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Daugavpils, Latvia—dedication of a new building for the Jewish community
No full textDigital recordingDigital finding aid
Secular and spiritual humanism: Louis I. Kahn's work for the Jewish community in the 1950s and 1960s.
No full textArchitect Louis I. Kahn (1901-1974) was a secular Jew who, in the 1950s and 1960s, received some of the Jewish community's most important public commissions. His American projects, which included synagogues, Jewish community centers, and a Holocaust memorial, paralleled and often chronicled the Jewish community's demographic and socio-economic shift from poor urban areas to middle-class suburbs. Kahn received two major commissions in Jerusalem after the 1967 Six Day War, for the country's single most important religious monument and its secular counterpart.Using the resources of the Louis I. Kahn Collection and the internal records of the patron institutions, this study examines why only one of these projects was fully completed. Lack of financing was the ostensible explanation but it can be shown that reasons for failure were more complex. A disparity between Kahn's aspirations and those of the client was often at the heart of each failure. While his clients were rarely satisfied with Kahn's work, their patronage challenged him to create some of his most significant designs and forced him to craft memorable phrases and pronouncements. This occurred because the Jewish community, like the modern movement in architecture, was in transition in the post World War II years. Kahn intuitively grasped that connection and eagerly embraced work for Jewish institutions because of the unique architectural opportunities it offered. Notions such as "Servant and Served" space and the dualities of "Silence and Light" were first developed or clarified for Jewish institutions. Kahn also used these projects to reinvigorate and redefine modernism; express his concern for human interaction; and explore his love of historical context.This dissertation investigates whether Kahn, sometimes labeled a Jewish mystic, actually infused his work with mystical or religious content. Projects with specific Jewish or Zionist meaning, where religious and philosophical views should have flowered, reveal that he had neither a mystical outlook nor a firm grounding in Jewish education or practice. Examination of Kahn's correspondence with clients, the lectures that he gave while working on these commissions, and the drawings produced, show that he interpreted Jewish institutions in a sincere but flawed manner. His connection with Israel was more complex and, in some ways, mutually rewarding. Kahn might not have categorized himself as a Zionist, but his work for Israel reveals an increasing commitment to the Jewish state and his own acceptance of Israeli nationalism.Thesis (Ph.D.)--University of Pennsylvania, 1997.School code: 0175
Reevaluating the Dura Synagogue's west wall iconography: A deuteronomic response and affirmation.
No full textDiscovered during the 1932 excavations of the city, the Synagogue in Dura-Europos revealed an assembly room whose walls contained narrative paintings inspired by biblical and extra-biblical Jewish literature. Found in a nearly complete state is the sacred Jerusalem-facing west wall. Embedded centrally is the earliest intact Torah Shrine retrieved from Late Antiquity, signifying the congregation's loyalty to the Law of Moses. Since their discovery, neither a convincing unifying theme nor a plausible motivating purpose has emerged from numerous iconographical studies of the paintings.Impressed by the carefully planned design of the important west wall, I made an iconographical analysis which clarified designated areas of emphasis, leading to new insights regarding the contents. Providing a key to the iconography is my identification of the monumental scroll-reading portrait as Moses reading from Deuteronomy, his protective legacy to the Israelites and their descendants. Adherence to this document's threshold injunctions would ensure protection of Jewish religious and national integrity; thus, Deuteronomy as a unifying theme seems justified. A study of the regional religious and historical context of the Synagogue paintings, however, led to a closer examination of the Jewish versus Christian conflict over the validity of the Law of Moses, namely, Deuteronomy. Dura's Jewish community might have felt the effect.My dissertation proposes that emphasis on Deuteronomy and its critical contents provided both the unifying theme of the west wall's iconographic program and its motivating purpose, reflecting at the same time a response to Christianity's threat to Jewish religious integrity, founded and built on Mosaic Law, and a reaffirmation of covenantal loyalty to Deuteronomy.Thesis (Ph.D.)--University of California, Los Angeles, 1997.School code: 0031
Vertriebene (ausgewanderte) jüdische Bürger in Hemer : Stand 05.10.97.
