A Patchwork of memories 1911-1997

Memoir describes her life in Germany, her decision to leave Germany after the death of her parents, and to work in the United States in 1934. Detailed description of every day life in Germany (after World War I) and in the United States, and later of various travels all over the world. Also mentions her German-Jewish ancestors on her maternal side (great-great-grandparents: Moritz and Fanny Hertz, great-grandmother: Helene Hertz nee Orthenberger), who had a textile business.

Queens Bet Din Gittin / Rabbi Faber Records. 1947-1994 (bulk 1974-1992)

This is a collection of the records of Rabbi Salamon Faber, Chair of the Queens Bet Din or Rabbinic Court, concerning the gittin (plural of get, Jewish religious divorces) that the Queens Bet Din granted between 1947 and 1992. These records include Rabbi’s Faber’s personal notes about the gittin, correspondence with the husband and wife and with any other concerned parties, copies of civil and religious marriage and divorce documents, divorce contracts signed by the husband, and copies of conversion certificates.

[Ohne Titel, Berlin].

Deaths of mother and father; memories of early childhood in Vienna; Anschluss in 1938; arrest of mother, father and grandmother; flight with family to Belgium; internment of father; flight of father to England; attempted flight through France after German invasion of Belgium; return to Belgium; arrest of author with sister; escape to Ardennes; work with resistance; end of war; reunion with mother and grandmother in Brussels; life in Belgium after the war; illegal voyage to Israel; marriage; pregnancy; work in clinic; work in kibbutz; birth of child; commencement of psychoanalysis.

Michaelson family papers, undated, 1892-1920, 1943-1944, 1965, 1992, 1994, 1999-2000.

The Michaelson family papers include early family correspondence, documents, and ephemera; genealogical research conducted by Ms. Appleby, Anna’s granddaughter; copies of New York City marriage certificates kept by Louis B. Michaelson, Rabbi, between 1906-1907; and Anna Michaelson’s copies of original birth records that she kept as midwife in the Lower East Side in New York City between 1892-1916.

Zacharias Hamburger Collection 1803-1870

Photocopies of family papers, such as birth-, citizenship-, and marriage certificates, as well as a permit to trade in Schmiegel, Posen. Also included is a family tree, circa 1787-1880.

Goldschmidt family; Hanover 1828-1842

Marriage contract; testament; Schutzbrief.

Beradt Family Collection 1850-1956

Documents related to Ulla Brode, née Beradt and her family.

Account of the estate of Salmen Abt, Melsungen, Kur-Hessen 1829-1842

Bound photocopies of various documents, describing the estate of Solomon Abt in the town of Melsungen in Hesse, Germany. Included are the copies of a marriage contract between Solomon Abt and Vogel Tebler; extensive lists of all of Solomon Abt’s possession when he died in 1829; correspondence of his heirs and the guardians of his children, as well as various court documents.

Gross Family Collection 1874-1895

The collection contains the marriage contract of the merchant Lazarus Gross and Carla Hecht from 1874. Also included is a ‘Zeugnisbüchlein’ - school certificates – from Badische Volksschule for their daughter, Meta Gross (1888-1895).

Memorandum of marriages and births by Reverend Gershom Seixas

Digital image

Permission of Parnas to marry Hart Levy's daughter

Digital image

Seligmann Family Collection 1877-1938

Materials pertaining to Julius Seligmann (born 1903 in Werden) and to his parents (?), Sigmund Seligmann (b. 1871) and Minna, née Oppenheimer (b. 1873)

Rakkauden välittäjä vai moraalinvartija : Narratiivinen tutkimus Suomen evankelis-luterilaisen kirkon papeista perhe- ja seksuaalikysymysten äärellä

