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Happy hour: the communal kiddush and its roles in the synagogue world 欢乐时光:犹太教堂世界的公共kiddush及其角色
Q4 Arts and Humanities Pub Date : 2023-10-26 DOI: 10.1080/1462169x.2023.2270610
Michal Shaul
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引用次数: 0
Giacomo Meyerbeer and his family. Between two worlds Giacomo Meyerbeer and his family. Between two worlds by Elaine Thornton, London, Chicago, Valentine Mitchell, 2021, xiii + 346 pp., £29.95 (paperback), ISBN 9781912676750 贾科莫·迈耶比尔和他的家人。在两个世界之间贾科莫·迈耶比尔和他的家人。《两个世界之间》伊莱恩·桑顿著,伦敦,芝加哥,瓦伦丁·米切尔出版社,2021年,13 + 346页,29.95英镑(平装本),ISBN 9781912676750
Q4 Arts and Humanities Pub Date : 2023-09-28 DOI: 10.1080/1462169x.2023.2261215
Isabel Pott
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引用次数: 0
‘On the eighth day’: Jews and Manchester 第八天:犹太人和曼彻斯特
Q4 Arts and Humanities Pub Date : 2023-09-27 DOI: 10.1080/1462169x.2023.2262281
Tony Kushner
This article explores the evolution of Manchester Jewry from the beginnings of the world’s first industrial town in the eighteenth century through to today. It shows how Jews have contributed to the idea of Manchester exceptionalism and been part of the city’s heritage and culture although not always regarded as ‘Manchester men’. The concept of cosmopolitanism is utilised to explore whether this was used to include or marginalise the Jews as people of migrant origin. Different waves of Jewish migration are charted and the relations between Jews of different origins and class explored to show both communal solidarity and conflict.
这篇文章探讨了曼彻斯特犹太人从十八世纪世界上第一个工业城镇开始到今天的演变。它展示了犹太人如何为曼彻斯特例外论的理念做出贡献,并成为这座城市遗产和文化的一部分,尽管他们并不总是被视为“曼彻斯特人”。世界主义的概念被用来探讨这是否被用来包括或边缘化犹太人作为移民的起源。不同的犹太移民浪潮被绘制成图表,并探讨了不同出身和阶级的犹太人之间的关系,以显示社区的团结和冲突。
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引用次数: 0
Return-to-tradition radical Jewish women organization ‘Beit-Yakov’ in interwar Lithuania 回归传统的激进犹太妇女组织“Beit-Yakov”在两次世界大战之间的立陶宛
Q4 Arts and Humanities Pub Date : 2023-09-24 DOI: 10.1080/1462169x.2023.2254101
Ben-Tsiyon Klibansky
ABSTRACTWith the establishment of the Lithuanian state in the interwar period, an accelerated secularization process took place among its Jewish residents. In this atmosphere, a ‘Beit-Yakov’ women’s organization arose in Lithuania, intending to bring Jewish women back to religion by studying basic books in Judaism and applying these studies in their lives. Soon, ‘Beit-Yakov’ evolved into an active organization that instilled in its members a belief in their ability not only to establish their homes on the foundations of religion but also to change the direction of the development of the Lithuanian Jewry from secularization towards a return to tradition.KEYWORDS: Lithuanian Beit-Yakov organizationBeit-Yakov study associationsLithuanian JewryLithuanian Tiferet-Bachurim movementsecularization processreturn to Jewish tradition AcknowledgmentsI am grateful