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Journal articles on the topic "Jewish Center Division"
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Naor, Moshe, and Abigail Jacobson. "Between the Border of Despair and the "Circle of Tears": Musrara on the Margins of Jewish-Arab Existence in Jerusalem." Jewish Social Studies 28, no. 2 (March 2023): 75–98. http://dx.doi.org/10.2979/jewisocistud.28.2.03.
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Abstract: This article focuses on Jerusalem's Musrara—a neighborhood trapped between borders—between 1948 and 1967. Barbed wire running along the eastern side of the neighborhood divided the city of Jerusalem between 1948 and 1967. Musrara's western border separated it from West Jerusalem, thus enhancing the division between its residents—new immigrants of Middle Eastern descent—and the mainly Ashkenazi population of the western part of Jerusalem. Our analysis of a neighborhood on the margins of Jewish and Arab existence in post-1948 Jerusalem considers the perspectives of immigrants and refugees living on a double border that separated the Eastern-Arab part of the city from its Western-Jewish part, or between "old Jerusalem" and "new Jerusalem." The border also signified the boundary between "first Israel" and "second Israel," or the Jewish frontier and neighborhoods in the city center.
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Naor, Moshe, and Abigail Jacobson. "Between the Border of Despair and the "Circle of Tears": Musrara on the Margins of Jewish-Arab Existence in Jerusalem." Jewish Social Studies 28, no. 2 (March 2023): 75–98. http://dx.doi.org/10.2979/jss.2023.a901513.
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Abstract: This article focuses on Jerusalem's Musrara—a neighborhood trapped between borders—between 1948 and 1967. Barbed wire running along the eastern side of the neighborhood divided the city of Jerusalem between 1948 and 1967. Musrara's western border separated it from West Jerusalem, thus enhancing the division between its residents—new immigrants of Middle Eastern descent—and the mainly Ashkenazi population of the western part of Jerusalem. Our analysis of a neighborhood on the margins of Jewish and Arab existence in post-1948 Jerusalem considers the perspectives of immigrants and refugees living on a double border that separated the Eastern-Arab part of the city from its Western-Jewish part, or between "old Jerusalem" and "new Jerusalem." The border also signified the boundary between "first Israel" and "second Israel," or the Jewish frontier and neighborhoods in the city center.
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Steins, Antonia. "Die epistemische Verflechtung von Kanonkritik und kanonischen Repräsentationspraktiken." Deutsche Zeitschrift für Philosophie 71, no. 3 (June 1, 2023): 337–54. http://dx.doi.org/10.1515/dzph-2023-0029.
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Abstract The critical reception of racist, sexist and anti-Jewish dimensions in the works of canonical authors has moved to the center of philosophical discourse. Many of those who engage in the history of philosophy have defended the established canon and advocated for critical readings. I want to show that the current discourse on Hegel’s treatment of religion misreads his position as “modern”, because it does not take the works of his Jewish contemporaries into account. In my own reading of the Grundlinien, I will show that Hegel’s concept of the division of Church and state does not remain neutral when it comes to religious affiliation but has a clear anti-Jewish bias (I). This serves to show that one can neither adequately identify nor address identity-based discrimination in the works of majoritarian thinkers without an equal commitment to diversifying the canon to include positions of marginalised authorship (II).
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Gubert, Betty Kaplan. "Research Resources for the Study of African-American and Jewish Relations." Judaica Librarianship 8, no. 1 (September 1, 1994): 162–64. http://dx.doi.org/10.14263/2330-2976.1262.
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Several libraries in New York City have exceptionally rich resources for the study of relations between African Americans and Jewish Americans. The holdings of and access to these collections are discussed; some sources in other parts of the U.S. are mentioned as well. The most important collection is in the Schomburg Center for Research in Black Culture, The New York Public Library. Besides books, there is a vast Clipping File, the unique Kaiser Index, manuscript collections, and some audio and visual materials. The Jewish Division of The New York Public Library has unparalleled holdings of Jewish newspapers from around the world, from which relevant articles can be derived. The libraries of the Jewish Theological Seminary and the VIVO Institute ,are also both fine sources. Their book holdings are up-to-date, and YIVO's clipping file is also, including such items as publicity releases from Mayors Koch and Dinkins. YIVO's archives have such important historical holdings as the American Jewish Committee Records (1930s to the 1970s), and some NAACP materials from the thirties and forties. Children's books on this top ic and ways of acquiring information are noted. A list of the major libraries, with addresses, telephone numbers, and hours is in an appendix.
