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The disappearing history of Chicago's Jewish past can be found in the religious architecture of its stately synagogues and communal buildings. Whether modest or majestic, wood or stone, the buildings reflected their members' views on faith and their commitment to the neighborhoods where they lived in a time when individuals and the community were inseparable from their neighborhood synagogues, temples, and shuls. From Chicago's oldest Jewish congregation, Kehilath Anshe Maariv Temple (Pilgrim Baptist), to Ohave Sholom (St. Basils Greek Orthodox), to Kehilath Anshe Maariv's last independent building (Operation Push), come and explore Chicago's forgotten synagogues and communal buildings. Nearly 150 years of Chicago history unfolds in Chicago's Forgotten Synagogues as the photographs and accompanying stories tell of the synagogues' past greatness and their present and uncertain future.
While at a conference in Warsaw in 1991, Polish professor of History, Karol Baranowski, becomes embroiled in a series of events that force him to question everything he has ever known. From the moment he wakes up next to a dead prostitute, Baranowski's world is turned upside down and inside out. As he digs into the past to try to make the connection between the dead woman, a 1946 pogrom, the mysterious Jewish-American history student, Joanna, who he meets at the conference, two men both with prominent noses and an old man who speaks in riddles, nothing can prepare Baranowski for what he discovers, and nothing can prepare the reader for the dramatic twist at the end.
Part of the Jewish Encounter series From Elie Wiesel, winner of the Nobel Peace Prize, comes a magical book that introduces us to the towering figure of Rashi—Rabbi Shlomo Yitzchaki—the great biblical and Talmudic commentator of the Middle Ages. Wiesel brilliantly evokes the world of medieval European Jewry, a world of profound scholars and closed communities ravaged by outbursts of anti-Semitism and decimated by the Crusades. The incomparable scholar Rashi, whose phrase-by-phrase explication of the oral law has been included in every printing of the Talmud since the fifteenth century, was also a spiritual and religious leader: His perspective, encompassing both the mundane and the profound, is timeless. Wiesel’s Rashi is a heartbroken witness to the suffering of his people, and through his responses to major religious questions of the day we see still another side of this greatest of all interpreters of the sacred writings. Both beginners and advanced students of the Bible rely on Rashi’s groundbreaking commentary for simple text explanations and Midrashic interpretations. Wiesel, a descendant of Rashi, proves an incomparable guide who enables us to appreciate both the lucidity of Rashi’s writings and the milieu in which they were formed.
There are things the people of Winter, Wisconsin, would rather forget. The year the Nazis came to town, for one. That fire, for another. But what they'd really like to forget is Christian Cage. Seventeen-year-old Christian's parents disappeared when he was a little boy. Ever since, he's drawn obsessively: his mother's face...her eyes...and what he calls "the sideways place," where he says his parents are trapped. Christian figures if he can just see through his mother's eyes, maybe he can get there somehow and save them. But Christian also draws other things. Ugly things. Evil things. Dark things. Things like other people's fears and nightmares. Their pasts. Their destiny. There's one more thing the people of Winter would like to forget: murder. But Winter won’t be able to forget the truth, no matter how hard it tries. Not as long as Christian draws the dark...
Genia spent two years in Auschwitz. Ze'ev fought with the Partisans. Olga hid in the Aryan section of Warsaw. Anya fled to Russia. Laura lived in Libya under the Italian fascist regime. All five survived the Holocaust, emigrated to Israel, and started families there. How the traumatic experience of these survivors has been transmitted, even transformed, from one generation to the next is the focus of Fear and Hope. From survivors to grandchildren, members of these families narrate their own stories across three generations, revealing their different ways of confronting the original trauma of the Holocaust. Dan Bar-On's biographical analyses of these life stories identify several main themes that run throughout: how family members reconstruct major life events in their narratives, what stories remain untold, and what is remembered and what forgotten. Together, these life stories and analyses eloquently explore the intergenerational reverberations of the Holocaust, particularly the ongoing tension between achieving renewal in the present and preserving the past. We learn firsthand that the third generation often exerts a healing influence in these families: their spontaneous questions open blocked communications between their parents and their grandparents. And we see that those in the second generation, often viewed as passive recipients of familial fallout from the Holocaust, actually play a complex and active role in navigating between their parents and their children. This book has implications far beyond the horrific reality at its heart. A unique account of the interplay between individual biography and wider social and cultural processes, Fear and Hope offers a fresh perspective on the transgenerational effects of trauma--and new hope for families facing the formidable task of "working through."
Superbly illustrated views from antiquity to modern times accompany concise profiles of synagogues across the continent, including Cracow's Old Synagogue, the Great Synagogue of Vilnius, and Vienna's Tempelgasse. 253 illustrations.
Sabbath worship as a communal event does not feature in the Hebrew Bible. In the context of the first century CE, according to Philo and Josephus, the sabbath gatherings took place only for the purpose of studying the law, and not for the liturgical recital of psalms or prayer. Classical authors depict Jews spending the sabbath at home. Jewish inscriptions provide no evidence of sabbath-worship in prayer-houses (proseuchai), while the Mishnah prescribes no special communal sabbath activities. The usual picture of Jews going on the sabbath to the synagogue to worship thus appears to be without foundation. It is even doubtful that there were synagogue buildings, for 'synagogue' normally meant 'community'. The conclusion of this study, that there is no evidence that the sabbath was a day of communal Jewish worship before 200 CE, has far-reaching consequences for our understanding of early Jewish-Christian relationships. This publication has also been published in paperback, please click here for details.
This volume, a part of the New Testament Library series, surveys the scholarly work that has been done concerning the book of John. J. Louis Martyn also provides his own reading of the forth Gospel. The New Testament Library offers authoritative commentary on every book and major aspect of the New Testament, as well as classic volumes of scholarship. The commentaries in this series provide fresh translations based on the best available ancient manuscripts, offer critical portrayals of the historical world in which the books were created, pay careful attention to their literary design, and present a theologically perceptive exposition of the text.