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According to the Jewish Encyclopedia, Cologne was a center of Jewish learning, and the "wise of Cologne" are frequently mentioned in rabbinical literature. [48] A characteristic of the Talmudic authorities of that city was their liberality. Many liturgical poems still in the Ashkenazic ritual were composed by poets of Cologne.
Thus, with emancipation, many Jews' relationships with Jewish belief, practice, and culture evolved to accommodate a degree of integration with secular society. Where Halacha (Jewish law) was at odds with local law of the land, or where Halacha did not address some aspect of contemporary secular life, compromise was often sought in the ...
The Jewish community in Cologne has the longest history in Germany, being first mentioned in 321. Expelled in 1424, the Jews did not return to Cologne until 1798. In 1815 the community numbered 150, growing to 8000 in 1895, and 18,281 by 1933, [ 2 ] the largest in Germany after Berlin.
Magnus, Shulamit S. Jewish emancipation in a German city: Cologne, 1798-1871 ( Stanford University Press, 1997). Ragins, Sanford. Jewish Responses to Anti-Semitism in Germany, 1870-1914: A Study in the History of Ideas (ISD, 1980.
The social emancipation of the Jew is the emancipation of society from Judaism." [3] According to Otto Dov Kulka [4] of Hebrew University, the term became widespread in the 19th century when it was used in discussions about Jewish emancipation in Germany (Judenfrage). [1]
Jewish Texans have been a part of the history of Texas since the first European explorers arrived in the region in the 16th century. [1] In 1990, there were around 108,000 adherents to Judaism in Texas. [1] More recent estimates place the number at around 120,000. [1]
For more than one-and-a-half centuries, the Juneteenth holiday has been sacred to many Black communities. It marks the day in 1865 enslaved people in Galveston, Texas found out they had been freed ...
The museum's permanent collection was assembled from three main sources. The first is the Musée d’art juif de Paris, whose collection was given to the mahJ. It consisted mainly of European religious objects, graphic works by Russian and German Jewish artists and artists from the School of Paris, and architectural models of European synagogues destroyed by the Nazis.