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Jewish Subcultures Online: Outreach, Dating, and Marginalized Communities ______
JEWISH SUBCULTURES ONLINE: OUTREACH, DATING, AND MARGINALIZED COMMUNITIES ____________________________________ A Thesis Presented to the Faculty of California State University, Fullerton ____________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in American Studies ____________________________________ By Rachel Sara Schiff Thesis Committee Approval: Professor Leila Zenderland, Chair Professor Terri Snyder, Department of American Studies Professor Carrie Lane, Department of American Studies Spring, 2016 ABSTRACT This thesis explores how Jewish individuals use and create communities online to enrich their Jewish identity. The Internet provides Jews who do not fit within their brick and mortar communities an outlet that gives them voice, power, and sometimes anonymity. They use these websites to balance their Jewish identities and other personal identities that may or may not fit within their local Jewish community. This research was conducted through analyzing a broad range of websites. The first chapter, the introduction, describes the Jewish American population as a whole as well as the history of the Internet. The second chapter, entitled “The Black Hats of the Internet,” discusses how the Orthodox community has used the Internet to create a modern approach to outreach. It focuses in particular on the extensive web materials created by Chabad and Aish Hatorah, which offer surprisingly modern twists on traditional texts. The third chapter is about Jewish online dating. It uses JDate and other secular websites to analyze how Jewish singles are using the Internet. This chapter also suggests that the use of the Internet may have an impact on reducing interfaith marriage. The fourth chapter examines marginalized communities, focusing on the following: Jewrotica; the Jewish LGBT community including those who are “OLGBT” (Orthodox LGBT); Punk Jews; and feminist Jews. -
Milestones in Jewish Medical Ethics: Medical
Milestones in Jewish Medical Ethics Medical-Halachic Literature in Israel, 1948-1998 Mordechai Halperin, M.D. Main Chapters A. Definition of Concepts E. Third Decade 1. Introduction 1. The Dr. Falk Schlesinger Institute for 2. Medical Ethics Medical-Halachic Research 3. Jewish Medical Ethics 2. Assia 4. Medicine and Jewish Law 3. Moriah 5. Medicine and Halalcha 4. Mahanayim 6. Medicine & Judaism 5. Pathology and the Talmud 6. Lev Avraham B. Medical Halachic Literature: 7. Other Publications Ancient Times 1. From the Biblical Period through F. Fourth Decade the Eighteenth Century 1. Nishmat Avraham 2. From the Early Nineteenth Century 2. The Medical-Halachic Encyclopedia until the Establishment of the (Hebrew Edition) State of Israel 3. The Foundations of the Law Act - 3. Fifty Years of Statehood 1980 4. Judge Amnon Carmi and The Society C. First Decade for Medicine and Law in Israel 1. The Chief Rabbis: Rabbi Isaac 5. Technological Halachic Institutes Hertzog and Rabbi Ben-Tsiyyon 6. Additional Publications Meir Hai Uziel 7. The Jacobovits Center 2. Ha-Torah ve-Ha-Mdinah for Jewish Medical Ethics 3. Tsits Eli‘ezer 8. Special Lectures for Physicians 4. No‘am: Platform for Clarification of Halachic Problems G. Fifth Decade 5. Other Authorities 1. International Conferences in America and Israel D. Second Decade 2. Jewish Medical Ethics (JME) 1. First Bestseller: Shemirat Shabbat 3. Multimedia Halacha and Medicine ke-Hilchata 4. Precedents in Medicine and Law 2. Jewish Medical Ethics 5. Yael Shefer vs. The State of Israel 3. Tora She-be‘al Peh and Ha-Ma‘ayan 6. The Value of The State of Israel and The Patient Rights Act 7. -
Chassidus on the Shelach Chassidus on the Parsha +
