Boris Guerrit being thanked in Jerusalem for having sheltered in his mother-in-law's home in Soisy-sur-Seine his cousin Sonia and her husband Jacob Judey-Barosin from September 1943 until the liberation of Paris in August 1944 Portraits Groups

Early in 1943 the Barosins were arrested and sent to the deportation camp in Gurs. They were freed by French authorities and went into hiding until their liberation in 1944 in Paris. In 1947 they emigrated to the United States.

Carriages and carts of the Jacob and Valentin freight forwarding business in Berlin Business Establishments

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Das Tagebuch von Ilse Jacob 1940-1944 1940-1944

Diary of Ilse Jacob, born in Berlin in 1924. Emigrated on children's transport to England in 1940, later followed by her brother Hans. He was interned on the Isle of Man and later sent to Canada. At first Ilse Jacob was housed by the Jewish immigrant community, then got a position of bookkeeper in a store owned by a British Jew. Finally she was accepted by the ATS where she was trained as a cook for the military service. Eventually she passed the entry exams for the university.

Jacob Mestel 1914-1958

Correspondence with individuals: Jacob Ben-Ami, Ossip Dymow, Ovsei Liubomirskii, Kalman Marmor, Nachman Meisel, Melech Ravitch, Dov Sadan, Michael Weichert and Zalman Zylbercweig. Correspondence with organizations: Hebrew Actors' Union, IKUF, YIVO. Manuscripts of plays collected by Mestel as director, including adaptations by Mestel. Mestel's writings: manuscripts of poems, plays, essays, articles, notes, translations. Theater production materials: scripts with Mestel's direction notes, prop and set design notes. Miscellaneous theater materials, including course notes, theater programs. Clippings: Mestel's writings, biographical articles, reviews of performances. Family correspondence and personal papers including papers of Sara Kindman-Mestel. Photographs relating to Yiddish theater in New York, 1930s-1950s.

Jacob Plaut Family Collection Interview Disc circa 1930-1940

Private press aluminum phonographic record sent to Jakob Plaut in Berlin by his sons Günther and Walter in Maine, United States, on his 58th birthday with their birthday wishes and an interview. Each side is only a few minutes long.

Receipt of Jacob Franks for silver from Curaçao towards building synagogue in New York

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Bond with list of papers belonging to trustees, Jacob Hart, Treasurer

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Conversion certificate of Jacob Bar Abraham Abinu, copy made January 3, 1820

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Jacob Wiener collection 1897-1988

Manuscripts and articles by Rabbi Dr. Jacob G. Wiener about Jewish communities in Germany.

Letters from Moise and Jacob Seixas to K. K. S. I. regarding reduction in seat costs because they are refugees

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Letter of Jacob Abrahams, shochet

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Portrait of Jacob Levinstein

Shown at the age of 37, sitting on a sofa in informal clothes and holding a cigar. Very fine characterization and workmanship. Signed C.W. and dated lower right.

Theological Exegesis in the Canonical Context : Brevard S. Childs' Methodology of Biblical Theology

