Bibliografie tematiche / Calgary Jewish Community Council

Letteratura scientifica selezionata sul tema "Calgary Jewish Community Council"

Autore: Grafiati

Pubblicato: 27 luglio 2024

Ultima modifica: 30 luglio 2024

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Articoli di riviste sul tema "Calgary Jewish Community Council"

Nickel, Veronika. "Im Auftrag des Rechts. Christliche und jüdische Regensburger Anwälte beim Innsbrucker Prozess (1516-1519)". Aschkenas 28, n. 1 (23 novembre 2018): 19–37. http://dx.doi.org/10.1515/asch-2018-0005.

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Abstract The expulsion of the Jewish Community from Regensburg (Ratisbon) in 1519 was one of the last and well-known expulsions of Jews from an Imperial City on the brink of the modern era. Little attention has been paid to a lawsuit between the Regensburg City Council and the Jewish Community which was initiated three years before 1519. Both the City Council and the Jewish Community sent specially authorised delegates as attorneys to attend the trial held in front of the Regiment in Innsbruck/Austria. Hans Hirsdorfer, Hansgraf of Regensburg, was usually dispatched to Innsbruck as the Christian representative while Isaak Walch made the journey in order to represent the Jewish Community. Their powers of attorney, along with other sources such as account books, give us deep insights into their scope of action regarding personal as well as juridical matters.

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Chenya, Tal. "Social Welfare Activity in the Jewish Community in Jerusalem during the Mandate Period". Iyunim - Multidisiplinary Studies in Israel and Modern Jewish Society 40 (1 luglio 2024): 271–96. http://dx.doi.org/10.51854/bguy-40a170.

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In this article, I analyze the factors that shaped social welfare activity in the Jewish community in Jerusalem during the British Mandate in Palestine. First, I review the attitude towards social welfare activity in the City Council—the body that preceded the Community Council—during the 1920s. Second, I examine the activities and efforts of the Social Welfare Bureau by way of the Community Council in the early 1930s. Third, I analyze on two levels the impact of political events in the Jewish Yishuv from the mid-1930s until late in the Mandate period on social welfare activities: on the municipal level, with emphasis on the impact of Jerusalem’s unique factors and characteristics, including the Sephardic Community Council’s political influence on community-social welfare activities; and at the national level of the Jewish Yishuv, which included the influence of the Fifth Aliyah and the Yishuv fundraising organizations on the activities of the Social Welfare Bureau in the 1940s. Based on the analysis of each of the aforementioned players, I propose that the nature and scope of social welfare activities in Jerusalem were the result of three combined influences: the Jewish Yishuv – initiatives originating from the National Institutions; the community influence – activities based on the Community Council’s status and a community-oriented outlook; and the local influence – norms and attitudes that were prevalent in Jerusalem before the British conquest. Therefore, I show in this article that the Jewish Yishuv framework is one of the components that shaped social welfare activity in Jerusalem.

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Schlaepfer, Aline. "Sidon against Beirut: Space, Control, and the Limits of Sectarianism within the Jewish Community of Modern Lebanon". International Journal of Middle East Studies 53, n. 3 (26 luglio 2021): 424–38. http://dx.doi.org/10.1017/s0020743821000180.

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AbstractWhen the State of Greater Lebanon was established in 1920, the Jewish Community Council of Beirut was officially recognized as the central administrative body within Lebanon, and although smaller communities such as Sidon and Tripoli also had their own councils they were consequently made subject to the authority of Beirut. In this context of political overhaul, I argue that some Jewish actors made use “from below” of political opportunities provided by sectarianism “from above”—or national sectarianism—to garner control over all Jewish political structures in Lebanon. But by examining in particular activities in and around the Israelite Community Council in Sidon (al-Majlis al-Milli al-Isra'ili bi-Sayda), I show how and why these attempts to practice new forms of sectarianism were met with resistance, despite connections that tied Lebanon's Jews together administratively in one community.

