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The Haskalah was multifaceted, with many loci which rose and dwindled at different times and across vast territories. The name Haskalah became a standard self-appellation in 1860, when it was taken as the motto of the Odessa-based newspaper Ha-Melitz, but derivatives and the title Maskil for activists were already common in the first edition of Ha-Meassef from 1 October 1783: its publishers ...
[10]: 100 Even after the Russian government had dissolved all Jewish Kehillah in 1844, the Odesa Kehillah continued to function as a semi-autonomous body in the region, whose meetings were held at regular intervals. [4]: 43 Between 1837 and 1844, the number of Jewish merchants who were members of the kuptsy category increased from 169 to 221 ...
The Society for the Promotion of Culture among the Jews of Russia (Hebrew: Hevra Mefitsei Haskalah; Russian: Obshchestvo dlia rasprostraneniia prosveshcheniia mezhdu evreiami v Rossii, or OPE; sometimes translated into English as "Society for the Spread of Enlightenment among the Jews of Russia") was an educational and civic association that promoted the acculturation of Russian Jews and their ...
"Jewish Enlightenment in Odessa: Cultural Characteristics, 1794-1871". Jewish Social Studies. 44 (1): 19– 36. JSTOR 4467153. Herlihy, Patricia. "The ethnic composition of the city of Odessa in the nineteenth century." Harvard Ukrainian Studies 1.1 (1977): 53–78.
Mishka Yaponchik (born Moisei Wolfovich Vinnitsky; 30 October 1891 – 29 July 1919) [1] [2] was an Odessa gangster, Jewish revolutionary, and a Soviet military leader. Early years [ edit ]
Eliezer Zweifel (1815–1888) (Hebrew: אליעזר צבי צְוַויפֶל) was a Russian-Jewish writer who was associated with the Jewish Enlightenment movement (haskalah). Zweifel's writings on Hasidic Judaism were favourable to the movement. His book Shalom al Yisrael is believed to be one the earliest academic works on the Hasidic ...
The Odessa pogrom of 1871 moved Pinsker to become an active public figure. In 1881, a bigger wave of anti-Jewish hostilities, many state-sponsored, swept southern Russia and continued until 1884. Then Pinsker's views changed radically, and he no longer believed that mere humanism and Enlightenment would defeat antisemitism. [1]
The New Odessa colony centered socialist ideology, sharing ownership of the land, and attempted to enact gender equality. Unlike some other Am Olam colonies that were based in Orthodox Jewish philosophy, New Odessa was a secular colony, based on democratic living and equality of the sexes. Their motto was "one for all and all for one." [19]