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Sklarz, Miriam. "Sforno’s Threefold Approach to the Torah’s Structure." Review of Rabbinic Judaism 23, no. 2 (September 8, 2020): 260–78. http://dx.doi.org/10.1163/15700704-12341372.
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Abstract Classical exegetes’ exploration of structure and order in the Pentateuch is generally perceived as part of an internal-Jewish debate. However, in an exceptional testimonial, the introduction to R. Ovadiah Sforno’s Torah commentary describes a polemic against the Torah grounded in a claim about the Torah’s disorderliness. Responding to this critique, Sforno set out to uncover the Torah’s logical order. His efforts to elucidate the Torah’s order and structure include three aspects: he points to a circular structure that is repeated seven times in Genesis-Numbers, he systematically links the independent legal sections in Deuteronomy, and he discusses the Torah’s division into five separate books. While methodically addressing the question of order, Sforno also offers a response to fundamental theological issues at the center of the interfaith polemic.
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Shmorlivska, Liliya. "The jewish theme in the literary works of Denys Lukiyanovych." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 12, no. 21 (2019): 91–98. http://dx.doi.org/10.34079/2226-3055-2019-12-21-91-98.
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The article deals with the early works of Denys Lukiyanovych (1873–1965) on Jewish subjects in the aspect of genre-style specificity and in the context of the history of Ukrainian literature of the late 19th – early 20th centuries. The key images and motives of the works, their problems, plot-compositional, linguistic and artistic features, marked by modernity, the tendency to impressionism, combined with a realistic vision of reality, are analyzed. It is proved that D. Lukiyanovych's early prose is characterized by colourful artistic time, multifaceted compositional construction, variety of plot elements (artistic precursions, decorations, etc.), layers of one event to another, and a vivid impressionistic manner. Nevertheless, the writer was able to create a true picture of life with clear realistic features, saturated with elements of naturalism, but not devoid of deep psychological content. Humanism and internationalism, author’s sincere compassion for the ordinary man are manifested in D. Lukiyanovych's literary works. In his early prose some important antipodes emerge, i.e. the «little man» and the «social order», which perhaps most succinctly convey the acute social conflict. Particular attention was also paid to Lukiyanovych's «Jewish people», who exemplify the assertion of high moral qualities that do not depend on nationality, because these traits are inherent by nature. It is the inner, mental reflections that prevail in such authorial images, though there is no complete blurring of the boundaries of the rational and irrational world. Such an interpretation by D. Lukiyanovych of the Jewish theme was a contrast almost to everything written in our literature about Jews before. The original focus is on some human issues: the injustice of power in the treatment of the ordinary man, bureaucracy of the state machine, the class division in a society, often the imbalance of urban lifestyles, which has its own rules, the possibility of discrepancy between the appearance of the individual and his inner consciousness, kindness among people, inability of the followers to enjoy their social rights and freedoms. It is noteworthy that D. Lukiyanovych doesn’t put the problem of the disadvantage of the Jewish people as such at the center of his works, but nevertheless the author focuses more on the «individual» misfortune of each particular person.
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Baer, Marc David. "The GREAT FIRE OF 1660 AND THE ISLAMIZATION OF CHRISTIAN AND JEWISH SPACE IN ISTANBUL." International Journal of Middle East Studies 36, no. 2 (May 2004): 159–81. http://dx.doi.org/10.1017/s002074380436201x.