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Rundichuk, A. "BETWEEN THE KING AND THE CITY: THE JEWISH COMMUNITY OF AUGSBURG AND THE GOVERNMENT IN THE 14TH-15TH CENTURIES". Bulletin of Taras Shevchenko National University of Kyiv. History, n. 152-153 (2022): 68–73. http://dx.doi.org/10.17721/1728-2640.2022.152-153.9.

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In the late Middle Ages on the territory of the cathedral city of Augsburg were two Jewish settlements, which were formed in the XII-XIII cent. In High Middle Ages, the administration of the Jewish community was made through the mediation of city, bishop and king. However, in the XIV-XV cent. the main interaction regarding the settlement of the life of the Jewish community took place between the king and the city. At the same time, were formed the main legal acts, which regulated the relations between the local population and the Jewish community, its social status. Augsburg Jews were under the jurisdiction of the king and paid taxes to the state treasury in exchange for security guarantees. Legal regulation of the Jewish population of Augsburg, the resolution of disputes between Christians and Jews was carried out with the participation of the city or a person appointed by the king. The city council tried to take precedence in the tax collection procedure, which was perceived by the king as an encroachment on his authority. Such conflicts were resolved by imposing fines on the city or through the courts. In addition, members of the Jewish community were lenders to both the ruler and the burghers and the city council, which often led to misconduct against Jews by the authorities, including arrests and extortion of debtors, and de facto write-offs of the debts. The change in the Jewish community of Augsburg, as in other German medieval cities, depended on the waves of the plague, which often led to pogroms, organized on baseless accusations of causing the disease, followed by the expulsion of the Jewish population from the city. At the same time, most debtors were given the opportunity not to pay debts to their lenders. Besides, the property of the Jewish community passed into the hands of the emperor and princes. From the XV cent., Augsburg, following the example of other German cities, introduced special markings for the Jewish population.

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Saldzhiev, Hristo. "Tarnovo Church Council in 1360 and the Bulgarian-Jewish Religious Conflict from 1350ies". Filosofiya-Philosophy 30, n. 1 (20 marzo 2021): 75–85. http://dx.doi.org/10.53656/phil2021-01-07.

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The article focuses on problems relating to the Jewish community’s origin in medieval Tarnovo, the reasons that provoked the Bulgarian-Jewish conflict from the 1350ies and its aftermaths. The hypothesis that Tarnovo Jews originated from Byzantine and appeared in medieval Bulgarian capital at the end of the 12th century as manufacturers of silk is proposed. The religious clash from the 1350ies is ascribed to the influence exerted by some Talmudic anti-Christian texts on the local Jewish community, to the broken inner status-quo between Christians and Jews after the second marriage of the Bulgarian tsar Ivan Alexander and to the reactions of part of the Christian population against the breach of this status-quo.

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Herzig, Arno. "Zwischen Ausweisung und Duldung. Die Situation der Breslauer Juden in der 1. Hälfte des 18. Jahrhunderts". Aschkenas 30, n. 1 (26 maggio 2020): 21–36. http://dx.doi.org/10.1515/asch-2020-0002.

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AbstractThe situation of the Jews in Breslau in the first half of the 18th century was determined by various interested parties, from the Habsburg emperor as city lord to the council of the city and the monasteries in the suburbs. While the city council had not tolerated Jews in its area since the pogrom of 1453, the monasteries in the suburbs used the economic power of the Jews living there. The Emperor as King of Bohemia was interested in trading with Poland, allowing Polish Jewish merchants to settle in the city. While the emperor allowed Jewish citizens to trade within the city by passing a tax law in 1713, the city council tried to keep the Jews as much as possible away from the market. The situation remained undecided until 1742, when the annexation of Silesia created a new situation in Prussia. A law of 1744 guaranteed the establishment of the Jews in the city and the formation of a community, but the number of Jewish residents permitted in the city was kept very low.

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HUL, Olha. "A COMPLAINT MADE BY THE LVIV JEWISH COMMUNITY AGAINST JUDGE JAN ZAIDLICH (1571)". From the history of Western Ukraine 18 (2022): 95–109. http://dx.doi.org/10.33402/zuz.2022-18-95-109.