The research goal was to clarify how ministers in the Evangelical Lutheran Church of Finland construct their identities when they confront family and sexual issues, particularly as seen in their narrations about their work and the factors that influence their ways of working. The approach was a narrative one placing the emphases was on the internal story. The research material consisted of interviews of 19 ministers and the written biographies of 3 ministers who had also been interviewed. The data was analysed narratively (analysis of the narrations and a narrative analysis). The life stories were classified on the basis of the logic in each, and five different internal story types were created: the persons on the road to recovery, those within safe boundaries, those who had learnt to be critical, those with an obligation to help, and those who had grown to be open. In all of the story types was evidented a conflict between the ministry of the Church and the way it was adapted to the lives of individuals experiencing family and sexual issues. On one hand, this was a source of stress at work, but on the other, it offered a chance to create new images of ministers struggling with family and sexual issues. Life experience was found to be important when the study subjects interpreted and dealt with family and sexual issues. Those on the road to recovery felt that becoming a Christian and the personal recovery that faith had made possible had a significant impact on their personal lives. This healing effect of faith was also a strengthening factor for them when they dealt with family and sexual issues. Typically, they approached work situations by taking into account their faith and the type of psychological knowledge that was acceptable within the boundaries set by it. Those within safe boundaries worked within the limits prescribed by the revivalist movement that they had grown up in, from their childhood onwards, and their experiences in adulthood had even strengthened their commitment to the movement. Typically, they were keen to proclaim the views of the movement in public, but they were also prone to stay silent if and when felt those views would cause an uproar. Those who had learnt to be critical had previously been holistically committed to the views expressed by the Church in family and sexual matters. It was their experiences in life that had led them into conflict with the teachings of the Church. Their approach to work was one of ambivalence resulting from a conflict between their current and previous views, which was further exacerbated by their irresolution concerning how a minister should act in these situations. Those with an obligation to help questioned the church teachings marriage as the only family ideal. When they met various kinds of families and sexual identities, and also when they adopted the identity of a helper, the foundation of their ministerial identity was the Two Commandments of Love. Their work was burdened, however, by a fear of how the Church and the parishioners would take their teaching. Those who had grown to be open were more sure of themselves than the other groups. Years in the ministry as well as life-long experience had made them into persons who were following paths of their own. Openly critical of the views on family and sexual issues proclaimed by the Church, they were keen to present their personal convictions and were able to defend these publicly when necessary. Search words: Narrative research, internal story, minister, church, family, sexuality.

Avioliiton teologia Englannin kirkossa ja Suomen evankelis-luterilaisessa kirkossa vuosina 1963-2006

The theology of marriage in the Church of England(CofE) and in the Evangelical Lutheran Church of Finland(ELCF)1963–2006 The method of the study is a systematic analysis of the sources. In the CofE marriage stems from creation, but it is also sacramental, grounded in the theology of love and redemption. Man and woman have a connection between them that is a mystical union in character because of the one between Christ and the Church; therefore every marriage is sacramental. The purposes of marriage have been expressed in a different order than earlier. A caring relationship and sexuality are set before childbirth as the causes of marriage. The remedial cause of marriage is also moved to the background and it cannot be found in the recent wedding formulas. A personal relationship and marriage as a school of faith and love have a central place in the theology of marriage. The theology of love unites the love of God and marriage. In the CofE the understanding of divorce and co-habiting has changed, too. Co-habiting can now be understood as a stage towards marriage. Divorce has been understood as a phenomenon that must be taken as a fact after an irretrievable breakdown of marriage. Thus the church must concentrate on pastoral care after divorce. Similarly, the ELCF also maintains that the order of creation is the origin of marriage as a lifelong institution. This is also an argument for the solemnization of marriage in the church. Faith and grace are not needed for real marriage because marriage is the culmination of reason and natural law. The society defines marriage and the church gives its blessing to the married couples if so requested. Luther’s view of marriage is different from this because he saw marriage as a school of love and faith, similar to CofE. He saw faith as essential to enable the fullfillment of natural law. Marriage in the ELCF is mostly a matter of natural ethics. An ideal form of life is sought through the Golden Rule. This interpretation of marriage means that it does not presuppose Christian education for children to follow. The doctrine of the two kingdoms is definitely essential as background. It has been impugned by scholars, however, as a permanent foundation of marriage. There is a difference between the marriage formulas and the other sources concerning the purposes of marriage in the ELCF. The formulas do not include sexuality, childbirth or children and their education as purposes of marriage. The formulas include less theological vocabulary than in the CofE. The liturgy indicates the doctrine in CofE. In the Lutheran churches there is not any need to express the doctrine in the wedding formulas. This has resulted in less theology of marriage in the formulas. The theology of Luther is no longer any ruling principle in the theology of marriage. The process of continuing change in society refines the terms for marriage more than the theological arguments do.

Ketubah of Sabato Morais and Esther Weil

Digital image