics of Identity • Antisemitism and White Supremacy Instructor, Reconstructionist Rabbinical College, Wyncote, PA (Fall 2014) • Israeli Politics and Society Since 1948 Teaching Assistant, University of Pennsylvania (Fall 2012 – Spring 2014) • International Politics of the Middle East: The Arab-Israeli Conflict (Prof. Ian Lustick) • International Human Rights (Prof. Eileen Doherty-Sil) • Political Change in the Third World (Prof. Rudra Sil) • Contemporary African Politics (Prof. Guy Grossman). OTHER PROFESSIONAL EXPERIENCE Associate Editor, Israel Studies Review, Association for Israel Studies (2019 – present) Research Assistant, Applied Research Collective for American Jewry at NYU (2019) Producer and Host, Podcast, Mitchell Center for the Study of Democracy, U. Penn (2018 – Present) Research Associate, U.S./Middle East Project, New York, NY (Full Time, 2009 – 2011) 1 PUBLICATIONS “Anti-Zionism, Antisemitism, and the American Racial Order: Revisiting the American Council for Judaism in the Age of Trump,” American Jewish History (under review). -
A Study in American Jewish Leadership
Cohen: Jacob H Schiff page i Jacob H. Schiff Cohen: Jacob H Schiff page ii blank DES: frontis is eps from PDF file and at 74% to fit print area. Cohen: Jacob H Schiff page iii Jacob H. Schiff A Study in American Jewish Leadership Naomi W. Cohen Published with the support of the Jewish Theological Seminary of America and the American Jewish Committee Brandeis University Press Published by University Press of New England Hanover and London Cohen: Jacob H Schiff page iv Brandeis University Press Published by University Press of New England, Hanover, NH 03755 © 1999 by Brandeis University Press All rights reserved Printed in the United States of America 54321 UNIVERSITY PRESS OF NEW ENGLAND publishes books under its own imprint and is the publisher for Brandeis University Press, Dartmouth College, Middlebury College Press, University of New Hampshire, Tufts University, and Wesleyan University Press. library of congress cataloging-in-publication data Cohen, Naomi Wiener Jacob H. Schiff : a study in American Jewish leadership / by Naomi W. Cohen. p. cm. — (Brandeis series in American Jewish history, culture, and life) Includes bibliographical references and index. isbn 0-87451-948-9 (cl. : alk. paper) 1. Schiff, Jacob H. (Jacob Henry), 1847-1920. 2. Jews—United States Biography. 3. Jewish capitalists and financiers—United States—Biography. 4. Philanthropists—United States Biography. 5. Jews—United States—Politics and government. 6. United States Biography. I. Title. II. Series. e184.37.s37c64 1999 332'.092—dc21 [B] 99–30392 frontispiece Image of Jacob Henry Schiff. American Jewish Historical Society, Waltham, Massachusetts, and New York, New York. -
The Larger Task by Jacob Rader Marcus
THE LARGER TASK P MARCUS THE LARGER TASK Address delivered at the Ninetieth Ordination Exercises of the Hebrew Union College - Jewish Institute of Religion Cincinnati, Ohio June 1974 By JACOB RADER MARCUS The Jacob Rader Marcus Center of the AMERICAN JEWISH ARCHIVES located on the Cincinnati campus of the Hebrew Union College - Jewish Institute of Religion Cincinnati • New York • Los Angeles • Jerusalem 3101 Clifton Avenue Cincinnati, Ohio 45220 www.americanjewisharchives.org Dedicated to the memory of Joseph and Frieda S. Lefkowitz and Robert F. and Fannie L. Sycle by Sydney M. and Dorothy C. Lefkowitz ©1974, by the American Jewish Archives Reprinted in 2010 American Jewry is the greatest adventure in world Jewish history. We are the most distinguished of all Jewries because we have numbers, culture, sympathy, the willingness to help and to lead. We are generous and wealthy. Noblesse oblige; because we are rich, we have the obligation to help others and because we are generous we are doing this. Every year we send hundreds of millions of dollars across the seas to aid Jews whom we have never seen and will never know. This is the most magnificent feat in all philanthropic history. But money is not the sum of eminence. Our job is to make our Jewry the greatest Jewish cultural center of all times. We are called upon to consummate a golden age, one reminiscent of Spain. In that golden age, in the eleventh century, there was a Spanish rabbi, Samuel the Prince, a man who was a statesman, rabbinic scholar, communal leader, intellectual, a Hebrew and Arabic poet, a prime minister, and a commander in chief of the victorious Muslim armies of the kingdom of Granada. -
Between Mumbai and Manila
Manfred Hutter (ed.) Between Mumbai and Manila Judaism in Asia since the Founding of the State of Israel (Proceedings of the International Conference, held at the Department of Comparative Religion of the University of Bonn. May 30, to June 1, 2012) V&R unipress Bonn University Press Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.d-nb.de. 296’.095’0904–dc23 ISBN 978-3-8471-0158-1 ISBN 978-3-8470-0158-4 (E-Book) Publications of Bonn University Press are published by V&R unipress GmbH. Copyright 2013 by V&R unipress GmbH, D-37079 Goettingen All rights reserved, including those of translation into foreign languages. No part of this work may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, microfilm and recording, or by any information storage and retrieval system, without permission in writing from the publisher. Printing and binding: CPI Buch Bu¨cher.de GmbH, Birkach Printed in Germany Contents Manfred Hutter / Ulrich Vollmer Introductory Notes: The Context of the Conference in the History of Jewish Studies in Bonn . ................... 7 Part 1: Jewish Communities in Asia Gabriele Shenar Bene Israel Transnational Spaces and the Aesthetics of Community Identity . ................................... 21 Edith Franke Searching for Traces of Judaism in Indonesia . ...... 39 Vera Leininger Jews in Singapore: Tradition and Transformation . ...... 53 Manfred Hutter The Tiny Jewish Communities in Myanmar, Thailand and Cambodia . 65 Alina Pa˘tru Judaism in the PR China and in Hong Kong Today: Its Presence and Perception . -