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The struggle of the Jewish community of Lviv for the expansion of its rights in the field of judicial autonomy in the second half of the 16th century is traced. It is noted that according to the statute of Boleslaw the Pious (1264), which was based on the activities of Jewish communities in the Crown of the Kingdom of Poland, Jews could not submit to the authorities of Magdeburg law, but recognize the supremacy of Zemstvo law. It has been established that the privilege of King Casimir the Great in 1367 to confirm and extend the effect of the statute to the territory of Lesser Poland and the south-eastern territories of the kingdom was of decisive importance for the development of the judicial autonomy of the Jewish community of Lviv, because since then the Jews of Lviv could be subject not to the local wójt, but to the royal court. It is noted that in practice, the Jewish judiciary belonged to the competence of the voivode, who represented the interests of the monarch on the ground. It was emphasized that due to the large volume of work, the voivode was physically unable to deal with these cases, therefore, an additional position was created - a Jewish judge. It is indicated that this official usually belonged to the middle-affluent nobility, often performed other Zemstvo functions at the same time, and considered the position of judge as an opportunity for additional income. It is noted that the published document reproduces the protest of the Jews against their judge Jan Seidlich, who was not only a rich merchant from Lviv, but also a royal servitor (servant) and nobleman. It has been investigated that he came to the forefront of Lviv's historical events in the early 1570s and was the main leader of the public protest of Lviv residents against the city council in 1576–1577, for which in 1578 he was deprived of city rights, that is, effectively removed from city society. It was concluded that Jan Zaidlich, being in close relations with the nobility of the Russian voivodeship and the then voivode Mykolai Sinyavskyi, was appointed to this position due to his knowledge of the legal aspects of city and Zemstvo rights, but he failed to establish relations with representatives of the Jewish community, who depended on their court proceedings were handled by persons sympathetic to them. Keywords: Jewish community, Jewish jurisdiction, palatine, Jewish judge, burghers, city council, Jan Zaidlich

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Tessier, Laurent. "La défense de l’idéal sioniste au Canada, point de rencontre entre Juifs et chrétiens 1939–1947". Canadian Jewish Studies / Études juives canadiennes 34 (20 dicembre 2022): 89–111. http://dx.doi.org/10.25071/1916-0925.40293.

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In the early 1940s, the Canadian Jewish Zionist organizations, whose activities were essentially focused on the Jewish community and fundraising for Jewish settlement in Palestine, decided to reorient their strategy and establish a real public relations policy. The priority was to find support among the Canadian population so that parliamentarians and the Canadian government would put pressure on London to end the migration restrictions on persecuted European Jews to Palestine. Canadian Jewish Zionists found singular support among a few English-speaking Christian compatriots whose familiarity with the biblical stories nurtured a certain sympathy for their cause. Two organizations made up of “non-Jewish Zionists” were created to channel their support: the Canadian Palestine Committee and the Christian Council for Palestine. The study of their archives highlights the moral and political arguments put forward by those designated as “Christian Zionists”. The antagonistic portraits of the Jew and the Arab that are revealed in their speeches betray both their imperialist projections and the paradoxical absence of a true dialogue between Jews and Christians in Canada.

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Lapidus, Steven. "‘‘The Problem of the Modern Orthodox Rabbinate’’: Montreal’s Vaad Harabbonim at Mid-Century". Studies in Religion/Sciences Religieuses 40, n. 3 (27 giugno 2011): 351–64. http://dx.doi.org/10.1177/0008429811410824.

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The postwar years brought demographic expansion to Montreal’s Jewish community, including residential mobility into new neighbourhoods. These growing suburban Jewish communities engaged young, English-speaking and mostly American rabbis for their congregations. Not surprisingly, the arrival of several of these Modern Orthodox rabbis at mid-century was not unnoticed by the established, mostly eastern European, members of Montreal’s Rabbinical Council. Typically at this period, many European rabbis were sceptical of their American-trained colleagues’ authenticity, knowledge and capability. Montreal was no exception. Using archival documents, this article examines the tensions in mid-century Montreal between the rabbis of the Yiddish-speaking Vaad Harabbonim and the freshly-minted Modern Orthodox rabbis of the next generation.