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On 24 July 1660, a great conflagration broke out in Istanbul. An Ottoman writer conveys the horror of the event: “[t]housands of homes and households burned with fire. And in accordance with God's eternal will, God changed the distinguishing marks of night and day by making the very dark night luminous with flames bearing sparks, and darkening the light-filled day with black smoke and soot.” The fire began in a store that sold straw products outside the appropriately named Firewood Gate (Odun kapısı) west of Eminönü, and it devastated densely crowded neighborhoods consisting of wooden homes. The strong winds of Istanbul caused the fire to spread violently in all directions, despite the efforts of the deputy grand vizier (kaimmakam) and others who attempted the impossible task of holding it back with hooks, axes, and water carriers. Sultan Mehmed IV's boon companion and chronicler, Abdi Paşa, notes that the fire marched across the city like an invading army: the flames “split into divisions, and every single division, by the decree of God, spread to a different district.” The fire spread north, west, and to Unkapanı. According to Mehmed Halife, in Süleymaniye the spires of the four minarets of the great mosque burned like candles. The blaze reached Bayezid and then moved south and west to Davud Paşa, Kumkapı, and even as far west as Samatya. The flames did not spare the Hippodrome (At Meydanı) in the east or Mahmud Paşa and the markets at the center of the peninsula, either. Abdi Paşa estimated that the fire reduced 280,000 households to ashes as the city burned for exactly forty-nine hours. Two-thirds of Istanbul was destroyed in the conflagration, and as many as 40,000 people lost their lives. Although fire was a frequent occurrence in 17th-century Istanbul, this was the worst the city had ever experienced. Thousands died in the plague that followed the fire as rats feasted on unburied corpses and spread disease. Because three months prior to this fire a conflagration had broken out in the heart of the district of Galata, across the Golden Horn from Eminönü, much of the city lay in ruins in the summer of 1660.
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Tsichla, Markella-Elpida. "Institutions and Culture in Thessaloniki and the Role of Local Government: From Dimitria to Labattoir." American Research Journal of Humanities and Social Sciences 7, no. 1 (January 28, 2021): 1–5. http://dx.doi.org/10.21694/2378-7031.21002.
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The cultural activity of the Municipality of Thessaloniki begins in the first post-war years and especially in the 50’s and later, in order to cover the inability of the Greek state to finance cultural activities outside the capital. This weakness is based on the fact that Greece came out devastated by the German occupation, but also by the civil war, which was the painful result of national division. On the other hand, it was considered a symptom of the Cold War. Consequently, the Municipality of Thessaloniki with its meager forces undertook the task of promoting and familiarizing its citizens with forms of contemporary culture and modern art, as the cultural heritage of the ancient Greek world was in the hands of of the central administration. Along the way, the Municipality of Thessaloniki and its departments take up the organization of art exhibitions, mainly of artists who came both from the city and from the Macedonian hinterland. The first concern of the Municipality was the creation of a gallery with works by contemporary artists and then it implemented a cultural activity, which was to become one of the most important cultural institutions in the country: Dimitria Festival, in the honor of the patron saint of Agios Dimitrios. During the Political Changeover, the Municipality of Thessaloniki increased its activities in the field of Culture as the economic situation of Greece significantly improved being a permanent member of the European Union since 1981. Thus, sponsorships were made by its citizens for the creation of new cultural infrastructure (Vafopouleio Cultural Center, History Center); the architectural wealth of the once prosperous Jewish community was used for cultural purposes, and also the Ottoman buildings, which are scattered throughout the city, were preserved.
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Philip, Tony, Corey Karlin-Zysman, Alex Rimar, Tara Liberman, Donna Cardoza, Jane E. Carleton, and Craig E. Devoe. "Using a geographic and interdisciplinary strategy to improve patient care outcomes." Journal of Clinical Oncology 37, no. 27_suppl (September 20, 2019): 78. http://dx.doi.org/10.1200/jco.2019.37.27_suppl.78.
