Описание: Winner of the 2020 National Jewish Book Award in Education and Jewish Identity Each summer, tens of thousands of American Jews attend residential camps, where they may see Hebrew signs, sing and dance to Hebrew songs, and hear a camp-specific hybrid language register called Camp Hebraized English, as in: "Let's hear some ruach (spirit) in this chadar ochel (dining hall)!" Using historical and sociolinguistic methods, this book explains how camp directors and staff came to infuse Hebrew in creative ways and how their rationales and practices have evolved from the early 20th century to today. Some Jewish leaders worry that Camp Hebraized English impedes Hebrew acquisition, while others recognize its power to strengthen campers' bonds with Israel, Judaism, and the Jewish people. Hebrew Infusion explores these conflicting ideologies, showing how hybrid language can serve a formative role in fostering religious, diasporic communities. The insightful analysis and engaging descriptions of camp life will appeal to anyone interested in language, education, or American Jewish culture.
This is the third Edition of this book. It now includes new material at the end about the new Synagogue Square Memorial (July 2019) and renovations at the Yurburg Jewish Cemetery.
English translation of the Memorial Book for the Jewish Community of Yurburg, Lithuania. Contains the history of this vibrant community from before the Holocaust, eye-witness accounts of the Shoah, as told by its former residents.
Yurburg is situated on the shores of the Nieman River, near the border of Germany. Traces of the neighboring German culture were evident in the style of houses and in the mode of life of its residents. Yurburg was an important commercial and communication center due to its geographical location.
The life style of this Jewish community was filled with vibrant social and spiritual activities. There were two parks in Yurburg. One of them was called "Tel Aviv" where the Hebrew high school named Herzl was located. The community supported public organizations for aiding the indigent. There were active political parties, primarily Zionist and Zionist youth organizations. The old synagogue was distinguished by its artistic woodcarvings.
Jews lived happily in Yurburg. Then one day, in June 1941, the Nazi armed forces invaded the town. Within the next three months the Nazis and their Lithuanian helpers tortured, murdered and destroyed what was a vibrant Jewish community.
Описание: The history of the Krosno Jewish community is very brief but dynamic. Within a period of about ninety years a modern Jewish community was established that consisted of providing cultural, political, social, religious, and sport needs to the Jewish population. The Jewish community provided primary education to all Jewish youngsters so that they were able to read the Hebrew prayers. The community also tended to the needs of the poor and helpless Jews in the city. The Jewish population was always ready to respond to a call for help or to take active measures to solve problems. Within a matter of about two years, the Germans and their helpers managed to deracinate the entire community and its institutions. Most of the Jews of Krosno were murdered in the Belzec concentration camp. Today there is no trace of Jewish life in Krosno except for the Jewish cemetery. This book serves as the memorial to the Jewish community of Krosno. It should be of interest to descendants and researchers of this community. Alternate names: Krosno Polish], Krossen German], Kros( Yiddish) Krosno, Poland is located at: 49 41' North Latitude and 21 47' East Longitude, 180 mi South of Warsaw. Nearby Jewish Communities: Jasienica Rosielna 6 miles ENE Jedlicze 7 miles W, Domaradz 8 miles NE, Brzozow 9 miles E, Rymanow 9 miles SSE, Strzyzow 10 miles N, Niebylec 11 miles NNE, Dukla 12 miles SSW, Frysztak 12 miles NW.
This is the Memorial (or Yizkor) Book for the destroyed Jewish Community of Roman, Romania. It was written by emigrees and survivors of the Shoah who gathered in their new homes and wrote their memories of their destroyed community.
The Romanian city of Roman is situated in the northeastern part of the country, at the confluence of the Moldova and Siret rivers, on the great road of the Siret, which long ago connected the north of Moldova with the Danube ports. The Jewish population in the city is believed to date from as early as the beginning of 15thcentury. It is believed that a wooden synagogue existed in Roman at that time, on the same lot where the Main Synagogue was standing later (in the 20th century). It was but the first of what would become 18 synagogues serving a population of more than 6,000 Jews by the beginning of the 1940s, which along with a wide range of social, educational, and cultural institutions was a measure of the vitality of the community.
In this scholarly volume, the rich portrait of the Jewish community in Roman that was about to be annihilated is painted in meticulous detail, covering every aspect of life over the centuries of its existence.
This is a translation of: Obstea evreiascaă din Roman, originally published by Editura Hasefer, in Bucuresşti, Romania in 2001.
Описание: Jews were living in Ciechanow by the year 1569. In 1656 during the Polish-Swedish war most of the Jews were killed by the troops of Stephan Czarniecki. In 1765, 1,670 Jews were living in the town; in 1856 Jews comprised 2,226 of the 3300 residents; in 1897 4,223 Jews of 10,000 residents; in 1921 4,403 out of 11,977, and about 5,500 Jews in 1925. During this period a rich Jewish culture developed. Before the outbreak of World War II, the Jewish population had decreased to 1,500 to 2,000. It all came to an end when he Nazis entered the town on Sept. 3 and 4, 1939. Deportations began on December 1941 and ended in November 1942, when 1,800 Jews were sent to other ghettos and Auschwitz. About 200 Jews from the town survived the war, including 120 who had sought refuge in the U.S.S.R. The Jewish community seized to exist after World War II. This book was written by Shoah survivors from Ciechanow and by residents who had emigrated before the war, thereby preserving the history and memory of the Jewish community of Ciechanow with their first-hand accounts. The book is of high value to researchers and descendants of Ciechanow, who want to know about the town of their ancestors. The town is known as Ciechanow Polish], Tshekhanov Yiddish], Tsekhanuv Russian], and Chechinov, Chekhanov, Chekhanove, Zichenau German, 1939-45]. Ciechanow, Poland is located at 52 53' North Latitude and 20 37' East Longitude, and is 47 miles NNW of Warsaw.