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de Goumoëns, Véronique, Koffi Ayigah, Daniel Joye, Philippe Ryvlin e Anne-Sylvie Ramelet. "The Development of an Early Intervention for Supporting Families of Persons With Acquired Brain Injuries: The SAFIR^© Intervention". Journal of Family Nursing 28, n. 1 (7 ottobre 2021): 6–16. http://dx.doi.org/10.1177/10748407211048217.

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Families of persons with acquired brain injuries need to be supported from the early phase of hospitalization. To date, no known early family intervention is available for this population. Using the Medical Research Council Framework, we developed a new intervention based on the Calgary Assessment and Intervention Models that includes the family preferences, clinician’s expertise, and the contextual resources. This paper aims to describe the complete development process including a scoping review, an assessment of families and clinicians’ needs, an evaluation of the contextual resources, and an adaptation of the theoretical framework. Using a systemic perspective, we tailored the new intervention to involve the stakeholder’s preferences. The result is an early family intervention named SAFIR©, led by a clinical nurse specialist, including five core components and structured around three phases and a follow-up. The next steps will be focused on assessment of the clinical feasibility of this new intervention.

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Più fonti

Tesi sul tema "Calgary Jewish Community Council"

Felgr, Luboš. "Židovská rada starších v okupované Praze (1943-1945)". Master's thesis, 2021. http://www.nusl.cz/ntk/nusl-446689.

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The diploma thesis deals with the Jewish Council of Elders in Prague, whose existence is defined in the years 1943-1945. The administrative body, which was formally established by renaming the wartime Jewish Community of Prague in February 1943, was obliged to carry out orders from superior authorities and act as an intermediary between the Nazi leadership and the persecuted Jewish population. Earlier emigration, retraining and care activities were replaced by the liquidation tasks and the management of other activities, which in consequence were to lead to the complete destruction of Jewish life in the occupied Bohemia and Moravia. The diploma thesis focuses on the historical and organizational development of the above-mentioned Jewish council from its inception to liquidation in the post-war period, as well as on the activities of departments and the fates of some employees. The organization is set in the context of the final phase of Jewish persecution, which in the period under review focused mainly on so-called Mischlinge and Jews from mixed marriages, and the Nazi policy of liquidation of Jewish communities and establish of Jewish councils. The thesis is based on the use and comparison of archival sources, periodicals, source editions or memories of contemporary witnesses. The main part of...

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Libri sul tema "Calgary Jewish Community Council"

Council, Calgary Jewish Community. Live generously: It does a world of good. Calgary: Calgary Jewish Community Council, 2005.

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Council, Calgary Jewish Community. Keep the promise: A campaign of the Calgary Jewish Community Council. Calgary: Calgary Jewish Community Council, 2006.

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Diner, Hasia R. Fifty years of Jewish self-governance: The Jewish Community Council of Greater Washington, 1938-1988. Washington, D.C: The Council, 1989.

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National Jewish Community Relations Advisory Council (U.S.). Plenary session. Special Plenary Session on Israeli Settlement Policy February 18, 1992: Official Transcript. New York: National Jewish Community Relations Advisory Council, 1992.

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Comments by the Jewish community on the Farm Animal Welfare Council: Report on the welfare of livestock when slaughtered by religious methods. [London?: s.n.], 1985.

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Capitoli di libri sul tema "Calgary Jewish Community Council"

Offenberger, Ilana Fritz. "Caught in the Vicious Cycle: From a Working Jewish Community to a Council of Jewish Elders". In The Jews of Nazi Vienna, 1938-1945, 247–91. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-49358-9_8.

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Rosman, Moshe. "Jewish Autonomy in Poland and the Polish Regime". In Categorically Jewish, Distinctly Polish, 183–200. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781906764852.003.0012.

