DOCSLIB.ORG

YAD VASHEM Irurnq7 to Be an Martyrs9and Heroes' Readers, Were Inn-Keepers in Russia

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
YAD VASHEM Irurnq7 to Be an Martyrs9and Heroes' Readers, Were Inn-Keepers in Russia What are the boundaries of Russia? When was a the town within the gubernya is almost impossi- particular piece of land Polish, Lithuanian or ble. It further seems to me from reading your Russian? Did Jews register their names in any publication, that your readers who are seeking government document? For instance, my forefa- relatives often mention one town and then mention thers, like those of so many others of your towns "in the area" or ttsurrounding towns" or YAD VASHEM Irurnq7 To be an Martyrs9and Heroes' readers, were inn-keepers in Russia. "cities. Remembrance E33sil inn-keeper did one need a license from the Rus- Another topic that could be explored is the PILnlK 01% UIu'Uml'K sian government? I think all of us realize that migration of Jews to the south (i.e., New Russia) Authority ululr=rmni~u if the answer is tfyes,ttand if the document to in the 19th century. Every American understands RO.B. 84 Jerusalem, Israel A Page of Testimony flllullK nlPnlK1la prove this were still in existence, we would the migration of Americans "westward." But this stand no chance of obtaining it. But I for one migration had nothing (or little) to do with Jews. THE MARTYRS' AND understand so little concerning the Russian sys- How much more important is it to explain how the HEROES' REMEMBRANCE tem of keeping documents in the 19th and 20th southern part of the Pale was populated during LAW, 5713-1953 century, that surely articles in this field would the 19th century. determines in article No. 2 be of interest to all of us. The upheavals of the 1917-1921 period could that - be described concerning each gubernya. The task of YAD VASHEM Another avenue that could be explored con- is to gather into the homeland cerning Russia are articles devoted to the Pale I know that most of the above problems are material regarding all those of Settlement. You could have readers or experts somewhat in the nature of "historical" interest members of the Jewish people who laid down their lives, who in their field write an article on each separate rather than "genealogical" interest, but I do not fought and rebelled against the gubernya [province] in the Pale. To further ex- know if you realize how little the average Ameri- Nazi enemy and his wllabora- plain, let us pick Podolia gubernya. When did can-Russian-Jew knows about 17th, 18th and 19th tors, and io perpetuate their memory and that of the Jews first settle there? Why? Under whose con- century Russian Jewish history. And without such communities, organisations, and trol was it then? What are the natural borders basic information, genealogy in this area, which institutions which were dest- is already most difficult, becomes even more so. royed because they were Jewish. of Podolia? What have been the most significant First Name (maiden name) pnnam .2 1 border changes? What are the biggest towns? I do like your magazine very much and I wish Perhaps if a map of each gubernya could be drawn you all the success in the future. and printed, it would be of invaluable help. ffahhy P. Boonin From my experience and those I have talked to, 11 2 Poclx6a.t Road Place of birth oliwr lie U1N .4 Date of bi&h w~rr-vv'ei2ya .3 it seems that many times a person can find out PkiRaddphLa, PA I91 15 77'2 (town, colllltry) (7w ,rnWp) what gubernya a relative came from, but locating Photo I I Name of mother 1yvin 110 1YnN3 .6 i Name of father VuNe 119 lYlw .5 HOLOCAUST RESEARCff: A SOURCE AT YAV VPSHEM I I Name of spouse ' Y,5*n~o-~wSlrl9rn1.9~ 911'15 118 1~7,~1~n119 )~nw.7 Arthur Kurzwei 1 (if s wife, add maiden name) Place of residence before the war wN3VNll l~*Nvv .8 On August 19, 1953, the Israeli Knesset mony on the chance that they contain important passed the Martyrst and Heroesf Remembrance Law family information. which established Yad Vashem as the official me- Places of residence during due ww nmnlyr nga ?yv)lwruIr .9 morial in Israel to the Holocaust victims. Since GZ VZNG YAP VASffEM INFORMA77 ON that time, Yad Vashem has become one of the most If you have information about individuals moving and important places to visit for anyone and would like to "testify" via the questionnaire Circumst!ances of death @lace, date, etc.) vwv 11~1nyvw.n9w 11N V*W I\J'IN 010 journeying to Israel. which Yad Vashem makes available, you can obtain In addition to Yad Vashemfs museum, research blank forms from two sources. The first is: center, archives, library, educational efforts, YAD VASHEM and publications department, there is a division P.O. Box 84 called The Hall of Names (also known as the Pages Jerusalem, Israel , of Testimony Department). This section of Yad Ask for "A Page of Testimony" for the purpose of vDWYI'313p relatianship to deceased ..............................................................................................................anan............