Bibliografias temáticas / Phoenix Jewish Community Center

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Literatura científica selecionada sobre o tema "Phoenix Jewish Community Center"

Autor: Grafiati

Publicado: 29 de julho de 2024

Última modificação: 30 de julho de 2024

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Artigos de revistas sobre o assunto "Phoenix Jewish Community Center"

Wische, Jerry. "A JEWISH COMMUNITY CENTER RESPONSE". Jewish Education 59, n.º 2 (setembro de 1991): 32–34. http://dx.doi.org/10.1080/0021642910590214.

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Demarais, Edward, Sandra Sheckman e Gina Vega. "Customer Service at the Jewish Community Center". CASE Journal 4, n.º 2 (maio de 2008): 101–9. http://dx.doi.org/10.1108/tcj-04-2008-b004.

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Kholuyanova, E. "TRENDS IN THE DEVELOPMENT OF ARCHITECTURAL TYPOLOGY OF JEWISH COMMUNITY CENTERS". Bulletin of Belgorod State Technological University named after. V. G. Shukhov 7, n.º 7 (7 de abril de 2022): 44–54. http://dx.doi.org/10.34031/2071-7318-2022-7-7-44-54.

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TThe article discusses the analysis of trends in the development of the architectural typology of Jewish community centers, substantiates the topicality of its study. The stages of development of architectural typology are described, based on graphic-analytical schemes of planning decisions of historical types of Jewish community centers. Conclusions are drawn about the continuity of the functional planning organization of the religious functional planning component of Jewish community centers. The conclusions of the analysis of experience in the implementation of Jewish centers are presented. It reveals the main factors influencing the formation of space-planning solutions. The nature of the town-planning placement and walking distance of Jewish community centers in St. Petersburg is considered. Based on the analysis of foreign and domestic experience in the design and implementation of such buildings at the present stage, the features of the functional and spatial organization of Jewish community centers are identified, and the principles of a consolidated classification of such buildings are formulated. It is shown that there is a relationship between the dominant functional and planning component of the Jewish community center and the nature of its planning organization. Approaches to the consideration of the construction of the architectural image of the Jewish community center from the point of view of morphology and semiotics are briefly outlined. Promising areas of research are formulated that reveal national identity through the semiotics of the architectural image of the Jewish community center.

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Altman, S. Morton. "Southville jewish community center, inc.: A case study". Nonprofit Management and Leadership 7, n.º 2 (1996): 193–96. http://dx.doi.org/10.1002/nml.4130070208.

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FINKEL, EVGENY. "The Phoenix Effect of State Repression: Jewish Resistance during the Holocaust". American Political Science Review 109, n.º 2 (23 de abril de 2015): 339–53. http://dx.doi.org/10.1017/s000305541500009x.

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Why are some nascent groups able to organize sustained violent resistance to state repression, whereas others quickly fail? This article links the sustainability of armed resistance to a largely understudied variable—theskillsto mount such a resistance. It also argues that the nature of repression experienced by a community creates and shapes these crucial skills. More specifically, the article focuses on a distinction between selective and indiscriminate state repression. Selective repression is more likely to create skilled resisters; indiscriminate repression substantially less so. Thus, large-scale repression that begins at timethas a higher chance of being met with sustained organized resistance att +1if among the targeted population there are people who were subject to selective repression att‒1. The article tests this argument by comparing the trajectories of anti-Nazi Jewish resistance groups in three ghettos during the Holocaust: Minsk, Kraków, and Białystok.

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Glass, Margaret, e Laura W. Martin. "Bringing Body Worlds to Phoenix: Community Relations and a Science Center". Museums & Social Issues 11, n.º 1 (2 de janeiro de 2016): 43–52. http://dx.doi.org/10.1080/15596893.2016.1131094.

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Sweifach, Jay. "The Jewish Community Center and Its Social Work Guests". Social Thought 21, n.º 2 (março de 2002): 33–55. http://dx.doi.org/10.1300/j131v21n02_04.

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Cohen, Rina. "From Ethnonational Enclave to Diasporic Community: The Mainstreaming of Israeli Jewish Migrants in Toronto". Diaspora: A Journal of Transnational Studies 8, n.º 2 (setembro de 1999): 121–36. http://dx.doi.org/10.3138/diaspora.8.2.121.

