DOCSLIB.ORG

Likutei Divrei Torah in Honor of Dr

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Likutei Divrei Torah in Honor of Dr BS”D July 24, 2020 Potomac Torah Study Center Vol. 7 #39, July 24, 2020; Devarim 5780 NOTE: Devrei Torah presented weekly in Loving Memory of Rabbi Leonard S. Cahan z”l, Rabbi Emeritus of Congregation Har Shalom, who started me on my road to learning almost 50 years ago and was our family Rebbe and close friend until his recent untimely death. ____________________________________________________________________________________ Devrei Torah are now Available for Download (normally by noon on Fridays) from www.PotomacTorah.org. Thanks to Bill Landau for hosting the Devrei Torah. __________________________________________________________________________________ We Jews must learn to switch moods in a flash. Consider, for example a Rabbi who starts a day with a bris at Shacharit, then rushes to officiate at a funeral, and returns to participate in a wedding a few hours later. Many families in mourning after a death in the family must host a wedding or Bar Mitzvah, because one is not to delay a simcha, even while in mourning. This Shabbat, as we begin Sefer Devarim, we are in the midst of a period of mood changes. Sefer Bemidbar, which started with high hopes and spirits, ended with the story of shattered dreams for all but two adults of the generation of the Exodus. The gloom continues with Parashat Devarim, when Moshe wonders “Eicha” – how could he possibly carry the bad feelings, burdens, and quarrels of the people (1:12). Our mood hits bottom on Tisha B’Av a few days later, the anniversary of numerous of the worst disasters in Jewish history. (See the Chabad listing of disasters later in this attachment.) Fortunately, we soon recover from the gloom of Tisha B’Av. Next Shabbat, we read Vaetchanan, an upbeat parsha that includes the Aseret Dibrot (Ten Commandments) and first paragraph of the Shema. Six days after Tisha B’Av, we have Tu B’Av, one of the most joyous days of the year. In Parashat Devarim, Moshe presents a selective review of the Jews’ experiences during the 40 years since the Exodus. Rabbi David Fohrman has a unique interpretation of why Moshe selects specifically two incidents to discuss – the episode of the Meraglim and his father-in-law’s suggestion that he appoint judges to help him resolve inter-personal disputes. Moshe uses the same language repeatedly to connect the issue of the judges with the episode of the Meraglim. In this parsha, Rabbi Fohrman says that Moshe seems to consider the Meraglim as the real reason why God would not permit him to enter the land. Moshe states that God has carried the Jews the way that a father carries his child for 40 years in the Midbar – and He will carry and protect them when Moshe is gone and the people enter the land. Moshe, however, had put down his children (the people looking to him for a connection to God) when he asked for judges to help him. After Moshe put down his children, the people had a lack of faith in God at crucial times. To Rabbi Fohrman, this analysis explains why Moshe seems to have felt, upon reflection at the end of his life, that God would not let him enter the land. Moshe’s pep talk in this parsha tries to compensate for his lacking years earlier. (This interpretation is novel but worth considering closely.) Despite Moshe’s deep unhappiness at not being able to enter the land, he does everything he can to prepare the people to enter and continue to deserve to remain in the land. Parashat Devarim is essentially a pep talk to prepare the people to go forward. Miriam and Aharon are both dead, and Moshe will die soon. The family that had led the people for 40 years will soon be gone. God will end His direct involvement with the people when they enter the land. They will need to cultivate and gather food from the land. They will need to initiate all military actions, both offensive and defensive, because God’s involvement will only be behind the scenes. Moshe tells the people that they are ready for these challenges. He warns them not to think that any success comes from their greatness, but to understand that everything good comes because God is with them and helping them. The people must obey the mitzvot and keep a daily relationship with their Creator. In the remainder of Sefer Devarim, Moshe will prepare the people with detailed instructions for keeping God with them. 1 Being able to see God’s presence in ones life is not always easy. One of the most important roles of parents and teachers is to help children learn how to find God in their lives. Often a person’s Rebbe is his most important teacher – and a reason why our tradition holds that a person’s Rebbe is like a father. My beloved Rebbe, Rabbi Leonard Cahan, z”l, taught