-....anan----.-........-.- Vashem asks both visitors as well as anyone testifying about individuals you know. We sug- around the world to fill out a printed question- gest that you ask for one blank questionnaire hereby declare &a this besbimony is correct to the bwt of my knowledge. naire with biographical details about individuals and then photocopy additional pages as needed. ,I~YLY~IY~~NNT sun, f9N v~iinwY 97 tti-,wn~~rly5pifl who died during the Holocaust. These question- Another source for these forms is: .1v9ii lyvvyn 199n1 v*B yp9um N t9~,D*V~L Y~Mv*n naires or Pages of Testimony are kept on file at Survivors of Nazi-Camps and Yad Vashem as a memorial to those individuals who Resistance Fighters perished. At the present time, well over two 2747 Throop Avenue million forms have been collected by Yad Vashem. Bronx, New York 10469 Obviously, the Pages of Testimony Department (21 2) 231-5456 at Yad Vashem is of great interest to Jewish gen- Either write or call this "Survivorstf organiza- ealogists and family historians. Those of us who tion, who, in cooperation with Yad Vashem, makes have information to give to Yad Vashem would blank questionnaires available. You can then surely want to do so, and those of us seeking in- either send your filled-out forms to Yad Vashem formation about Holocaust victims in our own fam- ilies would want to consult the Pages of Testi- continued on page 6 Please inscribe the name of each victim of the Holocaust on a separate form. directly or send them back to the "Survivorsv Geffen will send you a brochure about Shorashim organization who will do so for you. if you send him an inquiry. He can be contacted THE JEWISH FAMT LY FINDER An additional way of obtaining blank ques- for further details at: The editors of TOLEDOT invite its readers 1854 in Budapest. First wife Rosa HECHT died 1890s. tionnaires is simply to photocopy the page which Shorashim Research Service to make inquiries about their research to the Remarried, Charlotte. Arrived NY 1900-1 with daughter TOLEDOT has included in this issue. 9 Rehov Heller, Apt. 19 hundreds of Jewish genealogists who read our Adele. Givat Mordecai j ournal . OBTAINING INFORMATION FROM YAP VASH EM Jerusalem, Israel 79-9 Cantor Don GOLDBERG, 2119 Kirkwood Ave., Merrick, For $5.00, We will print Your 25-word an- NY 11566 --- Looking for Stephen SARKANY, born in b- If you are interested in examining Yad Va- nouncement contaizing the surnames, towns, or gary. Father Adee, nephew of Karl SCHAEFER. Married shemfs Pages of Testimony for possible informa- A FINAL COMMENT ON PAGES OF TESTIMONY other information that you might wish to include and divorced Esther FELD. Would be in 60ts dr 70's. tion on family members, you can do so by visiting As you can see from the sample "Page of in your inquiry. Your name and address are The Hall of Names. However, for those of us who Testimony," there is space on the questionnaire listed free of charge. For announcements of 79-10 Cantor Don GOLDBERG, 2119 Kirkwood Ave., Merrick, do not get to Israel that often, a private for information about the victim as well as in- NY 11566 --- Seeking information: SOLOMONs of Kismen, more than 25 words, an additional 204 per word Hungary (Rumania), near Urlgvgr. Louis (Eliezer) ben researcher in Israel can do this for you at a formation about the person who testified. Cases should be added. Shlome Zalman married Mollie FEUERVERGER, 1910. Willie modest fee. are known where people have found living members To avoid inaccuracies, please type or print went to Cleveland; then Etna,, NJ. One such researcher is Dr. David Geffen, of their family by locating a Page of Testimony your announcement. Indicate surnames in capital who was the founder of the Jewish Historical So- and noticing who gave the information on the letters, as we do in the listings, in order to 79-11 Jathes D. HART, 740 San Luis Rd., ~erkeley,CA ciety of Delaware and rabbi of Congregation Beth form. The potential both for genealogical infor- 94707 --- NEUSTADTER, Henky (1829-1903), Louis, Nathan, distinguish them from place names. family from Geistingen; ~11lived in Sul'zbach, Bavaria Shalom in Wilmington, Delaware. Geffen has set mation as well as for making sure that the world Send your check along with the wording of up his own company called Shorashim, which he is aware of what happened to our families during before emigrating to New York, then to San Francisco, your query to: TOLEDOT, 808 West End Avenue, 1850 and 1851.