to Shaul Stampfer and David Assaf, who read the article, for their helpful comments.Disclosure statementNo potential conflict of interest was reported by the author.Notes1. See Eric Lohr, ‘The Russian Army and the Jews: Mass Deportation, Hostages, and Violence during World War I,’ Russian Review 60 (2001): 404–19.2. On the impact of life in exile during the war years and afterward on the Jews of Lithuania, see Andrew N. Koss, ‘War within, War without: Russian Refugee Rabbis during World War I,’ AJS Review 34 (2010): 231–63. See also Mordechai Katz, ‘LeMatzav Acheinu beRusia,’ part 3, HaIvri 6, no. 27 (1916): 8. The process of secularization of the Jewish town actually began in the second half of the 19th century. Gradually, it led to the situation that the religious lifestyle of some of the Jewish residents before WWI was derived not from their conscious commitment to Jewish law but from their traditional consciousness, and this, indeed, was severely fractured during the exile; See Asaf Kaniel, ‘Al Milchama uShmirat Mitzvot: Vilna 1914–1922,’ Gal-Ed 24 (2015): 73–4.3. On autonomy and its institutions, see Tzviya Dvorzhetzky, ‘Maavaka haPoliti shel haTziburiyut haYehudit beLita leMisuda haOtonomi baShanim 1918–1922’ (master’s thesis, Tel-Aviv University, 1980); Šarūnas Liekis, ‘A State within a State?’: Jewish Autonomy in Lithuania 1918–1925 (Vilnius: Versus Aureus, 2003), 115–57. In regard to the accelerated secularization processes in Lithuania, the results of the 1922 elections to the Autonomous Land Council can be an indication of the attitude the Jews had towards religion and tradition in their lives (Leib Garfunkel, ‘Ma’avakam shel Yehudei Lita al Zchuyot Leumiyot,’ in Yahadut Lita, vol. 2, ed. Raphael Chasman et al. [Tel-Aviv: Irgun Yotzei Lita beIsrael, 1972], 55). See also Mordechai Zalkin, ‘“SheYihye Kulo Ivri”: Reshet haChinuch “Yavne” beLita Bein “Chinuch Charedi” le“Chinuch Ivri,”’ in Zechor Davar leAvdecha: Asufat Ma’amarim leZecher Dov Rapel, ed. Shmuel Glick (Jerusalem: Michlelet Lifshitz, 2007), 128, 131. On the Rabbinical Association and its power limitations, see Ben-Tsiyon Klibans
摘要随着两次世界大战期间立陶宛国家的建立,立陶宛犹太居民的世俗化进程加快。在这种氛围下,立陶宛出现了一个“Beit-Yakov”妇女组织,旨在通过学习犹太教的基本书籍并将这些研究应用于她们的生活,将犹太妇女带回宗教。很快,“Beit-Yakov”演变成一个活跃的组织,向其成员灌输一种信念,即他们不仅有能力在宗教的基础上建立自己的家园,而且有能力改变立陶宛犹太人的发展方向,从世俗化走向回归传统。关键词:立陶宛Beit-Yakov组织Beit-Yakov研究协会立陶宛犹太人Tiferet-Bachurim运动世俗化进程回归犹太传统致谢感谢阅读本文的Shaul Stampfer和David Assaf提供的有益评论。披露声明作者未报告潜在的利益冲突。参见Eric Lohr,“俄罗斯军队和犹太人:第一次世界大战期间的大规模驱逐、人质和暴力”,《俄罗斯评论》60(2001):404-19.2。关于战争期间和战后流亡生活对立陶宛犹太人的影响,见Andrew N. Koss,“内部战争,外部战争:第一次世界大战期间的俄罗斯难民拉比”,AJS Review 34(2010): 231-63。另见Mordechai Katz,“LeMatzav Acheinu beRusia”,part 3, HaIvri 6, no。27(1916): 8。犹太城镇的世俗化进程实际上始于19世纪下半叶。渐渐地,这导致了一战前一些犹太居民的宗教生活方式不是来自他们对犹太律法的自觉承诺而是来自他们的传统意识,这在流亡期间确实严重断裂;参见Asaf Kaniel,“Al Milchama uShmirat Mitzvot: Vilna 1914-1922,”Gal-Ed 24(2015): 73-4.3。