and reinforced this lesson for me for nearly 50 years. Since his untimely passing, I have been fortunate to develop a close relationship and continue my learning with a few other Rebbes. As we prepare for Tisha B’Av and then switch moods toward hope and joy, may we continue to learn and build our individual relationships with Hashem. Note: Thanks to the efforts of one of my Rebbes, Rabbi Eitan Cooper, Beth Sholom hopes to have some copies of my Devrei Torah materials available at Shabbat services starting this week. The printed copies will include the first two attachments in the E-mail version: the introduction (usually up to 15 pages) and Likutei Torah. The entire collection is too extensive to make numerous copies, but the entire package is available to download from www.PotomacTorah.org or by printing the attachments in the E-mail version. ___________________________________________________________________________________ Please daven for a Refuah Shlemah for Hershel Tzvi ben Chana, Eli ben Hanina, Yoram HaKohen ben Shoshana, Gedalya ben Sarah, Mordechai ben Chaya, Baruch Yitzhak ben Perl, David Leib HaKohen ben Sheina Reizel, Zev ben Sara Chaya, Uzi Yehuda ben Mirda Behla, HaRav Dovid Meir ben Chaya Tzippa; Eliav Yerachmiel ben Sara Dina, Amoz ben Tziviah, Reuven ben Masha, Moshe David ben Hannah, Meir ben Sara, Yitzhok Tzvi ben Yehudit Miriam, Yaakov Naphtali ben Michal Leah, Rivka Chaya bat Leah, Zissel Bat Mazal, Chana Bracha bas Rochel Leah, Leah Fruma bat Musa Devorah, Hinda Behla bat Chaya Leah, Nechama bas Tikva Rachel, Miriam Chava bat Yachid, and Ruth bat Sarah, all of whom greatly need our prayers. Note: Beth Sholom has additional names, including coronavirus victims, on a Tehillim list. _____________________________________________________________________________ Hannah & Alan _____________________________________________________________________________ Drasha: Parshas Devarim: A Meaningful Approach by Rabbi Mordechai Kamenetzky © 1997 Forty years of desert wanderings are coming to a close. Moshe knew that his end was near and wanted to leave the children of Israel with parting words that were filled with love, direction, guidance, and admonition. He discussed many of the events of the past 40 years; the triumphs and tragedies. Though he did not mince words, there are many details that are added in Moshe’s review that shed more light on the previously related incidents. One story in particular is the story of the meraglim, the spies, who returned to the Jewish camp from Canaan with horrific tales and predictions of sure defeat. But it is not the end of the failed mission that I would like to focus on, rather its conception. Moshe recounts: “You all approached me saying, ‘let us send spies and they shall seek the land.'” Rashi is quick to comment on the words “all of you.” “In confusion. The young pushed the old,” explains Rashi, “and the older pushed ahead of the leaders!” Rashi adds that at the giving of the Torah, however, the elders and the youth came in orderly fashion to present their needs. Two questions arise. Why does it make a difference, in the actual reporting of the spies, how the request was presented? In addition, why did Rashi deem it necessary to contrast this conduct with what occurred at the giving of the Torah? During the first weeks of the Civil War, newspaper editorials from across the nation were filled a plethora of criticisms, advise, and second guessing of President Lincoln’s handling of the crisis. Eventually, the editors asked for a meeting with the President, which he granted. During the meeting, each one of the editors interrupted the other with their ideas, suggestions, and egos. 2 Suddenly Mr. Lincoln stood up. “Gentleman,” he exclaimed, “this discussion reminds me of the story of the traveler whose carriage wheel broke right in the middle of a thunderstorm during the black of night. The rain was pouring, the thunder was booming and the carriage was sinking as he furtively tried to fix his wagon. He groped and grappled in the wet darkness to find a solution to his problem. “Suddenly the sky lit up with a magnificent bolt of lightning that lit the countryside like daylight. Seconds later the ground shook from a clap of thunder that reverberated for miles with a deafening boom. “The hapless traveler looked heavenward and tearfully pleaded with his creator. ‘Lord,’ he begged, is it possible to provide a little more light and a little less noise?’ ” In defining the sin of the spies, Rashi notices very consequential words. “All of you converged.” He explains that particular phrase by contrasting it with a scenario that occurred at Sinai. When the Jewish nation wanted to modify the manner in which the revelation transpired, the request for Moshe’s intervention was done in an orderly manner.
