Bibliografías temáticas / Jewish Relief funds

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Literatura académica sobre el tema "Jewish Relief funds"

Autor: Grafiati
Publicado: 26 de julio de 2024
Última modificación: 31 de julio de 2025

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Artículos de revistas sobre el tema "Jewish Relief funds"

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Shpolberg, Angela. "ON THE “RUSSO-AMERICAN FEVER”: HENRY WADSWORTH LONGFELLOW DANA AND THE GORKI FUND." New England Quarterly 88, no. 3 (2015): 509–26. http://dx.doi.org/10.1162/tneq_a_00476.

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In 1921, Bolshevik-ruled Russia suffered a famine affecting over 37 million people. In Boston, Henry (Harry) Wadsworth Longfellow Dana, grandson of the famous poet, and Russian-Jewish immigrant Isidore Levitt, responding to writer Maxim Gorky’s appeals for relief, established the Gorki Fund. Using newly discovered archival materials, the article relates its story.
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Rosenfeld, B. Z., and H. Perlmutter. "The Attitude to Poverty and the Poor in Early Rabbinic Sources (70-250 ce)." Journal for the Study of Judaism 47, no. 3 (2016): 411–38. http://dx.doi.org/10.1163/15700631-12340454.

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This research examines the attitude of rabbinic literature to poverty and the poor after the destruction of the Second Temple. In the Hebrew Bible there are instructions to care for the poor and to be compassionate toward them. However, in Wisdom literature there is also criticism of the poor depicting them as lazy. The Torah obligates the individual Jew to support the poor though tithes from the produce of the fields, giving charity and free loans, but does not advocate establishing public funds for the relief of the poor. Rabbinic literature from after the destruction of the temple shows tha
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Chernoukhov, Eduard. "Nationalist Conflict in the Medical Corporation of Yekaterinburg: A Case Study in the Early Twentieth-Century Crisis." Quaestio Rossica 11, no. 2 (2023). http://dx.doi.org/10.15826/qr.2023.2.804.

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The two-year confrontation in the Ural Medical Society (hereinafter – UMS) in Yekaterinburg in 1905–1907 has not been an object of scholarly analysis previously. This is largely due to the religious aspect, i. e. the withdrawal of all Jewish doctors from the organization. The reconstruction of contradictions in the corporate medical environment of Yekaterinburg relied on the historical-genetic method within the framework of anthropologically oriented history. For information about the participants in the conflict, the author refers to a consolidated database created by him on doctors who serve
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Luckhurst, Mary, and Jen Rae. "Diversity Agendas in Australian Stand-Up Comedy." M/C Journal 19, no. 4 (2016). http://dx.doi.org/10.5204/mcj.1149.

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Stand-up is a global phenomenon. It is Australia’s most significant form of advocatorial theatre and a major platform for challenging stigma and prejudice. In the twenty-first century, Australian stand-up is transforming into a more culturally diverse form and extending the spectrum of material addressing human rights. Since the 1980s Australian stand-up routines have moved beyond the old colonial targets of England and America, and Indigenous comics such as Kevin Kopinyeri, Andy Saunders, and Shiralee Hood have gained an established following. Additionally, the turn to Asia is evident not jus
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Bowers, Olivia, and Mifrah Hayath. "Cultural Relativity and Acceptance of Embryonic Stem Cell Research." Voices in Bioethics 10 (May 16, 2024). http://dx.doi.org/10.52214/vib.v10i.12685.

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Photo ID 158378414 © Eduard Muzhevskyi | Dreamstime.com ABSTRACT There is a debate about the ethical implications of using human embryos in stem cell research, which can be influenced by cultural, moral, and social values. This paper argues for an adaptable framework to accommodate diverse cultural and religious perspectives. By using an adaptive ethics model, research protections can reflect various populations and foster growth in stem cell research possibilities. INTRODUCTION Stem cell research combines biology, medicine, and technology, promising to alter health care and the understanding
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Libros sobre el tema "Jewish Relief funds"

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CBF World Jewish Relief (Organization), ed. The Jewish people from Holocaust to nationhood: Archives of the Central British Fund for Jewish Relief, 1933-1960. Research Publications, 1989.