关于自治及其制度,见Tzviya Dvorzhetzky,“Maavaka haPoliti shel haTziburiyut haYehudit beLita leMisuda haOtonomi baShanim 1918-1922”(硕士论文,特拉维夫大学,1980年);Šarūnas Liekis,“国中之国?”: 1918-1925年立陶宛的犹太人自治(维尔纽斯:Versus Aureus, 2003), 115-57。关于立陶宛加速的世俗化进程,1922年自治土地委员会选举的结果可以表明犹太人在他们的生活中对宗教和传统的态度(Leib Garfunkel,“Ma ' avakam shel Yehudei Lita al Zchuyot Leumiyot”,Yahadut Lita,第2卷,编辑。Raphael Chasman等人[特拉维夫:Irgun Yotzei Lita beIsrael, 1972], 55)。另见Mordechai Zalkin,“SheYihye Kulo Ivri”:resheet haChinuch“Yavne”beLita Bein“Chinuch Charedi”和“Chinuch Ivri”,载于Zechor Davar leAvdecha: Asufat Ma ' amarim leZecher Dov Rapel编辑,Shmuel Glick(耶路撒冷:michellet Lifshitz, 2007), 121,131。关于拉比协会及其权力限制,见Ben-Tsiyon Klibansky, ' Ma ' amada shel Agudat haRabanim beLita ', Zion 75, no。3(2010): 313-46.4。关于第一次世界大战期间难民儿童传统基础教育的根本变化,见科斯,“内心的战争”245-6.5。关于这一运动,请参阅Ben-Tsiyon Klibansky,“Tiferet Bachurim”- tunuat Limud Rechava liVney Ma ' amadot haAmelim beLita Beyn Milchamot haOlam, ' Zion 82, no。4(2017): 439-88.6。正如后来解释的那样,该组织与在波兰建立的“拜斯-雅科夫”学校没有实际联系。本文中提到的组织和期刊名称的音译是根据其官方文件中的音译。因此,“Bais-Yakov”和“Beit-Yakov”在希伯来语中是同一个名字的交替发音。所描述的画面加强了20世纪东欧传统犹太人萎缩的活力和自信的趋势,Glenn Dynner在“东欧的犹太传统主义:史学牛虻”中讨论过,Polin 21(2017): 285-99.8。关于19世纪和20世纪直到第一次世界大战期间女孩的小学传统的家庭或机构教学,见Shaul Stampfer,家庭,拉比和教育:19世纪东欧的传统犹太社会(牛津:Littman图书馆,2010),168-80;亚伯拉罕·格林鲍姆,“第一次世界大战前东欧的“女孩们的海德”和“男孩们的海德中的女孩”,《东西方教育》第18期,no。1 (1997): 55-62;伊曼纽尔·埃特克斯和大卫·阿萨夫,《HaHeder: Mechkarim, Teudot, Pirkei Sifrut veZichronot》(拉马特-特拉维夫:波兰犹太人历史研究所,2010),485-491页。关于1830-1880年私立女子学校的这类研究,见Eliyana R. Adler,在她的手中:沙俄时期犹太女孩的教育(底特律:韦恩州立大学出版社,2011),28-43,82-95.9。这些是科夫纳的皇家体育馆(' Lita ', HaTzefira, no。 26, 1918年6月27日,13);《维尔纳的Yehudiya》(安德鲁·n·科斯,《两个拉比和一个拉比:第一次世界大战期间的维尔纳拉比》,《欧洲犹太教》第48期,no。1[2015]: 123-4),以及华沙的“查瓦兹勒”(Rachel Manekin,“从安娜·克鲁格到莎拉·施尼勒:Kraków中的女性教育及其不满”,《犹太历史》33 [2020]:56-7;内森·拉斐尔·奥尔巴赫[编],[j] .北京:北京大学学报(自然科学版),2002,47-50).10。格尔森·培根:《传统的政治:波兰的阿古达特·以色列,1916-1939》(耶路撒冷:麦格尼斯出版社,1996年),第168页。关于略有不同的数字,160所学校有20000名女孩,见Hane 'emon 14(1929): 16。许多学校只教授传统科目的辅导班。关于莎拉·施尼勒和她创立的网络,见内奥米·塞德曼,莎拉·施尼勒和拜斯·雅科夫运动:以传统名义的革命(伦敦:利特曼图书馆,2019)。当时,波兰的拜斯-雅科夫仍处于起步阶段,没有理由考虑将其扩张到立陶宛;参见培根的《传统的政治》,168.12。Yitzhak Raphael Etzion (Holtzberg),“Yavne”-Shuln在生活中,”在生活中,卷2,编。Ch. Leykovitch(特拉维夫:Farlag Y.L. Peretz, 1965), 361, 364 - 4;M. Zalkin, ' sheyehye Kulo Ivri ', 121-43。立陶宛的其他犹太自治教
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引用次数: 0
Ruth Blau: a life of paradox and purpose Ruth Blau: a life of paradox and purpose by Motti Inbari, Bloomington, Indiana University Press, 2023, 259 pp., $40.00 (Paperback), $39/99 (Ebook), $80.00 (Hardcover), ISBN 9780253065964 《露丝·布劳:悖论与目标的一生》作者:莫蒂·因巴里,布卢明顿,印第安纳大学出版社,2023年,259页,40美元(平装),39/99美元(电子书),80.00美元(精装),ISBN 9780253065964
Q4 Arts and Humanities Pub Date : 2023-09-23 DOI: 10.1080/1462169x.2023.2261214
Menachem Keren-Kratz
"Ruth Blau: a life of paradox and purpose." Jewish Culture and History, ahead-of-print(ahead-of-print), pp. 1–2
"露丝·布劳:充满矛盾和目标的一生"《犹太文化与历史》,提前印刷,第1-2页
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引用次数: 0