LIGHTS OF OUR RIGHTEOUS TZADDIKIM בעזרת ה יתבר ' ב עז רת 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) SHELACH _ CHASSIDUS ON THE PARSHA + Dvar Torah The Land Attracts W hen Hashem tells Moshe to send spies to scout the land of Canaan, he says (Bamidbar 13:13), "Send men for yourself (shelach lecha) …" In what sense was Moshe supposed to send the men for himself? The commentators are all intrigued by this question. The answer, explains Rav Levi Yitzchok, lies in the purpose of the mission. Hashem did not need spies to reconnoiter the land and discover its strategic strengths and weaknesses. Rather, he wanted Moshe to send a group of tzaddikim who would learn Torah and perform their avodah in the land and thereby prepare it for the Jewish people. The faith and devotion of these men would leave a deep impression on the Land and raise its level of holiness. The word shelach, send, indicates that their efforts would reach out to Heaven and draw down of bounty and blessing from the celestial Eretz Yisroel in Heaven to the mundane Eretz Yisroel here on earth. In this way, they would ensure that the land would desire that the Jewish people should come into it. It would yearn for the presence of the descendants of Avrohom, Yitzchok and Yaakov. In this regard, the mission of the spies could only be accomplished if the men chosen were on the highest spiritual levels. -
Encyclopedias and Reference Jewish Texts Online
Encyclopedias and Reference Title Subject Author/Publisher Danny Sadinoff, Michael J. HebCal Jewish calendar Radwin United States Holocaust Holocaust Encyclopedia Holocaust Studies, History Memorial Museum Jewish Encyclopedia Judaism, Jewish Studies Jewish Encyclopedia American-Israeli Cooperative Jewish Virtual Library Judaism, Jewish Studies Enterprise Jewish Women: A Comprehensive Jewish Women, Jewish History Jewish Women’s Archive Historical Encyclopedia Judaism 101 Judaism, Jewish Studies Tracey R. Rich YIVO Encyclopedia of Jews in Eastern Jews in Eastern Europe, Yiddish YIVO Institute for Jewish Europe language, literature and culture Research My Jewish Learning Judaism, Jewish Studies My Jewish Learning Jewish Texts Online Title Subject Publisher Sefarim, Hebrew and Yiddish Society for the Preservation of HebrewBooks.org texts Hebrew Books Religion, Mythology, Folklore, Internet Sacred Text Archive Evinity Publishing Esoteric texts American-Israeli Cooperative Jewish Virtual Library Jewish texts Enterprise Online Resources for Talmud Research, Study, Heidi Lerner, Association of Talmud, Rabbinic Literature and Teaching Jewish Studies Sefaria.org Jewish Texts Sefaria Yiddish Book Center (through Internet Archive) Yiddish literature Yiddish Book Center Yizkor Books Online Jewish history, Holocaust New York Public Library Yizkor Book translations Jewish History, Holocaust JewishGen General Online Book Sites Title Subject Publisher Project Gutenberg Online Books Project Gutenberg Google Books Online Books Google Internet Archive Online -
Additional Research Notes
Additional Research Notes Below is more information related to Joe’s story, including concen tration camps, ship transporting dislocated persons, camp for dislocated persons, camp commandants/other Nazi officials and their fate, and famous shoe companies. 1. Concentration Camps A. Auschwitz/Birkenau, Poland (Concentration Camp) Author’s Note : Joe arrived at Auschwitz on April 30, 1942 and was housed at its sister camp, Birkenau, or “Auschwitz II,” where two days a week he was forced to move the bodies of the dead from the gas chamber to open pits. He was also required to do daily calisthenics and work in many other areas around the camp, including snow removal on the massive grounds. Joe was eventually assigned to a slave labor crew working in a nearby coal mine. For a short while, the inmate miners were forced to walk several miles each day to the coal mine and back. When Joe was finally moved from Birkenau to a camp near the coal mine, he le Auschwitz for the last time, but the mining camp remained under the authority of Auschwitz. Joe permanently lost the hearing in one ear from the repeated explosions of dynamite. Documents provided by the United States Holocaust Memorial Museum in Washington, D.C., show that in June 1944, Joe (Juzek Rubinsztein) was sent from the Auschwitz complex (we believe from the Jawischowitz Sub-camp/Brzeszcze Coal Mine) to Buchenwald, Germany. His official number while at Auschwitz was 34207. At Buchenwald, his number was 117.666. 1, 2 e Auschwitz Concentration Camp, located thirty-seven miles west of Krakow, near the Polish city of Oswiecim, was in an area annexed by Nazi Germany in 1939 aer its invasion of Poland. -
