Moses Fantasy Orthodoxy
is attacked by reform Moses Fantasy Jewry
(from: History; In: [Mossad] Encyclopaedia Judaica 1971,
vol. 8)
[Attacks:
Intellectual Moses Fantasy Jews attack the old fashioned
Moses Fantasy Jewish community life - assimilation without
Moses Fantasy Jewish community life]
<COMMUNAL
ORGANIZATION.
[[Moses Fantasy]] Jewish autonomy all this time [[during
19th century]] was being attacked, both from without and
from within, not only in its form as a corporation, but also
as a bastion of religious and social separatism. The early
[[Moses Fantasy]] Jewish enlightenment circles regarded the
community establishment as an institution for enforcement of
Orthodoxy and meddling in their personal lives which they
did not intend to suffer. To intellectual dilettantes of
means, of the type of Isaac *D'Israeli, the father of
Benjamin, community service was a nuisance. As he declared
in 1813 to those who had elected him parnas [[chief]] of the
community,
A person
who has always lived out of the sphere of your
observation, of retired habits of life, who can never
unite in your public worship, because as now conducted it
disturbs instead of exciting religious emotions, a
circumstance of general acknowledgment, who has only
tolerated some part of your ritual, willing to concede all
he can in those matters which he holds to be indifferent;
such as a man, with but a moderate portion of honor and
understanding, never can accept the solemn functions of an
Elder in your congregation, and involve his life and
distract his business pursuits not in temporary but
permanent duties always repulsive to his feelings (in: C.
Roth: Anglo-[[Moses Fantasy]] Jewish Letters (1938), 238,
no. 115).
This is an expression not only of D'Israeli's personal taste
and indolence, but also of the trend toward assimilation and
a renunciation of [[Moses Fantasy]] Jewish social cohesion
and cultural tradition. With increased assimilation, such
tendencies against autonomy became sharper and more
meaningful. For people who appreciated the way of life and
habits of the society of their environment, the forms of
[[Moses Fantasy]] Jewish prayer, burial and marriage customs
even looked ludicrous.> (col. 722)
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 721-722 with
indications about internal attacks by
enlightenment circles](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne721-722-25pr.gif "[Mossad]
Encyclopaedia Judaica: History, vol. 8, col.
721-722 with indications about internal
attacks by enlightenment circles")
[Mossad] Encyclopaedia Judaica: History, vol. 8,
col. 721-722
with indications about internal attacks by
enlightenment circles
|
Religious
developments: Overcoming of old barriers - research of
the past - national attacks since 1848 - Moses Fantasy
Jewish nationalism: Moses Fantasy Zionism
(from: History; In: [Mossad] Encyclopaedia Judaica 1971,
vol. 8)
<TRENDS IN RELIGIOUS REFORM.
Cultural differentiation also led to many innovations and
changes in [[Moses Fantasy]] Jewish life. Experiments of the
Reform trend admitted explicitly that it (col. 725)
was proposed to break down halakhic barriers - which were
considered latter-day increments on the core of pure [[Moses
Fantasy]] Jewish faith - between Jew and gentile. These
included kashrut
[[Fantasy Jewish nutrition rules]], the prohibition on
*mixed marriages, and many of the Sabbath laws; there was
also a move to abolish mention of the hope for a Messiah and
for the return to Zion,
and the use of the Hebrew language in prayer. On the last
points Zacharias *Frankel seceded from the radical majority
of the Reform and demanded a more conservative and
historical approach (see *Conservative Judaism). This
created yet a new facet of [[Moses Fantasy]] Jewish
religious and cultural activity in Central Europe and later
in the United States.
With the aim of throwing light on as well as learning about
their own past, in order to present the case for
emancipation and proposals for assimilation on a more
respectful and firmer basis, the leading scholars of the
*Wissenschaft des Judentums [[science of Fantasy Jewry]]
gradually developed a broader and increasingly secularized
approach to their research into the [[Moses Fantasy]] Jewish
past. The historical work of I.M. *Jost is the first
sustained modern attempt of this type by a Jew.