Load more

Recommended publications
  • The Edict of Expulsion of 1290, Expelling the Jews from England
    On 18 July 1290 every professing Jew in England was ordered out of the Realm, for ever, by King Edward I. Between sixteen and seventeen thousand Jews had to flee, and none dared return until four hundred years later The Edict of Expulsion of 1290 A catalogue of recorded history surrounding Jewry under Angevin Kings of England, leading up to the Edict of Expulsion by King Edward I Geoffrey H. Smith and Arnold S. Leese 1 The Settlement of Jews in England Geoffrey H. Smith There is little evidence to suggest that Jews settled in England in any large numbers until after the Norman Conquest. It was in Normandy, at Rouen, that a large Jewish community had existed since the Gallo-Roman era (see Gesta Regum Anglorum ii, 371n). William of Malmesbury stated that the Conqueror brought the Jews of London from Rouen. Thus it was armed might, not democracy, which led to England being occupied by Jews. However, Jews soon became indebted to the Norman Exchequer. An example of Jewish indebtedness is that King Richard I (who reigned 1189-1199) instructed Isaac, son of a rabbi, to pay 1,000 marks to Henry de Gray, keeper of the Jews in Normandy. (For references to Henry de Gray see Morant, History of Essex i. 95 and Landon, Itinerary of Richard I no. 451.) The first Jews to settle in England, then, were undoubtedly Jews from Normandy and in England they multiplied their number and their coins, until their expulsion in 1290. The Jews of England flourished, travelled many miles around Europe and profited through their usurious proclivities and mercantile pursuits.
    [Show full text]
  • Three Conquests of Canaan
    ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case.
    [Show full text]
  • The Legacy of the Inquisition in the Colonization of New Spain and New Mexico C
    University of Texas at El Paso DigitalCommons@UTEP Student Papers (History) Department of History 5-11-2012 Lobos y Perros Rabiosos: The Legacy of the Inquisition in the Colonization of New Spain and New Mexico C. Michael Torres [email protected] Follow this and additional works at: http://digitalcommons.utep.edu/hist_honors Comments: Master's Seminar Essay Recommended Citation Torres, C. Michael, "Lobos y Perros Rabiosos: The Legacy of the Inquisition in the Colonization of New Spain and New Mexico" (2012). Student Papers (History). Paper 2. http://digitalcommons.utep.edu/hist_honors/2 This Article is brought to you for free and open access by the Department of History at DigitalCommons@UTEP. It has been accepted for inclusion in Student Papers (History) by an authorized administrator of DigitalCommons@UTEP. For more information, please contact [email protected]. LOBOS Y PERROS RABIOSOS: The Legacy of the Inquisition in the Colonization of New Spain and New Mexico Cheryl Martin, PhD. Master’s Seminar Essay May 11, 2012 C. Michael Torres 1 It is unlikely that any American elementary school student could forget the importance of the year 1492, as it immediately brings to mind explorer Christopher Columbus, his three tiny sailing ships and the daring voyage of discovery to the New World. Of no less importance was what historian Teofilo Ruiz of UCLA has called the Other 1492, the completion of the Reconquista (Reconquest) of the Moorish kingdoms in Iberia, and the expulsion of the Jews from Spain by the Catholic Monarchs Ferdinand II of Aragón, and Queen Isabella of Castile.1 These seemingly unconnected events influenced the history and economy of Spain and Europe, setting in motion the exploration, immigration, and colonization of the Americas which gave rise to Spain‟s Golden Age.
    [Show full text]
  • The Regulation of Jewish Moneylending in Medieval England
    Const Polit Econ (2010) 21:374–406 DOI 10.1007/s10602-010-9087-3 ORIGINAL PAPER The political economy of expulsion: the regulation of Jewish moneylending in medieval England Mark Koyama Published online: 17 February 2010 Ó Springer Science+Business Media, LLC 2010 Abstract This paper develops an analytic narrative examining an institution known as ‘The Exchequer of the Jewry’. The prohibition on usury resulted in most moneylending activities being concentrated within the Jewish community. The king set up the Exchequer of the Jewry in order to extract these monopoly profits. This institution lasted for almost 100 years but collapsed during the second part of the thirteenth century. This collapse resulted in the expulsion of the Anglo-Jewish population. This paper provides a rational choice account of the institutional trajectory of the Exchequer of the Jewry. This account explains why it ultimately failed to provide a suitable framework for the development of capital markets in medieval England. Keywords Taxation Á Usury Á Rent creation Á Parliament ‘If there is one thing about kings…if there is one general thing about them which we seem to learn from the history books, it is that more than not they were hard up…Through their lack of money they have been put in the most desperate straits; savage confiscations of Jews and Templars, civil wars in England and revolutions in France’ John Hicks (1969, 82) 1 Introduction This paper examines the relationship between the state and credit markets—by focusing on a particular case study: the attempt to regulate and tax Jewish M.