Load more

Recommended publications
  • Rav Yisroel Abuchatzeira, Baba Sali Zt”L
    Issue (# 14) A Tzaddik, or righteous person makes everyone else appear righteous before Hashem by advocating for them and finding their merits. (Kedushas Levi, Parshas Noach; Sefer Bereishis 7:1) Parshas Bo Kedushas Ha'Levi'im THE TEFILLIN OF THE MASTER OF THE WORLD You shall say it is a pesach offering to Hashem, who passed over the houses of the children of Israel... (Shemos 12:27) The holy Berditchever asks the following question in Kedushas Levi: Why is it that we call the yom tov that the Torah designated as “Chag HaMatzos,” the Festival of Unleavened Bread, by the name Pesach? Where does the Torah indicate that we might call this yom tov by the name Pesach? Any time the Torah mentions this yom tov, it is called “Chag HaMatzos.” He answered by explaining that it is written elsewhere, “Ani l’dodi v’dodi li — I am my Beloved’s and my Beloved is mine” (Shir HaShirim 6:3). This teaches that we relate the praises of HaKadosh Baruch Hu, and He in turn praises us. So, too, we don tefillin, which contain the praises of HaKadosh Baruch Hu, and HaKadosh Baruch Hu dons His “tefillin,” in which the praise of Klal Yisrael is written. This will help us understand what is written in the Tanna D’Vei Eliyahu [regarding the praises of Klal Yisrael]. The Midrash there says, “It is a mitzvah to speak the praises of Yisrael, and Hashem Yisbarach gets great nachas and pleasure from this praise.” It seems to me, says the Kedushas Levi, that for this reason it says that it is forbidden to break one’s concentration on one’s tefillin while wearing them, that it is a mitzvah for a man to continuously be occupied with the mitzvah of tefillin.
    [Show full text]
  • Stamford Hill.Pdf
    This is an Accepted Manuscript of an article published by Taylor & Francis in Housing Studies on Volume 33, 2018. Schelling-Type Micro-Segregation in a Hassidic Enclave of Stamford-Hill Corresponding Author: Dr Shlomit Flint Ashery Email [email protected] Abstract This study examines how non-economic inter- and intra-group relationships are reflected in residential pattern, uses a mixed methods approach designed to overcome the principal weaknesses of existing data sources for understanding micro residential dynamics. Micro-macro qualitative and quantitative analysis of the infrastructure of residential dynamics offers a holistic understanding of urban spaces organised according to cultural codes. The case study, the Haredi community, is composed of sects, and residential preferences of the Haredi sect members are highly affected by the need to live among "friends" – other members of the same sect. Based on the independent residential records at the resolution of a single family and apartment that cover the period of 20 years the study examine residential dynamics in the Hassidic area of Stamford-Hill, reveal and analyse powerful Schelling-like mechanisms of residential segregation at the apartment, building and the near neighbourhood level. Taken together, these mechanisms are candidates for explaining the dynamics of residential segregation in the area during 1995-2015. Keywords Hassidic, Stamford-Hill, Segregation, Residential, London Acknowledgments This research was carried out under a Marie Curie Fellowship PIEF-GA-2012-328820 while based at Centre for Advanced Spatial Analysis (CASA) University College London (UCL). 1 1. Introduction The dynamics of social and ethnoreligious segregation, which form part of our urban landscape, are a central theme of housing studies.
