Jewish women began to assimilate into American society and culture as soon as they stepped off the boat. Some started even earlier, with reports and dreams of the goldene medine, the golden land of liberty and opportunity. Very few resisted adapting to the language and mores of the United States; those who did often returned to Europe. Well over ninety percent stayed, even those who cursed Columbus’s voyage and subsequent European settlement in North America.
Sarah bas Tovim (Sore bas toyvim), daughter of Mordecai (or daughter of Isaac or Jacob, as sometimes listed on the title pages of various editions of her works), of Satanov in Podolia, in present-day Ukraine, great-granddaughter of Rabbi Mordecai of Brisk (on this, all editions agree), became the emblematic tkhine [q.v.] author, and one of her works, Shloyshe sheorim, perhaps the most beloved of all tkhines.
Leah Bergstein was the first of the choreographers in Palestine who at the beginning of the 1930s created festival dances at A voluntary collective community, mainly agricultural, in which there is no private wealth and which is responsible for all the needs of its members and their families.kibbutzim, attempting to depict life in pre-state Israel in general and on agricultural settlements in particular. The unique creation of festival pageants contributed greatly to the development of a genre of rural Israeli festival and holiday celebrations and the creation of the first The Land of IsraelErez Israel dances.
The forced conversions of the Jews in Spain that occurred in 1391 changed the face of Spanish Jewry as well as of Spanish history. The random attacks on Jewish communities throughout the country resulted in destruction of property, loss of life and general havoc. Whereas there had previously been Jews and Catholics, now there were Jews, Catholics and converts or conversos. Some of the converts continued to live a Jewish life to the best of their abilities, despite the fact that they now had to attend church and abide by its dogma. Others opted to live as Christians in the hope that new opportunities would await them. Yet others wavered between the two religious lifestyles or opted to follow neither. During the first half of the fifteenth century, the original group of conversos was joined by disillusioned Jews who chose to convert and others who were persuaded to do so in the wake of the rigged Disputation of Tortosa (1413–1414). In the long run, the converso population changed tremendously after nearly a third of the total remaining Jewish population chose to convert in 1492 rather than to face exile. In other words, by the end of the fifteenth century the converso community included descendants of the original forced converts of 1391, descendants of voluntary converts, Jews who chose to remain in Spain as Catholics and even some exiles who returned home within seven years of the fateful decree.
When you are searching for instructions on how to prepare the perfect pickled tongue, for hints on setting a festive SabbathShabbat table, or a refresher course in the laws and lore of A seven-day festival to commemorate the Exodus from Egypt (eight days outside Israel) beginning on the 15th day of the Hebrew month of Nissan. Also called the "Festival of Mazzot"; the "Festival of Spring"; Pesah.Passover, American Jewish cookbooks are an invaluable source of information on Jewish life. The first publicly available American Jewish cookbook was published in 1871. Esther Levy’s Jewish Cookery Book on Principles of Economy Adapted for Jewish Housekeepers with Medicinal Recipes and Other Valuable Information Relative to Housekeeping and Domestic Management was an attempt to touch on most aspects of Jewish home life. While few of the hundreds of Jewish cookbooks written since attempt the breadth of this first work, American Jewish cookbooks capture the range of Jewish religious and cultural expression.
The daughter of Pharaoh did not follow her father’s wicked ways, but rather converted and ceased worshiping idols. She was highly praised by the Rabbis, and the A type of non-halakhic literary activitiy of the Rabbis for interpreting non-legal material according to special principles of interpretation (hermeneutical rules).midrash includes her among the devout women converts: Hagar, Asenath, Zipporah, Shiphrah, Puah, the daughter of Pharaoh, Rahab, Ruth and Jael wife of Heber the Kenite (Midrash Tadshe, Ozar ha-Midrashim [ed. Eisenstein], p. 474). The midrash specifically praised the daughter of Pharaoh for her rescue of Moses, thereby aiding in the exodus of all the Israelites from Egypt. Moses was raised in her home, by a woman who believed in God. She radiated warmth and loved him as if he were her own son, and accordingly was richly rewarded: she married Caleb son of Jephunneh and joined the people of Israel. Some midrashim attest to her longevity and claim that she entered the Garden of Eden while still alive.
