Bolshewismus und chiliasmus in Russland.--Das ende der welt, oder das ende christentums?--Religion und politik in Westeuropa.--von glaubensaufgang im glaubensniedergang.--Zwei exkurse. ; Mode of access: Internet.
Fifteen articles by different authors on German literature, politics, religion, etc. ; Vol. 2: . hrsg. von Dr. W. Hofstaetter . un Dr. F. Schnabel. ; Bibliographies accompany most of the articles. ; Mode of access: Internet.
Sigmund Freud (born May 6, 1856 in Freiberg in Moravia, then Empire of Austria, now Czech Příbor as Sigismund Schlomo Freud, † September 23, 1939 in London), was an Austrian neurologist, psychoanalyst, cultural theorists and critics of religion, of the founder of psychoanalysis worldwide recognition achieved. Freud is considered one of the most influential thinkers of the 20th century. ; Sigmund Freud (* 6. Mai 1856 in Freiberg in Mähren, damals Kaisertum Österreich, heute tschechisch Příbor als Sigismund Schlomo Freud; † 23. September 1939 in London), war ein österreichischer Neurologe, Tiefenpsychologe, Kulturtheoretiker und Religionskritiker, der als Begründer der Psychoanalyse weltweite Bekanntheit erlangte. Freud gilt als einer der einflussreichsten Denker des 20. Jahrhunderts.
Bericht aus dem Verlauf des Schuljahres 1928/29 im Marienwerder Staatlichen Gymnasium und Realgymnasium. Enthält Schulnachrichten: Verzeichnisse der Schulfächer, Angaben über die Unterrichtverteilung, Liste der deutschen und fremdsprachlichen Lektüren, Themen der Aufsätze und Aufgaben für die Reifeprüfung, Abiturientenverzeichnis, Statistiken betreffs der Religions-, Sport-, Zeichen- und Kunstunterrichtfrequenz und des wahlfreien Unterrichts. Der Bericht enthält ach eine Chronik der Anstalt. Unter den Pflichtlektüren befanden sich: Werke Goethes, E. T. A. Hofmanns, Eichendorfss, Thomas Manns, Shakespeares, Dickens', Maupasants, des Aischylos und Ciceros. Beispielthemen der Aufsätze sind: "Die Bedeutung des Sports", "Die alte und die neue Zeit in Hebbels «Maria Magdalena», "Gedanken über eins meiner Lieblingsbücher', "Kann Deutschland auf seine Wehrmacht verzichten?", "Roms Außenpolitik von Augustus bis Marc Aurel", "Was erzähle und zeige ich meinem Besuch von Marienwerder und der näheren Umgebung?". Das Druckerzeugnis erschien in der Marienwerder Offizin Otto Martinis. ; Sprawozdanie z przebiegu roku szkolnego 1928/1929 w kwidzyńskim Gimnazjum i Gimnazjum Realnym. Zawiera wiadomości szkolne: wykładane przedmioty, podział godzin między nauczycieli, spis lektur na lekcje języka niemieckiego i języków obcych, tematy wypracowań i zadań maturalnych, listę abiturientów, statystyki m. in. odnośnie frekwencji na lekcjach religii, sztuki i prac technicznych oraz dodatkowych przedmiotów. Zawiera też kronikę instytucji. Lektury obowiązkowe obejmowały m. in. dzieła Goethego, E. T. A. Hoffmann'a, Eichendorffa, Tomasza Manna, Szekspira, Dickensa, Maupassanta, Ajschylosa, Cycerona. Przykładowe tematy wypracowań to: "Znaczenie sportu", "Stare i nowe czasy w «Marii Magdalenie» Hebbels'a, "Rozważania o jednej z moich ulubionych książek", "Czy Niemcy mogą zrezygnować z sił zbrojnych?", "Rzymska polityka zagraniczna od Augusta do Marka Aureliusza", "Co z Kwidzyna i jego okolic pokażę moim gościom?" Druk wydany w kwidzyńskiej oficynie Otto Martiniego.
