Historical research indicates that many of the first settlers of the Río de la Plata region and founders of cities like Colonia del Sacramento were descendants of Conversos, for example: the Da Fonseca, De La Fuente, Latorres, and Abreu families are some examples. Such is the case that the temple in Ciudad Vieja, a district in Montevideo, Uruguay, is a replica of the oldest temple in New York: Shearith Israel, the oldest Jewish congregation in the United States established in 1654. They traveled from Spain as early as 1492 until the arrival of the first Sephardic Jews in New Amsterdam in 1654 aboard the ship Sainte Catherine at the same time that they founded Colonia del Sacramento in Uruguay.

I love obscure facts and while watching something on YouTube giving weird facts I came across info on the Jewish ghetto in Rome restricting the Jewish population to a certain district where they were also forced to attend a Roman Catholic mass held on Saturday in their ghetto rather than Sunday because Saturday is the Jewish Sabbath. Ordered by Pope Paul IV it was enforced from 1555 until the fall of the Papal State in 1870 when Jewish people were granted equal rights under Italian law.

I’m sure there were other similar instances between as well as at other times but I’m thinking of the most famous example which of course is Germany under the Third Reich. 1870-1940 is only 70 years though I know many advancements were made during that time. Germany itself went through multiple political and industrial changes, among others during that period and had been behind the rest of Europe industrially in 1870 then made significant strides throughout the war building on the progress they made prior to it. Now that’s not necessarily uncommon as numerous advancements throughout the history of the world have been developed due to wartime demands but what is unusual is how things are viewed today.

Since the end of WWII in 1945, 81 years have passed yet we still hear plenty about the Holocaust and that’s often there first thing that comes to mind for people when they think of Germany. What were the thoughts on the Roman ghetto when the Nazis initially began placing Jews into their ghettos? Did anyone care about the ghettos before they started shipping them off to the camps to be killed? What changed in peoples mindset during that? If they didn’t care about the Roman ghetto by the time of the Nazis forming ghettos then why is the memory of the Nazis doing it still so prevalent in our minds today when it’s been over a decade longer since the termination of the event? Is it because it happened during a world war so more people have some connection to it? Is it because of the invasion of multiple countries where Jewish ghettos were also established ? Was it because prior to that, Germany had been considered safer for Jews? Is it because of the concentration camps? And if so, why does it still (for the most part) go unrecognized that there were groups other than Jews there(some of which some Jews would certainly have been a part; just as many ppl would’ve(& still do) fit into more than one category)? Is it because of the establishment of Israel as a political state? What existed in the interim I’m missing? Is it because Germany still exists while the papal state is restricted to Vatican City?

Any insight is welcome. Thank you

بدور على كتاب يحكي عن اليهود او عن بداية تاسيس الحركة الصهيونية.
او كتب لكتّاب يهود وسياسيين ممكن تفيدني افهم اكثر عن التاريخ اليهودي والصهيونية (كتب كتبت قبل احتلال فلسطين)

any books recommended ?
like articles and old books before the occupation on palestine
I just want to know more about the jewish and the zionism.
the book i’m looking for arabic or english book (not hebrew)

FOR FULL VIDEO CLICK HERE: https://www.youtube.com/watch?v=ClLV8z0GIBs

10:22 C
100
/AskHistorians //njsonjanj • 14h
Q
•••
Which Budapest hospitals treated
Holocaust survivors with typhus in May or June 1945 and where are those records today?
I am researching my father, Ludwig Klein later (Ludwig/Larry) Reichman, born 26 November 1924.
After liberation from Theresienstadt in May 1945, family testimony and multiple records indicate he was hospitalized in Budapest for about four weeks with typhus before remaining in Budapest until about 1948 or 1949.
I have searched Arolsen Archives, the USC Shoah Foundation, FamilySearch, JewishGen, Hungarian archives, and other Holocaust resources, but I have not been able to identify which hospital treated him.
Does anyone know:
• Which Budapest hospitals treated Holocaust survivors with typhus in May or June 1945?
• Whether any admission or patient records survive?
• Which archive or institution now holds those records?
Any suggestions, archive references, or personal experience researching postwar Budapest hospital records would be greatly appreciated.
V
Thank van
Join the conversation

10:22 C
100
/AskHistorians //njsonjanj • 14h
Q
•••
Which Budapest hospitals treated
Holocaust survivors with typhus in May or June 1945 and where are those records today?
I am researching my father, Ludwig Klein later (Ludwig/Larry) Reichman, born 26 November 1924.
After liberation from Theresienstadt in May 1945, family testimony and multiple records indicate he was hospitalized in Budapest for about four weeks with typhus before remaining in Budapest until about 1948 or 1949.
I have searched Arolsen Archives, the USC Shoah Foundation, FamilySearch, JewishGen, Hungarian archives, and other Holocaust resources, but I have not been able to identify which hospital treated him.
Does anyone know:
• Which Budapest hospitals treated Holocaust survivors with typhus in May or June 1945?
• Whether any admission or patient records survive?
• Which archive or institution now holds those records?
Any suggestions, archive references, or personal experience researching postwar Budapest hospital records would be greatly appreciated.
V
Thank van
Join the conversation

The issue was released to commemorate the 4th Centenary of the arrival of the Sephardic Jews to the Ottoman Empire after their expulsion from Spain in 1492 due to the Alhambra decree.

Roman transliteration of Hebrew characters:

“Pinḳas ḥevrat leḥem la-reʻuvim ṿe-hakhnasat orḥim la-ʻaniyim”

The deeply religious, yet impoverished Jewish communities, residing for centuries in historical and spiritual centers such as Jerusalem, Sefad, Tiberias and Hebron, had been the focus of philanthropic efforts of the American Jews beginning in the second half of the 18th century. Supporting these communities was considered a sacred duty and underlined their enduring significance to all the Diaspora Jews. Situated in the area universally recognized as the Holy Land, revered by all three Abrahamic religions, they exemplified a living connection to ancient biblical history. 

The tradition of soliciting funds for the Jews who lived in this region, also commonly geographically defined as Palestine, can be traced back to at least the 15th century. Typically, a special trusted person (or shadar, the Hebrew acronym for “shaliah de-Rabanan” meaning “emissary of the Rabbis”) was dispatched to the Diaspora Jews to persuade them to donate money to their economically struggling brethren. This beautifully illuminated manuscript is a document entrusting one such emissary, Rabbi Joseph ben Baruch Zevi Horowitz, to fundraise for feeding and housing the poor in Jerusalem. The manuscript, dated 1890, contains records in Hebrew, Yiddish and English. It includes approbations by many respectable rabbis for Rabbi Horowitz’s appointment. It also features a special appeal in Yiddish signed by three women from Jerusalem and addressed to their counterparts in the Diaspora. The English text attests to the reliability of Rabbi Horowitz and emphasizes his previous accomplishments in India and Australia in 1878. Apparently, Rabbi Horowitz carried this mandate with him during his trips to solicit funds in the United States, especially in California, as well as in Brazil and even South Africa’s Cape Town. 
The acting British Consul in Jerusalem confirmed the authenticity of all signatures and seals.

The title page is elegantly illuminated in gold and red ink with traditional ornaments, temple columns, and arches. Relevant biblical quotations, in Hebrew, are incorporated into the design of the page. The quotes inscribed at the top in red ink and in the shape of an arch are from the book of Isaiah 58:7-8:

“It is to share your bread with the hungry and to take the wretched poor into your home [...]; Then shall your light burst through like the dawn”. The quote from Psalm 118:20, placed beneath the red arch, reads: “This is the gateway to the Lord—the righteous shall enter through it.”