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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. -
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. -
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. -
The 3 Usage-Based Linguistics Conference 3-5 July 2017, Jerusalem
The 3rd Usage-Based Linguistics Conference 3-5 July 2017, Jerusalem Session 1: Language Change (Chair: Mira Ariel) Hebrew hevi’s path towards ‘give’: usage-based all the way Roey Gafter (Ben Gurion University of the Negev), Scott Spicer (Fulbright Postdoctoral Fellow, Northwestern University) & Mira Ariel (Tel Aviv University) In standard Hebrew, hevi, usually glossed as ‘bring’, contrasts with natan, ‘give’. However, while this may suggest that Hebrew, like English, clearly distinguishes giving events from bringing events in its verbal semantics, the usage patterns of these verbs are in fact more complex. Kuzar (1992) claimed that in recent years there is an expansion of the meaning of the verb hevi towards that of the verb natan – that hevi is gaining the meaning of ‘give’ alongside ‘bring’. Although examples such as (1) seem to point to a renewal of the ‘give’ meaning by recruitment of an innovative form (hevi), we demonstrate that such a “renewal” is not the motivating force for the change. We thus support Reinöhl and Himmelmann (to appear), who subsume traditional renewal cases under a general process of grammaticization. Ours is a case of semanticization. We examine a corpus of Hebrew blogs (Linzen 2009), and demonstrate that there is indeed an ongoing change in progress in the meaning of hevi. The results show a significant effect of the age of the speaker (p<0.001) – older speakers are more likely to use hevi for unambiguous BRING events, whereas younger speakers are more likely to use it in contexts which are also compatible with giving events, as in (2). -
Course Descriptions 2017/18 Hebrew and Jewish Studies
COURSE DESCRIPTIONS 2017/18 HEBREW AND JEWISH STUDIES Introduction to Biblical Hebrew HEBR1005 (UG)/HEBRG045 (PG)/ HEBR1005A (Affiliate) Lecturer: Ms Sonja Noll Credit value: 1.0 (0.5 Affiliate – 1 term) Description: Introduction to Biblical Hebrew is designed to familiarise complete beginners with biblical Hebrew language and literature in a lively and enjoyable manner. We use a textbook that includes fun stories, authentic biblical texts, vocabulary and grammar help, and many on-line learning aids, including audio. By the end of the year you will have acquired a solid grounding in biblical Hebrew grammar and vocabulary and will have read an extensive range of fascinating biblical narratives, starting with the creation story and including some of the best-known biblical stories such as the flood, the tower of Babel, Abraham, Isaac, and Jacob, the exodus from Egypt, Samuel and David, King Solomon and the Queen of Sheba, Job, and more. Assessment: HEBR1005 EXAM Unseen three-hour written examination 40% CW Coursework 60% Assessment: HEBRG045 EXAM Unseen three-hour written examination 50% CW Coursework 50% Assessment: HEBR1005A CW Coursework 50% TEST One test 50% Modern Hebrew for Beginners HEBR1006 (UG)/HEBRG145 (PG)/ HEBR1006A (Affiliate) Lecturer: Mrs Shosh Sharpe Credit value: 1.0 (0.5 Affiliate – 1 term) Description: Modern Hebrew is the language spoken in Israel today. This course is designed for students with no prior knowledge of the language. Students will learn the Hebrew alphabet; they will learn to speak, listen, read and write. Basic vocabulary on a range of topics (e.g. home, family, daily activities, shops, classroom) will be rapidly acquired. -
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. -
1 Doron, Edit, Malka Rappaport Hovav, Yael Reshef, and Moshe Taube
Doron, Edit, Malka Rappaport Hovav, Yael Reshef, and Moshe Taube (eds.). 2019. Linguistic Contact, Continuity and Change in the Genesis of Modern Hebrew. Amsterdam: John Benjamins. 1. Introduction Edit Doron, Malka Rappaport Hovav, Yael Reshef, and Moshe Taube 1.1 Hebrew and the question of language continuity This volume discusses empirical and theoretical issues having to do with the emergence of Modern Hebrew (MH) and with phenomena in other languages which shed light on the special case of Hebrew. The emergence of MH is an unprecedented phenomenon in that it is the only documented case of a language which had no native speakers for over a millennium and subsequently became the native language of an entire society (see the historical overview in 1.3 below). Despite the fact that Hebrew ceased to be a spoken language in the 3rd century CE, the language continued to be used, not only as a sacred liturgical language used in rote, but as a written language which produced new texts over the ages in both religious and secular matters. Today MH is the native language of the majority of speakers in Israel and is estimated to have over 9 million speakers around the world. It is developing as any other language in a multi-cultural setting and is thus not inherently different from any other spoken language. However, the history of the language over the ages is unique in many respects. The research reported in this volume probes issues which can further our understanding of the nature of Hebrew over the ages and the relation of MH to the Hebrew of earlier stages. -
Milwaukee's Jews and the Wisconsin Jewish Chronicle Steve Byers, UW-Milwaukee
Chronicling a Community: Milwaukee's Jews and the Wisconsin Jewish Chronicle Steve Byers, UW-Milwaukee The year was 1921. Milwaukee and the United States were coming out of what would be called World War I into a decade of relative prosperity. But it was also a time of distress for some newer Americans because the World War had fostered a rise in nativism that had some of this nation's ethnic communities on edge.1 To Milwaukee's Jewish community, it was the end of a period that had found that group almost tripling in size from an estimated 7,000 in 1907 to around 22,000 in 1922, with most of the growth coming from immigration, largely from Eastern Europe, according to historians Louis J. Swichkow and Lloyd P. Gartner. Despite the heavy immigration, a sizable number of Milwaukee Jews at that time were able to speak English.2 That sizable Jewish population speaking English becomes important because two men came into this community to establish Milwaukee's first English-language Jewish newspaper.3 The two, Nathan J. Gould and Irving G. Rhodes, had published Jewish newspapers in other Midwestern cities and dreamed of a chain of Jewish newspapers throughout the Midwest. On December 16, 1921, the pair started the Wisconsin Jewish Chronicle, a weekly publication that continues today. They produced a newspaper that was considered distinguished and solid. It also became successful enough that they abandoned plans for other publications and centered their attention on Milwaukee and the Chronicle.4 Despite the importance of ethnic newspaper editors and publishers,5 there has been surprisingly little written about the Chronicle or Gould and Rhodes. -