Inhaltsverzeichnis: Vorwort 5 l. W. Solowioffs und das Judentum ll. W. Solowioffs Protest gegen den Antisemitismus 17 111. Das religiöse Gewissen erweckt in W. S. lnteresse für das Judentum 22 IV. W. Solowioffs Interesse für Juden 29 V. Die Bekanntschaft mit Juden macht W. S. zu ihrem Apologeten 32 VI. Juden zuverteidigen war für W. S. religiöse und patriotische Pflicht 35 Vll. W. Solowioffs jüdische Apologie 39 Vlll. W. S. über das Verhältnis des Christentums zum Judentum 46 IX. W. S. über die Beziehungen der Evangelien zum Talmud 57 X. W. Solowioffs originelle Polemik. 65 Xl. Widerlegung der nationalen Beschuldigungen 74 Xll. Widerlegung der ökonomischen Beschuldigung 77 Xlll. Wideflegung der politischen Beschuldigungen 80 Schluss 87
Nadrabin dr Rudolf Glück u svom radu prezentovao je istorijske činjenice i dokumente koji su značajni za osnivanje Židovske općine u Varaždinu. Tadašnji socijalni položaj Jevreja poboljšao je "Toleranzpatent" koji je izašao u januaru 1782. godine. Ovaj ukaz o toleranciji bio je deo reformi cara Josifa II, koje su diskriminisanim manjinama u austrijskim naslednim zemljama omogućile slobodnije ispovedanje svoje religije. Za Jevreje je nastupilo znatno poboljšanje, osobito u socijalnom položaju. Između ostalog nisu više morali nositi ponižavajuće oznake i odeću, mogli su se slobodno kretati, obnovljeno im je pravo da se školuju, dobili su slobodu izbora zanata i trgovine… Bez obzira na nove slobode, mnoge zabrane su i dalje ostale - zabrana osnivanja opština, držanje javnog bogosluženja, postojanje javnih sinagoga, sticanje imanja i kuća, zasnivanje braka sa strancima, primanje novih članove u svoje zajednice. Jevreji u Varaždinu imali su istu sudbinu kao i njihovi sunarodnici u Austriji i Ugarskoj. Od 1777. godine od kada su se u tom mestu naselili prvi Jevreji, više puta su donošeni i povlačeni nalozi za njihov izgon ili dalji boravak. Ovo nesnosno i teško stanje za Jevreje trajalo je sve do 1807. godine, kada je 29 nastanjenih jevrejskih porodica dobilo Dekret o nastanjenju (Einsiedlungsdekret). Dekret je imao 5 poglavlja i 72 paragrafa i u njemu su poimenično navedene poorodice koje su dobile pravo stanovanja u gradu Varaždinu. Ali i ovaj dekret doneo je Jevrejima Varaždina mnoga gorka razočaranja. Postupci vlade a naročito nekih službenika gradskog magistrata, koji su mrzili Jevreje, imali su tendenciju da osujete povećanje useljenika, čak i da umanje njihov postojeći broj i otežaju njihov socijalni napredak. Veliki broj naredbi spomenutog edikta, kao i njihov sadržaj jasno pokazuju opravdanost ove tvrdnje. Posebno se ističe naredba kojom se zabranjuje kćerima i udovicama da se udaju za stranca koji bi hteo da ostane i osnuje porodicu u Varaždinu. Ipak, uprkos svemu, ovaj dekret je dozvolio Jevrejima gradnju sinagoge, službu rabina i šahtera i osnivanje jevrejske opštine. U prilogu rada naveden je tekst Dekreta o naseljenju Varaždinske židovske općine. ; In his work, senior rabbi Dr. Rudolf Glück presented historical facts and documents that are important for the establishment of the Jewish community in Varaždin. The former social position of the Jews was improved by "Toleranzpatent", which was published in January 1782. This decree on tolerance was part of the reforms of Emperor Joseph II, which enabled discriminated minorities in the Austrian hereditary countries to practice their religion more freely. There has been a significant improvement for Jews, especially in the social situation. Among other things, they no longer had to wear humiliating badges and clothes, they were able to move freely, their right to school was renewed, they were given the freedom to choose crafts and trade… Despite the new freedoms, many prohibitions still remain - the ban on founding communities, holding public