    [Show full text]
  • Final Copy 2019 11 28 Curtis
    This electronic thesis or dissertation has been downloaded from Explore Bristol Research, http://research-information.bristol.ac.uk Author: Curtis, Rodney Title: Christian Philosemitism in England from Cromwell to the Jew Bill, 1656-1753. A Study in Jewish and Christian Identity. General rights Access to the thesis is subject to the Creative Commons Attribution - NonCommercial-No Derivatives 4.0 International Public License. A copy of this may be found at https://creativecommons.org/licenses/by-nc-nd/4.0/legalcode This license sets out your rights and the restrictions that apply to your access to the thesis so it is important you read this before proceeding. Take down policy Some pages of this thesis may have been removed for copyright restrictions prior to having it been deposited in Explore Bristol Research. However, if you have discovered material within the thesis that you consider to be unlawful e.g. breaches of copyright (either yours or that of a third party) or any other law, including but not limited to those relating to patent, trademark, confidentiality, data protection, obscenity, defamation, libel, then please contact [email protected] and include the following information in your message: •Your contact details •Bibliographic details for the item, including a URL •An outline nature of the complaint Your claim will be investigated and, where appropriate, the item in question will be removed from public view as soon as possible. Christian Philosemitism in England from Cromwell to the Jew Bill, 1656-1753. A Study in Jewish and Christian Identity. Rodney Malcolm Curtis University of Bristol November 2018 Christian Philosemitism in England from Cromwell to the Jew Bill, 1656-1753.
    [Show full text]
  • Judges 202 1 Edition Dr
    Notes on Judges 202 1 Edition Dr. Thomas L. Constable TITLE The English title, "Judges," comes to us from the Latin translation (Vulgate), which the Greek translation (Septuagint) influenced. In all three languages, the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a "judge" with Israel's "judges." As we shall see, judges then were very different from judges now. The Hebrew title is also "Judges" (Shophetim). The book received its name from its principal characters, as the Book of Joshua did. The "judge" in Israel was not a new office during the period of history that this book records. Moses had ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a "chief justice" at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served jointly as Israel's "Supreme Court" (Deut. 19:17). When Joshua died, God did not appoint a man to succeed him as the military and political leader of the entire nation of Israel. Instead, each tribe was to proceed to conquer and occupy its allotted territory. As the need arose, God raised up several different individuals who were "judges," in various parts of Israel at various times, to lead segments of the Israelites against local enemies. In the broadest sense, the Hebrew word shophet, translated "judge," means "bringer of justice." The word was used in ancient Carthage and Ugarit to describe civil magistrates.1 1Charles F.
    [Show full text]
  • Download PDF Catalogue
    F i n e Ju d a i C a . pr i n t e d bo o K s , ma n u s C r i p t s , au t o g r a p h Le t t e r s , gr a p h i C & Ce r e m o n i a L ar t in cl u d i n g : th e Ca s s u t o Co ll e C t i o n o F ib e r i a n bo o K s , pa r t iii K e s t e n b a u m & Co m p a n y th u r s d a y , Ju n e 21s t , 2012 K e s t e n b a u m & Co m p a n y . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 261 Catalogue of F i n e Ju d a i C a . PRINTED BOOKS , MANUSCRI P TS , AUTOGRA P H LETTERS , GRA P HIC & CERE M ONIA L ART ——— To be Offered for Sale by Auction, Thursday, 21st June, 2012 at 3:00 pm precisely ——— Viewing Beforehand: Sunday, 17th June - 12:00 pm - 6:00 pm Monday, 18th June - 10:00 am - 6:00 pm Tuesday, 19th June - 10:00 am - 6:00 pm Wednesday, 20th June - 10:00 am - 6:00 pm No Viewing on the Day of Sale This Sale may be referred to as: “Galle” Sale Number Fifty Five Illustrated Catalogues: $38 (US) * $45 (Overseas) KestenbauM & CoMpAny Auctioneers of Rare Books, Manuscripts and Fine Art .
