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Presents last letters written by those about to be killed during the Holocaust, some filled with hope and aspirations despite the circumstances, some with concerns for their own spiritual continuity through their children's survival
The field of American Jewish studies has recently trained its focus on the transnational dimensions of its subject, reflecting in more sustained ways than before about the theories and methods of this approach. Yet, much of the insight to be gained from seeing American Jewry as constitutively entangled in many ways with other Jewries has not yet been realized. Transnational American Jewish studies are still in their infancy. This issue of PaRDeS presents current research on the multiple entanglements of American with Central European, especially German-speaking Jewries in the 19th and 20th centuries. The articles reflect the wide range of topics that can benefit from a transnational understanding of the American Jewish experience as shaped by its foreign entanglements.
Betty Rothschild grew up in Frankfurt nurtured in Jewish tradition and tutored in French, music, and drawing. At nineteen, she married her uncle James and moved to Paris where she presided over a salon famous for its opulence and the brilliance of its guests. Betty was a friend of Queen Marie-Amelie, the pupil of Chopin, and was painted by Ingres. She prepared her five children to assume leading roles in French society while simultaneously serving the Jewish community. She devoted her vast energy to philanthropic activities with a particular emphasis on the needs of young Jewish women.
Presents humor on various aspects of Judaism and being Jewish.
Introduction: Standing before the Arch of Titus menorah -- From Titus to Moses-and back -- Flavian Rome to the nineteenth century -- Modernism, Zionism, and the menorah -- Creating a national symbol -- A Jewish holy grail -- The menorah at the Vatican -- Illuminating the path to Armageddon
Among the intellectual luminaries dotting the millennia of Jewish history, none shines brighter than Maimonides (1138-1204). He was a rabbi, jurist, Talmudist, philosopher, physician, astronomer, and communal leader, and produced a myriad of writings on halakhah, theology, medicine, and philosophy that have attained near-canonical status. We have more source material from or about Maimonides than possibly any other Jewish figure in the medieval period, and more has been written about him than perhaps any other Jew in history. Epithets like the ‘Great Eagle’ and the ‘Western Light’ – and the glorifying statement ‘From Moses to Moses, none arose like Moses’ – reflect centuries ...
Memories of Colonisation in Medieval and Modern Castile: Rereading and Refashioning al-Andalus traces the evolving memory of a dominant al-Andalus in medieval Castilian and, later, modern Spanish literature, and its overlap with contemporary formations of collective identity, race, and nation. It presents a series of close readings of neomedievalist literary works that look back to the socioeconomic apogee of al-Andalus, the tenth-century Umayyad Caliphate of Cordoba, from the thirteenth to the nineteenth century. These works rewrite what has become known as the story of the siete infantes de Lara, although it is their Andalusi half-brother, Mudarra, who takes centre stage from the early mod...
NEW YORK TIMES BEST SELLER Is there an answer, a guide, a blueprint that reveals what you need to know to survive, to stand, and to prevail in view of what’s coming in the days ahead? Has it been revealed to us in the appearing of a sign from an ancient mystery playing out in modern times before our eyes? After seven explosive New York Times Bestsellers, Jonathan Cahn now releases his newest blockbuster - THE JOSIAH MANIFESTO - The Ancient Mystery & Guide for the End-Times - as mind-blowing as all his bestsellers - and with something different: the Blueprint, the Answer - the Manifesto! The Josiah Manifesto opens up the stunning mysteries that lie behind the dramatic events of recent times...
The Hasidim of the Williamsburg section of Brooklyn separate themselves not only from non-Jews and unreligious Jews but also from religious Orthodox Jews whose religious ideology, intensity, and frequency of traditional religious behavior do not meet Hasidic standards. These Hasidim create a sociological wall between themselves and other Jews whom they do not consider traditionally religious. This being the case, how is it the Hasidim are able to survive, indeed thrive, well into the twenty-first century while maintaining their social isolation and avoiding assimilation into the American culture, especially living amongst the cultural and ethnic diversity and temptations of New York City? Th...