Judaism: a Supplemental Resource for Grade 12 World of Religions: a Canadian Perspective 113 Profiles
Glossaries Audio Glossaries Q Augsburg Fortress develops engaging resources for Lutheran congregations. It offers a downloadable glossary with embedded audio files. (h t t p : // augsburgfortress.org/media/downloads/9780800696634Glossarysound.pdf) Q Annenberg Learner, World History Audio Glossary (https://www.learner. org/courses/worldhistory/audio_glossary.html ) contains references for 350 place names and historical figures. While this is not an exhaustive list, it does cover the major content areas in the organization’s Bridging World History video and print materials. Q The Shap Working Party on World Religions in Education Audio Glossary (www.shapworkingparty.org.uk/glossary/a.html) Text Glossaries Q Jewish Virtual Library, Glossary (www.jewishvirtuallibrary.org/glossary) offers an extensive glossary of Jewish terminology with respect to history and religion. Q Judaism 101: Glossary of Jewish Terminology (www.jewfaq.org/glossary. htm) Q Mechon Mamre (www.mechon-mamre.org/): A website that includes the Hebrew Bible (Tanakh) and the Rambam’s Complete Restatement of the Oral Law (Mishneh Torah). The site also contains a glossary of Jewish terminology. Q A British independent educational consultancy that offers resources, including resources related to religious diversity. There are also glossaries for 6 religions as well as one glossary on perspectives. See www.mmiweb. org.uk/publications/glossary/glossary.html. A glossary of Jewish terms with Sephardic pronunciations of some terms is part of the collection. See www. mmiweb.org.uk/publications/glossary/glossaries/judglos.html. Judaism: A Supplemental Resource for Grade 12 World of Religions: A Canadian Perspective 113 Profiles Cohn-Sherbok, Lavinia. Faith Guides for Higher Education: A Guide to Judaism. -
Understanding the Israeli-Palestinian Conflict
Understanding the Israeli-Palestinian Conflict Global Classroom Workshops made possible by: THE Photo Courtesy of Bill Taylor NORCLIFFE FOUNDATION A Resource Packet for Educators Compiled by Kristin Jensen, Jillian Foote, and Tese Wintz Neighbor And World May 12, 2009 Affairs Council Members HOW TO USE THIS RESOURCE GUIDE Please note: many descriptions were excerpted directly from the websites. Packet published: 5/11/2009; Websites checked: 5/11/2009 Recommended Resources Links that include… Lesson Plans & Charts & Graphs Teacher Resources Audio Video Photos & Slideshows Maps TABLE OF CONTENTS MAPS 1 FACT SHEET 3 TIMELINES OF THE CONFLICT 4 GENERAL RESOURCES ON THE ISRAELI-PALESTINIAN CONFLICT 5 TOPICS OF INTEREST 7 CURRENT ARTICLES/EDITORIALS ON THE ISRAELI-PALESTINIAN CONFLICT 8 (Focus on International Policy and Peace-Making) THE CRISIS IN GAZA 9 RIPPED FROM THE HEADLINES: WEEK OF MAY 4TH 10 RELATED REGIONAL ISSUES 11 PROPOSED SOLUTIONS 13 ONE-STATE SOLUTION 14 TWO-STATE SOLUTION 14 THE OVERLAPPING CONUNDRUM – THE SETTLEMENTS 15 CONFLICT RESOLUTION TEACHER RESOURCES 15 MEDIA LITERACY 17 NEWS SOURCES FROM THE MIDEAST 18 NGOS INVOLVED IN ISRAELI-PALESTINIAN RELATIONS 20 LOCAL ORGANIZATIONS & RESOURCES 22 DOCUMENTARIES & FILMS 24 BOOKS 29 MAPS http://johomaps.com/as/mideast.html & www.cia.gov/library/publications/the-world-factbook/geos/is.html Other excellent sources for maps: From the Jewish Virtual Library - http://www.jewishvirtuallibrary.org/jsource/History/maptoc.html Foundation for Middle East Peace - http://www.fmep.org/maps/ -
ACRL News Issue (B) of College & Research Libraries
Joni R. Roberts and Internet Reviews Carol A. Drost, editors Center for Watershed Protection. A c The CWP site is newly designed. Simple to cess: http://www.cwp.org/. navigate, it is well organized and attractive. The Founded in 1992, the Center for Watershed primary navigation tool is a banner of wildlife Protection (CWP) provides information and photos at the top of the page; the borders of technical tools for small watershed protection. the banner contain clearly worded links to the Watersheds are regions of land that channel Web site’s components. Links on the homepage rainwater into streams, river systems, and lakes. lead to information about CWP products and Urban sprawl