The Greek version of the Hebrew Bible Book of Esther is designated Additions to Esther and pre-serves many details of the Hebrew account. Its portrayal of Esther herself, however, is appreciably different, primarily because of Additions C and D (Add Esth 13:8–14:19; 15:1–16). The Additions to Esther consist of six extended passages (107 verses) that have no counterpart in the Hebrew version. They are numbered as chaps 11–16, designated A–F, and added to the Hebrew text at various places. Another important “addition” to Greek Esther is the mention of God’s name over fifty times. This has the effect of making the story explicitly religious, in sharp contrast to the Hebrew text, which does not mention God at all. The Additions, which probably were not composed at the same time by the same person, can be dated to the second or first centuries b.c.e. because of their literary style, theology, and anti-gentile spirit.
The heroine of the book named for her, Esther is a young Jewish woman living in exile in the Persian Lit. (Greek) "dispersion." The Jewish community, and its areas of residence, outside Erez Israel.diaspora, who through her youth and beauty becomes queen of the Persian Empire, and then by her wits and courage saves the Jewish people from destruction. The message of the Book of Esther, a work of historical fiction written in the diaspora in the late Persian—early Hellenistic period (fourth century b.c.e.), gives encouragement to the exiled Jews that they, although powerless in the Persian Empire, can, by their resourcefulness and talents, not only survive but prosper, as does Esther.
Queen Esther, the central character in the Biblical book named after her, is extensively and sympathetically portrayed in the Rabbinic sources. In their commentary on the Book of Esther, the Rabbis expand upon and add details to the Biblical narrative, relating to her lineage and history and to her relations with the other characters: Ahasuerus, Mordecai and Haman.
This essay describes in general terms central ordinances and customary practices regarding women’s observance of the festivals and holy days of the Jewish calendar as recorded in the Shulhan Arukh and other The legal corpus of Jewish laws and observances as prescribed in the Torah and interpreted by rabbinic authorities, beginning with those of the Mishnah and Talmud.halakhic sources.
The experience of Jewish women under the Habsburg Monarchy differed greatly according to the part of this large and extremely diverse country in which they lived. The Habsburg Monarchy was a dynastic state, whose territory had been acquired over many centuries and whose inhabitants spoke a wide array of languages, practiced many different religions, and constructed many different ethnic, national and cultural identities in the nineteenth and twentieth centuries.
Hannah is depicted by the Rabbis as a righteous woman who was devout in her observance of the commandments, especially those of pilgrimage to the Tabernacle, Menstruation; the menstruant woman; ritual status of the menstruant woman.niddah (the laws governing family purity), the taking of During the Temple period, the dough set aside to be given to the priests. In post-Temple times, a small piece of dough set aside and burnt. In common parlance, the braided loaves blessed and eaten on the Sabbath and Festivals.hallah from dough, and the kindling of the Sabbath lights.
Born in 1848 in Baltimore to wealthy Bavarian immigrants, Lina Frank Hecht received a private education and moved in Baltimore’s elite Jewish circles. In 1867, she married Jacob Hecht (born 1834), who had immigrated to America in 1848, established a wholesale shoe business with his family in California, Baltimore, and Boston, and who, by the time he met Lina, was already a wealthy man. The couple moved to Boston and became leading members of the German Jewish philanthropic community. Uniquely in her time and society, Lina Hecht established her independent identity as a female philanthropist and social reformer.
The Hebrew term ishah hashuvah appears in seven Talmudic discoursesugyot (Talmudic discourses) in the The discussions and elaborations by the amora'im of Babylon on the Mishnah between early 3rd and late 5th c. C.E.; it is the foundation of Jewish Law and has halakhic supremacy over the Jerusalem Talmud.Babylonian Talmud but never appears in the The interpretations and elaborations of the Mishnah by the amora'im in the academies of Erez Israel. Editing completed c. 500 C.E.Jerusalem Talmud. The term is not defined, though in a few instances its meaning is evident from the context.
