Chillul Tefila Bifarhesia, as well as halachicly challenged verbiage and dress, are external manifestations of a critical lack of personal yiras shomayim which has lethal consequences.
Education, to Israelites, in the Hebrew language, now is purely secondary and only taught for the purpose of enabling them to participate in the various religious ceremonies which are given in Hebrew. Modern American reforms, introduced in synagogue worship, do away with the exclusiveness of the Hebrew and sermons or lectures are now commonly preached in the English and German languages. Some reformers insist that all the services should be conducted in English, or German, so that all the congregation should understand; for it is true that the percentage of Hebrews attending synagogue, and employing the Hebraic understandingly, is very small. In other words, it is evident that the Hebrew language is fast losing its importance among the Jews, it being no longer necessary to employ it hermetically, although the orthodox Israelites cling with great pertinacity to the old habits and customs, and refuse to be separated from the ancient landmarks. It is but a question of time, however, with orthodox Judaism – it must give way to the reformatory spirit of the age.
The Talmud is no longer taught in Jewish schools as an exclusive study. It is referred to and interwoven with other school exercises, but is not a specialty. The Israelites do not, as heretofore, compel their children to an exclusive study of Hebrew, and of Hebrew law, at the age of five and six years; but they impart to them a general knowledge of Hebrew, so that they may read it fluently, even if they understand it but imperfectly, to the end that when they become Bar-mitzvah, or thirteen years of age (the Oriental age of manhood, when parental authority is considered to cease), they may read their portion of the Torah, or the law of Moses, in the synagogue, as the first witness and exhibit of their entry into the mystic rite of manhood.
Of course history has proven all too well that such a scant Jewish education in no way equips Jewish youth to deal with an open American society that has tempted and still tempts them to blend in, assimilate, and hence relinquish their Jewish heritage. Given this, is it at all surprising that in the nineteenth century America became known as “di treifene medina”?
[i] See “A Haven for Jews in New York (Part I),” The Jewish Press, February 3, 2006 (and “A Haven For Jews in New York (Part II): The Founding Of Ararat,” The Jewish Press, March 3, 2006 (for a sketch of Mordechai Manuel Noah’s life.
[ii] Judge Jacob J. Noah, New York Times obituary, October 15, 1897.
Dr. Yitzchok Levine served as a professor in the Department of Mathematical Sciences at Stevens Institute of Technology, Hoboken, New Jersey before retiring in 2008. He now teaches as an adjunct at Stevens. Glimpses Into American Jewish History appears the first week of each month. Dr. Levine can be contacted at firstname.lastname@example.org.
About the Author: Dr. Yitzchok Levine served as a professor in the Department of Mathematical Sciences at Stevens Institute of Technology, Hoboken, New Jersey before retiring in 2008. He now teaches as an adjunct at Stevens. Glimpses Into American Jewish History appears the first week of each month. Dr. Levine can be contacted at email@example.com.
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A recent study from the Tufts University School of Dental Medicine found that people with intellectual and other developmental disabilities are more prone to dental disease than the general population and that further research is required to identify effective interventions.
Between 1997 and 2008, the number of children diagnosed with autism spectrum disorders (ASD) increased almost fourfold, according to the National Health Interview survey. The 2007 National Survey of Children’s Health indicated that 1.1 percent of all children born in this country are on the autism spectrum.
We are born to learn, in whatever capacity we are able. We study the world with our senses, and try to understand it. Our special children have more of a challenge, but they are just as interested in knowing what is going on around them. We know that because we observe their keen interest in everything we do and say. We need to nurture this interest, to encourage it.
The American Inclusion Movement’s First Wave, which was focused solely on Inclusion in the workforce, has been almost entirely forgotten. It occurred in the 1930’s, decades before the 1960’s zeitgeist brought about broader and more famous changes in pro-disability policy, architectural barriers, and independent living.
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While it is not known precisely when Jews first settled in Baltimore, we do know that five Jewish men and their families settled there during the 1770s. However, it was not until the autumn of 1829 that Baltimore Hebrew Congregation, whose Hebrew name was Nidchei Yisroel (Dispersed of Israel), was founded. This was the only Jewish congregation in the state of Maryland at the time, and it was referred to by many as the “Stadt Shul.”
Early American Jewish history is unfortunately replete with examples of observant families who came to America and, within a relatively short period of time, not only abandoned much of their commitment to religious observance but even had the sad experience of having some of their children intermarrying and assimilating. One family that did not follow this trend was the Hays family.
For centuries Jews have believed America to be a land of freedom and financial opportunity. One such Jew was Moses Raphael Levy, who achieved tremendous financial success as an American colonial merchant.
Printed from: http://www.jewishpress.com/sections/magazine/glimpses-ajh/jewish-education-in-america-circa-1870/2011/11/30/
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