and publications, the CWP newsletter, and a calen poor community dar of current workshops. development plan- Unfortunately, the site does not provide ning threaten links to other useful sites, such as the U.S. En these fragile land vironmental Protection Agency’s Wetlands, scape features. Be Oceans, and Watersheds site (http:// cause damage to www.epa.gov/owow/), the American Water Re small watersheds sources Association (http://www.awra.org/), adversely affects the quality o f our drinking wa and Purdue University’s “Know your Water ter, impairs recreational and commercial fish shed” (http://www.ctic.purdue.edu/KYW/). ing, contributes to severe flooding, and threat Links to maps and sources for information ens fragile ecosystems, responsible watershed about local, state, and national watershed laws management is a crucial component of com and regulations would also be useful. Despite munity development planning. the limitations inherent in self-contained sites, A nonprofit corporation, CWP disseminates the CWP site is Quite useful and is a highly rec multidisciplinary technical tools and informa ommended resource.—Susan Case, University o f tion designed to help protect small watersheds Kansas, [email protected] “from the detrimental effects of sprawling de velopment.” Through workshops, articles on Jewish Virtual Library. -
Jews Behind Bars and the Influence of Jewish Communal
JEWS BEHIND BARS AND THE INFLUENCE OF JEWISH COMMUNAL SUPPORT ON REENTRY, REINTEGRATION, AND DESISTANCE A THESIS IN Criminal Justice and Criminology Presented to the Faculty of the University of Missouri-Kansas City in partial of fulfillment of the requirement for the degree MASTER OF SCIENCE by ESTHER HANNAH SCHEIBLER B.A., University of Arkansas, Fayetteville, 2009 Kansas City, Missouri 2019 JEWS BEHIND BARS AND THE INFLUENCE OF JEWISH COMMUNAL SUPPORT ON REENTRY, REINTEGRATION, AND DESISTANCE Esther Hannah Scheibler, Candidate for the Master of Science Degree University of Missouri-Kansas City, 2019 ABSTRACT Recently, there has been a resurgence of interest in communal social support and prison chaplaincy. Numerous studies evaluate the growing role of religion and spirituality in various preventive and rehabilitative initiatives (Giordano, Longmore, Schroeder, & Seffrin, 2008; O’Connor, Duncan, & Quillard, 2006) and a large proportion of prison chaplaincy studies are centered on the Christian community (Baier & Wright, 2001). Few, if any, studies explore how Jewish prison chaplaincy and Jewish communal support affect reentry and reintegration. In this study, 24 individuals (n=24) participated in qualitative interviews between July, 2018, and January, 2019. The population sample includes 6 Chabad Lubavitch chaplains from across the United States, 1 chaplain’s assistant from Israel, and 17 felony- convicted individuals who were recipients of Jewish chaplaincy. Of the felony-convicted individuals, 13 are Jewish men, two are non-Jewish men, and two are Jewish women. I analyzed data using inductive and deductive coding strategies. Five major challenges faced by Jewish offenders during the incarceration-to-reentry process were identified; (1) employment, (2) mental health, (3) housing, (4) legal aid, and (5) anti-Semitism. -
Israel in Tacoma Tamara Lafountain
University of Washington Tacoma UW Tacoma Digital Commons Global Honors Theses Global Honors Program Spring 2011 Israel in Tacoma Tamara LaFountain Follow this and additional works at: https://digitalcommons.tacoma.uw.edu/gh_theses Part of the History of Religions of Western Origin Commons, and the Jewish Studies Commons Recommended Citation LaFountain, Tamara, "Israel in Tacoma" (2011). Global Honors Theses. 