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78 Background: Long Island Jewish Medical Center at Northwell Health is an urban/suburban academic tertiary care hospital located across the street from the Northwell Health Cancer Institute. The Division of Hospital Medicine partnered with Hematology/Oncology and Palliative Care to co-manage inpatient oncology patients on a geographic unit. The goal was to improve patient care through co-ownership and co-accountability of cancer patients in conjunction with a unit-based collaboration with Nursing, Pharmacy, Social Work, Case Management and Physical Therapy. Methods: A unit-based, interdisciplinary care team was formed consisting of Medical Oncologists, Hospitalists, Palliative Care specialists, Radiation Oncologists, as well as unit based and specialty trained nurses, social workers and advanced care practitioners. The team meets Monday thru Friday during interdisciplinary rounds to collaboratively discuss the care plans of each patient. We recently added a hospital-based medical oncologist to support greater continuity and communication. Results: Since full implementation including improvements in patient cohorting, the oncology care model has resulted in a 20% reduction in Medicare readmissions, a significant reduction in CAUTIs and CLABSIs, a 50% reduction in C.diff, a decreased CMI-adjusted length of stay and an improvement in pain management HCAHP scores, despite a 10% increase in CMI. An interdisciplinary approach has also improved documentation of goals of care discussion from 6% to 40-58%, furthering the idea of providing a unified medical voice to a vulnerable population. Conclusions: The oncology care model highlights that implementing multidisciplinary rounding, co-management and population-based geography can deliver a higher quality and more efficient level of care even in the face of higher patient acuity.
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Ripper Naigeborin, Gabriela. "Loss and Longing in the Zoharic Reading of Eichah." Cadernos de Língua e Literatura Hebraica, no. 16 (May 13, 2021): 98–108. http://dx.doi.org/10.11606/issn.2317-8051.cllh.2018.172251.
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This essay proposes a close analysis of the introduction to the Kabbalist text known as Midrash ha-Ne’lam al Eichah, an interpretation of the biblical book of Lamentations which integrates the medieval text of the Sefer ha-Zohar. While the biblical version centers the destruction of the First Temple in 586 B.C.E., the medieval narrative of the Midrash ha-Ne’lam opens with an anachronistic argument between the two Jewish communities historically formed with the fall of the First Temple: the one in Babylon, the symbol of the Jewish Diaspora, and the other in Jerusalem, the heart of the Holy Land of the Jewish people. Collapsing the destruction of the First Temple with the subsequent destruction of the Second Temple in 70 C.E., the Midrash ha-Ne’lam intersperses literal and figurative meaning to craft a cosmic narrative of loss and longing, which runs parallel to the original biblical account. By focusing on the argument between the Babylonian and Jewish communities, the present article probes into a tension that structures the Jewish condition in the diaspora: the combination of material distance from, and spiritual attachment to, one’s sacred homeland, induces a state of spiritual homelessness. The Midrash ha-Ne’lam paints the “competition” for the right to mourn the loss of the Temple as a family argument between those who stayed in the destroyed homeland and those who have strayed from it many generations before, a tension that reverberates to this day on the inner division between diaspora and Israeli Jews.
Books on the topic "Jewish Center Division"
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Goodman, Martin, ed. The Oxford Handbook of Jewish Studies. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199280322.001.0001.
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The Oxford Handbook of Jewish Studies covers all the main areas currently taught and researched as part of Jewish studies in universities throughout the world, especially in Europe, the United States, and Israel. The span of the volume chronologically and geographically is thus enormous, but all international contributors have in common their expertise in the study of the history, literature, religion, and culture of the Jews. Jewish studies is a comparatively young discipline which has grown over the past fifty years in a somewhat undisciplined way. In a period of great upheaval for Jews following the Holocaust, the creation of the State of Israel, the emergence of new forms of dialogue between Jews and Christians, deepening divisions between secular and religious Jews, and unprecedented assimilation by diaspora Jews to the wider culture, the study of Jewish traditions and history has rarely been dispassionate. There have been some attempts in recent years to encapsulate current conclusions about particular aspects of Jewish studies, but these other works aim to provide compendia of agreed facts rather than a survey of interests and directions such as is found in this text. The book begins with an examination of Jewish studies as an academic discipline in its own right. The first half of the volume is organized chronologically, followed by sections on languages and literature, general aspects of religion, and other branches of Jewish studies which have each accumulated a considerable corpus of scholarship over the past half-century.
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Finder, Gabriel N., Natalia Aleksiun, and Antony Polonsky, eds. Polin: Studies in Polish Jewry Volume 20. Liverpool University Press, 2007. http://dx.doi.org/10.3828/liverpool/9781904113058.001.0001.