No full textDeportation list of Jewish citizens from Hemer 1933-1941, faxEberhard ThomasProcessed for digitization bydigitize
My Pre-American History.
No full textThe author’s father Dr. Leon Buchbinder was a lawyer and veteran officer of World War One. He got married to Toni Hernes in 1919. After the birth of their son Martin they moved to Vienna. The author grew up in an enlightened Jewish family, celebrating the Jewish holidays. His father was a Social Democrat. Martin attended Gymnasium. Recollection of anti-Semitic remarks among his fellow students. He joined the Boy Scouts. Memories of the social democratic government In Vienna. Civil war in February of 1934 and banning of the social democratic party. Rising of National Socialism in times of unemployment and poverty. Recollections of Anschluss to Nazi Germany. Martin was forced to leave his school and enrolled in the Chajes Gymnasium. Description of frequent round-ups and humiliation by Nazi troops.The family decided to leave the country and prepared their emigration. Martin joined the Zionist youth movement Makkabi Hazair and prepared for his emigration to Palestine. He was sent on Hachsharah to a chicken farm in Eichgraben, in the outskirts of Vienna, in November of 1938. During Kristallnacht, they were raided by a group of local Nazi youths and sent to a large estate (Schloss Walpersdorf), where they worked alongside non-Jewish co-workers. In April of 1939 Martin was sent to England for agricultural training. He worked in Llandegveth, in South Wales. His parents were banned to emigrate to England and went on an illegal passage to Palestine. Martin was accepted at a Youth Aliyah training center in Glamorganshire and worked on farms and as a groom for a physician in Hereford.In 1940 he was arrested and interned as an "enemy alien" together with other refugees: rich cultural life among his fellow internees, who were largely intellectuals and socialists. Transport to the Isle of Man due to increased fear of a German invasion. He joined the British "Habonim" in 1942 and was sent to the "Beth-Challutz" in West Hempstead. “Blitzkrieg” and recollections of the V.E. day in London. In 1946 he joined an Israeli underground group for illegal emigration to Palestine. After some weeks at sea their ship was captured by the British and Martin and his inmates were sent to a camp in Cyprus. After 11 months he was released and was finally able to be reunited with his parents, who were living in Tel-Aviv. Martin joined the army and trained to be a radio operator. Army exchange trip to the United States. Work as an instructor in the Israeli Air Force and technical exchange trip to France, where he met his future wife Maya. Wedding in 1957 in Israel. 1961 immigration to the US to join Maya's parents. Birt oh their children Elia and Danny. Martin continued his studies at NYU, eventually settling with his family in Long Island.Moshe Ben-Ari was born as Martin Buchbinder in Czernowitz, Bukowina. At the age of two months the family settled in the 7th district in Vienna. Martin attended the Gymnasium and was a member of the Boy Scouts. After the Anschluss he joined the “Makkabi Hazair” and started his Hachsharah. In 1939 he was sent to England and continued his agricultural training. After the war he attempted illegal immigration to Palestine in order to join his parents. The ship was captured and he spent 11 months in Cyprus. The author joined the Israeli air force. In 1957 he got married and in 1961 the couple and their daughter moved to the United States.Hernes, familyKellner, VictorNew YorkParisBukowinaEnglandAnschlussAntisemitismElectrical engineersFarmersSocialismUniversities and collegesYouth movementZionis
Kristallnacht in Fürth and following actions.
No full textArticle about the November pogrom in Fuerth and following actions, such as expropriation of Salomon Scheidt.This is a partial translation of a special illustrated edition of “Fürther Freiheit – Kristallnacht in Fürth”. This article was largely based on minutes of court cases against the mayor, the chief of fire service and other Nazi officials in Fürth after the end of the war.digitize
Annual Report
No full textFolder originally titled: Annual Report, 1997Digital ImageDigital finding aid
Tall tales /
No full textIrene Newhouse, January 2000 (needs further accessioning)Moses Pupko was born in 1898 in Vilnius, but grew up in Tilsit. After working in Berlin and in Prague he escaped to the Dominican Republic via Chile. He immigrated to New York in 1957 and then moved back to Berlin in 1973.Synopsis in fil