[[Moses Fantasy]] Jewish ideals underwent a reformation with
the aim of serving and reorientating [[Moses Fantasy]]
Jewish religious consciousness. Reform circles tended to
regard the Messiah not as a person who would come to redeem
Israel but as a universalist process to redeem humanity. On
the basis of this conception Leopold Zunz called the
European revolution of 1848 "the Messiah".
A later development of this conception was the theory of
[[Moses Fantasy]] Jewish "mission": Israel had to see itself
as the guardians and carriers of pure monotheism for all
mankind; in modern circumstances assimilation would only
help to fulfill this duty. Pointing to the social,
religious, and political failings of Christianity, such
theorists considered their "purified" Judaism the destined
vehicle for making monotheism paramount.> (col. 726)
[The
idea of a "Moses Fantasy Jewish nation" is provoked by
discrimination]
<The blood libel case in Damascus (the *Damascus Affair)
in 1840 shocked
[[Moses Fantasy]] Jews everywhere, not only because of the
cruelties inflicted on the victims and absurdity of the
charge but also and mainly because they saw a recrudescence
of an extreme medieval-type expression of Jew hatred. It led
Moses *Hess in his Rom
und Jerusalem (1862) to reject his own
assimilationist and revolutionary past. His sense of
isolation and humiliation caused by the anti-[[Moses
Fantasy]] Jewish attitude of the left-wing Marxist radicals
brought him back to a deep feeling of the historic
continuity of the [[Moses Fantasy]] Jewish nation and to
place great hopes for its future on its land. Hess had a
much greater impact than commonly accorded him: his response
fitted the challenge felt by many [[Moses Fantasy]] Jews in
West and Central Europe.
The historian Heinrich *Graetz was deeply moved and
influenced by this work. In 1863 he wrote to Hess:
"I am now in a state to let you know something that will
interest you. The plan of settlement in Erez Israel - or Yemot ha-Mashi'ah
[Hebrew in the original] - is beginning to crystallize."
In 1870 he communicated to Hess an idea of "a very cultured
Englishman, a Christian"; Graetz was not permitted to
communicate the whole idea, but could only ask "whether in
France, in which [[Moses Fantasy]] Jews already have
military training, and there are men of courage among them,
there may be found about 50 that could become a kind of
gendarmerie [[constabulary]]. They will find excellent
employment but they must bring with them a certain measure
of [[Moses Fantasy]] Jewish patriotism. ... Please look into
this matter and tell me your opinion" (published in: Zevi
(Heinrich) Graetz: Darkhei
ha-Historyah ha-Yehudit, ed. by S. Ettinger (1969),
268, 272). (col. 727)
[Nationalism:
The Jesus Fantasy European nationalist agitators are
agitating against the Moses Fantasy Jews]
<"The spring of nations" of the 1848 revolution
introduced a new complication and an added tinge to the
trends of assimilation and acculturation. [[Moses Fantasy]]
Jews in Prague for example found themselves caught between
the crosscurrents of German and Czech nationalism. in
*Budapest they were caught in the triangle of German, Magyar
[[Hungarian]] and Slav national demands, and in Galicia in
the triangle of German, Polish, and, later on, Ukrainian
demands. The upsurge of national consciousness gave rise to
animosity against [[Moses Fantasy]] Jews. The Czechs
resented the assimilation of [[Moses Fantasy]] Jews into the
German sector, while many Slav nationalities contended their
assimilation into the Magyar [[Hungarian]] group. Hence from
now on the question whether to assimilate or not to
assimilate was joined with the problem into which
nationality to assimilate.> (col. 726)
[The reaction to the Jesus
Fantasy European agitators: Fantasy Jewish nationalism is
created - nationalist models]
AWAKENING NATIONALISM.
