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This study deals with the impacts of the Holocaust on the identity of the Jewish community in Slovakia. The author is interested in the question (whether and) in which form God remained among the survivors after Auschwitz. The available ethnological material has shown that suffering during the Holocaust often resulted into abandoning the religion, and particularly in Judaism. Many survivors broke up their contacts with Jewry. They often decided to join the communist party (either due to their conviction or opportunism.) Our research has indicated that for the majority of the Slovak Jews, God after the Holocaust is rather an abstract concept or non existing. However, he is definitely not the biblical God of the Tora and micvot, to which our ancestors used to pray.
On the example of the women’s magazines in Yiddish “Yidishe Froyenvelt” (1902- 1903), “Di Froy” (Vilnius1925-1933), “Froyen-Shtim” (Warsaw 1925) and “Di Froyen-Velt” (New York 1913) this article presents: • how feminist postulates are connected with questions of Jewish identity in a religious and political context • how the model image of a modern Jewish woman is presented • what the main spheres of feminist interests presented in the magazines are (a struggle for equal rights within the Jewish community as well as other social spheres, searching for and presenting outstanding women in the Jewish and world history, descriptions of women’s professional activities, psychological analysis of a woman's nature, establishing ties and a feeling of solidarity between women’s movements of other nations) • how the traditional women's roles are presented (mother, wife, housewife) • what degree of women’s participation in the edition of these periodicals is (a list of articles' authoresses and literature works appearing on columns of the periodicals) • whether and how a feminist discourse affects a language structure of the periodicals Comparing magazines from the beginning of the 20th century and the latter part of 1920s the article answers the question what direction did Jewish feminism evolve to and what content rose or fell in importance.
The article is a study research that attempts to reconstitute one facet of the Jewish cultural history, represented by the Jewish typographical activity in a geographic and historic context, i.e. North Transylvania at the end of the 19th and the beginning of the 20th centuries. The core of the study is represented by a detailed research of the typographical activity of Jacov Wieder’s printing house that he had set up in 1897 at Seini, a small locality in the county of Satu Mare. Wieder’s printing house, where some 150 Hebrew book titles were printed, was activated alongside with some other 20 Hebrew printing houses of the same county until 1944. The Hebrew books printed at Seini are thoroughly examined from the point of view of their subject and authors. The high technical quality of the print of Wieder’s printing house and not less the prestige of the authors contributed to its fame and reputation. The books were distributed throughout the world and reached the Jewish communities from countries in the immediate proximity Eastern, Central and Western Europe and even North America and the Land of Israel.
The Mariae Vitae Congregation was the first and possibly the most important missionary institution in Poland-Lithuania in the eighteenth and nineteenth centuries. According to the Rule of Mariae Vitae Congregation, it had to deal with religious and lay education of converted girls (mainly Jewish) and provide them with practical skills of work so they could establish in Catholic society. The innovatory social program of Mariae Vitae Congregation including education and financial help answered to possible problems of neophytes in Poland and Lithuania of that time.
Between history and legend
(2010)
In the early modern period, Jewish historiography moved from the Hebrew domain into the Yiddish one. Jewish writers have succeeded to match the historical literature to the particular needs of their audience. The most popular Yiddish chronicle of this kind was written in Amsterdam in the 18th century by Menachem Man Amelander, following both the Jewish and Christian genre. This paper briefly surveys the genre characteristics of this chronicle and the way it served the purpose of guarding Jewish memory and tradition.
Halakha and Microhistory
(2010)
Shifra was a Jewish businesswoman in Moravia in the fifteenth-century. In 1452 due to financial fraud she was arrested in Brno. Her life was saved by some members of the local Jewish community, who renounced their financial claims against their Christian neighbours in the exchange of Shifra’s life. However, one member of the community consented to the agreement only on condition that the other members would pay his losses. The case was extensively discussed in the correspondence of contemporary rabbis, among them Israel Bruna and Israel Isserlein. Their letters about the Shifra-affair reveal some important characteristics of the rabbinic authority in the late medieval Ashkenaz.
The issue of determining the time, when the Judaic communities have settled on Romanian land, is one of the most interesting and most delicate details that can be mentioned when talking about this ethnic group. The presence of the first Jewish communities in ancient times on this land was a “taboo” subject during many historical periods until 1989, but even after this year, studies oriented in this direction were more than sketchy. The article does not only bring a surplus of information in this domain, but manages to concentrate – almost didactically – the information and the archaeological proofs known and reknown to the present time. There are depicted material evidences as well as linguistic ones, toponymical and even religious. Also, the author tries to draw a parallel between some layouts of the Dacian state and Dacia Felix, conquered by the Romans, and the presence of some Judaic communities, not very numerous, made out of Judaic population who came together with the Roman conqueror.
Content: 1. Introduction 2. Getting to the Seen from the Unseen 2.1. The Theory of the Zones 2.2. Brief Comments on Mechanism 3. The Areal Evidence: Shared Features and Their Dialectal Provenance 4. Explaining the Evidence Seen 4.1. Why It Is Not Due to Mere Misleading Coincidence 4.2. Why It Is Not Due to French Influence 4.3. Why It Is Not Due to Norse Influence 4.4. Why It Is Not Due to English Influence over Brittonic 4.5. Why It Is Due to Brittonic Influence 5. Conclusion 5.1. The Areal Pattern and Its Explanation 5.2. Substrate versus Superstrate 5.3. Some Final Arguments, and Good Questions 6. Addenda