Cincinnati's Jewish History
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
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. -
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. -
Cincinnati Torah הרות
בס"ד • A PROJECT OF THE CINCINNATI COMMUNITY KOLLEL • CINCYKOLLEL.ORG תורה מסינסי Cincinnati Torah Vol. VI, No. XXXVIII Eikev A LESSON FROM A TIMELY HALACHA THE PARASHA RABBI YITZCHOK PREIS RABBI CHAIM HEINEMANN OUR PARASHA INCLUDES THE BIBLICAL MITZVAH human nature and how each of these mitzvahs A common question that comes up during to thank Hashem after eating a satisfying is designed to protect us from a potential hu- bein hazmanim and summer break is meal—the blessings we typically refer to as man failing. whether it is appropriate to remove one’s bentching or Birkat Hamazon. A spiritual hazard looms immediately fol- tallis katan (or tzitzis) while playing sports or The Talmud suggests that, logically, if we lowing a satisfying meal. Prior to eating, while engaging in strenuous activities that make are obligated to bless Hashem after eating, hungry, it easy to sense our dependency on one hot and sweaty. kal vachomer (all the more so), we should be our Provider. But once satisfying that hunger, While it is true that neither Biblical nor expected to recite a bracha before eating. After our attitude can shift. We run the risk of Rabbinic law obligates one to wear a all, someone who is famished is more acutely becoming self-assured, confident in our own tallis katan at all times, it has become the aware of the need for food and more appre- sustenance, and potentially dismissive of the accepted custom that every male wears a ciative that Hashem has made it available to True Source of satiation. Bentching protects tallis katan all day long. -
Biography of Rav Schwab
.. 251 ... 259 " 273 ~ Biography of Rav Shimon Schwab n/n"!ll . 281 . 289 308 .. 378 .. 385 av Shimon Schwab was born in Frankfurt am Main, Germany, on the 401 7th of Teves, 5669, December 30, 1908, the eldest of the five sons of . 405 RLeopold and Hanna Schwab (nee Erlanger). There were no daugh ters. The Schwab family had lived in Frankfurt since the early part of the .. 409 19th century, when Rav Schwab's great-grandfather, Loeb Schwab, moved 412 to Frankfurt from Uhlfeld, Bavaria. Leopold Schwab was a highly respected .. 413 member of the Frankfurt community, active in all aspects of kehillah life. Of .. 422 the five sons, three became rabbanim and roshei yeshivah, and two became 431 model baalei battim and lay leaders. 434 Rav Schwab received his early education at the famed "Hirsch-realschule" .. 440 in Frankfurt - as had his father and grandfather before him - which was 445 founded by Rav Samson Raphael Hirsch. Among his teachers was Rav 450 Joseph Breuer, with whom he would later share the Rabbinate of K'hal 451 Adath Jeshurun in New York. Rav Schwab's grandfather, Moses Loeb .. 454 Schwab, was one of the early students of Rav Samson Raphael Hirsch in · 461 Frankfurt, and he would record his lectures in the then newly developed " 467 method called shorthand. Many of these notes were later used by Rav Hirsch · 472 in his compilation of his monumental work on Chumash. ... 475 At age 15, Shimon Schwab entered the Yeshivah of Frankfurt, headed by · 480 Rabbi Salamon Breuer, Rav of of K'hal Adath Jeshurun of Frankfurt, where 485 he studied for two years. -
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. -
Jewish Journal
Lion of Judah luncheon celebrates philanthropic women. Page 16 The Jewish Journalof san antonio SIVAN-AV 5774 Published by The Jewish Federation of San Antonio June/July 2014 Jewish Federation welcomes new professionals The Jewish Federation is Ronit such extensive Federation this community will warmly pleased to welcome two new Sherwin on experience, like Suzi join our embrace Suzi in the manner faces to the Federation team: a mission to staff and our community,” which I have experienced in Susan Avitan Kariv has been Athens and said Ronit Sherwin, CEO my short few months.” ISRAEL: THE hired to fill the new position Israel in July. of the Jewish Federation of Kariv has been involved ADVENTURE Some of the new of Chief Development Officer, She will San Antonio. “I am not only with the Federation experiences to be and Lauren Abraham joins the arrive in San optimistic, but confident that Campaign for over 16 discovered staff as the new coordinator of Susan “Suzi” Antonio in our organization will progress years. In Cleveland, she the PJ Library. Avitan Kariv August. to great heights with Suzi served as the Women’s PAGE 24, 25 Kariv will represent the “I am incredibly excited to as a significant leader in our Division Director, providing Jewish Federation of San have such a top-notch Jewish development of both financial Antonio along with CEO communal professional, with and human resources. I know See DEVELOPMENT, page 7 New PJ Library Museum attack comes as coordinator COME TOGETHER San Antonio’s Jewish no surprise to Belgian Jews In July, Lauren Abraham will Community is joining assume her new position as PJ together in a multitude of ways. -
