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What would you do if you were single and Jewish in Germany? Jose Weber Frankfurt’s own Jewish matchmaker has an answer. He runs the only Jewish professional dating service in Germany. Weber calls his dating service Simantov the Hebrew words for good omen and a popular song at Jewish weddings. Following the introductory interview. Weber searches his databank and comes up with a few initial suggestions.
Explore Plus. Price: Not Available. Currently Unavailable. Freeze ChaeRan Y. ChaeRan Freeze explores the impact of various forces on marriage and divorce among Jews in 19th-century Russia. Challenging romantic views of the Jewish family in the shtetl, she shows that divorce rates among Russian Jews in the first half of the century were astronomical compared to the non-Jewish population.
Even more surprising is her conclusion that these divorce rates tended to drop later in the century, in contrast to the rising pattern among populations undergoing modernization. Freeze also studies the growing involvement of the Tsarist state. This occurred partly at the behest of Jewish women contesting patriarchy and parental power and partly because the government felt that Jewish families were in complete anarchy and in need of order and regulation.
Fear of Jewish white slavery, the sexual traffic in immigrant Jewish refugee women, often conducted by Jewish men, was a topic that preoccupied Jewish communities in Europe and immigrant communities in North and South America from the s until the outbreak of World War II. Of all Latin American cities, Buenos Aires, Argentina, was cited as a haven for white slavers because it had a system of municipally regulated prostitution from until , when a national law, the Law of Social Prophylaxis, outlawed brothels throughout Argentina.
Jewish women emigrated to Argentina from Poland, Russia and Germany in an attempt to escape poverty and religious persecution.
Jewish women emigrated to Argentina from Poland, Russia and Germany in an attempt to escape poverty and religious persecution. Pressed into prostitution by.
In one hand she holds a filing card with a photograph stapled to it. In the other is her phone. She peers at the card and tells the rabbi on the end of the line: “Her parents are separated, not divorced. Sirota flips the card over and reads out a couple of names and phone numbers: references provided by the young woman for community elders who will attest to her character. All being well, a meeting between the pair will be arranged and then, Sirota hopes, an engagement. Sirota, 67, is a shadchan, a traditional Jewish matchmaker.
Beneath the vaulted ceilings of her house in Mea Shearim, one of the earliest settlements outside the Old City walls and home to the strictest adherents of the Jewish faith, a wicker basket of filing cards lies on a large cloth-covered dining table. Some are clipped together with laundry pegs: these are couples Sirota has introduced and who are now dating with a view to marriage. Although there have been tentative steps to introduce an online shadchan service, Sirota handwrites all her notes, and sifts information and evaluates possible connections in her head.
She is dismissive of a computerised system. A computer has no intuition, and “when you write things out by hand, it goes up your arm and into your brain and stays there,” she says. In this largely insular world, there is, according to Sirota, a spectrum of religious observance, from “black”, the strictest ultra-orthodox communities, to “coloured”, modern orthodox.
At the “black” end, she says, it’s relatively simple for parents to identify suitable potential partners for their children.
ChaeRan Freeze explores the impact of various forces on marriage and divorce among Jews in 19th-century Russia. Challenging romantic views of the Jewish family in the shtetl, she shows that divorce rates among Russian Jews in the first half of the century were astronomical compared to the non-Jewish population. Even more surprising is her conclusion that these divorce rates tended to drop later in the century, in contrast to the rising pattern among populations undergoing modernization.
Freeze also studies the growing involvement of the Tsarist state. This occurred partly at the behest of Jewish women contesting patriarchy and parental power and partly because the government felt that Jewish families were in complete anarchy and in need of order and regulation.
Rabbi Yisroel Bernath doesn’t consider himself a matchmaker. The spiritual director at Montreal’s Chabad NDG and the Jewish chaplain at.
Matchmaker Judith Gottesman. Yesterday, I did a story about a man with a bizarre job. He was helping Spanish banks that wanted to merge with other banks. In my story, I compared this man to a yenta, someone who arranges marriages. And then I got this phone message from my mom, who usually calls to tell me what she thinks of my stories:. It means, like, an old woman, an old gossipy woman.
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From different names (in the Jewish communities of Russia and Eastern Europe, families would visit a Shadkhan, in Japanese culture this.
In prerevolutionary Russia, a Jewish peasant contends with marrying off three of his daughters while growing anti-Semitic sentiment threatens his village. At the beginning of the twentieth century, Jews and Orthodox Christians live in the little village of Anatevka in the pre-revolutionary Russia of the Czars. Among the traditions of the Jewish community, the matchmaker arranges the match and the father approves it.
The milkman Reb Tevye is a poor man that has been married for twenty-five years with Golde and they have five daughters. When the local matchmaker Yente arranges the match between his older daughter Tzeitel and the old widow butcher Lazar Wolf, Tevye agrees with the wedding. However Tzeitel is in love with the poor tailor Motel Kamzoil and they ask permission to Tevye to get married that he accepts to please his daughter. Then his second daughter Hodel Michele Marsh and the revolutionary student Perchik decide to marry each other and Tevye is forced to accept.
When Perchik is arrested by the Czar troops and sent to Siberia, Hodel decides to leave her family and homeland and travel to Siberia to be with her beloved Perchik. When his third daughter Chava decides to get married with the Christian Fyedka, Tevye does not accept and considers that Chava has died. Meanwhile the Czar troops evict the Jewish community from Anatevka.
It’s pre-revolutionary Russia in the largely Jewish community of Anatevka, Ukraine, whose residents are ruled by community and cultural traditions. For poor dairy farmer, Tevye, and his wife, Golde, those traditions include getting the town matchmaker, Yente, to find their five daughters – the three oldest, Tzeitel, Hodel and Chava, who are barely of marrying age – suitable wealthy husbands, especially important since the girls will have no dowries.
Tzeitel, not yet twenty, doesn’t like that Yente only chooses old men.
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Jewish Marriage and Divorce in Imperial Russia (Tauber Institute Series for the Jewish matchmaking, gender relations, the”emancipation” of Jewish women.
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Meet up with our in-house Jewish matchmaker for a virtual chat! She will also recommend organizations and events virtual at the moment! Our in-house matchmaker wants to be in your corner. She received her Masters in Jewish Studies from Gratz College where she completed a thesis on trends in secular Jewish dating.
— The impulse for the creation of this project was the situation that has developed among Russian-speaking Jewry, when Jews in process of looking for their soul.
In Orthodox Jewish circles, dating is limited to the search for a marriage partner. Both sides usually the parents, close relatives or friends of the persons, and the singles themselves, involved make inquiries about the prospective partner, e. A shidduch often begins with a recommendation from family members, friends or others who see matchmaking as a mitzvah , or commandment. Some engage in it as a profession and charge a fee for their services.
Usually a professional matchmaker is called a shadchan , but anyone who makes a shidduch is considered the shadchan for it. After the match has been proposed, the prospective partners meet a number of times to gain a sense of whether they are right for one another. The number of dates prior to announcing an engagement may vary by community.
In some, the dating continues several months. In stricter communities, the couple may decide a few days after originally meeting with each other. Also the age when shidduchim start may vary by community.