Agudas Yisroel Convention Analysis

A majority of the exhibit was technology based or was made up entirely of dioramas. It was very interesting to discover that the museum uses a mediated based approach to inform their audience of the events that happened during the time of the Holocaust. To heighten the experience, the museum hands out cards with pictures of Jewish people who were affected by the Holocaust. At the end of the tour, there is a scanner that will reveal the fate of the person on your card. I received Peter Freistadt. Peter Freistadt was born on October 13, 1931, in Bratislavia, Czechoslovakia. With the arrival of anti-Semitic laws in the 1940s, him and his family had to wear the Star of David on their sleeves and a brand. The star branded them for all to see that they are jewish. They were required to hire a non-Jewish man to overlook their family owned business. They were forced to leave their home. Peter Freistadt was one of the lucky few to escape the ghettos, and the horrors that followed. There was one section within the exhibit called "The Hall of Testimony". This is where you can hear the stories of Holocaust survivors. This provides live testimony of the events from the period and semi fills the void that was caused due to the previous lack of artifacts. The Museum honors the survivors in a permanent exhibit titled “Witness to Truth”. The

By analyzing Rose Cohen’s autobiography, “Out of the Shadow”, it uncovers the various social and economical hardships that Russian-Jews faced living in America. Even though adapting to a new life in America came with many obstacles for Jews, Rose’s story shows that many of them made it through their hardships and ultimately overcame their adversities. Rose Cohen’s autobiography serves as a great resource as to what Jewish life was in everyday America during the late nineteenth century and early twentieth century.

Roma Nutkiewicz’s book re-tells events of what she went through from her childhood, leading all the way up to the end of the Holocaust. Roma shares her personal account of what living in the Nazi-era was like. Roma explains how in her early years she was just like any other child. She never saw herself or her family to be different from other communities, because everyone surrounding her was Jewish. Until World War II started. Not to long after Germans started to move into Warsaw, Poland where she lived and everything in her life changed. In the beginning it started with curfews, then she needed her identification cards at

Altshuler’s purpose of writing this book is to display the Religion and change of identity the of Jewish people in USSR. The author wants to describe the social, political, and economic condition of Jews from 1941 to 1964. Mordechai Altshuler (2012) mentioned that one of the governments’ goal was to isolate the component members of Jews by atomizing the Jewish public (p 81). Decent Jews were persecuted and compelled to live under the threat of losing their identity. They were threatened and forced to leave their original identity and adopt new identity which altered their identity along with lives. According to the author, “In Babi Yar, on the outskirts of town, more than 30,000 Jews were murdered around Yom Kippur 1941 (September 29 – 30),

The chapter starts out describing the terror of war and the beginning of what would become known as a tragic time period in history. Germany invaded Otwock, Poland on September 1, 1939. Early that morning bombs were dropped awakening the frightened yeshiva students of Otwock (p38). The students rushed to the Rebbe for instructions on what to do from there and he instructed them to leave for Latvia, which was a neutral country nearby. In addition, he informed them to not be afraid because God will always protect them (p38). This context of the reading shows how people looked up to the Rebbe by coming to him for

Leo Pinsker, a doctor and a Lawyer from Odessa, was born in Tomashov, in Russia Poland, in 1821 and became one of the leaders of Zionism. An educated multicultural and the most assimilated among the Russian Jews, he had originally believed that Jews could do no better than assimilate, ultimately becoming identical with their neighbors. He went beyond “enlighteners” and wrote in 1863 that the Russian language and culture should be completely central in the inner life and the religion of the Jews (Hertzberg, 179). But after seeing crowds of thugs slaughter Jews and set their homes and businesses on fire during the pogroms of 1871, Pinsker had a violent change of heart (Hertzberg, 180). In reaction to growing anti-Semitism in Russia and the pogroms

The poster depicting a stocky male figure holding an axe in one hand and touching his muscles with the other serves to raise funds from American Jews for the rebuilding of Israel through the rise of agriculture. The figure touching his muscle with one hand symbolizes his strength and aptness toward labor. Furthermore, the poster contains an image of a tractor and agrarian structure in the background, which again suggests that this “reborn nation” is committed to agricultural productivity, change, and growth. The Hebrew lettering towards the bottom of the poster connects the American Jewish community to the Israeli community and Hebrew culture. The various elements incorporated into this poster collectively serve to rebrands the Jewish image from a traditional vision of the Jew as bookish and scholarly to a more contemporary vision, characterized by a love for the ideals of agriculture, labor, and production. Indeed, this poster’s message is diverse and appealing.

After reading you’re your response to the question I do see where the first level pre-convention stage 2 can be applied (Pollack, 2017). The young man was afraid because it was late at night and what was occurring was occurring in a dark alley. The young man was unsure of what was really occurring so he decided to continue his way. Therefore, I agree with your response because the young man’s self-interest is still acted upon and that he was unsure of what was happening, and that he had no attachment to the situation that was occurring in the alley.

It bears mentioning that the ardent advocates of Jewish proselytization are not pious Haredim—men who spend their days poring over the timeless texts of tradition—nor are they of the Modern Orthodox persuasion, a coterie who attempts the Sisyphean task of synthesizing values both ancient and modern. No, these zealous purveyors of Judaism have emerged from the lonely pews and desolate temples of the more progressive Reform and Conservative movements, a truth which is acutely revelatory.

The importance of “vision” in Jewish education for Pekarsky is not limited to one experience of Jewish existence, but an entry into the various forms of the Jewish understandings that can enrich an individual’s life. He points out that visions must address our basic needs for meaning and for a sense of place and time. Pekarsky emphasizes the importance of content that is applicable to the current time and states: “that only when education institution offers students, both young and old, entrée into forms of Jewish existence that they will be existentially, intellectually, and spiritually meaningful, will education be responsive to our present predicament.” The purpose of a vision is to enrich the lives of the participants, to nourish them towards a meaning they can find ownership with.

Next the Rabbi, continued with a story time. He talked about a time where a young Jew could only go to school if he had a pen and ink, so then the Jews got together and donated money so young Jewish children could buy the materials and have the opportunity to go to school. So. It 's great that they have so many opportunities especially now young Jewish women like Elexis.

Again, many Jews responded positively to the direction provided by groups like the Hachshara - Polish Jews like Epstein Kozlowski explained how the Zionist cooperative had saved her from being “put at the mercy of international aid societies” who were widely perceived to be ineffective in establishing “long-term options” for Jewish displaced persons.

On the evening of the sixteenth of September, I was able to experience a fascinating affair of which was utterly unfamiliar to me beforehand. I found the Friday Shabbat service at Temple Beit HaYam to be enlightening of the beliefs held by members of Reform Judaism while also simply intriguing. The Temple is located in Stuart, Florida and was founded in 1978 (Temple Beit HaYam). The building, as well as its inhabitants, appeared welcoming and inviting. As such, I was greeted several times before entering for the service. Not only did I leave the Temple with a better understanding of Judaism,

In Haredi Judaism, Yeshiva forms a central role in both the individual’s life and that of the whole community. It enables them to maintain their religious and cultural identity as strictly orthodox Jews in the world, which is secular through the vocational study of the Talmud and the Torah, coupled with strong religious observance (Stadler, 2009,