    [Show full text]
  • Chassidus on the Chassidus on the Parsha +
    LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) VA’ES CHA NAN _ CHASSIDUS ON THE PARSHA + Dvar Torah Deciphered Messages The Torah tells us ( Shemos 19:19) that when the Jewish people gathered at Mount Sinai to receive the Torah , “Moshe spoke and Hashem answered him with a voice.” The Gemora (Berochos 45a) der ives from this pasuk the principle that that an interpreter should not speak more loudly than the reader whose words he is translating. Tosafos immediately ask the obvious question: from that pasuk we see actually see the opposite: that the reader should n ot speak more loudly than the interpreter. We know, says Rav Levi Yitzchok, that Moshe’s nevua (prophecy) was different from that of the other nevi’im (prophets) in that “the Shechina was speaking through Moshe’s throat”. This means that the interpretation of the nevuos of the other nevi’im is not dependent on the comprehension of the people who hear it. The nevua arrives in this world in the mind of the novi and passes through the filter of his perspectives. The resulting message is the essence of the nevua. When Moshe prophesied, however, it was as if the Shechina spoke from his throat directly to all the people on their particular level of understanding. Consequently, his nevuos were directly accessible to all people. In this sense then, Moshe was the rea der of the nevua , and Hashem was the interpreter.
    [Show full text]
  • Lelov: Cultural Memory and a Jewish Town in Poland. Investigating the Identity and History of an Ultra - Orthodox Society
    Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Item Type Thesis Authors Morawska, Lucja Rights <a rel="license" href="http://creativecommons.org/licenses/ by-nc-nd/3.0/"><img alt="Creative Commons License" style="border-width:0" src="http://i.creativecommons.org/l/by- nc-nd/3.0/88x31.png" /></a><br />The University of Bradford theses are licenced under a <a rel="license" href="http:// creativecommons.org/licenses/by-nc-nd/3.0/">Creative Commons Licence</a>. Download date 03/10/2021 19:09:39 Link to Item http://hdl.handle.net/10454/7827 University of Bradford eThesis This thesis is hosted in Bradford Scholars – The University of Bradford Open Access repository. Visit the repository for full metadata or to contact the repository team © University of Bradford. This work is licenced for reuse under a Creative Commons Licence. Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Lucja MORAWSKA Submitted in accordance with the requirements for the degree of Doctor of Philosophy School of Social and International Studies University of Bradford 2012 i Lucja Morawska Lelov: cultural memory and a Jewish town in Poland. Investigating the identity and history of an ultra - orthodox society. Key words: Chasidism, Jewish History in Eastern Europe, Biederman family, Chasidic pilgrimage, Poland, Lelov Abstract. Lelov, an otherwise quiet village about fifty miles south of Cracow (Poland), is where Rebbe Dovid (David) Biederman founder of the Lelov ultra-orthodox (Chasidic) Jewish group, - is buried.
    [Show full text]
  • Shabbat Parshat Emor 5780 Pirkei Avot, ​Perek 4
    “Pirkei Avot on Your Own Front Lawn!” Shabbat Parshat Emor 5780 Pirkei Avot, Perek 4 ​ Created with lots of love by: Yehoshua, Rivka, and Moishe Dovid’l Szafranski Youth Directors, Congregation Bnai Yeshurun, Teaneck, N.J. 1 Introduction: There is a long standing tradition that over the course of the six shabbatot between the holidays of Pesach and Shavuot, Jewish families ​ from across the world study the six ancient chapters of Pirkei Avot.1 Many reasons have been given to explain this beautiful practice, but perhaps the most relevant one revolves around a well known idea from the midrash. ​ ​ “Esrim v’shisha dorot kadma Derech Eretz et HaTorah... ​ ​ Derech Eretz existed twenty six generations before the giving of ​ the Torah (there are twenty six generations from Adam HaRishon to Moshe Rabbeinu)...”2 Our Sages teach us that before we arrive at Har Sinai at the end of Sefirat Ha’Omer, we must first learn how to act with Derech Eretz- respect, ​ ​ sensitivity, and kindness. Because, in the words of the Maharal of Prague: “It is impossible for the Torah to exist without Derech Eretz… for Derech Eretz is the foundation of the Torah!”3 We learn Pirkei Avot during this time in order to inspire ourselves to be better people who live with Derech Eretz. This is the proper way to prep for ​ ​ the giving of the Torah on Shavuot. Together, as a community, let’s get ready to accept the Torah! Chodesh Tov, Yehoshua, Rivka, and Moishe Dovid’l Szafranski 1 In actuality, there are only five chapters. The sixth chapter was added later- it’s a compilation of various beraytot and statements from the amoraim (see Rashi 6:1, Tifferes Yisroel 2:1; R’ Yaakov Emden 6:1).