When Philadelphia Was the Capital of Jewish America
When Philadelphia Was the Capital 9 of Jewish America The Making of an American Jewish Culture JONATHAN D. SARNA Culture, Vytautas Kavolis reminds us, is not randomly and evenly distributed. Historically, "in each nation or international civilization, periods of increasing or declining creativity ... may be identified." There have been golden ages in the history of culture, and there have been dark ages, eras of cultural renewal and eras of cultural stag nation. 1 Edited by Jewish cultural life in Philadelphia in the late nineteenth and early Murray Friedman twentieth centuries falls somewhere between these two extremes. It does not compare to Viennese culture during the same period, but one can, nevertheless, identify a period of extraordinary cultural fer ment and institutional reorganization within the community that had considerable implications for Jewish cultural life throughout the United States. To borrow a phrase from Frederic Morton, the Jewish cultural leaders of Philadelphia, members of the Philadelphia Group, were men who created "not industries, but climates; men who brewed the very weather of our minds today."2 Working in their home city or in neighboring cities (New York, Baltimore, Washington, D.C.), sometimes laboring alone and sometimes in conjunction with non Philadelphians, they created the basic institutions, characteristics, and standards of twentieth-century American Jewish cultural life reaching almost to contemporary times. Philadelphia's role in American Jewish cultural life dates far back into the nineteenth century. Individuals like Isaac Leeser and Rebecca Gratz, along with institutions like the Hebrew Sunday School Society, Philadelphia the first Jewish Publication Society, and the Hebrew Education Society, The Balch Institute Press amply illustrate the community's early commitment to Jewish educa London and Toronto: Associated University Presses tion, at least of a rudimentary sort. -
Fine Judaica
t K ESTENBAUM FINE JUDAICA . & C PRINTED BOOKS, MANUSCRIPTS, GRAPHIC & CEREMONIAL ART OMPANY F INE J UDAICA : P RINTED B OOKS , M ANUSCRIPTS , G RAPHIC & C & EREMONIAL A RT • T HURSDAY , N OVEMBER 12 TH , 2020 K ESTENBAUM & C OMPANY THURSDAY, NOV EMBER 12TH 2020 K ESTENBAUM & C OMPANY . Auctioneers of Rare Books, Manuscripts and Fine Art Lot 115 Catalogue of FINE JUDAICA . Printed Books, Manuscripts, Graphic & Ceremonial Art Featuring Distinguished Chassidic & Rabbinic Autograph Letters ❧ Significant Americana from the Collection of a Gentleman, including Colonial-era Manuscripts ❧ To be Offered for Sale by Auction, Thursday, 12th November, 2020 at 1:00 pm precisely This auction will be conducted only via online bidding through Bidspirit or Live Auctioneers, and by pre-arranged telephone or absentee bids. See our website to register (mandatory). Exhibition is by Appointment ONLY. This Sale may be referred to as: “Shinov” Sale Number Ninety-One . KESTENBAUM & COMPANY The Brooklyn Navy Yard Building 77, Suite 1108 141 Flushing Avenue Brooklyn, NY 11205 Tel: 212 366-1197 • Fax: 212 366-1368 www.Kestenbaum.net K ESTENBAUM & C OMPANY . Chairman: Daniel E. Kestenbaum Operations Manager: Zushye L.J. Kestenbaum Client Relations: Sandra E. Rapoport, Esq. Judaica & Hebraica: Rabbi Eliezer Katzman Shimon Steinmetz (consultant) Fine Musical Instruments (Specialist): David Bonsey Israel Office: Massye H. Kestenbaum ❧ Order of Sale Manuscripts: Lot 1-17 Autograph Letters: Lot 18 - 112 American-Judaica: Lot 113 - 143 Printed Books: Lot 144 - 194 Graphic Art: Lot 195-210 Ceremonial Objects: Lot 211 - End of Sale Front Cover Illustration: See Lot 96 Back Cover Illustration: See Lot 4 List of prices realized will be posted on our website following the sale www.kestenbaum.net — M ANUSCRIPTS — 1 (BIBLE). -
A Regional Study of Secular and Sectarian Orphanages and Their Response to Progressive Era Child-Saving Reforms, 1880-1930
