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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. -
Bibliography
Bibliography I. Reference Works Avanesov, R. I., ed., Slovar’ drevnerusskogo jazyka (XI–XIV vv.) (10 vols.; Moscow: Russkij Jazyk, 1988 ff). Barhudarov, Sergei G., ed., Slovar’ russkogo jazyka XI–XVII vekov (25 vols.; Moscow: Nauka, 1975ff). Cejtlin, R. M., ed., Staroslavjanskij slovar’ (po rukopisjam X–XI vekov) (Moscow: Russkij Jazyk, 1999). Jastrow, Marcus, Dictionary of the Targumim, Talmud Babli, Yerushalmi and Midrashic Literature (New York: Judaica Press, 1985). Kurz, Josef, ed., Slovnik Jazyka Staroslovenskeho (Lexicon Linguae Palaeo Slovenicae) (4 vols.; Prague: Akademia, 1966). Leslau, Wolf, Comparative dictionary of Ge`ez (Wiesbaden: Harrassowitz, 1991). Miklosich, Franz, ed., Lexicon Palaeoslovenico-Graeco-Latinum (Vindobonae: G. Braumueller, 1862–5). Schäfer, Peter et al., Konkordanz zur Hekhalot-Literatur (2vols; TSAJ 12,13; Tübingen: Mohr/Siebeck, 1986–88). Sokoloff, Michael, A Dictionary of Jewish Palestinian Aramaic of the Byzantine Period (Ramat-Gan: Bar Ilan University, 1990). Sreznevskij, Izmail, Materialy dlja slovarja drevnerusskago jazyka po pis’mennym pamjatnikam (3 vols.; Petersburg, 1883–1912) [repr. Slovar’ drevnerusskogo jazyka (3 vols.; Moscow: Kniga,1989)]. Trubachev, O. H., ed., Etimologicheskij slovar’ slavjanskih jazykov (Moscow: Nauka,1961ff). II. Texts and Translations Alexander, Philip, “3 (Hebrew Apocalypse of) Enoch,” The Old Testament Pseudepigrapha (ed. J. H. Charlesworth; New York: Doubleday, 1985 [1983]) 1.223– 315. Andersen, Francis, “2 (Slavonic Apocalypse of) Enoch,” The Old Testament Pseudepigrapha (2 vols.; ed. J. H. Charlesworth; New York: Doubleday, 1985 [1983]) 1.91–221. Anderson, Gary A., and Stone, Michael E., A Synopsis of the Books of Adam and Eve. Second Revised Edition (SBLEJL 17; Atlanta: Scholars Press, 1999). Angelov, B. and M. Genov, Stara bulgarska literatura (IX–XVIII v.) v primeri, prevodi i bibliografija (Istorija na Bulgarskata Literatura v primeri i bibliografija II) (Sofia: Paskalev, 1925). -
Orthodoxy in American Jewish Life1
ORTHODOXY IN AMERICAN JEWISH LIFE1 by CHARLES S. LIEBMAN INTRODUCTION • DEMOGRAPHIC CHARACTERISTICS OF ORTHODOXY • EARLY ORTHODOX COMMUNITY • UNCOMMITTED ORTHODOX • COM- MITTED ORTHODOX • MODERN ORTHODOX • SECTARIANS • LEAD- ERSHIP • DIRECTIONS AND TENDENCIES • APPENDLX: YESHIVOT PROVIDING INTENSIVE TALMUDIC STUDY A HIS ESSAY is an effort to describe the communal aspects and institutional forms of Orthodox Judaism in the United States. For the most part, it ignores the doctrines, faith, and practices of Orthodox Jews, and barely touches upon synagogue hie, which is the most meaningful expression of American Orthodoxy. It is hoped that the reader will find here some appreciation of the vitality of American Orthodoxy. Earlier predictions of the demise of 11 am indebted to many people who assisted me in making this essay possible. More than 40, active in a variety of Orthodox organizations, gave freely of their time for extended discussions and interviews and many lay leaders and rabbis throughout the United States responded to a mail questionnaire. A number of people read a draft of this paper. I would be remiss if I did not mention a few by name, at the same time exonerating them of any responsibility for errors of fact or for my own judgments and interpretations. The section on modern Orthodoxy was read by Rabbi Emanuel Rackman. The sections beginning with the sectarian Orthodox to the conclusion of the paper were read by Rabbi Nathan Bulman. Criticism and comments on the entire paper were forthcoming from Rabbi Aaron Lichtenstein, Dr. Marshall Ski are, and Victor Geller, without whose assistance the section on the number of Orthodox Jews could not have been written. -