    [Show full text]
  • Mattos Chassidus on the Massei ~ Mattos Chassidus on the Parsha +
    LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) MATTOS ~ MASSEI _ CHASSIDUS ON THE PARSHA + Dvar Torah – Mattos Keep Your Word The Torah states (30:3), “If a man takes a vow or swears an oath to G -d to establish a prohibition upon himself, he shall not violate his word; he shall fulfill whatever comes out of his mouth.” In relation to this passuk , the Midrash quotes from Tehillim (144:4), “Our days are like a fleeting shadow.” What is the connection? This can be explained, says Rav Levi Yitzchok, according to a Gemara ( Nedarim 10b), which states, “It is forbidden to say, ‘ Lashem korban , for G-d − an offering.’ Instead a person must say, ‘ Korban Lashem , an offering for G -d.’ Why? Because he may die before he says the word korban , and then he will have said the holy Name in vain.” In this light, we can understand the Midrash. The Torah states that a person makes “a vow to G-d.” This i s the exact language that must be used, mentioning the vow first. Why? Because “our days are like a fleeting shadow,” and there is always the possibility that he may die before he finishes his vow and he will have uttered the Name in vain. n Story The wood chopper had come to Ryczywohl from the nearby village in which he lived, hoping to find some kind of employment.
    [Show full text]
  • A GENEALOGICAL MIRACLE - Thanks to the Jewish Agency Arlene Blank Rich
    cnrechw YCO" " g g-2 "& rgmmE CO +'ID pbP g " 6 p.ch 0"Y 3YW GS € cno I cl+. P. 3 k. $=& L-CDP 90a3-a Y3rbsP gE$$ (o OSN eo- ZQ 3 (Dm rp,7r:J+. 001 PPP wr.r~Rw eY o . 0"CD Co r+ " ,R Co CD w4a nC 1 -4 Q r up, COZ - YWP I ax Z Q- p, P. 3 3 CD m~ COFO 603" 2 %u"d~. CD 5 mcl3Q r. I= E-35 3s-r.~E Y e7ch g$g", eEGgCD CD rSr(o Coo CO CO3m-i-I V"YUN$ '=z CD Eureka was finding that her maiden name was MARK- at the age of 27 to GROSZ JULISKA, age 18. TOLEVOT: THE JOURNAL Of JEWISH GENEALOGY TOLEPOT is the Hebrew word for "genealogyw OVICS MARI. The last column of the register It is difficult to understand why two bro- or llgenerations. " showed that my great-uncle had petitioned to have thers should change their names and why one should 155 East 93 Street, Suite 3C TOLEDOT disclaims responsibility for errors his name changed to VAJDA SAMUEL, which my father choose VAJDA and the other SALGO. My cousin wrote New York, NY 10028 of fact or opinion made by contributors told me about in 1946 when I first became inter- that all she knew about our great-grandparents is but does strive for maximum accuracy. ested in my genealogy. that they were murdered in the town of Beretty6Gj- Arthur Kurzweil Steven W. Siege1 Interested persons are invited to submit arti- In the birth register for the year 1889, I falu.