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Archives of the Central British Fund for World Jewish Relief,1933-1960: A Listing and Guide to the Research Publications MicrofilmCollection (The Jewish People from Holocaust to Nationhood). Research Publications, 1991.

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Capítulos de libros sobre el tema "Jewish Relief funds"

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Wertheimer, Jack. "The Challenge of Jewish Mass Migration." In Unwelcome Strangers. Oxford University PressNew York, NY, 1991. http://dx.doi.org/10.1093/oso/9780195065855.003.0002.

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Abstract In the last two years of the 1860s, a few thousand Russian Jews crossed into Prussia seeking relief from cholera epidemics and famines that were wreaking havoc in the western part of the Tsarist Empire. Desperately ill and malnourished, the refugees deluged their German coreligionists with pleas for economic assistance and medical attention. The latter responded by launching numerous ad hoc committees that collected funds throughout Germany and then funneled their receipts to Jewish communities along the frontier; these, in tum, provided relief to the needy. In time, the immediate cri
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Rybak, Jan. "Welfare, Relief, Political Power." In Everyday Zionism in East-Central Europe. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192897459.003.0003.

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The chapter shows how different political and social circumstances shaped Zionist opportunities for influence in local communities. Relief work constituted the main battleground between the various parties and determined how Zionists worked to gain respect and credibility through their engagement. Welfare and relief were not only essential to reduce the suffering of the Jewish population but also became the primary field of activism for all Jewish political movements. Using local examples from German-occupied Poland and Ober Ost, from Galicia, Vienna, and Prague, the chapter investigates strug
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Bernfeld, Tirtsah Levie. "The Daily Life of the Poor." In Poverty and Welfare Among the Portuguese Jews in Early Modern Amsterdam. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781904113577.003.0007.

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This chapter highlights the various aspects of the daily lives of the poor. In Amsterdam, the poor among the Portuguese Jewish community ranged from the highly educated to the illiterate. On the one hand there were those whose sense of honour debarred them from asking for poor relief, and on the other there were those described as inveterate beggars. There were men and women; large, complete families and fragmented units; and there were people left completely on their own. Some were healthy or young or both, others old or sick or both, with all sorts of variations between them. Many applied fo
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Teller, Adam. "David Carcassoni’s Mission to Europe." In Rescue the Surviving Souls. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691161747.003.0013.

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This chapter focuses on the mission of a young rabbinic scholar, David ben Natan'el Carcassoni, to visit the major Sephardi communities of Europe in person and raise the funds needed to ransom the Jewish captives from eastern Europe. David Carcassoni's mission plunged him into the complex world of Mediterranean Jewish philanthropy that raised money for a number of different purposes, which formally did not include the needs of the Istanbul Jewish community. In order to succeed, Carcassoni needed to access the general pidyon shevuyim funds collected by most communities and ensure that as much a
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"Elhanan Wasserman." In Wrestling with God, edited by Steven T. Katz, Shlomo Biderman, and Gershon Greenberg. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195300147.003.0003.

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Abstract Ellianan Wasserman (1875-1941), regarded in Lithuanian yeshivah circles as the successor to his teacher the J::Iofets J::Iayim (Yisrael Meir Cohen of Radin, 1838-1933), headed the Baranowicz (Poland) yeshiva. He first responded to signs of catastrophe (which included kosher ritual slaughter] legislation) during the years 1931- 1936. He maintained then that the simultaneous oppression of Torah (meaning both Scripture and the rabbinic tradition) from within by Jews themselves and from without by the persecutors implied the onset of the Messiah. The suffering could be relieved by Da’at T
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