The state of mind of [[Moses Fantasy]] Jews, in particular
those who from alienation returned wholly or partially to
Judaism, was influenced in the 1860s to 1890s both by their
hostile reception in Christian society and the spectacle of
awakening nationalism among suppressed peoples. When Italy
united in the 1860s a geographical term became a political
reality. Germany united to become a mighty empire through
its victory of 1870-71. Slav peoples were demanding
independence and fighting for their cultural identity
against German or Magyar [[Hungarian]] demands for their
assimilation. Other Slav nations had revolted against the
Ottoman Empire and established their independence.
Ancient Greece had been resurrected relatively long ago (at
the end of the 1820s), and Philhellenism had become a
long-enduring fashion and ideological trend among cultured
people in Europe. The whole meaning of [[Moses Fantasy]]
Jewish assimilation was questioned in the light of these
developments. Was [[Moses Fantasy]] Jewish continuity and
culture less cogent and valuable than that of Serbs? Were
[[Moses Fantasy]] Jews better received by the dominant
nations than the Slavs and the Magyarism [[Hungarians]]?
Inevitably the question was asked, Why give up?
From the 1840s gentile circles in England expressed hopes
and formulated plans for "[[Moses Fantasy]] Jewish
restoration to the Holy Land". These projects were not only
supported by sectarians without political power but also by
political leaders like the Earl of Shaftesbury. Pamphlets
were published. Some activists like Laurence *Oliphant went
to Erez Israel to try to work them out. These projects and
ideas were in a large degree prompted by the rapid and
visible weakening of the Ottoman Empire and the anarchy
within it.
the Ottoman Empire was considered at that time "the sick man
of Europe". The Crimean War was fought in the 1850s over the
settlement of its fate. Though subsequently kept alive, this
empire appeared to offer good opportunities for obtaining
concessions and charters, in particular as the system of
*capitulations made interference in its affairs possible and
even easy.
[Mordecai
Manuel Noah 1825: The idea of a Moses Fantasy Jewish state
"Ararat"]
This combination of external circumstances and the (col.
727)
examples of national struggle and national resurrection was
noted inside [[Moses Fantasy]] Jewish society by people who
were either disappointed in their contacts with the
environment or who, rooted in [[Moses Fantasy]] Jewish
culture and society, reacted to the ravages brought about by
assimilation. It was no accident that the pioneers of the
idea of combining the reawakening of [[Moses Fantasy]]
Jewish national consciousness with the return to Erez Israel
came either from the cultural borderline of assimilation
like Moses Hess and his followers, or from the social
borderline of the eastern districts of Germany where [[Moses
Fantasy]] Jews living their own traditional life saw
destructive influences advancing upon them;
such were Elijah *Gutmacher and Zevi Hirsch *Kalischer, or
Judah *Alkalai from the heartland of the Slav Struggle for
independence against the Ottoman Empire in Serbia
(*Yugoslavia). In the United States of America Mordecai
Manuel *Noah proposed (1825) the creation of the [[Moses
Fantasy]] Jewish state "Ararat", first in the United States,
while later on his attention shifted to Erez Israel.>
(col. 728)
[Supplement:
A religion can never be a "nation", but there can be
religious territories and religious festivals in every
state].
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 725-726](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne725-726-25pr.gif "[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 725-726")
[Mossad] Encyclopaedia Judaica: History, vol. 8,
col. 725-726
|
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 727-728](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne727-728-25pr.jpg "[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 727-728")
[Mossad] Encyclopaedia Judaica: History, vol. 8,
col. 727-728
|
<THE NATIONAL RENAISSANCE AND ZIONISM.
The renaissance of [[Moses Fantasy]] Jewish solidarity and
national thought that began in the 1860s continued and
developed in the period under consideration. All the
circumstances of the general growth of nationalism, the
break-up of the Ottoman Empire, and above all, the feeling
of [[Moses Fantasy]] Jews that they were not (col. 744)
wanted in the social and cultural world around them with
growing awareness that social and cultural understanding and
acceptance mattered, led to a return to Judaism and to
specific solutions for it. Leon (Judah Leib) *Pinsker
suggested in his Autoemancipation
(1882) that [[Moses Fantasy]] Jews could free both
themselves and the world from the malaise of anti-Semitism
if they would only make a sustained effort to return to the
"state of nature" of a nation living in its own land and
within its own social and economic framework, and ceased to
frighten others by persisting in a ghost-like existence in
exile. His ideas coincided to a considerable degree with
ideas of other [[Moses Fantasy]] Jewish thinkers of
different shades, like Nathan *Birnbaum, Moses Leib
*Lilienblum, and Peretz *Smolenskin.