Описание: This book is the translation of the Memorial (Yizkor) Book of the destroyed Jewish Community of Ostrow Mazowiecka, Poland, (in Hebrew: Sefer ha-zikaron le-kehilat Ostrov-Mazovyetsk ) written by the former residents who survived the Holocaust (Shoah) or emigrated before the war. It contains the history of the community in addition to descriptions of the institutions (synagogues, prayer houses), cultural activities, personalities (Rabbis, leaders, prominent people, characters) and other aspects of the town. It also describes the events of the Shoah in the town and lists the victims. All information is either first-hand accounts or based upon first-hand accounts and therefore serves as a primary resource for either research and to individuals seeking information about the town from which their parents, grandparents or great-grandparents had immigrated; this is their history The book was originally written in Hebrew and Yiddish in 1960, translated into English by volunteers in the Yizkor Book Project of JewishGen, Inc. and published by the Yizkor-Books-In-Print Project. Ostrow Mazowiecka, Poland is also known as: Ostrow Mazowiecka Polish], Ostrov-Mazovyetsk Yiddish], Ostrova Yiddish], Ostrow, Ostrov, Ostrova, Ostrove, Ostreve, Mazovyetska, Ostrov-Mazovetskiy, Ostrow Mazowiecki. Book also includes information about these towns: Andrzejewo, Bialystok, Brok, Ciechanowiec, Czyzewo, Dlugosiodlo, Goworowo, Komorowo, Kosow-Lacki, Lomza, Malkinia, Nowogrod, Nur, Ostrol ka, Poreba, Pultusk, Rozan, Siedlce, Slonim, Sokolow-Podlaski, Szumowo, Tykocin, Warszawa, Wasewo, Wysokie Mazowieckie, Wyszkow, Zambrow, and Zareby Koscielne. Ostrow Mazowiecka is located at 52 48' North Latitute 21 54' East Longitude, 54 miles North-East of Warsaw. The book has 892 pages, with many illustrations and photos.
Автор: Spivak Yitzchak, Lasky Terry, Rotkov Mordechai Название: Memorial Book of the Jewish Community of Orhei, Moldova ISBN: 0976475960 ISBN-13(EAN): 9780976475965 Издательство: Неизвестно Цена: 9373.00 р. Наличие на складе: Есть у поставщика Поставка под заказ.
Автор: Sean Martin, John J. Grabowski Название: Cleveland Jews and the Making of a Midwestern Community ISBN: 1978809948 ISBN-13(EAN): 9781978809949 Издательство: Mare Nostrum (Eurospan) Рейтинг: Цена: 6640.00 р. Наличие на складе: Нет в наличии.
Описание: This volume gathers an array of voices to tell the stories of Cleveland's twentieth century Jewish community. Strong and stable after an often turbulent century, the Jews of Cleveland had both deep ties in the region and an evolving and dynamic commitment to Jewish life. The authors present the views and actions of community leaders and everyday Jews who embodied that commitment in their religious participation, educational efforts, philanthropic endeavors, and in their simple desire to live next to each other in the city's eastern suburbs. The twentieth century saw the move of Cleveland's Jews out of the center of the city, a move that only served to increase the density of Jewish life. The essays collected here draw heavily on local archival materials and present the area's Jewish past within the context of American and American Jewish studies.
The beginning of the twentieth century was a period that saw far-reaching change in the political and geographical landscapes of the Middle East. From the impact of the revolution of the Young Turks in 1908 to the devastation of World War I and the subsequent British and French mandates in the region, Syria was particularly affected. Yaron Harel adds to the understanding of this period by examining an understudied aspect: the rise of Zionist intellectual thought and activity in the Syrian capital of Damascus. Through meticulous research, Harel highlights the fact that, during these difficult years, those parts of the Jewish community affected by the economic collapse of October 1875 were able to take solace in the rising trend of Zionist thought. He therefore demonstrates Zionism in Damascus was not a religiously motivated movement, but rather was class related. In particular, Harel examines what avenues of identity were available for the Jewish community in Damascus at a time when identification with Arab nationalism was on the rise in Syria. Were they to be Jewish - Arab? Or Jewish - Zionist?It is by examining issues such as Zionist education, health provision, women's political engagement and philanthropic activity that Harel offers an in-depth analysis of Zionism in the context of Jewish society. He also offers an account of the eventual dismantling of the movement, in the wake of the establishment of the French mandate. With external forces beyond Syria's borders beginning to have an effect (such as the King - Crane Commission and efforts to establish a Jewish Homeland taking shape), as well as internal struggles within Zionist circles in Syria itself, the leaders of the Zionist movement in Damascus began to leave the city. Zionism in Damascus tracks those involved in this ideological wave (Zionist intellectuals, journalists, secular thinkers and rabbis) from its early days to the eventual abandonment of Damascus following the Balfour Declaration and the establishment of the French Mandate.
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