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This chapter explores Jewish autonomy in the Polish–Lithuanian Commonwealth. The Jewish community in the early modern period was renowned for its autonomous rights, which formed the framework within which it conducted its affairs. Foreign Jewish observers were impressed by the structure of the Polish Jewish system of autonomy, which was composed of institutions at three levels: the kahal (communal council) which managed the kehilah (individual local community), the va'ad galil (regional council), and the two national councils: the Polish Va'ad Arba Aratsot (Council of Four Lands) and the Lithuanian Va'ad Medinat Lita (Council of the [Jewish] State of Lithuania). These same observers marvelled at the scope of Jewish authority. The Jews judged themselves, taxed themselves, legislated for themselves, administered their own communal affairs, set up supervisory bodies, enjoyed meaningful powers of enforcement, and conducted negotiations and diplomacy.

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"The Founding of the Jewish Community Council of Montreal (Va’ad ha-’Ir)". In Rabbis and their Community, 87–102. University of Calgary Press, 2007. http://dx.doi.org/10.1515/9781552384367-007.

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Fraser, Derek. "The community today and its recent history". In Leeds and its Jewish community, 311–32. Manchester University Press, 2019. http://dx.doi.org/10.7228/manchester/9781526123084.003.0017.

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The final chapter falls into two parts, a survey of developments in the second half of the twentieth century and some final thoughts analysing the key themes of the book as a whole. Social mobility, economic success and residential concentration are notable characteristics of the modern community. Divisions persisted and one of the aims of the Jewish Representative Council was to speak for the diverse range of opinion, from the liberal Sinai Synagogue to the ultra-orthodox Lubavitch supporters. Much is made of the achievement of integration without assimilation and the penetration of the professions is highlighted. The case of Arnold Ziff is cited as a prime example of a major contribution to the economic and social life of Leeds, including benefactions to a range of causes, while retaining a committed Jewish identity.

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Berger, David. "The Council of Torah Sages". In Rebbe, the Messiah, and the Scandal of Orthodox Indifference, 76–80. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781904113751.003.0008.

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This chapter details the author's attempts to reach the Council of Torah Sages. In the world of Modern Orthodoxy exemplified by the Rabbinical Council of America, the author has friends, acquaintances, former students, and a modicum of standing, so that the author could accomplish something from within. The leaders of Traditionalist Orthodoxy, marked by greater insularity and profound reservations about higher secular education, are far less accessible to the author. Committed to the authority of da'at torah, or ‘the opinion of the Torah’, the Traditionalist Orthodox Agudath Israel has set up a group of distinguished rabbis (gedolim) empowered to decide issues of both Jewish law and public policy. This Council of Torah Sages (Moetzes Gedolei Hatorah) and its equivalent bodies in Israel hold a position of unparalleled influence in a major segment of Orthodoxy, and the leading authorities in that community command great respect among Modern Orthodox Jews as well. The author sent the rabbis copies of the exchange in Jewish Action, the author's letter to the RCA, and two additional letters commenting on the RCA resolution and the controversy over Rabbi Soloveichik's statements. In the absence of any response, the author had no way of assessing the reaction.

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Bussgang, Julian J. "The Progressive Synagogue in Lwów". In Polin: Studies in Polish Jewry Volume 11, 127–53. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774051.003.0010.

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This chapter assesses the Progressive synagogue in Lwów. At the time of the founding of the Progressive synagogue, Lwów had the largest Jewish population of all the cities in the Austro-Hungarian Empire, including Vienna. After the death of the Orthodox rabbi Jacob Ornstein, leadership of the Jewish community was taken over by Progressive Jews, primarily professionals, academics, businessmen, bankers, and industrialists. From then on, the non-Zionists and non-Orthodox held a majority in the kahal, the Jewish communal council. While they served the entire Jewish community, which included a large Orthodox and Yiddish-speaking population, many of these leaders spoke primarily Polish and German. Although culturally Jewish, they were seldom talmudic scholars or noted for their strong religious belief. The Orthodox, however, continued to be represented on the various committees.

