Jüdische Studien - Literatur
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Institute
The period discussed in this work can be defined with absolute precision: it started on June 3, 1907, when the second Duma was dispersed, and ended on July 19, 1914 (August 1 in the Gregorian calendar), when the war against Germany and Austro-Hungary was proclaimed. This period followed right after the first Russian Revolution, which altered the regime: from unlimited autocracy it became half-parliamentary. Although the revolution was aborted and the tsarist government regained control, several important features characterized the period of 1907- 1914. First of all, there was the very existence of the State Duma – the elected lower house of the Parliament with legislative power; second, the establishment of voluntary associations was eased; third, preliminary censorship was abolished. Thus, public life was characterized by a degree of freedom, such as had never existed in Russia before 1905 and would not exist after October 1917. However, the freedom was relative and very narrow; the government tracked all oppositional or near-oppositional activities and did not hesitate to stop them. The basic tension and mutual suspicion between the authorities and society remained intact and eventually brought the collapse of the regime in 1917. But the revolution of February 1917 was not inevitable. In the period under discussion the interest in politics drastically declined, the Russian political forces became more moderate and the majority sought evolution, rather then revolution as the mechanism for change. ...
The thesis is a study of the Jewish community of Leipzig, Germany over the course of the 20 th century. It begins with an overview of the Jews of the city until the rise to power of Adolf Hitler, emphasizing divisions with the Jewish community over the ideology of Zionism and between German-born and foreign-born Jews. It goes on to describe the lives of Jews as the Nazis come to state authority, the riots of November, 1938, and the gradual exclusion of Jews from professional and pubic life in the city. Jewish responses in education, politics and culture are examined, as are the decisions of many local people to emigrate. After the 1938 riots, exclusion began to shift to extermination, and the Jewish community found itself subject to deportation to camps in Eastern Europe. Most of those deported were murdered. Those who lived were able to do so because of good fortune, canny survival skills, or marriage to non-Jews. Jewish life, which had been an important part of the city, was systematically destroyed. After 1945, those few who survived in the city were joined by another handful of Jewish Leipzigers who survived the camps, and by some non-Leipzig Jews, to reform the Jewish community. A tiny percentage of the old Jewish world of Leipzig was left to rebuild. They did so, reestablishing institutions, reclaiming property, and beginning negotiations with the new authorities, the Soviet occupation and then the German Democratic Republic. The Jews of Leipzig continued some of their old concerns in this new world, negotiating with the government and among themselves the nature of their identities as Jews and as Germans. These negotiations were brought to a halt by a series of anti-Semitic purges in 1952 and 1953. The leadership of the Jewish community fled, as did many of their fellow-Jews. The behavior of the East German state at this point showed some surprising commonality with their Nazi predecessors. After the purges were over, those who remained began another process of rebuilding, this time in constant tension with a government that wanted to use them for propaganda purposes during the Cold War. With the fall of the communist regime in 1989-90, the Jewish community of Leipzig was able to chart its destiny again. The old issues of identity and community--among themselves and between Jews and their German neighbors--continue in a very different context.
El judeoespañol de Turquía
(1939)
Ich habe Herrn Rabbiner Dr. Kohn nie gesehen, seine Predigten nie gehört, noch gelesen, und doch weiss ich, er muss ein wunderbarer Prediger sein, und wäre ich nicht ein 76jähriger Greis, in meinem Aemtern und als Familienhaupt sehr beschäftigt und fast überlastet, so würde ich mir Zeit nehmen, die Predigten des Dr. K. zu lesen, denn ich bin überzeugt, dass ich Ungewöhnliches, Ueberraschendes würde zu lesen bekommen. ...
Da Herr Rabbiner Dr. Steckelmacher sich in einem zweiten Artikel auf das Gebiet des Talmud, begeben, so werde ich meine in vorvoriger Nummer geäusserte Absicht, auf die Bibel zurückzugehen, erst später ausführen, und ich plaidiere heute auf demselben Boden, um von hier aus beiden Collegen zugleich zu erwidern, damit ich drückendes Gefühl los werde. ...
Die Erd- und Feuerbestattung
(1886)
Herr Rabiner Dr. Wiener verheisst in No. 44 des "Litteraturblattes" aufrichtigen Dank für jede wissenschaftlich begründete Widerlegung seiner Ansicht in Bezug auf Feuerbestattung. Wir wollen versuchen, uns diesen Dank zu verdienen, und hoffen, dass Herr Dr. Wiener nicht nur aufrichtig danken, sondern auch aufrichtig gestehen wird, dass seine Erklärung und Auffassung der Talmundstelle Synhedrin 46 b denn doch nicht so "über allen Zweifel erhaben" ist, wie er das in seinem Feuereifer (? Red.) für Feuerbestattung im ersten Augenblick gemeint haben mag. ...