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Pennsylvania has one of the largest and oldest organized Jewish Communities communities in the United States. Jews of Sephardic origin settled in what was to become the "Keystone State" in the early eighteenth century, though there were some Jewish traders in the area during the latter part of the seventeenth century. Jews began trading and residing in the areas of Central and Western Pennsylvania in the early years of the nineteenth century, and as their numbers increased, they began establishing burial societies and synagogues. The early Jewish settlers were mostly of German origin and were joined later by Jews of Central and Eastern European background. Chambersburg, Danville, Hanover, Harrisburg, Pittsburgh and Uniontown were among the early areas of Jewish settlement. In 1840, a Jewish burial society was established in Chambersburg in Central Pennsylvania, making it the first official Jewish organization established outside of Philadelphia. Congregation Rodef Shalom in Pittsburgh traces its initial beginnings to a Jewish burial society established there in 1847. There is a wealth of history and an extensive physical record of Jewish settlement throughout Central and Western Pennsylvania. Growing Jewish Communities established congregations, cemeteries, and social organizations, building their synagogues as a testament to their faith and community. Take a visual journey and discover a unique portion of Pennsylvania's ethnic and religious history.
The Jewish community of Philadelphia west of the Schuylkill River is a composite of seven distinct neighborhoods surrounding West Philadelphia proper. These include Fortieth and Girard, Parkside, Wynnefield, Overbrook Park, Wynnefield Heights, Southwest Philly, and Island Road. A gathering of seventy-five thousand Jewish people in West Philadelphia during the twentieth century qualified the area known as "a city within a city" as a second settlement area. Excellent public transportation included the famed Market Street Elevated. The West Philadelphia Jews flourished and supported dozens of synagogues and bakeries, and more than one hundred kosher butcher shops at the neighborhood's height from the 1930s through the 1950s. Newly arrived immigrants embraced traditional Jewish values, which led them to encourage their offspring to acquire a secondary education in their own neighborhoods as a way of achieving assimilation into the community at large. The Jewish Community of West Philadelphia portrays Jewish life throughout West Philadelphia in the mid-twentieth century. The book captures rare, nearly forgotten images with photographs gleaned from the community at large.
A piercing portrait of the struggles and triumphs of one of America's renowned Jewish neighborhoods in the wake of unspeakable tragedy that highlights the hopes, fears, and tensions all Americans must confront on the road to healing. Squirrel Hill, Pittsburgh, is one of the oldest Jewish neighborhoods in the country, known for its tight-knit community and the profusion of multigenerational families. On October 27, 2018, a gunman killed eleven Jews who were worshipping at the Tree of Life synagogue in Squirrel Hill--the most deadly anti-Semitic attack in American history. Many neighborhoods would be understandably subsumed by despair and recrimination after such an event, but not this one. Mark Oppenheimer poignantly shifts the focus away from the criminal and his crime, and instead presents the historic, spirited community at the center of this heartbreak. He speaks with residents and nonresidents, Jews and gentiles, survivors and witnesses, teenagers and seniors, activists and historians. Together, these stories provide a kaleidoscopic and nuanced account of collective grief, love, support, and revival. But Oppenheimer also details the difficult dialogue and messy confrontations that Squirrel Hill had to face in the process of healing, and that are a necessary part of true growth and understanding in any community. He has reverently captured the vibrancy and caring that still characterize Squirrel Hill, and it is this phenomenal resilience that can provide inspiration to any place burdened with discrimination and hate.
With the sixth largest Jewish population and the fourth oldest organized Jewish community in the United States, Pennsylvania has hundreds of synagogues, past and present, and they come in all shapes, sizes and styles. Pennsylvania is unique with regard to the extensive number of locations that either have, or once had, functioning Jewish congregations and communities. While the city of Philadelphia has a large number of synagogues, both current and former, synagogues were established in many of the cities and towns found along the industrial and mining routes of Eastern Pennsylvania. Places such as Allentown, Bethlehem, Easton, Hazleton, Reading, Wilkes-Barre and Scranton among others each have a Jewish history all their own and many beautiful synagogues. By presenting images of these many synagogues, especially the ones that are no longer used for Jewish worship, their history is documented, and the uniqueness and wealth of their architecture is shared for all. This diversity of architecture reflects that very same diversity of the Jewish communities that settled throughout Pennsylvania and indeed the whole United States.
West Virginia has a unique history of Jewish settlement dating back to 1849 when the first Jewish organization in the state, a Jewish burial society, was established by a small group of German Jewish immigrants in the city of Wheeling. From modest beginnings, Jews settled in towns and cities and established businesses and communal organizations. Since that time, the Jews of the Mountain State have been an integral part of the state's economic, cultural, and political life. Though always relatively small in size, West Virginia's Jewish population has been a strong advocate for the state and gained prominence in many areas. Readers will recognize images of well-known institutions such as Shoney's, Cohen's, Frankenberger's, Embee's, and others that bring back fond memories. Despite declines in Jewish population numbers, today's Jewish community remains active and involved in the life of the state.
In this book, a distinguished team of authors explores the way space, place, architecture, and ritual interact to construct sacred experience in the historical cultures of the eastern Mediterranean. Essays address fundamental issues and features that enable buildings to perform as spiritually transformative spaces in ancient Greek, Roman, Jewish, early Christian, and Byzantine civilizations. Collectively they demonstrate the multiple ways in which works of architecture and their settings were active agents in the ritual process. Architecture did not merely host events; rather, it magnified and elevated them, interacting with rituals facilitating the construction of ceremony. This book examines comparatively the ways in which ideas and situations generated by the interaction of place, built environment, ritual action, and memory contributed to the cultural formulation of the sacred experience in different religious faiths.
Part ethnography, part history, and part memoir, this volume chronicles the complex past and dynamic present of an ancient Mizrahi community. While intimately tied to the Central Asian landscape, the Jews of Bukhara have also maintained deep connections to the wider Jewish world. As the community began to disperse after the fall of the Soviet Union, Alanna E. Cooper traveled to Uzbekistan to document Jewish life before it disappeared. Drawing on ethnographic research there as well as among immigrants to the US and Israel, Cooper tells an intimate and personal story about what it means to be Bukharan Jewish. Together with her historical research about a series of dramatic encounters between Bukharan Jews and Jews in other parts of the world, this lively narrative illuminates the tensions inherent in maintaining Judaism as a single global religion over the course of its long and varied diaspora history.
Adapting to the shifting characteristics of the American Jewish population and the larger society of the United States, the synagogue has consistently served as American Jewry's vital forum for the exploration of the evolving ideological and social concerns of American Jews. From the Americanization of an immigrant congregation in Seattle to the growth of a synagogue center in Brooklyn, and from the agitation for religious reform in early nineteenth-century Charlestown to the introduction of American folk music in a Houston temple, the cases studied in this volume attest to the prominent role of the synagogue in shaping, as well as adapting to, social, cultural, and ideological trends. The book begins with an overview of the historical transformation and denominational differentiation of American synagogues. The essays in the second section offer in-depth analyses of the critical challenges to and changes in synagogue life through innovative studies of representative congregations. The problems of geographic relocation, the conflict between ethnic preservation and acculturation, the development of education in the synagogue, and the changing role of women in the congregation are all examined.