Jews have lived on the Italian peninsula uninterruptedly since antiquity. During the middle ages, the center of the Jewish population of Italy shifted from the south to the north. There, during the early-modern period, having been granted charters, local Jews, joined by refugees from Europe, including waves from French, German, and Iberian lands, provided valuable services as moneylenders and merchants. Although this period saw anti-Jewish agitation by churchmen and the establishment of ghettos, new governmental bodies to supervise the Jews, and local inquisitions, the fact that Italy was not unified provided the Jews with opportunities to leave one city-state to bring their services to another that offered greater promise for more tranquility, an incentive for their hosts to ensure their continued presence.
Challenging all varieties of American Judaism, feminism has been a powerful force for popular Jewish religious revival. Of America’s four Jewish denominations, all but the Orthodox have accepted women as rabbis and cantors.
Irma Rothschild Jung, a native of Randegg, Baden, Germany, was born on July 1, 1897, and until her death close to a century later, dedicated her substantial energies to pioneering Jewish communal programs in aid of the needy. Her maternal family, the Langs, had a written code of ethics, based upon observance and practice of Judaism, which served as a blueprint for family behavior in the public and private sectors. This code would guide Jung’s service to others for her entire life.
Family law and personal status of women are important aspects of both the daily life and the halakhah of Karaite communities. Karaite legal sources often deal with rules pertaining to betrothal, marriage, divorce, ritual purity and incest. Crucial to the identity and the continuity of Karaite community, these issues had considerable impact on the relationships between Karaites and mainstream Rabbanite Jews.
Hebrew is a gendered language in which women are or may be included in masculine plural address and masculine plural verbs. When the address in the Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah is “man or woman” (ish o isha) or “a person” (adam or nefesh), and sometimes in the plural, inclusion of women (sg. isha) can be assumed. When the Torah addresses in unspecified masculine singular language it is assumed that women are included unless they are exempted on grounds of physiology or by particular hermeneutic methods which depend chiefly upon the gendered aspects of the language, such as singular and plural masculine pronominal suffixes which are the norm, and word choice in address such as ish. These include but are not limited to “the sons of Israel but not the daughters of Israel” (for benei Yisrael); “the sons of Aaron but not the daughters of Aaron” (for benei aharon); “your son/s but not your daughter/s” (for banekha or beneikhem); “you [masculine]” (ata or atem) and the like.
Tamar de Sola Pool dreamt of a socially and economically just world where people consistently acted toward one another with good will, fairness, and faith.
Ritual is an act or a set of actions that employs symbols meaningful to the participants in a formal, repetitive, and stylized fashion. Ritual behavior is one of the fundamental pillars of Judaism, and of all religions, whose concern is precisely with ultimate meaning and purpose.
Because religious praxis involving material objects plays so major a role in Jewish religion, one of the most significant expressions of the creation of feminist Judaism and its influence on the Jewish people is women’s wide-ranging involvement in the full range of ceremonies that exist both within and beyond halakhah.
Sarah, the first of the four Matriarchs, has come to symbolize motherhood for the entire world, and not only for the people of Israel. The A type of non-halakhic literary activitiy of the Rabbis for interpreting non-legal material according to special principles of interpretation (hermeneutical rules).midrash presents her as a prophet and a righteous woman whose actions are worthy of emulation; she converted Gentiles and drew them into the bosom of Judaism.
Over her lifetime, Havvah Shapiro composed some fifty pieces of literary criticism, fiction, or journalism appearing in over half a dozen Hebrew periodicals, as well as a collection of short sketches and a scholarly monograph. Of the nineteenth-century women writers of Hebrew in the Diaspora, Shapiro is the most prolific.
Shiphrah (more commonly spelled, "Shifra") is one of the two named midwives who serve the Hebrew women in Egypt and who contravene Pharaoh’s order to kill at birth all Hebrew males.