Modern Christian theology has been at pain with the schism between the Bible and theology, and between biblical studies and systematic theology. Brevard Springs Childs is one of biblical scholars who attempt to dismiss this “iron curtain” separating the two disciplines. The present thesis aims at analyzing Childs’ concept of theological exegesis in the canonical context. In the present study I employ the method of systematic analysis. The thesis consists of seven chapters. Introduction is the first chapter. The second chapter attempts to find out the most important elements which exercise influence on Childs’ methodology of biblical theology by sketching his academic development during his career. The third chapter attempts to deal with the crucial question why and how the concept of the canon is so important for Childs’ methodology of biblical theology. In chapter four I analyze why and how Childs is dissatisfied with historical-critical scholarship and I point out the differences and similarities between his canonical approach and historical criticism. The fifth chapter attempts at discussing Childs’ central concepts of theological exegesis by investigating whether a Christocentric approach is an appropriate way of creating a unified biblical theology. In the sixth chapter I present a critical evaluation and methodological reflection of Childs’ theological exegesis in the canonical context. The final chapter sums up the key points of Childs’ methodology of biblical theology. The basic results of this thesis are as follows: First, the fundamental elements of Childs’ theological thinking are rooted in Reformed theological tradition and in modern theological neo-orthodoxy and in its most prominent theologian, Karl Barth. The American Biblical Theological Movement and the controversy between Protestant liberalism and conservatism in the modern American context cultivate his theological sensitivity and position. Second, Childs attempts to dismiss negative influences of the historical-critical method by establishing canon-based theological exegesis leading into confessional biblical theology. Childs employs terminology such as canonical intentionality, the wholeness of the canon, the canon as the most appropriate context for doing a biblical theology, and the continuity of the two Testaments, in order to put into effect his canonical program. Childs demonstrates forcefully the inadequacies of the historical-critical method in creating biblical theology in biblical hermeneutics, doctrinal theology, and pastoral practice. His canonical approach endeavors to establish and create post-critical Christian biblical theology, and works within the traditional framework of faith seeking understanding. Third, Childs’ biblical theology has a double task: descriptive and constructive, the former connects biblical theology with exegesis, the later with dogmatic theology. He attempts to use a comprehensive model, which combines a thematic investigation of the essential theological contents of the Bible with a systematic analysis of the contents of the Christian faith. Childs also attempts to unite Old Testament theology and New Testament theology into one unified biblical theology. Fourth, some problematic points of Childs’ thinking need to be mentioned. For instance, his emphasis on the final form of the text of the biblical canon is highly controversial, yet Childs firmly believes in it, he even regards it as the corner stone of his biblical theology. The relationship between the canon and the doctrine of biblical inspiration is weak. He does not clearly define whether Scripture is God’s word or whether it only “witnesses” to it. Childs’ concepts of “the word of God” and “divine revelation” remain unclear, and their ontological status is ambiguous. Childs’ theological exegesis in the canonical context is a new attempt in the modern history of Christian theology. It expresses his sincere effort to create a path for doing biblical theology. Certainly, it was just a modest beginning of a long process.

Changing Paradigms in Biblical Criticism : 2 Kings 22:1 23:30 in the Flux of Discourses

The subject and methodology of biblical scholarship has expanded immense-ly during the last few decades. The traditional text-, literary-, source- and form-critical approaches, labeled historical-critical scholarship , have faced the challenge of social sciences. Various new literary, synchronic readings, sometimes characterized with the vague term postmodernism, have in turn challenged historicalcritical, and social-scientific approaches. Widened limits and diverging methodologies have caused a sense of crisis in biblical criticism. This metatheoretical thesis attempts to bridge the gap between philosophical discussion about the basis of biblical criticism and practical academic biblical scholarship. The study attempts to trace those epistemological changes that have produced the wealth of methods and results within biblical criticism. The account of the cult reform of King Josiah of Judah as reported in 2 Kings 22:1 23:30 serves as the case study because of its importance for critical study of the Hebrew Bible. Various scholarly approaches embracing 2 Kings 22:1 23:30 are experimentally arranged around four methodological positions: text, author, reader, and context. The heuristic model is a tentative application of Oliver Jahraus s model of four paradigms in literary theory. The study argues for six theses: 1) Our knowledge of the world is con-structed, fallible and theory-laden. 2) Methodological plurality is the neces-sary result of changes in epistemology and culture in general. 3) Oliver Jahraus s four methodological positions in regard to literature are also an applicable model within biblical criticism to comprehend the methodological plurality embracing the study of the Hebrew Bible. 4) Underlying the methodological discourse embracing biblical criticism is the epistemological ten-sion between the natural sciences and the humanities. 5) Biblical scholars should reconsider and analyze in detail concepts such as author and editor to overcome the dichotomy between the Göttingen and Cross schools. 6) To say something about the historicity of 2 Kings 22:1 23:30 one must bring together disparate elements from various disciplines and, finally, admit that though it may be possible to draw some permanent results, our conclusions often remain provisional.