Surpass Shelf List
Beth Sholom B'Nai Israel Shelf List Barcode Call Author Title Cost 1001502 Daily prayer book = : Ha-Siddur $0.00 ha-shalem / translated and annotated with an introduction by Philip Birnbaum. 1000691 Documents on the Holocaust : $0.00 selected sources on the destruction of the Jews of Germany and Austria, Poland, and the Soviet Union / edited by Yitzhak Arad, Yisrael Gutman, Abraham Margaliot. 1001830 Explaining death to children / $0.00 Edited by Earl A. Grollman. 1003811 In the tradition : an anthology $0.00 of young Black writers / edited by Kevin Powell and Ras Baraka. 1003812 In the tradition : an anthology $0.00 of young Black writers / edited by Kevin Powell and Ras Baraka. 1002040 Jewish art and civilization / $0.00 editor-in-chief: Geoffrey Wigoder. 1001839 The Jews / edited by Louis $0.00 Finkelstein. 56 The last butterfly $0.00 [videorecording] / Boudjemaa Dahmane et Jacques Methe presentent ; Cinema et Communication and Film Studio Barrandov with Filmexport Czechoslovakia in association with HTV International Ltd. ; [The Blum Group and Action Media Group 41 The magician of Lublin $0.00 [videorecording] / Cannon Video. 1001486 My people's Passover Haggadah : $0.00 traditional texts, modern commentaries / edited by Lawrence A. Hoffman and David Arnow. 1001487 My people's Passover Haggadah : $0.00 traditional texts, modern commentaries / edited by Lawrence A. Hoffman and David Arnow. 1003430 The Prophets (Nevi'im) : a new $0.00 trans. of the Holy Scriptures according to the Masoretic text. Second section. 1001506 Seder K'riat Hatorah (the Torah $0.00 1/8/2019 Surpass Page 1 Beth Sholom B'Nai Israel Shelf List Barcode Call Author Title Cost service) / edited by Lawrence A. -
Israel of America, 5 Beekman Street, New York, N
FIFTY CENTS VOL. 2 No. 3 DECEMBER 1964 I TEVES 5725 THE "American Orthodoxy" Yesterday and Today • The Orthodox Jew and The Negro Revolution •• ' The Professor' and Bar Ilan • Second Looks at The Jewish Scene THE JEWISH QBSERVER contents articles "AMERICAN ORTHODOXY" I YESTERDAY AND TODAY, Yaakov Jacobs 3 A CENTRAL ORTHODOX AGENCY, A Position Paper .................... 9 HARAV CHAIM MORDECAI KATZ, An Appreciation ........................ 11 THE JEWISH OBSERVER is published monthly, except July and August, ASPIRATION FOR TORAH, Harav Chaim Mordecai Katz 12 by the Agudath Israel of America, 5 Beekman Street, New York, N. Y. 10038. Second class postage paid at New York, N. Y. THE ORTHODOX JEW AND THE NEGRO REVOLUTION, Subscription: $5.00 per year; single copy: 50¢. Printed in the Marvin Schick 15 U.S.A. THE PROFESSOR AND BAR JI.AN, Meyer Levi .................................... 18 Editorial Board DR. ERNST L. BODENHFJMER Chairman RABBI NATHAN BULMAN RABBI JOSEPH ELIAS JOSEPH FRIEDENSON features RABBI MORRIS SHERER Art Editor BOOK REVIEW ................................................. 20 BERNARD MERI.ING Advertising Manager RABBI SYSHE HESCHEL SECOND LOOKS AT THE JEWISH SCENE ................................................... 22 Managing Editor RABBI Y AAKOV JACOBS THE JEWISH OBSERVER does not assume responsibility for the Kashrus of any product or service the cover advertised in its pages. HARAV CHAIM MORDECAI KATZ dedicating the new dormitory of the Telshe DEC. 1964 VOL. II, No. 3 Yeshiva, and eulogizing the two young students who perished in the fire ~'@> which destroyed the old structure. (See AN APPRECIATION on page 11, and ASPIRATION FOR TORAH on page 12.) OrthudoxJudaism in ih~ Uniied States in our ··rei~oval oi the women's gallery; or th;c~nfirma~· · . -