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Although the reconciliation of Jewish and Polish memories of the Holocaust is the central issue in contemporary Polish–Jewish relations, this is the first attempt to examine these divisive memories in a comprehensive way. Until 1989, Polish consciousness of the Second World War subsumed the destruction of Polish Jewry within a communist narrative of Polish martyrdom and heroism. Post-war Jewish memory, by contrast, has been concerned mostly with Jewish martyrdom and heroism. Since the 1980s, however, a significant number of Jews and Poles have sought to identify a common ground and have met with partial but increasing success, notwithstanding the new debates that have emerged in recent years concerning Polish behaviour during the Nazi genocide of the Jews that Poles had ignored for half a century. This volume considers these contentious issues from different angles. Among the topics covered are Jewish memorial projects, both in Poland and beyond its borders, the Polish approach to Holocaust memory under communist rule, and post-communist efforts both to retrieve the Jewish dimension to Polish wartime memory and to reckon with the dark side of the Polish national past. An interview with Henryk Grynberg touches on many of these issues, as do the three poems by Grynberg reproduced here. The 'New Views' section features innovative research in other areas of Polish–Jewish studies. A special section is devoted to research concerning the New Synagogue in Poznan, built in 1907, which is still standing only because the Nazis turned it into a swimming pool.
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Newton, Adam Zachary. Jewish Studies as Counterlife. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823283958.001.0001.
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This book tells the story of a Jewish Studies that hasn’t yet happened—at least not fully. At bottom, the modest version of a swerve it performs is to ask: what do we mean when we say, “Jewish Studies,” when we conjoin its component terms, when a field takes up its past and projects its future, when we imagine it not as mere amalgam but project? JS offers a unique lens through which to view the horizon of the academic humanities because, though it arrived belatedly, it has spanned a range of disciplinary locations and configurations, from an “origin story” in nineteenth-century historicism and philology to the emancipatory politics of the Enlightenment, to the ethnicity-driven pluralism of the postwar decades, to more recent configurations within an interdisciplinary cultural studies. The conflicted allegiances in respect to traditions, disciplines, divisions, stakes, and stakeholders represent the structural and historical situation of the field as it comes into contact with the humanities more broadly. JSAC reconceives Jewish Studies as an agent of that force Jacques Derrida calls “leverage” both in relation to the humanities and to its own multiple possibilities, its pluralities of position, practice, and method. As one of several images marshaled, the lever functions not just to theorize or conjure JS but to figure it, to recast the enterprise through a series of elastic and catalytic tropes. In that way, the book seeks to harness the dialogical possibilities offered by the evolving collection of forces by which JS is constituted and practiced in order to open, refashion, and exemplify possibilities for a humanities to come.
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Fishman, Louis A. Jews and Palestinians in the Late Ottoman Era, 1908-1914. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474453998.001.0001.
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Uncovering a history buried by competing nationalist narratives (Jewish, Arab and Palestinian) this book looks at how the late Ottoman era set the stage for the on-going Palestinian-Israeli conflict that has lasted for over a century. It changes how we understand the conflict by exploring the period before World War One: a time when a unique sense of Palestinian identity emerged, and many Zionists imagined a Jewish national home within an Ottoman framework. Further it argues that in the late Ottoman era, Jews and Palestinians were already locked in conflict. The new freedoms introduced by the Young Turk Constitutional Revolution exacerbated divisions, rather than serving as a unifying factor. Offering an integrative approach, this book considers both communities, together and separately, in order to provide a more sophisticated narrative of how the conflict unfolded in its first years. This book is based on documents in Ottoman Turkish, Arabic, Hebrew, and French, and moves beyond Palestine to see how the debate over Zionism also played out in the Ottoman capital of Istanbul, where both Jews and Palestinians set out to “claim their homeland.
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Wodziński, Marcin. Geography. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190631260.003.0005.
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This chapter discusses the borders of Hasidism, showing its halt on the Polish–German and Lithuanian–German border and factors responsible for this halt. This was unfavorable to Hasidism professional and social structure, language barrier, and, most importantly, the pressure of the autostereotype of anti-Hasidic, German–Jewish culture. The chapter also analyzes the basis of the popular image of Hasidism’s regional divisions, showing their essential dependence on nineteenth-century political divisions. It also traces patterns of interrelation between Hasidic groups’ types of spatial organization as well as their types of spirituality and leadership, demonstrating a correlation between the type of spatial organization of the group and the type of leadership and spirituality of a given group.