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Previous research on Israelis in Toronto has revealed the existence of a distinctive ethnic community of Israelis on the margins of, but at the same time distinct from, the more established Jewish community (G. Gold and Cohen 182; Cohen and G. Gold, “Israelis” 18). As is the case in other Israeli communities in North America (S. Gold, “Patterns” 121; Mittelberg and Waters 422; Rosen 28; Shokeid 43; Sobel 31; Uriely, “Patterns” 48, “Rhetorical”), Israelis in Toronto tend to live in Jewish neighborhoods, send their children to Jewish day schools or Sunday schools, be members of the JCC (Jewish Community Center), and participate in some of the local organized Jewish activities. While remaining a marginal part of the general Jewish community, they have developed distinctive Israeli communal activities involving politics, recreation, culture, and entrepreneurship.

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Mary Ann Irwin. "Sex, War, and Community Service: The Battle for San Francisco's Jewish Community Center". Frontiers: A Journal of Women Studies 32, n.º 1 (2011): 36. http://dx.doi.org/10.5250/fronjwomestud.32.1.0036.

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Irwin, Mary Ann. "Sex, War, and Community Service: The Battle for San Francisco's Jewish Community Center". Frontiers: A Journal of Women Studies 32, n.º 1 (2011): 36–70. http://dx.doi.org/10.1353/fro.2011.a434419.

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Teses / dissertações sobre o assunto "Phoenix Jewish Community Center"

Oren, Avigail S. "Adjusting to Change: The Jewish Community Center Movement in Postwar Urban America, 1945-1980". Research Showcase @ CMU, 2017. http://repository.cmu.edu/dissertations/923.

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In the decades following World War II, urban American JCCs became more committed to promoting and fostering their members' Jewish identity and, at the same time, opened up their spaces and their programs to Americans of all religions and races; they simultaneously became more particularistic and more universalistic. This bifurcation, I will show, resulted from pragmatic needs as much as from ideological principles. Structural changes like postwar deindustrialization and suburbanization caused urban depopulation, shrinking urban JCC's membership rolls and constraining their access to financial resources. Considerations about equal access and equal opportunity spurred by the Black Freedom Movement raised functional questions about the differences between being a member of an organization and being a participant in its programs. The economic and political instability of the 1970s, including the riots and financial collapse of large cities that characterized the urban crisis, had the combined effect of reducing JCC revenue and creating new federal antipoverty programs that JCCs could use to fund new services—thought it meant that the services, if not the agencies, had to implement nonsectarian enrollment procedures. In responding to all of these structural, functional, and financial changes, the JCC movement gradually opened up their agencies to non-Jews and, correspondingly, intensified their commitment to Jewish particularism.

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Rumage, Luke Thomas. "A House for the Families of Abraham: A Multi-Faith Community Center for Interfaith Dialogue". Thesis, Virginia Tech, 2020. http://hdl.handle.net/10919/99630.

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Religion has the ability to bring a diversity of people together in a way that crosses political, social, and economic boundaries, but divides them through conflicting worship practices, rituals, and teachings. This is especially true with the three Abrahamic religions – Judaism, Christianity, and Islam. The unique aspect to the Abrahamic religions is that they all claim Abraham as a common ancestor. Unfortunately, over the two millennia since the founding of these religions, interpretations of each religious text has drastically divided the three religions. Guy Stroumsa, Professor Emeritus of the Study of Abrahamic Religions at the University of Oxford, states that after such a long time the "Jewish Avraham is no more the Christian Abraham than the latter is the Islamic Ibrahim… and there is more than one Jewish (or Christian, or Muslim) Abraham." This project is designed to create a multi-faith building that crosses the religious divides in the Abrahamic faiths and encourages inter-faith dialogue by looking at commonly used ritualistic items. Three basic items - water, a meal, and the scripture – all hold reverence in all three religions, but each religion has its own unique rituals and traditions surrounding them. This building attempts to express the similarities and differences through the built environment in a way that increases communication and understanding between the religions and the surrounding community.
Master of Architecture
Religions divide people. Architecture brings people together. Can architecture help bridge the divide between religions? This project is designed to create a multi-faith building that crosses the religious divides in Judaism, Christianity, and Islam, and encourages inter-faith dialogue between them by looking at three commonly used sacred items and their rituals and traditions.

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Hudečková, Miriama. "Nová synagoga Opava". Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2019. http://www.nusl.cz/ntk/nusl-399938.