Download the Abstracts As
English Abstracts “I Shall Work”: Justifications for and Consequences of Ultra-Orthodox Women Shouldering the Burden of Breadwinning Iris Brown (Hoizman) From the early 1960s, ultra-Orthodox society, and particularly its “Lithuanian” component, gradually adopted a socioeconomic model in which women became the primary providers. Ultra-Orthodox women took upon themselves the financial responsibility for the family, as if to say: “I shall work, sustain, provide, and support.” Yet, in addition, they continued to declare: “I shall educate, deal with the day-to-day running of the house, and take care of my husband.” The entry of the ultra-Orthodox woman into the workplace enabled the “society of learners” to function (i.e. enabled the husbands to dedicate their time exclusively to Torah study), but it also threatened the patriarchal structure of the ultra-Orthodox family. Ultra-Orthodox leadership tried to prevent this undesirable consequence, in essence seeking to set a social revolution into motion without paying the price. In the first generation of the revolution, the process was promoted as “self-sacrifice” for the sake of Torah, combining the desire to aid in the building of the “Torah world” in the Land of Israel and to give honor to the husband-Torah scholar. As the revolution progressed, however, the innovative development demanded justification and defense. This article examines how ultra-Orthodox leaders and educators have dealt with the fundamental difficulties posed by the “woman as provider” paradigm, such as the blurring of masculine and feminine roles and the perceived progressive increase in the status of women versus the sanctified ultra-Orthodox theological principle that posits the inherent decline of progressive generations. -
Wertheimer, Editor Imagining the Seth Farber an American Orthodox American Jewish Community Dreamer: Rabbi Joseph B
Imagining the American Jewish Community Brandeis Series in American Jewish History, Culture, and Life Jonathan D. Sarna, Editor Sylvia Barack Fishman, Associate Editor For a complete list of books in the series, visit www.upne.com and www.upne.com/series/BSAJ.html Jack Wertheimer, editor Imagining the Seth Farber An American Orthodox American Jewish Community Dreamer: Rabbi Joseph B. Murray Zimiles Gilded Lions and Soloveitchik and Boston’s Jeweled Horses: The Synagogue to Maimonides School the Carousel Ava F. Kahn and Marc Dollinger, Marianne R. Sanua Be of Good editors California Jews Courage: The American Jewish Amy L. Sales and Leonard Saxe “How Committee, 1945–2006 Goodly Are Thy Tents”: Summer Hollace Ava Weiner and Kenneth D. Camps as Jewish Socializing Roseman, editors Lone Stars of Experiences David: The Jews of Texas Ori Z. Soltes Fixing the World: Jewish Jack Wertheimer, editor Family American Painters in the Twentieth Matters: Jewish Education in an Century Age of Choice Gary P. Zola, editor The Dynamics of American Jewish History: Jacob Edward S. Shapiro Crown Heights: Rader Marcus’s Essays on American Blacks, Jews, and the 1991 Brooklyn Jewry Riot David Zurawik The Jews of Prime Time Kirsten Fermaglich American Dreams and Nazi Nightmares: Ranen Omer-Sherman, 2002 Diaspora Early Holocaust Consciousness and and Zionism in Jewish American Liberal America, 1957–1965 Literature: Lazarus, Syrkin, Reznikoff, and Roth Andrea Greenbaum, editor Jews of Ilana Abramovitch and Seán Galvin, South Florida editors, 2001 Jews of Brooklyn Sylvia Barack Fishman Double or Pamela S. Nadell and Jonathan D. Sarna, Nothing? Jewish Families and Mixed editors Women and American Marriage Judaism: Historical Perspectives George M. -