THE YIDDISH PRESS—AN AMERICANIZING AGENCY It Is
THE YIDDISH PRESS—AN AMERICANIZING AGENCY By MORDECAI SOLTES, PH.D. Director, Extension Education, Bureau of Jewish Education, New York INTRODUCTION It is generally agreed that there is a great need to-day for civic instruction which will function more effectively. Our life and needs are becoming more complex; our stand- ards of civic behavior are being constantly revised upwards, and the civic responsibilities which our citizens must dis- charge are becoming increasingly difficult. Education for citizenship should occupy a central position in the public school curriculum. The civic pos- sibilities of all the school subjects should be utilized to a maximum, and the specific ideals of citizenship should become the possession of the pupils as a result of their entire school training and activity. In addition there should be provided, wherever neces- sary, aside from the general courses, supplementary in- struction to meet specific needs of pupils, which shall have been ascertained beforehand. This suggestion applies with particular force to schools which are located in neighborhoods of comparatively large immigrant populations. Wherever fairly homogeneous groups of children could be located, 166 AMERICAN JEWISH YEAR BOOK it would prove best to make a diagnosis of the civic virtues ;ind deficiencies of the corresponding adult group, to es- tablish their prevailing civic characteristics, both favorable and unfavorable, and to develop, on the basis of the out- standing needs revealed, special supplementary courses that would tend to prevent or correct the expected short- comings, to improve the desirable traits and approved qualities which are insufficiently or wrongly developed, and to capitalize fully the civic potentialities of the younger generation. -
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 -
“Centrist” Orthodoxy and Religious Zionism
chapter 7 Two Orthodox Cultures: “Centrist” Orthodoxy and Religious Zionism Shlomo Fischer Introduction In this paper I will compare two contemporary Jewish Orthodox cultures, American “Centrist” Orthodoxy and Israeli Religious Zionism. I argue that despite common Orthodox religious orientations and a shared right-wing polit- ical orientation, these two communities have significantly different underlying religious cultures. Israeli Religious Zionism is a Romantic nationalist culture with a strong expressivist dimension; that is, a strong emphasis on self-expres- sion and notions such as authenticity. American Centrist Orthodoxy continues the traditional Jewish pattern of emphasis upon religious heteronomy; that is, the Torah and God’s commandments are imposed externally on the Jew. As a result of these cultural differences, the two communities differ in terms of cul- tural phenomena such as the place of art and literature and, to a certain extent, in regard to the type of interpretation of Biblical and Talmudic sources that is current, favored, and valued. Underlying these differences are fundamen- tal differences concerning how the self and its relation to religious practice, authority, and tradition are conceived in the two communities. I would like to conduct this comparison mainly through two Orthodox publications: Makor Rishon in Israel, and The Jewish Press in New York. Both are leading newspapers for their respective communities. The Jewish Press was founded in the 1960s and targets the Centrist Orthodox community (Beckerman, 2010). The Haredi community in America is served by English versions of two Haredi newspapers that appear in Israel, Yated Neeman and Hamodia. The Jewish Press is published in New York, but sells the newspaper nationally and has a weekly circulation of 50,000. -
Patterns of Immigration and Absorption
Patterns of Immigration and Absorption Aviva Zeltzer-Zubida Ph.D. [email protected] Director of Research, Evaluation and Measurement, Strategy and Planning Unit The Jewish Agency for Israel Hani Zubida Ph.D. [email protected] Department of Political Science The Max Stern Yezreel Valley College May 2012 1. Introduction Throughout the course of its modern history, Israel has been perceived as an immigration state. From the first days of the ―new Yishuv,‖ at the end of the nineteenth century, the development of the Jewish society in Palestine has been dependent on immigration, first from Eastern European countries, later from Central Europe and, immediately after the establishment of the state in 1948, from the Middle East. The centrality of immigration to the reality of Israel, to the nation, to the Israeli society, and to the Jews who came, can be appreciated from the Hebrew word coined to describe it, ―aliyah,‖ which means ascending, but this is much more than just verbal symbolism. Immigration to Israel, that is, aliyah, in effect implies rising above one‘s former status to assert one‘s Jewish citizenship and identity. Jewish ius sanguinis1 thus trumped all other issues of status and identity (Harper and Zubida, 2010). As such, there are never “immigrants” to Israel, but only Jews returning home, asserting their true identity and, as codified in Israel‘s right of return and citizenship laws, their legitimate claim to residence and citizenship. Thus, by this logic, Israel is not an immigration state, but is rather the homeland of the Jewish People. In this article we start with a survey of the major waves of immigration to Israel dating back to the pre-state era and review the characteristics of the various groups of immigrants based on earlier studies.