Hebrew Union College - Jewish Institute of Religion

If public humanities is to realize its potential to benefit all in higher education and beyond, it must be published in some way – traditional or unconventional – and be discoverable.

Abstract This forum brings together nine researchers to offer their perspectives on the process of language documentation. Questions include how they find speakers, how they conduct their research, and what linguistic data and metadata they collect. We asked about practical and scholarly issues that have arisen in their fieldwork, including speakers avoiding stigmatized linguistic features and exhibiting influences from Modern Hebrew. Some of the points apply specifically to Jewish languages, and others are generalizable to endangered language documentation or even linguistic research more broadly.

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This article describes the general concept and forensic analysis of the crime of fraud associated with the use of bank cards. It contains elements of forensic description of the crime of fraud associated with the use of bank cards, the subject of the crime, methods of committing a crime, traces of the crime, personal information of the offender, and the circumstances of crime. At the same time, the process of working with digital footprints in the investigation of bank card fraud, the problems that arise in national legislation and law enforcement practices, have all been critically examined. Scientifically based ways and criteria for their elimination have been developed. In addition, the similarities of Internet fraud, a type of Internet crime, with bank card fraud were discussed. The article is based on scientific and practical research in the field of working with digital traces, the views of theoretical scientists and practitioners, as well as technical research. The article analyzes the problems in the field from a systematic, legal, scientific, and practical point of view, which from the authorʻs conclusions are formed. Evidence-based proposals and recommendations for legislators and law enforcement agencies have been developed.

The chapter discusses the social and demographic profile of the Jewish minority in Germany from 1918 to 1933, the political preferences and perspectives of German Jews during this period and German Jewish cultural production in multiple spheres. The chapter argues that Weimar Jewish history represented both a continuation and intensification of the dynamics of German Jewish history more generally, in which the forces of inclusion and exclusion, as well as the tensions between universalism and particularism, became even more pronounced. As Weimar-era Jews redefined their notions of belonging, many reclaimed a particularism without renouncing the humanistic and liberally inflected notions of Deutschtum, continuing to work toward shaping a culture in which they could be at home. Yet during the final years of the Republic, their notion of Deutschtum diverged ever more from that held by increasing numbers of other Germans.

The words and melody of the song still come through strong and clear in the radio of my mind. B’nai Re’im anachnu yadua l’kulam … (“We are B’nai Re’im; everyone knows it …”)1 1 The Kibbutz program ...

Abstract Unlike his mentor, R. Esriel Hildesheimer, and his chief antagonist, R. Samson Raphael Hirsch, R. Marcus Horovitz, the “communal Orthodox rabbi” (orthodoxer Gemeinderabbiner) of Frankfurt am Main at the end of the nineteenth century, has received relatively little scholarly attention. Horovitz was both a creative halakhic mind and a passionate communal leader devoted to Jewish unity at a time of intense ideological and political division. This article considers Horovitz’s analysis of the halakhic permissibility of stunning an animal with a blow to the head after slaughter, a practice that was being advanced by animal protection groups in Switzerland and Germany at the time. In a lengthy responsum on the topic, after a thorough reading of halakhic sources, Horovitz argued that the practice was permissible and called for a united Jewish response. The responsum illuminates both the virtuosity of its under-studied author and the complex social and political forces faced by Orthodox rabbis at the time of the Schächtfrage (the controversy over the legality of kosher animal slaughter in German-speaking lands).