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Resplendent Synagogue – Architecture and Worship in an Eighteenth–Century Polish Community
This unique exploration of a lost religious and cultural artifact breathes new life into a forgotten but fascinating aspect of eighteenth-century Polish Jewry. Thomas C. Hubka, an architectural historian, immersed himself in medieval and early modern Jewish history, religion, and culture to prepare for this remarkable study of the eighteenth-century Polish synagogue in the town of Gwozdziec, now in present-day Ukraine. Because the Gwozdziec Synagogue, like so many others, was destroyed by the Nazis, this book revives a spiritual community lost to history.Hubka selected the Gwozdziec Synagogue because of the completeness of its photographic and historical records.Graced with nearly two hundred historical photographs, architectural drawings, maps, diagrams, and color illustrations, Resplendent Synagogue vividly recreates the spiritual heart of a once-vibrant Jewish population.Hubka demonstrates that while the architectural exterior of the synagogue was largely the product of non-Jewish, regional influences, the interior design and elaborate wall-paintings signified a distinctly Jewish art form.The collaboration of Jewish and Gentile builders, craftsmen, and artists in the creation of this magnificent wooden structure attests to an eighteenth-century period of relative prosperity and communal well-being for the Jews of Gwozdziec.Part of a tradition that was later abandoned by Eastern European Jewish communities in the nineteenth and twentieth centuries, this truly resplendent synagogue exemplified a high point in Jewish architectural art and religious painting.
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A Synagogue Just Like Home
A new rabbi’s efforts to fix up his aging synagogue are a labour of love – and a comedy of errors – until his congregants fondly pool their talents in this lighthearted celebration of community. Rabbi Ruben loves his synagogue. But he doesn’t love the creaking floorboards, leaking sink, or drafty windows.Surely, he thinks, he can fix it up so it feels cared for, like a happy home!But Rabbi Ruben doesn’t know much about home repair, so when his creative fixes – challah dough plugging a drippy faucet, tablecloths blocking a window draft – make things humorously worse, it’ll take his whole congregation banding together to remind him what really makes a place feel like a happy home. Alice Blumenthal McGinty’s warm, inviting text pairs with Laurel Molk’s lively, friendly illustrations for a story about community and coming together – sharing, helping, caring.
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Co-Learning in Higher Education : Community Wellbeing, Engaged Scholarship, and Creating Futures
Co-Learning in Higher Education addresses topics critical to the future of higher education: the wellbeing of communities, engagement of scholars supporting new generations of social activists, and the renewal and expansion of educational and career pathways.It develops a theory of co-learning that engages students and professors across generations in partnerships with community organizations, schools, and corporations that solve emerging social and environmental challenges.Collaboratively written cases discuss community projects, engaging pedagogies, and action research projects.These co-cases demonstrate the power of using critical pedagogies and social action within troubling contexts, rather than assuming public policy changes are the only solution.Contributors explore mentoring, discuss pedagogies that promote community wellbeing and equity, address the urgency of change in universities, and reflect on the implications of this chaotic period for empowering social agency among youth in rising generations.This is a timely volume for scholars and students in higher education and educational policy.
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Generation to Generation : Family Process in Church and Synagogue
This acclaimed, influential work applies the concepts of systemic family therapy to the emotional life of congregations.Edwin H. Friedman shows how the same understanding of family process that can aid clergy in their pastoral role also has important ramifications for negotiating congregational dynamics and functioning as an effective leader.Clergy from diverse denominations, as well as family therapists and counselors, have found that this book directly addresses the dilemmas and crises they encounter daily.It is widely used as a text in courses on family systems and pastoral care.
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What items belong in a synagogue?
A synagogue typically contains items such as a Torah ark, which houses the Torah scrolls, a bimah (raised platform) where the Torah is read, a ner tamid (eternal light) symbolizing God's presence, prayer books, a menorah, and a shofar. Additionally, there may be a mechitza (divider) separating men and women during prayer services, as well as a mikvah (ritual bath) for certain ceremonial purposes. The synagogue may also have a library of religious texts and a kitchen for preparing communal meals.
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Is it allowed to visit a synagogue?
Yes, it is generally allowed to visit a synagogue. Synagogues are places of worship for the Jewish community, and many welcome visitors who are respectful of their customs and traditions. It is important to be mindful of any specific rules or guidelines that the synagogue may have for visitors, such as appropriate dress or behavior. Additionally, it is always a good idea to check the visiting hours and any specific protocols before planning a visit.
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When do Jews go to the synagogue?
Jews typically go to the synagogue for prayer services on Shabbat (the Sabbath) which begins at sundown on Friday and ends at nightfall on Saturday. In addition to Shabbat services, Jews also go to the synagogue for prayer on other Jewish holidays and festivals, as well as for special occasions such as weddings, bar/bat mitzvahs, and other communal events. The synagogue is also a place for study, learning, and community gatherings.
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Can a Yazidi visit a mosque or synagogue?
Yes, a Yazidi can visit a mosque or synagogue. Yazidis believe in the importance of respecting all religions and cultures, and they do not have any restrictions on visiting places of worship of other faiths. In fact, Yazidis are known for their tolerance and acceptance of different religious beliefs. Therefore, a Yazidi visiting a mosque or synagogue would not be considered inappropriate or forbidden in their faith.