Closer Connections: A Regional Study of Secular and Sectarian Orphanages and Their Response to Progressive Era Child-Saving Reforms, 1880-1930 A dissertation submitted to the Graduate School of the University of Cincinnati in partial fulfillment of the requirements for the degree of Doctor of Philosophy In the Department of History of the College of Arts and Sciences by Debra K. Burgess B.A. University of Cincinnati June 2012 M.A. University of Cincinnati April 2014 Committee Chair: Mark A. Raider, Ph.D. 24:11 Abstract Closer Connections: A Regional Study of Secular and Sectarian Orphanages and Their Response to Progressive Era Child-Saving Reforms, 1880-1930 by Debra K. Burgess Child welfare programs in the United States have their foundation in the religious traditions brought to the country up through the late nineteenth century by immigrants from many European nations. These programs were sometimes managed within the auspices of organized religious institutions but were also found among the ad hoc efforts of religiously- motivated individuals. This study analyzes how the religious traditions of Catholicism, Judaism, and Protestantism established and maintained institutions of all sizes along the lines of faith- based dogma and their relationship to American cultural influences in the Midwest cities of Cincinnati, Cleveland, and Pittsburgh during the period of 1880-1930. These influences included: the close ties between (or constructive indifference exhibited by) the secular and sectarian stakeholders involved in child-welfare efforts, the daily needs of children of immigrants orphaned by parental disease, death, or desertion, and the rising influence of social welfare professionals and proponents of the foster care system. -
Isaac Mayer Wise: Portraits by David Philipson
ISAAC MAYER WISE: PORTRAITS BY DAVID PHILIPSON By STANLEY F. CHYET Hebrew Union College-Jewish Institute of Religion, Cincinnati Skepticism is a great virtue in readers of history. It is not, to be sure, the rarest of virtues, but often enough readers forget the extent to which historians will repeat uncritically the views of their predecessors, thereby perpetuating notions that are at least dubious, or they forget the extent to which most historians seem unwilling to shake tradition. Nowhere, one supposes, is this lack of skepticism more likely to be found than in the realm of biography-which is why biographical revisionism is gen erally so salutary-and so unsettling. The biographical accounts of Isaac Mayer Wise are a case in point. The earliest biographical statements-they appeared shortly after Wise's death in 1900-depict him as something of a saint, and the later bi ographies tend to follow suit. 1 Surely, one would think, Wise's earliest biographer must have been one of his most ardent hasidim. The irony is that the creator of this particular tradition-or myth, if one wiIl would seem to have been consciously rather less than frank in his public appraisals of Wise. David Philipson was a member of the first rabbinical class to be grad uated from the Hebrew Union College and ordained by its founder president. Philipson spent his first five years as a rabbi in Baltimore and was then in 1888 elected to the pulpit of Cincinnati's Bene Israel Con gregation (now Rockdale Temple). He committed to his published writings about Wise a hagiolatrous view and tone very much at variance 77 78 ISAAC MAYER WISE: PORTRAITS BY DAVID PHILIPSON with the picture of Wise (and of Philipson himself) to emerge from a reading of Philipson's private writings. -
Isaac Mayer Wise: a Biographical Sketch by Sefton Temkin
ISAAC MAYER WISE: A BIOGRAPHICAL SKETCH* BY SEFTON TEMKIN Sefton Temkin is Professor of Modern Jewish history at the State University of New York at Albany. He is the author of, among other works, The New World of Reform (1974). *Readers may wish to consult Professor Temkin's doctoral thesis on the life of Isaac Mayer Wise (Hebrew Union College-Jewish Institute of Religion, 1964) for full documentation pertaining to the present biographical sketch. I. THE YEARS OF BECOMING On July 23, 1846, the bark Marie, 332 tons, made port in New York after a voyage of sixty-three days from Bremen. There was nothing in the ship herself, the circumstances of her voyage or the human freight she carried to distinguish her from the many vessels bringing emigrants from Europe at that period. They included three "economists", a serving maid, a weaver, a carpenter and a bricklayer, indicative of the variety of occupations in the stream of migrants seeking new homes. The reasons for their leaving Europe and their fortunes in the new world are unknown to us. Three adjacent names attract our attention; they are "Isac Weis 27 Male Instructor", "Therese Weis 24 Female" and "Emilie Weis 1/2 Female." It is not easy to read the entry under "The Country to which they severally belong," but it has the appearance of "Steinberg," which can hardly be a true record. As with several other passengers, their luggage is given as "2 trunks." This is the first known American document concerning the subject matter of this sketch, Isaac Mayer Wise.