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Ta-Shma, Israel. Rabbinic Literature in the Middle Ages 1000–1492. Edited by Martin Goodman. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199280322.013.0010.
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This article deals with rabbinic literature, considering what rabbis wrote in the context of performing their rabbinic functions: halachic literature in all its aspects — talmudic commentary, books of legal decisions, responsa, halachic monographs, works on prayer and liturgy, the holidays, and customs. The corpus of medieval rabbinic texts, which is today witnessing a renaissance, constitutes the basis of what is called mishpat ivri (Jewish law). It is possible to describe this literature according to four different categories: geography, chronology, content, and literary genre. The description here is related to content and literary genre, while taking note of geographical and chronological divisions. The books were mostly from European countries — Germany, France, Spain, Italy, and Provence. Rabbinic literature began to be produced in all the European regions more or less at the beginning of the eleventh century.
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Pittaway, Mark. Hungary. Edited by R. J. B. Bosworth. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780199594788.013.0021.
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Historical interpretation of Hungarian fascism has been shaped by the political divisions that followed its fall in 1945. Almost from the moment of the war's end, Hungary's left-wing political parties used their anti-fascist credentials to legitimize their political project for Hungary's future. From the end of the Second World War, through most of the socialist era, ‘Horthy fascism’ was described as the pursuit of territorial revision, and institutionalized anti-Semitism was held responsible for the tragedies of Hungary's painful entanglement in the Second World War and the murder of the majority of the country's Jewish population. The roots of both Hungarian fascism and the dominant neo-conservative ideology of the inter-war years lay in a polarization of politics that began in the 1890s, when conservative intellectuals responded to the growing mobilization of the left in the country's industrial centres and a greater assertiveness from non-Magyar speakers, who composed half of pre-war Hungary's population.
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Fraade, Steven D. The Damascus Document. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198734338.001.0001.
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The Damascus Document is an ancient Hebrew text that is one of the longest, oldest, and most important of the ancient scrolls found near Khirbet (ruins of) Qumran, usually referred to collectively as the Dead Sea Scrolls for the proximity of the Qumran settlement and eleven nearby caves to the Dead Sea. Its oldest parts originate in the mid- to late second century BCE. While the earliest discovery of the Dead Sea Scrolls occurred in 1947, the Qumran Damascus Document fragments were discovered in 1952 (but not published in full until 1996), mainly in what is designated as Qumran Cave Four (some ten manuscripts altogether). However, it is unique in that two manuscripts (MS A and MS B) containing parts and variations of the same text were discovered much earlier, in 1896 (and published in 1910), among the discarded texts of the Cairo Geniza, the latter being written in the tenth-eleventh centuries CE. Together, the manuscripts of the Damascus Document, both ancient and medieval, are an invaluable source for understanding many aspects of ancient Jewish (and before that Israelite) history, theology, sectarian ideology, eschatology, liturgy, law, communal leadership, canon formation, and practice. Central to the structure of the overall text, is the intersection of law, both what we would call “biblical” (or biblically derived) and “communal,” and narrative/historical admonitions, perhaps modeled after a similar division the biblical book of Deuteronomy. A suitable characterization of the Damascus Document, to which we will repeatedly return, could be “bringing the Messiah through law.” Because of the longevity of its discovery, translation, publication, and debated interpretation, there is a long history of modern scholarship devoted to this ancient text.
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Kennedy, Thomas C. Quakers. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0004.