Jews in new cities. Introduction 犹太人在新城市。介绍
Q4 Arts and Humanities Pub Date : 2023-09-23 DOI: 10.1080/1462169x.2023.2262172
Tobias Brinkmann, Adam Mendelsohn
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引用次数: 0
Give me Łódź: Jewish communal life in a Polish manufacturing city 给我Łódź:波兰制造业城市的犹太人社区生活
Q4 Arts and Humanities Pub Date : 2023-09-13 DOI: 10.1080/1462169x.2023.2256602
Eliyana R. Adler
This article explores the development of the Jewish community of Łódź, Poland alongside changes in the city as a whole. From a small town at the start of the 19th century, it became a major hub for textile factories, urban labor, and intercultural encounters by the end of the century. Jews experienced and contributed to the changes as workers, factory owners, and chroniclers. The article will examine how aspects related to Łódź’s character and evolution contributed to the wartime and postwar experiences of Jews there, arguing that the city provides a unique and important perspective on modern Jewish history.
本文探讨了波兰Łódź犹太社区的发展以及整个城市的变化。从19世纪初的一个小镇,到19世纪末,它成为纺织工厂、城市劳动力和跨文化交流的主要中心。犹太人作为工人、工厂主和编年史者经历了这些变化,并为这些变化做出了贡献。本文将探讨Łódź的特点和演变如何影响战时和战后犹太人在那里的经历,认为这座城市为现代犹太历史提供了独特而重要的视角。
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引用次数: 0
Chicago: city of unequal opportunities 芝加哥:机会不平等的城市
Q4 Arts and Humanities Pub Date : 2023-09-12 DOI: 10.1080/1462169x.2023.2256603
Tobias Brinkmann
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引用次数: 0
Between harm and health: Jews, non-Jews, and the making of São Paulo, Brazil 在伤害与健康之间:犹太人,非犹太人,以及巴西圣保罗的制造
Q4 Arts and Humanities Pub Date : 2023-09-09 DOI: 10.1080/1462169x.2023.2256628
Jeffrey Lesser
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引用次数: 0
Miami Beach: the making of a Jewish resort city 迈阿密海滩:打造犹太度假城市
Q4 Arts and Humanities Pub Date : 2023-09-01 DOI: 10.1080/1462169X.2023.2251710
Deborah Dash Moore
ABSTRACT In the postwar decades, Miami Beach became a majority Jewish city partially due to the entrepreneurship first of Jewish hotel owners and then of Jewish builders. As a popular, middle-class vacation resort, it blended elements of big city sophistication with ethnic Jewish tastes. Its southern section housed an exceptional, visible community of elderly, Yiddish-speaking Jews who brought their public culture to its beaches and sidewalks. American Jewish photographers pictured this world as an American shtetl even as Jewish American television producers imagined Miami as a multicultural and multiracial site of vice, eroticism, and cool melodrama.
摘要在战后的几十年里,迈阿密海滩成为了一个犹太人占多数的城市,部分原因是犹太酒店业主和犹太建筑商的创业精神。作为一个受欢迎的中产阶级度假胜地,它融合了大城市的精致元素和犹太民族的品味。它的南部居住着一个特殊的、可见的、讲意第绪语的老年犹太人社区,他们将自己的公共文化带到了海滩和人行道上。美国犹太摄影师将这个世界描绘成一个美国的小世界,尽管犹太裔美国电视制片人将迈阿密想象成一个充满罪恶、色情和酷炫情节剧的多元文化和多种族的地方。
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引用次数: 0
期刊
Jewish Culture and History
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