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The aim of thediploma thesis is to design an architectural study of a new synagogue in Opava for the Jewish community. Content of the work is also a community center and administration. In the deign is a set of three buildings serving the Jewish community. The design is solved as an interconnected space between the public and the Jewish community. With its openness and permeability, it offers the opportunity to look into the Jewish community. The main object, the synagogue, for believers is directly linked to the construction of the Jewish community, where at the same level we can find mikve for ritual purrification. The second object, the Jewish community, offers two business units in the first floor. The important part of the Jewish community is education, and therefore the design of the Jewish community also contains a library and a clasroom connected to this library. The administration itself is located on the private last floor with a terrace. A third building, a community center, has been created to make the public familiar with the Jewish community, its religion and culture. The first floor is used by the kosher restaurant, which can use the central space between the park landscaping for sitting. The Community Center provides a lecture hall on the second floor and a spacious gallery for Jewish artists on the third floor.

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Hradilová, Daniela. "Nová synagoga Teplice". Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2017. http://www.nusl.cz/ntk/nusl-355032.

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The project creates a representative environment for the Jewish community in Teplice. The history of the location is a main source of inspiration, since there used to be a majestic synagogue until 1939 when it was burned down. The design itself consists of four buildings above ground – a synagogue, an administration center of the Jewish community, museum and kosher restaurant, all of which are based on the same underground building with parking. Under the synagogue there is also mikveh - a ritual bath with sauna. The community center with lecture hall is located next to this base and is connected on the same level. Architecturally, the buildings are organized into a square shape on the common underground base depending on their function. Used façade materials are stone dark grey cladding. The synagogue differentiates both in shape and material. It’s exterior surface symbolises the history of the location and used fragments of the stone base of the lost synagogue. The synagogue itself is covered with golden ceramic glass surface cladding. The golden details also spread on the surrounding buildings in the form of decorative grating by the windows.

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O'Donnell, Dianne M. "Client and caregiver perceptions of adult day services a program evaluation /". unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-11202008-155814/.

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Thesis (M.A.)--Georgia State University, 2008.
Ann M. Pearman, committee chair; Candace L. Kemp, Elisabeth O. Burgess, committee members. Title from file title page. Description based on contents viewed Sept. 4, 2009. Includes bibliographical references (p. 101-103).

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Mydlár, Lukáš. "Nová synagoga Trutnov". Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2020. http://www.nusl.cz/ntk/nusl-414273.

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The subject of the diploma thesis is design of an architectural study of the New synagogue in Trutnov. The first synagogue on this location was destroyed in 1938. Only the foundation system of the first synagogue have been preserved. This architectural study creates space for the recovery of the Jewish community in Trutnov. The Jewish community needs space for daily and spiritual life. The buliding program is therefore divided into two main objects. The synagogue with a prayer room and a mikveh is located on same place as the first synagogue. The preserved foundation system of the first synagogue creates a barrier from the sloping terrain for the new synagogue. This creates a symbiosis of the original and the new. The community center contains spaces for education, administration, catering and celebrations. The location of the community center respects the original villas, which are located close.

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Kostíková, Lenka. "Nová synagoga v Olomouci". Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2016. http://www.nusl.cz/ntk/nusl-354936.

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The diploma thesis was prepared as an architectural study. The theme of diploma thesis is the design of new synagogue with Jewish community center in Olomouc. The part of the work is the creation of Jewish community center, synagogue, museum of Jewish culture and kosher restaurant. The plot is on the site of a synagogue that was burned by the Nazis in 1939.

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Husslíková, Petra. "Nová synagóga v Brně". Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2014. http://www.nusl.cz/ntk/nusl-227139.

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The presented diploma thesis was elaborated as an architectural study of a new synagogue in Brno according to the assignment. The goal of the thesis was to design the architectural proposal of the synagogue as well as of the new centre for the Jewish community and Jewish museum. The Jewish community in Brno is a closed community. The aim was to create a place for members of the Jewish community which would be separated from the public space. The proposal is divided into two parts, the museum with public space and the buildings of the Jewish community. The Jewish community area consists of the kosher restaurant, offices, library, community hall, mikveh ritual bath, synagogue and garden. The suggested structural organization enabled to separate public space of Jewish museum from the internal private area for the Jewish community while keeping the overall integrity of the venue.