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Unitarianism and Presbyterian Dissent had a complex relationship in the nineteenth century. Neither English Unitarians nor their Presbyterian cousins grew much if at all in the nineteenth century, but elsewhere in the United Kingdom the picture was different. While Unitarians failed to prosper, Presbyterian Dissenting numbers held up in Wales and Ireland and increased in Scotland thanks to the Disruption of the Church of Scotland. Unitarians were never sure whether they would benefit from demarcating themselves from Presbyterians as a denomination. Though they formed the British and Foreign Unitarian Association, its critics preferred to style themselves ‘English Presbyterians’ and Presbyterian identities could be just as confused. In later nineteenth-century Scotland and Ireland, splinter Presbyterian churches eventually came together; in England, it took time before Presbyterians disentangled themselves from Scots to call themselves the Presbyterian Church of England. While Unitarians were tepid about foreign missions, preferring to seek allies in other confessions and religions rather than converts, Presbyterians eagerly spread their church structures in India and China and also felt called to convert Jews. Missions offered Presbyterian women a route to ministry which might otherwise have been denied them. Unitarians liked to think that what was distinctive in their theology was championship of a purified Bible, even though other Christians attacked them as a heterodox bunch of sceptics. Yet their openness to the German higher criticism of the New Testament caused them problems. Some Unitarians exposed to it, such as James Martineau, drifted into reverent scepticism about the historical Jesus, but they were checkmated by inveterate conservatives such as Robert Spears. Presbyterians saw their adherence to the Westminster Confession as a preservative against such disputes, yet the Confession was increasingly interpreted in ways that left latitude for higher criticism. Unitarians started the nineteenth century as radical subversives of a Trinitarian and Tory establishment and were also political leaders of Dissent. They forfeited that leadership over time, but also developed a sophisticated, interventionist attitude to the state, with leaders such as H.W. Crosskey and Joseph Chamberlain championing municipal socialism, while William Shaen and others were staunch defenders of women’s rights and advocates of female emancipation. Their covenanting roots meant that many Presbyterians were at best ‘quasi-Dissenters’, who were slower to embrace religious voluntaryism than many other evangelical Dissenters. Both Unitarians and Presbyterians anguished about how to reconcile industrial, urban capital with the gospel. Wealthy Unitarians from William Roscoe to Henry Tate invested heavily in art galleries and mechanics institutes for the people but were disappointed by the results. By the later nineteenth century they turned to more direct forms of social reform, such as domestic missions and temperance. Scottish Presbyterians also realized the importance of remoulding the urban fabric, with James Begg urging the need to tackle poor housing. Yet neither these initiatives nor the countervailing embrace of revivalism banished fears that Presbyterians were losing their grip on urban Britain. Only in Ireland, where Home Rule partially united the Protestant community in fears for its survival, did divisions of space and class seem a less pressing concern.
Book chapters on the topic "Jewish Center Division"
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Vidas, Moulie. "Composition as Critique." In Tradition and the Formation of the Talmud. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691154862.003.0004.
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This chapter examines a thematic series of sugyot that concern the genealogical division of the Jewish people, arguing that the Babylonian Talmud trains its audience to view the production of genealogical knowledge, and the traditions in which it is transmitted, as manipulated and personally motivated. The chapter offers a critique of this genealogical knowledge, which encompasses statements, rulings, bits of information that the rabbis transmitted in the matter of Jewish genealogy, in particular, the classification of certain persons, families, or regions as genealogically “unfit” or “impure” for the purpose of marriage. Two principal sections of the Bavli's discussion of m. Qidd., each illustrating a different aspect of Talmudic composition, are analyzed. The first is a conversational sugya, which focuses on the purification of Israel. The second segment has at its center a long story about Rav Yehuda, and it concludes with a list of genealogical traditions.
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Saul, M. Olyan. "Introduction: Contemporary Jewish Perspectives on Homosexuality." In Sexual Orientation & Human Rights in American Religious Discourse, 5–10. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195119428.003.0001.
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Abstract As in the case of many other major religious groups in the United States, the last fifteen years have witnessed a great deal of conflict and change in the American Jewish community with respect to issues of sexual orientation. Gays, lesbians, and bisexuals, invisible a generation ago in the major institutions of Jewish life, have come out in number in recent years, many demanding a place for themselves in the Jewish mainstream, often with the implicit or explicit support of heterosexual family members, friends, and other community members. Few walks of American Jewish life have been immune to these developments; in certain contexts, divisive struggles and often revolutionary transformations have occurred. Conflict and change can be seen in individual congregations, the national synagogue organizations, and the rabbinate of the major non-Orthodox branches of American Judaism; it is evident in Jewish Centers, youth organizations, Zionist groups, and summer camps. Some Jewish institutions have made radical changes in their positions on homosexuality and homosexuals; others, many with Orthodox affiliations or a strong Orthodox presence, have resisted any such change. Conflict among Jews over how to view homosexuality, and the place of gays and lesbians in the Jewish community, mirrors in many respects the struggles over these issues that currently divide other American religious communities, and American society as a whole.