    [Show full text]
  • Anglo-Jewish History Book
    THE STORY OF ENGLAND’S JEWS The First Thousand Years Marcus Roberts First published in Great Britain in 2007 Copyright © by Marcus R. Roberts All rights retained Dedicated to FRANK EDWARD ROBERTS 1922 – 2005 1 CONTENTS The Jews of Medieval England, 1066 to 1290 1. The Jews arrive in England 2. The English Jews from the Conquest to 1200 3. The Jews from 1200 to the General Expulsion in 1290 The Jews, 1290 - 1655 4. The Middle Period The Modern Jewish Community, 1655 - 2006 5. The Resettlement 6. Cromwell 7. Charles II (1660-85) 8. James II (1685-88) 9. William of Orange (1688 - 1702) 10. The Ashkenazim and the Sephardim 11. The ‘Jew Bill’, 1753 12. The Ashkenazim are ascendant 13. The Ashkenazim move into the Provinces 14. Jewish Emancipation in the 19 th Century 15. Sir Moses Montefiori 16. Jewish Religious Reforms 17. The Golden Era - the End of the 19 th Century 18. The Cousinhood 19. The Great Immigration and the East End, 1881 – 1914 20. Key Historical Events in the East End 21. The Ripper Case and the Jews 22. The Anti-Alien Movement 2 23. World War One 24. Fascism and Anti-Semitism, 1919 - 1945 25. Zionism 26. World War II 27. After World War II 28. Post War Anti-Semitism 29. Jews and Politics 30. The Future of Anglo-Jewry Select Bibliography Foreword This book was originally sponsored by B’nai B’rith, 1 st Lodge, England, in anticipation of the 350 Anniversary of the re-admission of the Jews to England, to provide a general educational resource for all who might want a short account of the history of England’s Jews.
    [Show full text]
  • Put a Curse on My Enemy - Encoding the Poetry of Meir of Norwich
    Loyola University Chicago Loyola eCommons Graduate Research Symposium Jun 6th, 1:00 PM - 2:00 PM Put a Curse On My Enemy - Encoding the Poetry of Meir of Norwich Eliora Horst Loyola University Chicago, [email protected] Follow this and additional works at: https://ecommons.luc.edu/grs Horst, Eliora, "Put a Curse On My Enemy - Encoding the Poetry of Meir of Norwich" (2020). Graduate Research Symposium. 3. https://ecommons.luc.edu/grs/2020/posters/3 This Open Access is brought to you for free and open access by Loyola eCommons. It has been accepted for inclusion in Graduate Research Symposium by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. PUT A CURSE ON MY ENEMY ENCODING THE POETRY OF MEIR OF NORWICH Eliora Horst – Department of Digital Humanities, Loyola University Chicago meirofnorwich.com PROJECT OVERVIEW <tr> The HTML mostly contains an empty table with the structure set up for View source code at: https://github.com/Eliora-Horst/meirofnorwich <td></td> <td class="poemTitle engTitle">Put a Curse On My Enemy</td> <td/> א וֹ ְי בִ י בִּ מְ אֵ י רָ ה תִ ק ב<"td class="poemTitle> <td></td> both the Hebrew and English versions of the poem. Each table cell has an The Poetry of Meir of Norwich research project provides a critical digital edition of the poetry of Meir of Norwich, the only Anglo-Jewish </tr> <tr class="stanza1"> ID so the JavaScript can inject the XML into the right place.