8. https://digitalcommons.tacoma.uw.edu/gh_theses/8 This Undergraduate Thesis is brought to you for free and open access by the Global Honors Program at UW Tacoma Digital Commons. It has been accepted for inclusion in Global Honors Theses by an authorized administrator of UW Tacoma Digital Commons. ISRAEL in TACOMA Tamara LaPountain American Studies May, 2011 Faculty Adviser: Dr. Amos Nascimento Essay completed in partial fulfillment of the requirements for graduation with Global Honors, University of Washington, Tacoma Approved: Adviser Dat~1 Director, Global Honors Date Personal Narrative During the summer of201O, I traveled to Israel as a student with the University of Washington's Israel Discovery Seminar. The three-week program introduced me, in a crash course, to the Jewish Nation. During the three-week seminar, my group visited almost 200 sites in Israel. Everywhere we went, the watch word was Zionism. It was Zionism that ultimately birthed the State, by way of the tragic labors ofthe Holocaust. The philosophical theme ofZionism is woven into the historic tapestry that constitutes Jewish history like a golden thread ofexpectation. Israel embodies Hatikva, the hope, for a Jewish future free from persecution and bright with autonomy. Zionist philosophy clearly boomed in Europe with the writings and work of Hungarian-born intellectual Theodor Herzl. -
Special Edition – Religion and Popular Culture in Canada (2009) Yiddish and Its Increasing Presence in the Realms of Performance, Translation and Scholarship
This is an electronic copy of an article published in: Margolis, R. (2009). Culture in motion: Yiddish in Canadian Jewish life. Journal of Religion and Popular Culture, 21 (spec. ed.). Available online at: http://www.usask.ca/relst/jrpc/art%28se%29-Yiddish.html Culture in Motion: Yiddish in Canadian Jewish Life Rebecca Margolis University of Ottawa Résumé Le vingtième siècle a vu la transformation du Yiddish au Canada: la langue s'est déplacée d’un vernaculaire immigrant, à une langue de haute culture, à une langue d'héritage et à une composante de la culture populaire juive. Cette transformation correspond à un changement de sa vie institutionnelle, notamment de la publication, la littérature, l'éducation et le théâtre et la musique. L'immigration de masse de dizaines de milliers de juifs Yiddishophones Europe de l’est au début du vingtième siècle a rendu la langue une force significative dans les centres juifs au Canada. Depuis l'Holocauste, le Canada Yiddish a montré la vitalité face à l'usure globale, tant dans la culture Yiddish séculaire modern que dans les communautés Haredi (Ultra Orthodoxes). Ses mécanismes primaires pour la transmission sont centrés sur la performance aussi bien que la traduction. Abstract The past century has transformed Yiddish in Canada: it has moved from an immigrant vernacular, to a language of high culture, to a heritage language and component of Jewish popular culture. These changes are reflected in shifts in its institutional life, notably in publishing, literature, education, and theatre and music. The mass immigration of tens of thousands of Yiddish-speaking Eastern European Jews during the early twentieth century rendered the language a significant force in Jewish centres across Canada. -
CHASSIDUS on the Shabbos Noam Haneshomos
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) SHELACH _ CHASSIDUS ON THE PARSHA + Shabbos Noam HaNeshomos Dvar Torah Be a Man The Rebbe Reb Melech of Liz hensk cites the Mishna in Avos 5:6, “In a place where there are no men, be a man,” and points out an apparent discrepancy in the wording used in the Mishna for “men” and “man”. When saying “in a place where there are no people ”, the Tanna uses the term anoshim , a plural for “men”, derived from the singular form enosh , whereas in the Mishna ’s conclusion, the Tanna says, “Be a man,” and uses the sin gular form ish , whose plural is ishim . The Noam Elimelech asks why the language used by the Tanna is inconsistent; why does the Tanna switch from the plural form anoshim , to ish ? The Noam Elimelech resolves this apparent inconsistency by explaining that th e term enosh is found in Yirmiyah 17:9 where it refers to sickness. The Noam Elimelech explains that sick people moan and groan in pain, and he derives that when it comes to our Avodas Hashem we have to look at ourselves and our Avoda as always in need of improvement . Just like a sick person’s health needs to improve , our incomplete and imperfect Avoda is sick and in need of healing and betterment; this is why we sigh and groan at our lack and imperfection – in order to better ourselves and heal, sigh ing at the lowly state we are in and how distant we are from 1 Shelach / [email protected] being Tzaddikim .