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del Barco, Fco Javier. "La Acentuación Masorética en Amós y Su Relación con la División Oracional y la Estructura Poética del Texto." In Jewish Studies at the Turn of the Twentieth Century, 111–16. BRILL, 1999. http://dx.doi.org/10.1163/9789004663183_017.
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Frühauf, Tina. "The Establishment of the Jüdische Gemeinde von Groß-Berlin." In Transcending Dystopia, 321–40. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197532973.003.0022.
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In the aftermath of the purges of 1952/1953, the Jewish community in Berlin was divided into East and West constituencies. This chapter traces the trajectory of the East Berlin community from this division until 1971. Against all odds and in the midst of turmoil, communal life in East Berlin continued, centered around its only synagogue, which was rededicated in 1953 as Friedenstempel. Rykestraße Synagogue became a cultural hub. It instigated a series of synagogue concerts and opened its doors for the annual commemorations of the November pogroms. Given the dearth of cantors, the community also maintained contacts with West Berlin, which regularly freed its cantors from their duties so that they could assist, especially for funerals at the Weißensee cemetery and for special events. The continual presence of cantors from West Berlin was most significant. It gave way to a mobility of musical practices both in Kultus and concerts.
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"Utopias & Dystopias." In The New York Public Library’s Books of the Century, edited by Elizabeth Diefendorf and Diana Bryan, 150–65. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195108972.003.0010.
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Abstract we all wonder what the future may bring. Flying machines, an independent Jewish state, testtube babies, and feminists were all imagined by writers long before reality caught up. But some of these visions still elude us. Eternal youth remains the preserve of Sir James Barrie’s Peter Pan; the hero of James Hilton’s Lost Horizon was too human for “ShangriLa.” In these visions, humanity persists in the face of technological marvels, such as Wells’s time machine and Orwell’s Big Brother. (Even Oz was run by a fragile wizard.) Of course, sometimes the future holds not utopia, but a chilling vision of a society gone wrong. Writers turn to fantasy to escape their own world, but also to comment upon it. Thus Wells saw a perilous division of classes, Orwell an increasingly controlling state, and Atwood a world in which women have lost control of their bodies. At an all-too-real extreme, Bradbury envisioned books in flames. Still, aspects of the societies imagined by Gilman, or even Skinner, provide scenarios of a more rational future for readers to ponder.
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Davis, Paul K. "Sevastopol." In Besieged, 316–17. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195219302.003.0089.
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Abstract When Nazi forces invaded the Soviet Union in June 1941, three army groups aimed at specific targets: Army Group North to capture Leningrad, Army Group Center to capture Moscow, and Army Group South to drive for the oil fields of the Caucasus. As German forces drove toward the Black Sea in the south, the Soviet naval base at Sevastopol, on the Crimean peninsula, became a prime target. Possession of Sevastopol would deprive the Soviets of their only warm water port. It did not take the Germans long to expel the bulk of Soviet forces from the Crimean peninsula, accomplishing that task in the autumn of 1941. Occupation of the Crimea and capture of the port of Sevastopol fell to General Erich von Manstein, commanding XI Army. The opening assault began on 30 October and lasted until 21 November, but the Germans made little headway against the three defensive lines. Ships of the Black Sea Navy gave fire support to the defenders and played a key role in beating back the attacks. A second major assault began on 17 December and went on for two weeks; the Germans made more progress during this attempt with gains on the northern and eastern perimeters. Manstein was forced to seal off the city with five divisions, however, when the Soviets launched a counteroffensive in late December 1941. In one of the largest Soviet amphibious operations of World War II, 40,000 troops landed on the Kerch peninsula, extending off the eastern coast of the Crimea. The Soviets enjoyed early success, capturing the city of Feodosia, where they found their first evidence of Nazi atrocities: thousands of Jews were buried in trenches just outside town. The arrival of these Russian forces threatened to encircle Manstein, so he was obliged to leave a holding force at Sevastopol and turn to meet the menace to his rear.