[Herzl
Fantasy Zionism: "hopes that were destined to
disappointment" - Uganda "night asylum" - organizations
from Mr. Herzl with Moses Fantasy]
A supreme example of the [[Moses Fantasy]] Jews shocked out
of complacent assimilation was Theodor *Herzl. Through his
imaginative thought and charismatic leadership he rallied
around his personality and ideas all those who wanted a
[[Moses Fantasy]] Jewish effort for the creation of a home
of their own. Herzl stood outside most of [[Moses Fantasy]]
Jewish culture, and was indifferent even to Hebrew. He put
his trust mainly in diplomacy and in the possibility of
obtaining a charter from the Ottoman Empire and shaping out
autonomous [[Moses Fantasy]] Jewish existence within it:
methods and hopes that were destined to disappointment.
Nevertheless, Herzl had the power to carry over his trauma,
his consequent pride in being a Jew, and his political sense
for symbols and forms of leadership, and to bequeath them to
[[Moses Fantasy]] Zionism after him. His attempt in 1903 to
lead [[Moses Fantasy]] Jews to a "Nachtasyl" [[night asylum]] in Uganda,
mainly for the sake of alleviating the sufferings of Russian
[[Moses Fantasy]] Jews, failed in a large measure due to the
opposition of those very [[Moses Fantasy]] Jews (see *Uganda
Scheme). The territorialists who later wanted to continue
this trend of Herzl's thought were destined to fail in all
their attempts, lacking the motive force of the historic
attachment to Erez Israel (see *Territorialism).
The various organizational and financial instruments (see
above) created in Herzl's lifetime and soon after his death
were to assist the ultimate achievement of the [[Moses
Fantasy]] Jewish state by enlarging their methods and
including "practical" settlement work.
[since
late 19th century: Fantasy Jewish settlement activity in
Fantasy Palestine - money from Moses Fantasy Zionist Mr.
Baron Rothschild - old and new yishuv - which culture
should it be? - Ginsberg suggestion for a "Zionist
leadership"]
From the days of the *Bilu pioneers in the late 19th century
[[Moses Fantasy]] Jewish settlement activity in Erez Israel
did not stop despite many problems and failures, and despite
the political view that was reluctant to engage in
settlement before achieving a proper charter. Baron Edmond
de *Rothschild intervened to assist [[Moses Fantasy]] Jewish
settlement from 1883. His methods were often bureaucratic.
His officials lacked contact with the settlers, but the
money poured in (1 1/2 million pounds sterling over
approximately 15 years) and the instructors he sent helped
to save them from economic catastrophe and to embark on
various agricultural and horticultural efforts.
The main problem of the [[Moses Fantasy]] Zionist settlers
at the beginning of the 20th century was ideological and
social. Tensions between them and the halukkah settlers
created a gulf between the "old yishuv" and the "new
yishuv", as the two sectors in Erez Israel came to be
called. The settlers of the first villages soon accepted
French culture, spread by the Alliance schools as well as by
the officials of the Baron.
