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AHC interview with Lucie Fisher.
No full textLucie Fisher (nee Diamantstein) was born in Vienna in 1927. In 1939, Lucie's family immigrated to the US via the Netherlands, where they changed their last name from Diamantstein to Diamond. Lucie's husband, Leo Fischer, was also born in Vienna.Austrian Heritage Collectio
The family of Jesaias Oberndorfer and Fanny Bauer.
No full textJesaias Oberndorfer and Fanny Bauer lived in Ermreuth, Lower Franconia, Bavaria. One of their eight children, Sophie, immigrated to the United States and married Jacob Bamberger in St. Louis, Missouri, in 1870. After their marriage, their lived in Fort Scott, Kansas. They had a daughter, Fannie.Adler famil
History of the families Valentin-Loewen and Manheimer-Behrend.
No full textTranslated into English by Gary Storch; transcribed and edited by Barbara Storch, published by Peter Lattey. Includes CD of Bruno Valentin's daughter, Hedi Lattey, reading the translation.The Valentins were a Berlin family whose ancestors settled there in the seventeenth century
Ancestors of Phillip Mendel.
No full textFamily tree of the Phillip Mendel family from the late 17th century to 2002, with some birth, death, and marriage dates and locations.digitize
Immigration of German Jews to Chile and Peru.
No full textA 'historical memorandum', centering on hisory, commerce and environment, circa 1830-1912This is a translation of Günter Böhm's article, published in 'Jahrbuch fuer Geschichte von Staat, Wirtschaft und Gesellschaft Lateinamerikas, Bd. 25, Koeln, Boehlau Verlag, 1988.The original Spanish language publication is available in LBI Library, call number DS 135 C38 B6
The medieval Sephardic frontier: The Jewish experience in reconquest Iberia.
No full textFor the Christian kingdoms of the Iberian peninsula, the rapid territorial expansion which took place between the battle of Las Navas de Tolosa in 1212 and the fall of Seville in 1248 created a broad frontier with Muslim al-Andalus which would stand for two and a half centuries. This study is the first synthetic attempt to examine the impact which the reconquista and subsequent colonization of the thirteenth century had on Jewish settlement and communal development in the territories of Mallorca, Valencia, Murcia, Andalusia and southern Portugal.The dissertation begins with an analysis of the reestablishment of a Jewish presence in southern Iberia as the region passed from Muslim to Christian rule. The first three chapters focus on the individual Jew, tracing the process of Jewish immigration and settlement, as well as examining Jewish landownership, and the nature and diversity of economic opportunities which drew Jews to the frontier. Over the course of the late thirteenth and early fourteenth centuries, the early settlements founded by these immigrants matured into more organized and elaborate communities, and the second half of this study explores the social and political dynamics of Jewish society on the frontier. Chapters four, five and six discuss the effects which royal, ecclesiastical, and municipal authorities had on the development of their legal status, the organization and autonomy of their communities, and their relationships with their non-Jewish neighbors.Part II also examines the crown's efforts to exert greater control over the boundaries of the Jewish community during the latter half of the thirteenth century, and the degree to which this royal program met with resistance from individual Jews and Christians alike. The resulting portrait of Jewish communities in the wake of the reconquista is one which elucidates the complex texture of Jewish social, political, and economic life on the frontier of Christendom during the high Middle Ages.Thesis (Ph.D.)--The Jewish Theological Seminary of America, 2003.School code: 0315
Private schools for Jewish girls in Tsarist Russia.
No full textThe story of private girls' schools is part of the larger story of Jewish life in Russia. The introductory chapters serve to contextualize the new schools by analyzing attitudes toward women's education, and educational options open to Jewish girls. The Russian government, the maskilim and the traditional rabbinate each came, over time, to advocate educating Jewish girls, albeit for different reasons. While for many of the Jews involved women's education was tied to ideas of marital satisfaction and the proper role for Jewish women, the government became involved in Jewish women's education seemingly by accident.Amongst the wide variety of formal and informal educational options open to Jewish girls, private Jewish schools flourished in the second half of the nineteenth century. This had to do with growing demand as well as government subsidization. For as it became clear that a portion of the candle tax monies set aside for building the government Jewish school system for boys was not being used, enterprising educators gained permission to use it to strengthen their private schools for Jewish girls.With the help of government support and the trust of much of the populace, these schools were able to serve a large cross-section of the Jewish community. Girls from vastly different socio-economic backgrounds came together to learn Russian and new approaches to the Jewish religion. However, in order to maintain enrollment, the principals knew that their curricula could not be too radical. Modern content and techniques were introduced slowly and carefully.The final chapter examines the evaluation of the schools by contemporaries as well as the forces that led to the end of this first period of formal education for Jewish girls in Russia. By the end of the nineteenth century the gradual pace of reform in these schools no longer suited the mood of the Jewish community. Russian Jewry was in a state of flux and seeking increasingly radical political and educational solutions. A variety of innovations first instituted in private schools for Jewish girls were to form the basis of later educational experiments.The revelation of this extensive network of schools, training thousands of Jewish girls from as early as the 1840s, demands recognition of the role of women in transforming Russian Jewish society. Placed within their historical context, these schools represent an important and hitherto undocumented step in Russian Jewry's path towards modernity. (Abstract shortened by UMI.)Thesis (Ph.D.)--Brandeis University, 2003.School code: 0021
Mendelssohn to Mendelsohn: Visual case studies of Jewish life in Berlin.