worship, the existence of public synagogues, acquiring property and houses, marrying foreigners, admitting new members to their communities . Jews in Varaždin had the same fate as their compatriots in Austria and Hungary. Since 1777, when the first Jews settled in that place, orders for their expulsion or further stay have been issued and withdrawn several times. This unbearable and difficult situation for the Jews lasted until 1807 when 29 inhabited Jewish families received the Decree of Settlement (Einsiedlungsdekret). The decree had 5 chapters and 72 paragraphs and it listed the families who were given the right to live in the city of Varaždin. But this decree also brought many bitter disappointments to the Jews of Varaždin. The actions of the government, and especially of some city magistrates, who hated Jews, tended to thwart the increase in immigrants, even to reduce their existing numbers and make worse their social progress. A large number of orders of the mentioned edict, as well as their content, clearly show the justification of this claim. The order forbidding daughters and widows from marrying a foreigner who would like to stay and have a family in Varaždin stands out. Nevertheless, this decree allowed the Jews to build a synagogue, serve as rabbis and schechter, and establish a Jewish community. The text of the Decree on the Settlement of the Varaždin Jewish Community is attached to the paper. ; Članak sadrži tekst Dekreta o naseljenju Varaždinske židovske općine iz 1807. godine (The article contains the text of the Decree on the settlement of the Varaždin Jewish community from 1807).
U predgovoru prvog godišta "Jevrejskog almanaha" od 2. septembra 1925. (12. elula 5685) godine, predsednik Saveza Rabina Kraljevine Srba, Hrvata i Slovenaca dr Isak Alkalaj obrazlaže pokretanje ovog godišnjaka. Konstatuje da je Prvi svetski rat izmenio prilike u celoj Evropi i da je jugoslovenska država podnela ogromne žrtve. Iako se tragovi tog najstrašnijeg rata, još uvek osećaju u celom svetu, čine se ogromni napori da se nadoknadi sve što je izgubljeno. Sve zajednice, udruženja i grupe težile su ka duhovnoj obnovi, a svi ciljevi bili su posvećeni obnovi i napretku. I jevrejska zajednica koja je osetila značaj svoje uloge bila je veoma aktivna. Jevrejstvo Kraljevine organizovano kroz veliki broj lokalnih kulturnih i verskih udruženja, sastavljeno iz veroispovednih opština, ujedinilo se u jedinstvenu zajednicu. Iako su u tom procesu postojale određene poteškoće zbog specifičnosti pojedinačnih zajednica koje su pre ujedinjenja bile izložene različitim uticajima, postignut je značajan uspeh. Primer uspešnog načina obrazovnog rada pokazali su rabini kao duhovne vođe i učitelji, tumači božijih reči, nosioci jevrejskog duha i svesti. U periodu nakon rata rabini su posvetili svoje znanje i svoje vreme opštim stvarima zajednice, širenju religije i ljubavi čoveka prema bližnjem, vraćanju lepim tradicijama i etičkom i duhovnom vaspitanju. Jačanjem tradicije i oživljavanjem prošlosti, oni su vršili misionarski zadatak i vraćali pobožni svet starom poretku punom vrlina. Da bi što bolje i uspešnije postigli svoj zadatak, rabini Kraljevine su se organizovali u Savez, koji je imao dva uspešna i podsticajna kongresa u Zagrebu i Beogradu na kojima su se rešavala mnogobrojna važna pitanja iz duhovnog i verskog života. Jedna od inicijativa Saveza rabina bila je pokretanje ovog Almanaha kao prvog književno-naučnog dela koje će okupiti intelektualce i biti duhovni i kulturni vodič za sve važne pojave u jevrejskom verskom, socijalnom, istorijskom, književnom i političkom životu. Almanah je izlazio Vršcu u periodu od 1925 do 1930., odnosno od 5686 do 5690 godine po jevrejskom kalendaru u izdanju Saveza rabina Kraljevine SHS, na srpskohrvatskom, hebrejskom i nemačkom