Asher Ginsberg (*Ahad Ha-Am) was shocked at what he saw in
both the cultural
superficiality of Zionist leadership and the
emptiness of purpose in the settlements. He suggested a new
"spiritual" [[Moses Fantasy]] Zionism. His positivist
thought contributed much to the ideological buttressing of
secular [[Moses Fantasy]] Zionism.> (col. 751)
![[Mossad] Encyclopaedia Judaica (1971):
History, vol. 8, col. 743-744](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne743-744-25pr.gif "[Mossad] Encyclopaedia Judaica
(1971): History, vol. 8, col. 743-744")
[Mossad] Encyclopaedia Judaica (1971): History,
vol. 8, col. 743-744
|
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 751-752 with
indications about Zionism, stupid Herzl, and
Ginsberg urging for a central Zionist
leadership](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne751-752-25pr.gif "[Mossad] Encyclopaedia
Judaica: History, vol. 8, col. 751-752 with
indications about Zionism, stupid Herzl, and
Ginsberg urging for a central Zionist
leadership")
[Mossad] Encyclopaedia Judaica: History, vol. 8,
col. 751-752 with indications about Fantasy
Zionism, stupid Herzl, and Ginsberg urging for a
central Zionist leadership |
<NEW
TYPES OF SOCIAL ORGANIZATIONS
[Moses
Fantasy Zionists founding Zionist organizations for a
Moses Fantasy Zionist Herzl country of Israel]
The years between 1880 and the creation of the [[racist
Zionist Free Mason CIA Herzl]] State of Israel in 1948 were
also ones of creativity in [[Moses Fantasy]] Jewish social
organization and forms. Where the old community structure
continued to exist it was destined to acquire importance
through the activities of [[Moses Fantasy]] Zionists,
autonomists, and other [[Moses Fantasy]] Jewish political
party representatives, to revive and use it as an instrument
for national, secular, social, and educational policy. It
was further strengthened when the community organization
became, under the minority treaties a recognized cell of
[[Moses Fantasy]] Jewish self-government as a minority in
various states.
International [[Moses Fantasy]] Jewish organizations
patterned after the Alliance Israélite Unvierselle continued
to appear with specific goals for diplomatic or
philanthropic activity. To combat anti-Semitic propaganda
the B'nai B'rith order set up its Anti-Defamation League in
1913, while in [[racist kaiser]] Germany the *Central-Verein
deutscher Staatsbuerger juedischen Glaubens [["Central
Organization of German Citizens of the [[Moses Fantasy]]
Jewish Faith"]] carried on such activity until its
prohibition by the Nazis [[and their collaborators]].
Various organizations for the aid and direction of
emigration arose in this period, the most prominent being
the *HIAS [[Hebrew Immigrant Aid Society]] and later the
*[[Fantasy]] Palestine offices of the [[Moses Fantasy]]
Zionist Organization; *ORT [[initials of Rus. Obshchestvo
Rasprostraneniya Truda sredi Yevreyev, originally meaning:
"Society for Manual and Agricultural Work among [[Moses
Fantasy]] Jews"]], *OSE [[OSE / OZE: Obshchestvo
Zdravookhraneniya Yevreyev (founded in 1912 in Russia),
Engl.: Society for the Protection of the Health of the
Fantasy Jews]], and above all the *American [[Moses
Fantasy]] Jewish Joint Distribution Committee (from World
War I) served to provide training for professional skills,
health needs, and massive charity wherever required. The
[[Moses Fantasy]] Jews of the [[Jesus Fantasy]] United
States who were emotionally attached to "di alte heym"
[["the old home"]] and still retained memories of the
hardships they underwent while taking root in the "New
Country", made charity not only a duty and function but also
a social bond and an ideal in life, a factor of cohesion in
itself, ad in forging links with other [[Moses Fantasy]]
Jews; this proceeded from the time of World War I, in
particular in relation to [[Fantasy]] Palestine and later on
the [[racist Zionist Free Mason CIA Herzl]] State of Israel.
