Meinen Wegbegleitern gewidmet Hachsharah 1939-1940

Manuscript on Hachsharah training 1939-1940.

Nachfahrentafel Heine Ephraim.

Family tree of the descendents of Heine Ephraim from 1665 to ca. 1938; also included are members of the German aristocracy.

Zucker Family Nine Generations

Genealogy of nine generations of the Zucker family.

Verein Mekor Chajim Collection 1915-1918

The bulk of the collection consists of circular letters of the Jewish orthodox organization Mekor Chajim in Frankfurt/Main and of issues of ‘Feldbrief der Agudas Jisroel Jugendorganisation’, sent to Jewish soldiers during World War I; 1915-1918

Simson Wolf Oppenheimer Family.

Translation of part of family history about the family of Simon Wolf Oppenheimer from Frankfurt am Main

From Leffingwell to Spoede : Highlights in the history of Temple Israel.

Brochure, describing the history of the Jewish community in St. Louis, founded mostly by immigrants from Germany.

[Mein unvergesslicher Vater Nathan Wachtel].

Description of family's escape from Germany to France and Italy, mother's deportation, life in hiding, return to Germany in 1950s.

Breidenbach; Jewish Community Collection

Lists of Jews in the "Breidenbach Land" from the 18th to the 20th century..

Gertrud and Louis Stern Collection 1932-1947

Gisela Simon, née Stern was born 1931, the daughter of the butcher Louis Stern (born 1891 in Abterode) and Gertrud Stern née Fackenheim (born 1898 in Halle a.d.S.). The family was deported to Theresienstadt in 1942 and immigrated to the United States after liberation.

A letter from Holland.

Letter written by Hans Cramer from Holland in November 1943 (English)

Wolf family chronicle.

A chronicle of the Wolf family of Schluechtern in Hesse (Germany), reacing back to 1680

Stammbaum der Familie Epstein-Baer-Heilbrunn.

Family tree since 1627

Paradise Reconsidered : A Study of the Ophite Myth and Ritual and their Relationship to Sethianism

This thesis examines the mythology in and social reality behind a group of texts from the Nag Hammadi and related literature, to which certain leaders of the early church attached the label, Ophite, i.e., snake people. In the mythology, which essentially draws upon and rewrites the Genesis paradise story, the snake's advice to eat from the tree of knowledge is positive, the creator and his angels are demonic beasts and the true godhead is depicted as an androgynous heavenly projection of Adam and Eve. It will be argued that this unique mythology is attested in certain Coptic texts from the Nag Hammadi and Berlin 8502 Codices (On the Origin of the World, Hypostasis of the Archons, Apocryphon of John, Eugnostos, Sophia of Jesus Christ), as well as in reports by Irenaeus (Adversus Haereses 1.30), Origen (Contra Celsum 6.24-38) and Epiphanius (Panarion 26). It will also be argued that this so-called Ophite evidence is essential for a proper understanding of Sethian Gnosticism, often today considered one of the earliest forms of Gnosticism; there seems to have occurred a Sethianization of Ophite mythology. I propose that we replace the current Sethian Gnostic category by a new one that not only adds texts that draw upon the Ophite mythology alongside these Sethian texts, but also arranges the material in smaller typological units. I also propose we rename this remodelled and expanded Sethian corpus "Classic Gnostic." I have divided the thesis into four parts: (I) Introduction; (II) Myth and Innovation; (III) Ritual; and (IV) Conclusion. In Part I, the sources and previous research on Ophites and Sethians will be examined, and the new Classic Gnostic category will be introduced to provide a framework for the study of the Ophite evidence. Chapters in Part II explore key themes in the mythology of our texts, first by text comparison (to show that certain texts represent the Ophite mythology and that this mythology is different from Sethianism), and then by attempting to unveil social circumstances that may have given rise to such myths. Part III assesses heresiological claims of Ophite rituals, and Part IV is the conclusion.

4QMMT - The Problem of the Epilogue

The main focus of this study is the epilogue of 4QMMT (4QMiqsat Ma aseh ha-Torah), a text of obscure genre containing a halakhic section found in cave 4 at Qumran. In the official edition published in the series Discoveries of the Judaean Desert (DJD X), the extant document was divided by its editors, Elisha Qimron and John Strugnell, into three literary divisions: Section A) the calendar section representing a 364-day solar calendar, Section B) the halakhot, and Section C) an epilogue. The work begins with text critical inspection of the manuscripts containing text from the epilogue (mss 4Q397, 4Q398, and 4Q399). However, since the relationship of the epilogue to the other sections of the whole document 4QMMT is under investigation, the calendrical fragments (4Q327 and 4Q394 3-7, lines 1-3) and the halakhic section also receive some attention, albeit more limited and purpose oriented. In Ch. 2, after a transcription of the fragments of the epilogue, a synopsis is presented in order to evaluate the composite text of the DJD X edition in light of the evidence provided by the individual manuscripts. As a result, several critical comments are offered, and finally, an alternative arrangement of the fragments of the epilogue with an English translation. In the following chapter (Ch. 3), the diversity of the two main literary divisions, the halakhic section and the epilogue, is discussed, and it is demonstrated that the author(s) of 4QMMT adopted and adjusted the covenantal pattern known from biblical law collections, more specifically Deuteronomy. The question of the genre of 4QMMT is investigated in Ch. 4. The final chapter (Ch. 5) contains an analysis of the use of Scripture in the epilogue. In a close reading, both the explicit citations and the more subtle allusions are investigated in an attempt to trace the theology of the epilogue. The main emphases of the epilogue are covenantal faithfulness, repentance and return. The contents of the document reflect a grave concern for the purity of the cult in Jerusalem, and in the epilogue Deuteronomic language and expressions are used to convince the readers of the necessity of a reformation. The large number of late copies found in cave 4 at Qumran witness the significance of 4QMMT and the continuous importance of the Jerusalem Temple for the Qumran community.

Der Orden Pour le Mérite für Wissenschaften und Künste von 1842 bis 1983.

A brochure, listing all members of the order, 1842-1983. A typescript adds members until 1985 and lists Jewish members, 1842-1981.