    [Show full text]
  • Chassidus on the Chassidus on the Parsha +
    LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה ' יתבר A Tzaddik, or righteous person , makes everyone else appear righteous before Hashem by advocating for them and finding their merits. Kedushas Levi, Parshas Noach (Bereishis 7:1) SH EVI’I SHEL PESACH _ CHASSIDUS ON THE PARSHA + Dvar Torah Shevi’i Shel Pesach – Kerias Yam Suf Walking on Dry Land Even in the Sea “And Bnei Yisrael walked on dry land in the sea” (Shemos 14:29) How can you walk on dry land in the sea? The Noam Elimelech , in Likkutei Shoshana , explains this contradictory-sounding pasuk as follows: When Bnei Yisrael experienced the Exodus and the splitting of the sea, they witnessed tremendous miracles and unbelievable wonders. There are Tzaddikim among us whose h earts are always attuned to Hashem ’s wonders and miracles even on a daily basis; they see not common, ordinary occurrences – they see miracles and wonders. As opposed to Bnei Yisrael, who witnessed the miraculous only when they walked on dry land in the sp lit sea, these Tzaddikim see a miracle as great as the “splitting of the sea” even when walking on so -called ordinary, everyday dry land! Everything they experience and witness in the world is a miracle to them. This is the meaning of our pasuk : there are some among Bnei Yisrael who, even while walking on dry land, experience Hashem ’s greatness and awesome miracles just like in the sea! This is what we mean when we say that Hashem transformed the sea into dry land. Hashem causes the Tzaddik to witness and e xperience miracles as wondrous as the splitting of the sea, even on dry land, because the Tzaddik constantly walks attuned to Hashem ’s greatness and exaltedness.
    [Show full text]
  • The Mitsve Tants Injerusalemite Weddings
    Catalog TOC <<Page>> A HASSIDIC RITUAL DANCE: THE MITSVE TANTS INJERUSALEMITE WEDDINGS Yaakov Mazor and Moshe Taube INTRODUCTION The aim of the present paper is to describe the ritual dance {"mitsve tants" or "kosher tants" in Yiddish) performed, as a norm, by several male guests (mostly relatives) and the bridegroom with the bride, as the final public event of the wedding in most Hassidic communities.1 In our description we present 1 Both terms are used indiscriminately by Hassidim nowadays. There is a disagreement among scholars as to the history and significance of these terms. Some scholars do not distinguish between them (Rivkind 1962:29; Geshuri 1955: Introduction P­89), while others think they refer to two different dances. Thus, Rekhtman (1962:251) distinguishes between mitsve tants (literally "dance of the religious command"), '.e. the dance of relatives and parents with the bride, and kosher tants, which is limited to the dance of the young couple. This second term implies, according to Rekhtman, that the bride is kosher (i.e. "pure", not in her menstrual period). Rivkind (1962:46) too, quotes female informants corroborating such interpretation. Recently (1985), tw0 female Hassidic informantsused the term treyfene khasene ("impure" wedding) for cases in which the bride was "impure" and the mitsve tants was not performed. Harkavy (1928:266,312) defines mitsve tants as "dance with the bride and the bridegroom" and kosher tants as "bride's dance". Stutschewsky (1959:164, 167, 176, 215) even distinguishes between three different terms. There is, however, general agreement that mitsve tants is the primary term, dating (in its Hebrew form "mehol mizwah" at least from the fourteenth century (Rivkind 1955:29).
    [Show full text]
  • Hasidic Judaism - Wikipedia, the Freevisited Encyclopedi Ona 1/6/2015 Page 1 of 19
    Hasidic Judaism - Wikipedia, the freevisited encyclopedi ona 1/6/2015 Page 1 of 19 Hasidic Judaism From Wikipedia, the free encyclopedia Sephardic pronunciation: [ħasiˈdut]; Ashkenazic , תודיסח :Hasidic Judaism (from the Hebrew pronunciation: [χaˈsidus]), meaning "piety" (or "loving-kindness"), is a branch of Orthodox Judaism that promotes spirituality through the popularization and internalization of Jewish mysticism as the fundamental aspect of the faith. It was founded in 18th-century Eastern Europe by Rabbi Israel Baal Shem Tov as a reaction against overly legalistic Judaism. His example began the characteristic veneration of leadership in Hasidism as embodiments and intercessors of Divinity for the followers. [1] Contrary to this, Hasidic teachings cherished the sincerity and concealed holiness of the unlettered common folk, and their equality with the scholarly elite. The emphasis on the Immanent Divine presence in everything gave new value to prayer and deeds of kindness, alongside rabbinical supremacy of study, and replaced historical mystical (kabbalistic) and ethical (musar) asceticism and admonishment with Simcha, encouragement, and daily fervor.[2] Hasidism comprises part of contemporary Haredi Judaism, alongside the previous Talmudic Lithuanian-Yeshiva approach and the Sephardi and Mizrahi traditions. Its charismatic mysticism has inspired non-Orthodox Neo-Hasidic thinkers and influenced wider modern Jewish denominations, while its scholarly thought has interested contemporary academic study. Each Hasidic Jews praying in the Hasidic dynasty follows its own principles; thus, Hasidic Judaism is not one movement but a synagogue on Yom Kippur, by collection of separate groups with some commonality. There are approximately 30 larger Hasidic Maurycy Gottlieb groups, and several hundred smaller groups. Though there is no one version of Hasidism, individual Hasidic groups often share with each other underlying philosophy, worship practices, dress (borrowed from local cultures), and songs (borrowed from local cultures).