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Rowland, Tracey. "Gaudium et spes and the Importance of Christ". In Ratzinger's Faith, 30–47. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780199207404.003.0003.

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Abstract At a conference in Cambridge in 1979 Karl Rahner drew an analogy between the Christian community before and after the Council of Jerusalem (traditionally dated to ad 49) and Catholicism before and after the Second Vatican Council. He used the language of a ‘decisive break’ to describe the two transitions, and went so far as to assert that the break experienced after the Council was of such a magnitude that the only possible comparison is with the transition from Jewish to Gentile Christianity at the Council of Jerusalem. He added that such transitions ‘happen for the most part and in the final analysis, unreXectively; they are not first planned out theologically and then put into effect.’ Likewise, some Catholic traditionalists have seen the pre- and post-Vatican II eras in this dualistic way— almost a pre- and post-lapsarian view propped up with various conspiracy theories and in extreme cases leading to schism.

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Kozińska-Witt, Hanna. "Stewards of the City?" In Polin: Studies in Polish Jewry Volume 34, 282–301. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800348240.003.0015.

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This chapter uses Kraków as a case study. It examines Jewish participation in local government in the second half of the nineteenth century. Jews represented over 30 per cent of the town's inhabitants, and the community was overwhelmingly Orthodox. From the early nineteenth century there began to develop a progressive group, interested in modernising ritual and acculturation. By the mid-1860s these two forms of Jewish identity were in sharp conflict. The chapter first explores the legal basis for municipal self-government and its election procedures. It then reviews Jewish participation in municipal elections and changes in political mobilisation and the ideology of the Jews elected to the city council, followed by an analysis of their activities, distinguishing between interventions of general municipal concern and specifically Jewish ones. A point of interest is the presence of municipal officials in the Jewish district of Kazimierz. Finally, the chapter discusses antisemitism in the municipal arena.

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Hensel-Liwszicowa, Joanna. "The Alphabetical List of Payers of the Communal Tax in Warsaw for 1912". In Polin: Studies in Polish Jewry Volume 12, 212–18. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774594.003.0015.

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This chapter analyses the Alfavitnij ukazatel' plat'elshchikov obshchinnogo zbora za 1912 god (Alphabetical List of Payers of the Communal Tax for 1912). The Alphabetical List of Payers begins with a list of the names of the sixteen members of the Jewish community council who were absolved from paying contributions to the kehilah but gave them voluntarily. The list of those required to pay is in alphabetical order and contains the names of 11,417 heads of Warsaw's Jewish families, each payer's occupation or source of income, his address, the value of the contribution, and the person's registration number in the Warsaw Jewish commune. The amount of the annual contribution is given in silver roubles and the registration number is marked ‘sta'tja’. The chapter shows how approaching the Alphabetical List of Payers statistically reveals many analytical possibilities, and on the basis of this information, it should be possible to describe in detail the economic situation of Warsaw's Jewish bourgeoisie.

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Lasker, Daniel J. "The Future of Karaism". In Karaism, 204–12. Liverpool University Press, 2022. http://dx.doi.org/10.3828/liverpool/9781800855960.003.0013.

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This chapter reflects on the future of Karaism. It is clear from the descriptions of Karaite history, beliefs, practices, and intellectual accomplishments that Karaite Jews have shown great tenacity over the years in maintaining their identity as a separate Jewish group. In their attempt at ensuring continuity, Karaites adopted a number of survival tactics. The Karaite community is actively pursuing a policy of creating an Israeli Karaism. A number of other younger, Israeli-born members of the community have also taken upon themselves leadership roles. The use of modern technology, such as internet sites and blogs, has been adopted by both Israeli and American Karaites to help their educational efforts. Moreover, the Karaite religious council in Israel has agreed to conversions and empowered the independently established Karaite Jewish University in the United States as the training tool for Karaites by choice. Ultimately, the future of the oldest surviving alternative Judaism remains to be seen.

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