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Musilová, Kateřina. "Nová synagoga v Olomouci". Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2016. http://www.nusl.cz/ntk/nusl-354965.

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The presented diploma thesis was elaborated as an architectural study of a new synagogue in Olomouc according to the assignment. The goal of the thesis was to design the architectural proposal of the synagogue as well as of the new centre for the Jewish community and Jewish museum. The final proposal is two buildings connected by a courtyard. The synagogue is designed on the same place where the original synagogue stood. Part of the building for Jewish community is mikveh ritual bath, kosher restaurant, community hall, library and offices. The Jewish museum is partially recessed below ground level and covers an area beneath the synagogue and the courtyard. Shielding the building from the bustling Avenue is solved with park proposal. The entrance to the underground garage with 32 parking spaces is from the street Lafayettova.

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Večeřová, Pavla. "Nová synagoga Frýdek-Místek". Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2021. http://www.nusl.cz/ntk/nusl-443707.

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The assignment of the diploma thesis was the elaboration of an architectural study of a new synagogue in the Frýdek-Místek. The solved area includes the original lands of the Jewish community, on which stood a synagogue, a Jewish school and a rabbinate. The synagogue was burned down in 1939 and currently only the rebuilt Jewish school building is located in the area. The main idea of the design is to build a memorial on the site of the original synagogue and a new synagogue with an adjoining community centre. The main goal is to support the development of the Jewish community in the city and to remind citizens and visitors of the history, because of which the Jewish community in Frýdek-Místek disappeared. In contrast to the monument, the entire building is set in the terrain so that the terrain passes freely in a public space with the main entrance to the community centre and a kosher restaurant. The building opens up to the south side of the slope and offers a view of the historic city centre of Frýdek. The area is connected by a footbridge to the park under the castle. Part of the community centre is a space for a ritual bath - Mikveh, the administration of the Jewish community and a multifunctional hall, which can be opened to the area in front of the residential staircase. The area is separated from Revoluční Street by a retaining wall and thus form an attractive place to spend time near the historic centre.

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Livros sobre o assunto "Phoenix Jewish Community Center"

Nevada County Jewish Community Center. Sisterhood. Nevada County Jewish Community Center Sisterhood cookbook. [Lenexa, Kan: Cookbook Publishers], 1997.

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t͡sentr, Dnepropetrovskiĭ evreĭskiĭ obshchinnyĭ. Evreĭskiĭ obshchinnyĭ t͡sentr 2000: Jewish Community Center 5760. Dnepropetrovsk: Dnepropetrovskiĭ evreĭskiĭ obshchinnyĭ t͡sentr, 2000.

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Herz, Diane. When the Center was on Front Street: How a community built the Center or vice versa. Binghamton, NY: Johnson City Pub., 2005.

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Fundacja Judaica-Centrum Kultury Żydowskiej na Kazimierzu w Krakowie. Judaica foundation Center for Jewish culture in Kazimierz, Cracow: 1998-2008. Cracow: Judaica Foundation, 2008.

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(Organization), Leatid. Helsinki community leaders seminar: Seminar report : Jewish Community Center, Helsinki, Finland, 11th to 13th of February, 2000. Paris: Leatid, European Center for Jewish Leadership, 2000.

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Jewish Book Council of America. A Guide to excellence: Standards for school, synagogue, and Jewish community center libraries. New York (15 East 26th Street, N.Y. 10010-1579): Jewish Book Council, 1989.

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Levine, Nathalie, e Jade Levine. Elwood City Community Center Presents "Oh, Elwood!" (Playbill). Princeton, NJ: Red Mill Collective/Fooba Wooba John Productions, 2016.

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Association of Jewish Libraries. Standards Review Committee. A guide to excellence: Standards for school, synagogue, and Jewish community center libraries. New York: Jewish Book Council, 1989.

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Planning, BOLA Architecture +. Historic American building survey of the Jewish Community Center of San Francisco. Seattle, Wash: BOLA Architecture + Planning, 2001.

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Botta, Mario. The Cymbalista Synagogue and Jewish Heritage Center: Tel Aviv University. Corte Madera, CA: Gingko Press, 2001.

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Capítulos de livros sobre o assunto "Phoenix Jewish Community Center"

"The Jewish Community Center". In Anneliese Landau's Life in Music, 105–9. Boydell and Brewer Limited, 2019. http://dx.doi.org/10.1017/9781787445048.015.