    [Show full text]
  • Women and Hasidism: a “Non-Sectarian” Perspective
    Jewish History (2013) 27: 399–434 © The Author(s) 2013. This article is published DOI: 10.1007/s10835-013-9190-x with open access at Springerlink.com Women and Hasidism: A “Non-Sectarian” Perspective MARCIN WODZINSKI´ University of Wrocław, Wrocław, Poland E-mail: [email protected] Abstract Hasidism has often been defined and viewed as a sect. By implication, if Hasidism was indeed a sect, then membership would have encompassed all the social ties of the “sectari- ans,” including their family ties, thus forcing us to consider their mothers, wives, and daughters as full-fledged female hasidim. In reality, however, women did not become hasidim in their own right, at least not in terms of the categories implied by the definition of Hasidism as a sect. Reconsideration of the logical implications of the identification of Hasidism as a sect leads to a radical re-evaluation of the relationship between the hasidic movement and its female con- stituency, and, by extension, of larger issues concerning the boundaries of Hasidism. Keywords Hasidism · Eastern Europe · Gender · Women · Sectarianism · Family Introduction Beginning with Jewish historiography during the Haskalah period, through Wissenschaft des Judentums, to Dubnow and the national school, scholars have traditionally regarded Hasidism as a sect. This view had its roots in the earliest critiques of Hasidism, first by the mitnagedim and subsequently by the maskilim.1 It attributed to Hasidism the characteristic features of a sect, 1The term kat hahasidim (the sect of hasidim)orkat hamithasedim (the sect of false hasidim or sanctimonious hypocrites) appears often in the anti-hasidic polemics of the eighteenth and early nineteenth centuries.
    [Show full text]
  • Jewish Cemeteries, Synagogues, and Mass Grave Sites in Ukraine
    JEWISH CEMETERIES, SYNAGOGUES, AND MASS GRAVE SITES IN UKRAINE United States Commission for the Preservation of America’s Heritage Abroad 2005 UNITED STATES COMMISSION FOR THE PRESERVATION OF AMERICA’S HERITAGE ABROAD Warren L. Miller, Chairman McLean, VA Members: Ned Bandler August B. Pust Bridgewater, CT Euclid, OH Chaskel Besser Menno Ratzker New York, NY Monsey, NY Amy S. Epstein Harriet Rotter Pinellas Park, FL Bingham Farms, MI Edgar Gluck Lee Seeman Brooklyn, NY Great Neck, NY Phyllis Kaminsky Steven E. Some Potomac, MD Princeton, NJ Zvi Kestenbaum Irving Stolberg Brooklyn, NY New Haven, CT Daniel Lapin Ari Storch Mercer Island, WA Potomac, MD Gary J. Lavine Staff: Fayetteville, NY Jeffrey L. Farrow Michael B. Levy Executive Director Washington, DC Samuel Gruber Rachmiel Liberman Research Director Brookline, MA Katrina A. Krzysztofiak Laura Raybin Miller Program Manager Pembroke Pines, FL Patricia Hoglund Vincent Obsitnik Administrative Officer McLean, VA 888 17th Street, N.W., Suite 1160 Washington, DC 20006 Ph: ( 202) 254-3824 Fax: ( 202) 254-3934 E-mail: [email protected] May 30, 2005 Message from the Chairman One of the principal missions that United States law assigns the Commission for the Preservation of America’s Heritage Abroad is to identify and report on cemeteries, monuments, and historic buildings in Central and Eastern Europe associated with the cultural heritage of U.S. citizens, especially endangered sites. The Congress and the President were prompted to establish the Commission because of the special problem faced by Jewish sites in the region: The communities that had once cared for the properties were annihilated during the Holocaust.
    [Show full text]