The year 1897 saw both the convention of the first
[[racist]] *Zionist Congress and the creation of the first
all-state [[Moses Fantasy]] Jewish socialist party, the
*Bund of Russia. The calling of (col. 742)
the [[Moses Fantasy]] Zionist Congress and the method of
ensuring its permanence through elected institutions acting
in the interim between congresses, and, above all, through
the institution of the *shekel, created an international
[[Moses Fantasy]] Jewish framework that saw itself the
representative of its "voluntary citizens", and "a state in
preparation". The [[Moses Fantasy]] Zionist Organization
created the instrument of the *[[Moses Fantasy]] Jewish
National Fund and *Keren Hayesod [[United Israel Appeal: the
central fund raising organization for racist Zionist Herzl
Israel]], which served as financial agencies of this
extra-territorial state. Even Orthodox [[Moses Fantasy]]
Jewry found itself compelled at the beginning of the 20th
century to organize in this novel form of a political party,
establishing the *Agudat Israel [[Orthodox political
party]]. This form took root: the *Folkspartei, the *[[Moses
Fantasy]] Jewish Socialist Workers' Party (Sejmists), and
other [[Moses Fantasy]] Jewish groups organized as political
parties to advance their aims, sometimes on a territorial
and sometimes on an international basis.
In the Soviet Union the ruling Communist Party created its
"[[Moses Fantasy]] Jewish section", the *Yevsektsiya, in
1918, which served as an instrument of agitation and
propaganda in opposing the [[Moses Fantasy]] Jewish religion
and Hebrew national culture. In the [[criminal Gulag]]
Soviet Union also emerged [[Moses Fantasy]] Jewish units of
local municipal and regional autonomy (see above). The
search for forms continued in the attempt to create a
*[[Moses Fantasy]] Jewish Agency to unite [[Moses Fantasy]]
Zionists and non-Zionists in work for Erez Israel (Ereẓ
Israel) [[Land of Israel]], and later in the method of
raising *bonds for [[Moses Fantasy Herzl]] Israel to assist
an independent [[racist Zionist Free Mason CIA Herzl
Fantasy]] Jewish state. Cultural activity was also organized
in the free countries through separate organizational
frameworks, like the Central Yiddish School Organization
(CYSHO; see *Education) for Yiddish schools and culture, and
*Tarbut for Hebrew secular schools and culture. The various
trends of [[Moses Fantasy]] Jewish religious thought and
life developed organizations of their own, in particular
flourishing in the pluralist [[Jesus Fantasy]] United
States, in the shape of the three main groupings of Reform,
Conservative, and Orthodox, with several splinter groups
(see, e.g., *Reconstructionism). Many organizations tended
to link themselves in one way or another to the [[racist
Zionist Free Mason CIA Herzl]] State of Israel, though there
is also in the [[Jesus Fantasy]] United States the *American
Council for Judaism, active mainly as anti-Zionist and
anti-Israel. In the camp of the *New Left, stirrings have
been felt toward expression and organizational articulation
on specific [[Moses Fantasy]] Jewish matters and issues,
though in the main it is inimical toward and destructive of
[[Moses Fantasy]] Jewish cohesion.> (col. 743)
(Ereẓ Israel) [[Land of Israel]]
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 721-722 with
indications about internal attacks by
enlightenment circles](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne721-722.gif "[Mossad]
Encyclopaedia Judaica: History, vol. 8, col.
721-722 with indications about internal
attacks by enlightenment circles")
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 725-726](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne725-726.gif "[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 725-726")
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 727-728](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne727-728.jpg "[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 727-728")
![[Mossad] Encyclopaedia Judaica (1971):
History, vol. 8, col. 743-744](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne743-744.gif "[Mossad] Encyclopaedia Judaica
(1971): History, vol. 8, col. 743-744")
![[Mossad] Encyclopaedia Judaica:
History, vol. 8, col. 751-752 with
indications about Zionism, stupid Herzl, and
Ginsberg urging for a central Zionist
leadership](d/EncJud/01-EncJud_gem-ref-u-nationalismus-19jh-d/EncJud_history-band8-kolonne751-752.gif "[Mossad] Encyclopaedia
Judaica: History, vol. 8, col. 751-752 with
indications about Zionism, stupid Herzl, and
Ginsberg urging for a central Zionist
leadership")
index
![[Mossad] Encyclopaedia Judaica (1971): History,
vol. 8, col. 741-742](EncJud-zionismus-d/EncJud_history-band8-kolonne741-742.gif "[Mossad] Encyclopaedia
Judaica (1971): History, vol. 8, col. 741-742")