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"The Jewish Community Center". In Anneliese Landau's Life in Music, 105–9. Boydell & Brewer, 2019. http://dx.doi.org/10.2307/j.ctvb4bvt4.18.

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"14 The Jewish Community Center". In Anneliese Landau's Life in Music, 105–9. Boydell and Brewer, 2019. http://dx.doi.org/10.1515/9781787445048-015.

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Lowenstein, Steven M. "The Aftermath of the Crisis: Berlin Jewry After 1823". In The Berlin Jewish Community, 177–82. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195083262.003.0015.

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Abstract The Prussian decree of December 1823 forbidding all innovation in the Jewish religion marks the end of the period of intellectual ferment within Berlin Jewry. Whereas the great innovative movements in Judaism of the previous three-quarter century-Enlightenment, religious reform, Wissenschaft des Judentums-all had Berlin as their hub, Berlin now ceased to be a vital Jewish intellectual center for some two decades. In 1824 a new Jewish board of elders was chosen that was still made up mainly of modernists but contained few great or innovative leaders. By political fiat the orthodox had won, although in many ways their victory was a Pyrrhic one. All innovations in Jewish religion were forbidden, but tradition did not regain its hold in the lives of the Jews of Berlin. The reform forces, though defeated in the public sphere, continued to find arenas of activity especially in the sphere of education. For the first few years after the decree forbidding religious reform, the wave of conversions continued unabated; in fact the numbers converting continued to increase. By the 1830s, however, the crisis of conversions began to ebb as large numbers of migrants from the eastern provinces of Prussia poured into the city. Although orthodox Judaism gained control over all Jewish worship in Berlin after 1823, it remained a shadow of its former self. The majority of Berlin Jews simply ignored organized Jewish religion and attended services rarely, if at all.

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Kuncewicz, Tomasz. "Fred Schwartz". In Polin: Studies in Polish Jewry Volume 31, 548. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781906764715.003.0029.

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FRED SCHWARTZ, founder of the Auschwitz Jewish Center Foundation, was an inspiring entrepreneur and philanthropist who dedicated his life to preserving the memory of Holocaust victims and preventing future genocides. He died in New York at the age of 85. After a moving visit to Oświęcim in 1991, Schwartz established the Auschwitz Jewish Center Foundation in 1995. In 1998, after years of dialogue with the Polish government and the Polish Jewish community, the Hevrah Lomdei Mishnayot Synagogue was the first Jewish communal property returned to the Jewish community under a law passed by the Polish Parliament. The Jewish community of Bielsko-Biala, which reclaimed the synagogue, in turn donated it to the foundation which renovated and opened it and the adjacent Kornreich family house as the Auschwitz Jewish Center in 2000. A pioneer of Polish-Jewish reconciliation and the preservation of Jewish heritage in Poland, Schwartz created several related non-profit organizations. Of the Auschwitz Jewish Center, he once said: 'The most important thing is it’s an expression of life, it is vitality, the fact that ashes can rise up and really be re-formed as life again.'...

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Soyer, Daniel. "Liberal Victory and Liberalism in Turmoil". In Left in the Center, 187–214. Cornell University Press, 2022. http://dx.doi.org/10.7591/cornell/9781501759871.003.0009.

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This chapter addresses how the Liberal Party suffered from the general crisis of liberalism in the 1960s, as issues such as the Vietnam War, African American militancy, and cultural change came to define the political debate and divided liberals among themselves and from their base. Many Americans came to associate liberalism with a whole catalog of ills linked to a decline of common moral values. Most ominously for the party, Jewish liberalism frayed around the edges, as some in the community began to question what they saw as liberal neglect of Jewish interests in an exaggerated concern for the civil rights of others. While Jews did not repudiate liberalism to the extent some others did, many concurred with other white ethnics that Black equality was moving “too fast.” They adopted a defensive posture and many turned their backs on the liberalism they had once supported.

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Frühauf, Tina. "The Rise of the Jüdische Gemeinde zu Berlin". In Transcending Dystopia, 349–74. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197532973.003.0024.