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots
Shorshei Minhag Ashkenaz Minhag Ashkenaz: Sources and Roots By Rabbi Binyomin Shlomo Hamburger Synopsis ofvolulnes I-IV Machan Moreshcs Ashkenaz The Institute for German-Jewish Heritage Bnei Brak 2010 Cutting A Boy's Hair Without Doing a Chalaka (Ups herin) The German custom to bring a young boy to the synagogue with a wirnpel (wrapping for the Torah scroll) has no connection whatsoever to the practice of the chalaka (the Arabic term 0h for Upsherin) observed by Sepharadirn and later adopted by many Chasidirn. The custom of holding a special celebration marking the boy's first haircut developed among these groups. The celebration takes place at a specific age, usually three. The festivity is customarily held near the gravesite of a tzadik or in a synagogue. This custom was unknown in ancient Sephardic and Ashkenazic communities. The earliest reports of the chalaka celebration are found in accounts written by Sepharadim early in the period of the Acharonim. Some three centuries later, we find the first indications that the custom had made its way into Chasidic circles. The most important source concerning the chalaka is the account of the celebration in which the Ari-zal is involved. The details of this story are somewhat vague, and it is unclear whether the Ari-zal made a chalaka for his son, or whether the account refers to his disciple, Rabbi Yonatan Sagish. There is also some question as to whether the Ari-zal patrticipated in Lag Ba 'orner events in Meron after his kabalistic insights because the custom to conduct a chalaka on Lag Ba 'orner runs in opposition to the Ari-zal's final ruling that forbade hair cutting during the orner period. -
AMERICAN JEWISH the Attitude of Isaac Mayer Wise Toward Zionism
DIRECTOR: JACOB RADER MARCUS, PH. u., Adolfih S. Ochs fi0Je~so.r ojJewzsh History ARCHIVIST: SELMA S1'ERN-TAEUBLER, PH.D. AMERICAN JEWISH The Attitude of Isaac Mayer Wise toward Zionism and Palestine MELVIN WEINMAN In order to understand Isaac Mayer Wise's views on Zionism as a nationalistic movement it must remembered that he lived in America during the second half of the nineteenth century when the world saw the rise of two opposed kinds of nationalism: that of America and that of Europe. American nationalism was based on the great universal ideals of Isaac Mayer Wise (1819-1900) of Cincinnati, Ohio, was the creator of the most important institutions of American Reform Judaism. He was the dominant person- ality in the Liberal Jewish movement in the second half of the nineteenth century. His influence was very great. It is obvious, therefore, that his attitude toward Zionism would be decisive for thousands of American Jews, particularly in view 4 AMERICAN JEWISH ARCHIVES, JANUARY, 1 CJ 5 1 equality and freedom, and any man who accepted these ideals could be an American, without consideration of ancestry, language, or re- ligious creed. Ancient traditions oi blood and soil were absent here and did not constitute a part of American nationalism, which was ' thus, in a sense, universalistic. Not so in Europe. The very essence of European nationalism, as it developed in almost every country, was the apotheosis of that coun- try's traditions and cultural possessions. Ties of birth, of membership in a folk community, of loyalty to fatherland and language - these, idealized and shrouded in mystery, were the stuff of which European nationalism was made. -
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]. -
Jews in India a Brief History Overview
Jews in India A Brief History Overview • Presence since ca. 70 CE • 5 groups • Kochin • Bene Israel • Baghdadis • Lost tribes (Bnei Menashe/[Ephraim]) • [Israelis] Objectives after today, you should be able to… • identify the diverse groups of Jews in India. • outline the historical development of Jewish communities. • compare different perspectives on Indian Jewish identity. • generalize the complex relationship between different Jewish communities in India. Malabar (Kochin) Jews Malabar/Kochin Jews • 100+ (India)/ 3,000-4,000 (Israel) • Oldest Jewish Group in India • 562 BCE/68-70 CE Cranganore • 1000 CE shasana • Chera Bhaskara Ravi Varma • Issuppu Irappan (Joseph Rabban) "We have granted to Issuppu Irappan, the merchant, tolls by the boat and by other vehicles, merchant dues, the right to employ the day lamp, decorative cloth, palanquin, umbrella, kettle drum, trumpet, gateway, arch, arched roof, weapons and rest of the seventy two privileges. We have remitted customs, dues and weighing fee. Moreover, according to this copper-plate grant, he shall be exempted from payments due to the king from settlers in the town, but he shall enjoy what they enjoy.” Malabar/Kochin Jews • 100+ (India)/ 3,000-4,000 (Israel) • Oldest Group in India • 562 BCE/68-70 CE Cranganore • 14th CE to Kochi (Yehudan Mappila) • Acculturation v. Assimilation • Wedding • Simhat Torah (display, circumambulation, ark) • Hebrew (temple)/ Malayalam (life-cycle) • Castes and sub-castes Malabar/Kochin Jews • 100+ (India)/ 3,000-4,000 (Israel) • Oldest Group in India •