    [Show full text]
  • The Edict of Expulsion of 1290, Expelling the Jews from England
    On 18 July 1290 every professing Jew in England was ordered out of the Realm, for ever, by King Edward I. Between sixteen and seventeen thousand Jews had to flee, and none dared return until four hundred years later The Edict of Expulsion of 1290 A catalogue of recorded history surrounding Jewry under Angevin Kings of England, leading up to the Edict of Expulsion by King Edward I Geoffrey H. Smith and Arnold S. Leese 1 The Settlement of Jews in England Geoffrey H. Smith There is little evidence to suggest that Jews settled in England in any large numbers until after the Norman Conquest. It was in Normandy, at Rouen, that a large Jewish community had existed since the Gallo-Roman era (see Gesta Regum Anglorum ii, 371n). William of Malmesbury stated that the Conqueror brought the Jews of London from Rouen. Thus it was armed might, not democracy, which led to England being occupied by Jews. However, Jews soon became indebted to the Norman Exchequer. An example of Jewish indebtedness is that King Richard I (who reigned 1189-1199) instructed Isaac, son of a rabbi, to pay 1,000 marks to Henry de Gray, keeper of the Jews in Normandy. (For references to Henry de Gray see Morant, History of Essex i. 95 and Landon, Itinerary of Richard I no. 451.) The first Jews to settle in England, then, were undoubtedly Jews from Normandy and in England they multiplied their number and their coins, until their expulsion in 1290. The Jews of England flourished, travelled many miles around Europe and profited through their usurious proclivities and mercantile pursuits.
    [Show full text]
  • DNA Evidence Suggests Many Lowland Scots and Northern Irish Have Jewish Ancestry
    IOSR Journal of Humanities And Social Science (IOSR-JHSS) Volume 26, Issue 6, Series 10 (June. 2021) 22-42 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org DNA Evidence Suggests Many Lowland Scots And Northern Irish Have Jewish Ancestry. Elizabeth C. Hirschman Hill Richmond Gott Professor of Business Department of Business and Economics University of Virginia-Wise Abstract: This study uses the newest genealogical DNA methodology of phylogenetic trees to identify a large population of Jewish descent in the Scottish Lowlands and Northern Ireland. It is proposed that the majority of these Lowland Scots and Northern Ireland colonists were likely crypto-Jews who had arrived in Scotland in three phases: (1) with the arrival of William the Conqueror in 1066, (2) after the 1290 Expulsion of Jews from England, and (3) after the 1490 Expulsion of Jews from the Iberian Peninsula. Evidence is found that both the Ashkenazic and Sephardic branches of Judaism are present among these Lowland Scot and Northern Ireland residents. Keywords: Scotland, Northern Ireland, Sephardic Jews, Ashkenazic Jews, Genetic Genealogy --------------------------------------------------------------------------------------------------------------------------------------- Date of Submission: 10-06-2021 Date of Acceptance: 25-06-2021 --------------------------------------------------------------------------------------------------------------------------------------- I. INTRODUCTION Scotland is stereotypically thought of as a Celtic, Protestant and fiercely independent country. The present research takes issue with the first of these stereotypes and seeks to modify the second one. Although Celtic influence in genetics and culture is certainly present in the Scottish Highlands, we propose that there is a strong undercurrent of Judaic ancestry in the Scottish Lowlands that has influenced the country from the 1100s to the present day.
    [Show full text]
  • The Jews of Latin America THIRD EDITION
    EXCERPTED FROM The Jews of Latin America THIRD EDITION Judith Laikin Elkin Copyright © 2014 ISBNs: 978-1-58826-896-9 hc 978-1-58826-872-3 pb 1800 30th Street, Suite 314 Boulder, CO 80301 USA telephone 303.444.6684 fax 303.444.0824 This excerpt was downloaded from the Lynne Rienner Publishers website www.rienner.com Contents Map of the Southern Americas vi Preface vii 1 The Jews of Latin America: The Historical Context 1 Part 1 The Immigration Years 2 Testing the Waters 29 3 Immigrant Flood 57 4 Refugees, Nativists, and Nazis 83 Part 2 At Home in America 5 Plowing the Pampas 101 6 How America Was Made 125 7 Life on the Jewish Street 149 8 Jewish Demography 183 Part 3 Jews in Their Worlds 9 The Role of Israel 205 10 Argentina: Attraction and Repulsion 227 11 Parameters of Success: Cuba and Brazil 249 12 Balancing Acts: Mexico, Chile, Venezuela 271 13 Challenges for the Twenty-First Century: Zionism, Religion, and Community 293 List of Acronyms 311 Glossary 313 Bibliography 315 Index 341 About the Book 363 1 The Jews of Latin America: The Historical Context Eden is located in the center of South America in a circle nine degrees in diameter, which amount to 160 leagues and a circumference of 460 leagues. —Antonio de Leon Pinelo, El paraíso en el Nuevo Mundo Jews were not present at the creation of the Latin American republics. Nor were they a legal presence during the 300 years of colonial rule by Iberian powers that preceded the birth of independent states.
    [Show full text]