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The 1953 separation of the Jewish community of Berlin had no immediate consequences for the West Berlin cohort. The divorce neither impacted religious pluralism nor cultural diversity, and communal affairs continued with nearly no breaks. For the next decades, West Berlin would host the only Jewish community on German soil in which different denominations had their own spaces organized under one umbrella. What united them was a small pool of cantors that rotated (though the cantorial office faced challenges as well). The social and cultural life of the West Berlin community revolved around the community center at Fasanenstraße and the adult education center. Interfaith collaborations are noteworthy as vital site of cultural mobility in which Jewish music and its others was transferred, exchanged, or shared between various audiences and performers, Jewish or otherwise.

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Anhalt, Diana. "‘‘Are You Sure They’re Really Jewish?’’ a selective history of Mexico city’s Beth Israel community center". In Memory, Oblivion, and Jewish Culture in Latin America, 91–100. University of Texas Press, 2005. http://dx.doi.org/10.7560/706439-009.

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Frühauf, Tina. "Deterioration and Recovery". In Transcending Dystopia, 375–88. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197532973.003.0025.

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In the 1970s and early 1980s the Jewish community in East Berlin was able to restore its declining cultural life, in spite of a shrinking membership. Events at the new culture hall at Oranienburger Straße ensued with programs featuring discussions of Judaism, Yiddish literature, and other literary works, as well as recitals. Unlike the community center at Fasanenstraße in West Berlin, the East Berlin community closely adhered to Jewish cultural heritage and especially embraced Yiddish culture. In parallel, Yiddish music as a perceived expression of Jewish secularity and antifascism began to attain a new position in mainstream events, a development mainly driven by Lin Jaldati. Aside from this, the Jewish community maintained their Kultus at Rykestraße Synagogue, continued the series of synagogue concerts, and the annual Kristallnacht commemorations. In parallel to the community, alternative Jewish groups began to form.

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Fetthauer, Sophie. "Jewish Refugees from the Nazi State in Shanghai, 1938–1949". In The Oxford Handbook of Jewish Music Studies, 119–43. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197528624.013.8.

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Abstract Between 1938 and 1949 the Chinese port city of Shanghai saw an influx of refugees who escaped the Nazi regime. Upon rebuilding their lives in the cosmopolitan city, they formed a community in which classical music, operetta, and entertainment music were at the center. In addition, and together with these repertoires, music considered specifically “Jewish” was performed: synagogue music, Yiddish and Zionist song, and a specific kind of “Jewish” concert music. This chapter discusses how these genres marked the heterogeneous composition of the Jewish refugees, how they created opportunities to connect, and how, at the same time, they served as a means of demarcation, preservation, and remembrance. More so, this music reveals how aspects of argumentation from the European discourse on Jewish music transferred to Shanghai, in part without being significantly changed in light of the new environment, and how it was used to address contemporaneous issues.

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Trabalhos de conferências sobre o assunto "Phoenix Jewish Community Center"

Damian, Victor. "“Yeshiva Tsirelson” and the Synagogue of glaziers and bookbinders — projects to recreate the Jewish religious and educational center in Chisinau (the beginning of the 90s of the XX century — the beginning of the 20s of the XXI century): history and perspectives". In Simpozion internațional de etnologie: Tradiții și procese etnice, Ediția III. Institute of Cultural Heritage, Republic of Moldova, 2023. http://dx.doi.org/10.52603/9789975841733.21.

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During the period of 20-30th of XXth century, I. L.Tsirelson initiated the establishing of some kindergartens, a lyceum, the “Yeshiva of Tsirelson”, and some other. During the Soviet times, only the Synagogue of Glaziers and Bookbinders functioned in Chisinau. Th e process of national Jewish renaissance in Chisinau started in the late 80s of the XX century. Th e key role in the renaissance had played the future Chief Rabbi of Chisinau and Moldova, Z. L. Abelsky (Habad). During the period of 1990—1992 Z. L. Abelsky established a yeshiva, Jewish kindergarten, two schools and some other cultural objects in the Chisinau. Also, he planned to build a religious and educational complex in the Chisinau. Th e main part of the complex was planned for building at the Rabbi Tsirelson Street at the place of the former “Yeshiva of Tsirelson”. For another part of the complex was planned the Habad-Lubovich Street, near the Synagogue of Glaziers and Bookbinders, which was the residence of Abelsky. Unfortunately, this project had not been implemented. However, the project has not lost its relevance still. In 2013 the Jewish Community of the Republic of Moldova (EORM) again planned to start the restoration project of the “Yeshiva of Tsirelson”, but again without success. Moreover, a new restoration project is planned for the period of 2021—2023.

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