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In the face of an outpouring of research on Holocaust history, Holocaust Angst takes an innovative approach. It explores how Germans perceived and reacted to how Americans publicly commemorated the Holocaust. It argues that a network of mostly conservative West German officials and their associates in private organizations and foundations, with Chancellor Kohl located at its center, perceived themselves as the "victims" of the afterlife of the Holocaust in America. They were concerned that public manifestations of Holocaust memory, such as museums, monuments, and movies, could severely damage the Federal Republic's reputation and even cause Americans to question the Federal Republic's status...
A chocolate Easter bunny magically comes to life in this delightful tale about a young boy, Jacob, sharing his family celebration of the Jewish holiday of Passover. Endearing illustrations add to the developing friendship between Jacob and Bunny. Throughout the book, Bunny shows great delight in learning the Jewish Seder traditions. The Passover story is told, a holiday meal is enjoyed, and festive songs are sung as this story artfully highlights the joy of friendship and the sharing of cultures.
While many of the essays focus on recent developments, they shed light on the evolution of this phenomenon since 1945.
Many years have elapsed since I was excommunicated from The House of Yahweh in Abilene, Texas. In the interim, this religious organization has come to be known as the largest doomsday cult in America. How did The House of Yahweh, Abilene, get this sordid reputation? As you read, you will come to understand. Buffalo Bill Hawkins, now known as Yisrayl B. Hawkins, the Elder and Overseer of this organization, declared to me, I am The House of Yahweh. He also declares, I am without sin. The scriptures in the editions of the bible that he now publishes have been rewritten, cleverly twisted to fit his own personal doctrines. The scriptures plainly show that you will know him by his fruit, in other ...
Through memoirs, oral histories, and letters, Deborah Dash Moore charts the lives of 15 young Jewish men as they faced military service and tried to make sense of its demands.
The book is concerned with a so called ethical midrash, Seder Eliyahu (also known as Tanna debe Eliyahu), a post-talmudic work probably composed in the ninth century. It provides a survey of the research on this late midrash followed by five studies of different aspects related to what is designated as the work’s narratology. These include a discussion of the problem of the apparent pseudo-epigraphy of the work and of the multiple voices of the text; a description of the various narrative types which the work, itself as a whole of non-narrative character, makes use of; a detailed treatment of Seder Eliyahu’s parables and most characteristic first person narratives (an extremely unusual form of narrative discourse in rabbinic literature); as well as a final chapter dedicated to selected women stories in this late midrash. As it emerges from the survey in chapter 1 such a narratologically informed study of Seder Eliyahu represents a new approach in the research on a work that is clearly the product of a time of transition in Jewish literature.
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