Moetzes Gedolei Hatorah of America
בס”ד STATEMENT OF THE MOETZES GEDOLEI HATORAH OF AMERICA קול קורא תנועת ‘אופען ארטאדאקסי’ )OPEN ORTHODOXY(, ומנהיגיה ומוסדותיה )ובכללם ‘ישיבת חובבי תורה’, ‘ישיבת מהר”ת’, ‘אינטרנשיונל רביניק פעלושיפ’ ועוד(, הראו פעמים בלי מספר שכופרים בעיקרי הדת והאמונה ובפרט בסמכותם של התורה וחכמיה. ובכן, אין הם שונים מכל יתר התנועות הזרות במשך הדורות שסרו מדרך התורה וכפרו בעיקריה ובמסורתה. לכן חובתנו להכריז דעתינו קבל עם שמכיון שהוציאה את עצמה מן הכלל, תנועה זו אינה חלק מיהדות התורה )הנקראת “ארטאדאקסי”(, ותואר “רב” )הנקרא בפיהם “סמיכה”( הניתן ע”י מוסדותיה אין לו שום תוקף. ואנו תפילה כי ירחם ה’ על שארית פליטתנו ויגדור פרצות עמנו, ונזכה לראות בהרמת קרן התורה וכבוד שמים. חשון תשע”ו מועצת גדולי התורה באמריקה PROCLAMATION “OPEN ORTHODOXY,” and its leaders and affiliated entities (including, but not limited to, Yeshivat Chovevei Torah, Yeshivat Maharat, and International Rabbinic Fellowship), have shown countless times that they reject the basic tenets of our faith, particularly the authority of the Torah and its Sages. Accordingly, they are no different than other dissident movements throughout our history that have rejected these basic tenets. We therefore inform the public that in our considered opinion, “Open Orthodoxy” is not a form of Torah Judaism (Orthodoxy), and that any rabbinic ordination (which they call “semicha”) granted by any of its affiliated entities to their graduates does not confer upon them any rabbinic authority. May the Almighty have mercy on the remnants of His people and repair all breaches in the walls of the Torah, and may we be worthy to witness the raising of the glory of Hashem and His sacred Torah. -
Kiruv Rechokim
l j J I ' Kiruv Rechokim ~ • The non-professional at work 1 • Absorbing uNew Immigrants" to Judaism • Reaching the Russians in America After the Elections in Israel • Torah Classics in English • Reviews in this issue ... "Kiruv Rechokim": For the Professional Only, Or Can Everyone Be Involved? ................... J The Four-Sided Question, Rabbi Yitzchok Chinn ...... 4 The Amateur's Burden, Rabbi Dovid Gottlieb ......... 7 Diary of a New Student, Marty Hoffman ........... 10 THE JEWISH OBSERVER (ISSN A Plea From a "New Immigrant" to Judaism (a letter) 12 0021-6615) is published monthly, except July and August, by the Reaching the Russians: An Historic Obligation, Agudath Israel of America, 5 Nissan Wolpin............................... 13 Beekman Street, New York, N.Y. 10038. Second class postage paid at New York, N. Y. Subscription After the Elections, Ezriel Toshavi ..................... 19 Sl2.00 per year; two years, S2LOO; three years, S28.00; out Repairing the Effects of Churban, A. Scheinman ........ 23 side of the United States, $13.00 per year. Single copy, $1.50 Torah Classic in English (Reviews) Printed in the U.S.A. Encyclopedia of Torah Thoughts RABBI NissoN Wotr1N ("Kad Hakemach") . 29 Editor Kuzari .......................................... JO Editorial Board Pathways to Eternal Life ("Orchoth Chaim") ....... 31 DR. ERNST BooENHEIMER Chairman The Book of Divine Power ("Gevuroth Hashem") ... 31 RABBI NATHAN BULMAN RABBI JosEPH ELIAS JOSEPH fRIEDENSON Second Looks on the Jewish Scene I RABB! MOSHE SttERER Of Unity and Arrogance ......................... 33 If· MICHAEL RorasCHlLD I Business Manager Postscript TttE JEWISH OBSERVER does not I assume responsibility for the I Kashrus of any product or ser Return of the Maggidim, Chaim Shapiro ........... -