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The Lost Archive : Traces of a Caliphate in a Cairo Synagogue
A compelling look at the Fatimid caliphate's robust culture of documentationThe lost archive of the Fatimid caliphate (909–1171) survived in an unexpected place: the storage room, or geniza, of a synagogue in Cairo, recycled as scrap paper and deposited there by medieval Jews.Marina Rustow tells the story of this extraordinary find, inviting us to reconsider the longstanding but mistaken consensus that before 1500 the dynasties of the Islamic Middle East produced few documents, and preserved even fewer. Beginning with government documents before the Fatimids and paper’s westward spread across Asia, Rustow reveals a millennial tradition of state record keeping whose very continuities suggest the strength of Middle Eastern institutions, not their weakness.Tracing the complex routes by which Arabic documents made their way from Fatimid palace officials to Jewish scribes, the book provides a rare window onto a robust culture of documentation and archiving not only comparable to that of medieval Europe, but, in many cases, surpassing it.Above all, Rustow argues that the problem of archives in the medieval Middle East lies not with the region’s administrative culture, but with our failure to understand preindustrial documentary ecology. Illustrated with stunning examples from the Cairo Geniza, this compelling book advances our understanding of documents as physical artifacts, showing how the records of the Fatimid caliphate, once recovered, deciphered, and studied, can help change our thinking about the medieval Islamicate world and about premodern polities more broadly.
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Employing Community-Based Experiential Learning in Teacher Education
This book positions itself at the intersection of the interrelationship between three key areas of initial teacher education: constructivist learning theories, teaching practicum, and the promotion of reflective practices.It presents an innovative approach to teacher preparation at undergraduate and postgraduate levels by critically examining the implementation of a mandatory experiential learning block across subject disciplines on undergraduate and postgraduate teacher preparation courses.This book presents multiple examples and case studies of these varied experiential learning projects that will inform academics, teachers and policymakers.Through these rich examples the authors set out to address the theory-practice dilemma in teacher education, where teachers-to-be are often positioned as ‘consumers’ of educational research in classrooms, read reference books and academic papers on teaching, and observe university and school experts before applying the same acquired theories and practices in their own classes.In the book the authors argue for a shift away from this conventional teacher-learning curriculum that is characterised by the separation of theory and practice, choosing instead to promote pedagogy and methods courses where practice underpins all learning.These pedagogical perspectives include the promotion of a diverse range of learning contexts (including on- and off-campus learning sites) for student teachers to experience during their time on teacher education courses.
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Info Buzz: Religion: Judaism
Explore the religion of Judaism, including what people believe, how to live a Jewish life, and celebrating special days and festivals.For children progressing through Book Bands, it is suitable for reading at level 9: Gold. The Info Buzz series, for age 5+, helps children develop their knowledge and understanding of the world by covering a wide range of topics in a fun, colourful and interactive way.The books have a lively design, engaging text and photos, questions to get children thinking and talking and teaching notes.Each title is written in conjunction with a literacy consultant and features book band guidance and downloadable activity sheets online.
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One Site. One Space. One Work : 30 Years of Art Projects in Stommeln Synagogue
In 1991, the town of Pulheim initiated the Stommeln Synagogue art project, a permanent process of examination of this historically significant location. Since then it has continued to make a contribution to a culture of remembrance.A wide-ranging overview of remarkable works is being assembled on the occasion of the 30th anniversary of the synagogue. Far from the day-to-day business of culture, international artists have repeatedly taken up the challenge of developing works for the silent building in a remote setting and its remarkable historical context.Virtually all the works were specially designed for the location with its architecture and history; the overview publication shows how they enter into a close inter-relationship, how they define the space and are equally themselves defined by its field of tension. The synagogue in the Stommeln district of Pulheim is one of the few ynagogues in Germany that was not destroyed during the pogroms of 1938 and that did not fall victim to the wave of demolitions that took place after the war.
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How long is the skirt in the synagogue?
The skirt in the synagogue is typically knee-length or longer. It is important for women to dress modestly when visiting a synagogue, so skirts that are at least knee-length are commonly worn out of respect for the sacred space. The exact length may vary depending on personal preference and the specific customs of the synagogue, but the general guideline is to ensure that the skirt covers the knees while sitting and standing.
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Are Muslims allowed to pray in the synagogue?
In general, Muslims are not allowed to pray in a synagogue. Islamic teachings emphasize the importance of praying in a clean and pure place, and while synagogues are considered sacred places of worship for Jews, they are not considered appropriate for Muslim prayers. Muslims are encouraged to pray in mosques or in clean and suitable places, and it is important to respect the religious practices and spaces of others.
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What do you wear to visit the synagogue?
When visiting the synagogue, it is important to dress modestly and respectfully. Men typically wear a kippah (skullcap) as a sign of reverence, and may also wear a suit or dress shirt and slacks. Women often wear modest dresses or skirts that cover the knees, and may also choose to wear a head covering such as a scarf or hat. It is also customary to avoid clothing that is too revealing or flashy, as the focus should be on the spiritual experience rather than personal appearance.
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What is the dress code in the synagogue?
The dress code in the synagogue is typically modest and respectful. Men are often expected to wear a kippah (skullcap) as a sign of reverence, and may also be required to wear a tallit (prayer shawl) during certain services. Women are generally expected to dress modestly, often covering their shoulders and wearing skirts or dresses that fall below the knee. It is also common for both men and women to avoid wearing clothing with offensive language or imagery. Overall, the dress code is intended to create an atmosphere of reverence and respect within the sacred space of the synagogue.
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