No full textThis dissertation presents visual case studies of Jews in Berlin from their readmission in 1671 to the final years of the Weimar Republic. The principal images of the five chapters are, respectively, the Baroque Heidereutergasse synagogue (1712--14), examined in relation to the feudal conditions imposed on Jews; Daniel Moritz Oppenheim's 1856 painting of the 1769 meeting represented in Lavater and Lessing Visit Moses Mendelssohn; the Oriental facade of the Oranienburgerstrasse synagogue (1861--66) and its relation to the modernity of the building and its sponsoring community: Alfred Messel's Wertheim department store (1897--1904) and its historicist architecture; and Erich Mendelsohn's Herpich store and Mossehaus renovations and the WOGA housing and retail complex (1925--1931), their modernist vocabulary and relation to German architectural precedents. I propose extended readings of these paintings, photographs, prints and representations of architecture, engaging both other images and textual sources. The plurality of interpretative possibilities problematizes the dominant narrative characterizing most historical and art historical accounts of the period, one in which the Jewish subject is incrementally emancipated in the nineteenth century and despite desiring to participate fully in German society, is rejected and destroyed. The critical strategies that I engage highlight both the continuities in German-Jewish history and the necessarily fragmented and contingent nature of changing historical circumstances.I engage discourses that allow an adequate translation of this visual material to the textual. To accomplish this, I foreground space, including representations of the urban space that constitutes Berlin. I relate this to historical material that I interpret through historiographical categories of scene, agent (protagonist), act, agency, and purpose that are figured prior to representation of the historic field. These categories are employed to identify the narratival structure driving the literature where Jewish authors read history back from, most dramatically, the Final Solution and from the vantage point of the liberal democratic subject. I incorporate German nation building into this narrative, guided by the model of visual analysis where the language of the visual is already that of the majority culture.Thesis (Ph.D.)--University of Rochester, 2003.School code: 0188
The later history of a medieval Hebrew book: Studies in the reception of Judah Halevi's "Sefer ha-Kuzari".
No full textThis dissertation examines aspects of the reception of Judah Halevi's Sefer ha-Kuzari in European culture and scholarship from the late Middle Ages through the nineteenth century. This "classic" Jewish theological treatise is an important example of medieval Jewish apologetic as well as the clearest statement of an anti-rationalist stance in medieval Jewish thought. In it, Halevi (c.1075--1141) argues for a strongly ethnocentric version of Judaism and against the universalistic Aristotelianism then beginning to take hold in Spanish-Jewish intellectual circles. The work is at once polemic, catechism, and religious philosophy. Changing interpretation and uses of the work over a long period of time provide us with a revealing window into the history of Jewish thought and culture. This study suggests a need for rethinking paradigms in the academic study of Jewish thought that stress dichotomies between reason and faith, and between universalism and particularism. Such bipolar distinctions must be understood as modern constructions. Halevi's work was often interpreted by late medieval and early modern readers as a way of reconciling reason and faith and of negotiating between particularism and universalism. In addition, this study is concerned with the role of non-canonized texts in shaping intellectual traditions. In two major case studies, focused on Renaissance Italy and the Haskalah movement in Central and Eastern Europe, this dissertation explores the means by which the Kuzari came to be considered a classic or semi-canonical text, through the activities of late medieval and early modern readers. One consequence of this status was the re-interpretation of the text in a way that preserved a religious meaning even when Halevi's metaphysical and physical assumptions were no longer plausible to all readers. Another consequence was the mobilization of the text and its author to provide models and legitimacy for new cultural activity.Thesis (Ph.D.)--University of Pennsylvania, 2003.School code: 0175