Tazria-Metzora Vol.30 No.31.Qxp Layout 1
21 April 2018 6 Iyar 5778 Shabbat ends London 8.58pm Jerusalem 7.50pm Volume 30 No. 31 Tazria-Metzora Artscroll p.608 | Haftarah p.1172 Hertz p.460 | Haftarah p.477 Soncino p.674 | Haftarah p.702 In loving memory of David Yochanan ben Moshe Chair of Elijah, Dermbach, Germany. Before 1768. The Israel Museum, Jerusalem "On the eight day, the flesh of his skin shall be circumcised" (Vayikra 12:3). 1 Sidrah Summary: Tazria-Metzora 1st Aliya (Kohen) – Vayikra 12:1-23 bundle – sprinkle its blood seven times on the After childbirth, a lady would wait several weeks metzora. The metzora would also bring three before bringing an elevation offering (olah) and a animal offerings and three meal offerings. sin offering (chatat). Question: What types of animals did the metzora God told Moshe and Aharon that someone whose bring as offerings? (14:10) Answer on bottom of skin appeared to indicate a particular type of skin page 6. disease (tzara’at) would have to show the blemish 5th Aliya (Chamishi) – 14:21-32 to a Kohen (see p.4 article). The Kohen would A metzora who could not afford three animal evaluate and decide if the affliction was clearly offerings could instead bring one animal offering, tzara’at, thus rendering the person impure (tameh). one meal offering and two birds. If the case was unclear, the Kohen would quarantine the person for seven days, after which the Kohen 6th Aliya (Shishi) – 14:33-15:15 would re-inspect the afflicted area and declare Tzara’at also affected houses. -
Posmvist Rhetoric and Its Functions in Haredi Orthodoxy
posmviST rhetoric and its functions in haredi orthodoxy AlanJ. Yuter Haredi, or so-called "ultra-Orthodox/ Jewry contends that it is the most strictand thereforethe most authenticexpression of JewishOrtho doxy. Its authenticity is insured by the devotion and loyalty of its adherents to its leading sages or gedolim, "great ones." In addition to the requirementsof explicit Jewish law, and, on occasion, in spite of those requirements, theHaredi adherent obeys theDaas Torah, or Torah views ofhis or hergedolim. By viewingDaas Torah as a normwithin theJewish legal order,Haredi Judaismreformulates the Jewish legal order inorder to delegitimize thosehalakhic voiceswhich believe thatJewish law does not a require radical countercultural withdrawal from the condition ofmoder nity.According toHaredi Judaism,the culture which Eastern European Jewryhas createdto safeguardthe Torah must beguarded so thatthe Torah observance enshrined in that culture is not violated. Haredi Judaism, often called "ultra-Orthodox Judaism,"1 projects itself as the most strict and most authentic expression in contempo as rary Jewish life. This strictness is expressed in behavior patterns well as in the ideology which supports these patterns. Since Haredi as in culture regards itself the embodiment of the Judaism encoded canon the "Book," or the sacred literary of Rabbinic Judaism, the JewishPolitical Studies Review 8:1-2 (Spring 1996) 127 This content downloaded by the authorized user from 192.168.72.231 on Tue, 20 Nov 2012 06:41:14 AM All use subject to JSTOR Terms and Conditions 128 Alan /. Yuter canon explication of the Haredi reading of Rabbinic Judaism's yields a definition of Haredi Judaism's religious ideology. -
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.