jeziku. Tekstovi su štampani latiničnim, ćirilićnim i hebrejskim pismom. Izašlo je ukupno pet godišta. Urednici prvog godišta bili su Leopold Fišer (Fischer), nadrabin u Vršcu i Mojsije Margel, rabin u Zagrebu. Ostala četiri godišta uređivao je Leopold Fišer. Štampan je u štampariji "Artistički zavod ud. J. E. Kiršner (Kirschner)" iz Vršca. Osim radova iz naučnih i verskih oblasti svako godište Almanaha sadržavalo je i jevrejski kalendar za tekuću jevrejsku godinu, književne preglede i statistiku jevrejstva u Kraljevini. ; In the preface to the first volume of the "Jewish Almanac" of September 2, 1925 (Elul 12, 5685), the president of the Federation of Rabbis of the Kingdom of Serbs, Croats and Slovenes, Dr. Isak Alkalaj, explains the launch of this yearbook. He states that the First World War changed the situation in the whole of Europe and that the Yugoslav state suffered huge sacrifices. Although the traces of that most terrible war are still felt all over the world, huge efforts are being made to make up for everything that was lost. All communities, associations, and groups aspired to spiritual renewal, and all goals were dedicated to renewal and progress. The Jewish community, which felt the importance of its role, was also very active. The Jewry of the Kingdom, organized through a large number of local cultural and religious associations, composed of religious communities, united into a single community. Although there were some difficulties in this process due to the specifics of individual communities that were exposed to different influences before unification, significant success was achieved. The example of a successful way of educational work was shown by rabbis as spiritual leaders and teachers, interpreters of God's words, bearers of the Jewish spirit and consciousness. In the period after the war, the rabbis dedicated their knowledge and their time to the general affairs of the community, the spread of religion and human love, the return of beautiful traditions, and ethical and spiritual education. By strengthening the tradition and reviving the past, they performed a missionary task and returned the religious people to the old order full of virtues. In order to better and more successfully achieve their task, the rabbis of the Kingdom organized themselves into the Federation, which had two successful and stimulating congresses in Zagreb and Belgrade, at which many important issues from the spiritual and religious life were resolved. One of the initiatives of the Rabbinical Federation was the launch of this Almanac as the first literary-scientific work that will gather intellectuals and be a spiritual and cultural guide for all important phenomena in Jewish religious, social, historical, literary, and political life. The Almanac was published in Vršac in the period from 1925 to 1930, i.e. from 5686 to 5690 according to the Jewish calendar, published by the Federation of Rabbis of the Kingdom of Serbs, Croats, and Slovenes, in Serbo-Croatian, Hebrew and German. The texts are printed in Latin, Cyrillic, and Hebrew. Five volumes have been published. For the first year, the editors were Leopold Fischer, a senior rabbi in Vršac, and Mojsije Margel, a rabbi in Zagreb. The other four years were edited by Leopold Fischer. It was printed in the printing house "Artistički zavod ud. J. E. Kirschner" from Vršac. In addition to works from scientific and religious fields, each volume of the Almanac also contained the Jewish calendar for the current Jewish year, literary reviews and statistics of Judaism in the Kingdom. ; Tekstovi su štampani na srpskohrvatskom, hebrejskom i nemačkom jeziku, latiničnim, ćirilićnim i hebrejskim pismom (the texts were printed in Serbo-Croatian, Hebrew and German, in Latin, Cyrillic and Hebrew.)
